MATTH.
9.
13.
But
go
ye
and
learn
what
that
meaneth
,
I
will
have
Mercy
,
and
not
Sacrifice
.
THese
words
are
part
of
Christ's
Plea
for
his
converse
with
Publicans
and
Sinners
,
at
which
the
Pharisees
took
offence
.
Three
Answers
he
maketh
;
1.
From
their
Necessity
,
represented
in
a
proverbial
Speech
;
The
Whole
need
not
a
Physician
,
but
they
that
are
sick
.
2.
From
the
end
of
his
Commission
,
I
came
not
,
as
the
Doctor
of
the
Church
,
to
call
the
Righteous
,
but
Sinners
to
Repentance
.
3.
Here
is
a
third
suggested
in
the
words
read
to
you
,
by
a
saying
of
the
Prophet
Hosea
,
Chap.
6.
6.
where
a
general
Reason
is
intimated
,
that
a
Ceremony
of
the
Levitical
Law
must
not
hinder
a
necessary
Duty
of
the
Moral
Law
.
Therefore
his
conversing
with
them
for
their
Edification
,
was
not
unlawful
nor
uncomely
;
for
all
Rituals
must
give
way
to
Morals
.
And
so
those
Laws
of
not
accompanying
with
an
Heathen
,
or
an
unclean
Person
,
were
never
intended
to
be
a
Bar
to
an
Act
of
Mercy
or
Charity
,
especially
spiritual
Mercy
and
Charity
.
And
therefore
though
they
held
the
Publicans
prophane
,
and
unworthy
their
Conversation
,
(
therein
also
stretching
the
Law
)
yet
Christ
,
without
any
breach
of
decorum
,
might
converse
with
them
for
their
good
.
For
if
Acts
of
Mercy
and
Charity
be
to
be
preferred
before
the
Ceremonies
of
the
Worship
of
God
,
this
Act
of
rescuing
and
saving
a
Soul
,
is
to
be
preferred
before
all
these
ritual
Restraints
of
Conversation
,
with
those
who
were
supposed
to
be
unworthy
,
or
legally
unclean
.
And
't
is
notable
,
these
words
are
brought
,
not
only
to
vindicate
this
Fact
of
Christ
,
but
secretly
to
tax
the
Pharisaical
Hypocrisy
of
those
,
who
place
Religion
in
Rituals
more
than
Morals
.
Elsewhere
you
find
Christ
at
this
Argument
again
on
another
Occasion
,
but
to
the
same
End
and
Purpos●
,
Matth.
12.
7.
When
the
Pharisees
frowned
;
because
the
Disciples
plucked
Ears
of
Corn
for
their
Necessity
on
the
Sabbath-day
;
If
you
had
known
what
this
meaneth
,
I
will
have
Mercy
and
not
Sacrifice
,
you
would
not
have
condemned
the
Guiltless
.
So
that
this
one
Sentence
is
notably
useful
to
condemn
Pharisaism
;
or
,
which
is
all
one
,
close
Hypocrisy
,
and
withal
to
set
us
right
in
the
true
Religion
.
In
the
words
observe
:
1.
Christ's
Preface
.
2.
The
Words
of
the
Prophet
quoted
.
Christ's
Preface
is
to
be
regarded
;
Go●ye
,
learn
what
that
meaneth
.
And
in
the
other
place
,
If
you
had
known
what
this
meaneth
.
This
sheweth
that
't
is
a
point
which
deserveth
well
to
be
studied
by
u's
,
This
saying
of
the
Lord
by
the
Prophet
,
I
will
have
Mercy
,
and
not
Sacrifice
.
Where
Observe
;
1.
The
form
is
Negative
;
but
in
the
sense
't
is
to
be
understood
comparatively
;
I
will
have
Mercy
rather
than
Sacrifice
.
So
when
Paul
saith
,
1
Cor.
1.
17.
Christ
sent
me
not
to
Baptize
,
but
to
Preach
the
Gospel
:
Not
chiefly
to
baptize
,
but
rather
to
preach
the
Gospel
.
So
here
't
is
not
a
simple
Negation
,
but
a
Comparative
,
that
he
approved
of
Moral
Duties
more
than
Sacrifice
.
2.
Observe
;
The
two
things
compared
,
Mercy
,
and
Sacrifice
.
In
the
Prophet
Hosea
there
is
another
word
,
I
desired
Mercy
and
not
Sacrifice
,
and
the
Knowledg
of
God
more
than
Burnt-Offerings
.
Mercy
comprehendeth
the
Duties
of
the
Second
Table
,
as
the
Knowledg
of
God
the
Duties
of
the
First
Table
.
Now
this
Piety
towards
God
,
and
Charity
towards
our
Neighbour
,
was
more
acceptable
Service
towards
God
,
than
all
the
Rites
of
their
External
Worship
.
Doct.
There
is
much
to
be
learned
from
God's
expressing
himself
in
his
Word
;
that
he
liketh
Mercy
to
them
that
stand
in
need
of
it
,
better
than
the
Offering
of
the
richest
Sacrifice
.
I
frame
the
Point
so
,
as
it
may
comply
with
Christ's
Scope
and
Purpose
.
Three
things
especially
we
learn
in
it
.
-
I.
The
respective
Value
and
Preference
of
Duties
.
-
II.
The
Guise
of
Hypocrites
,
as
our
Saviour
pincheth
and
taxeth
the
Pharisees
often
by
this
Point
.
-
III.
The
Excellency
of
Mercy
.
I.
I
shall
speak
to
the
respective
Value
and
Preference
of
Duties
;
and
there
I
shall
lay
down
these
Propositions
.
1.
All
that
God
commandeth
,
must
be
respected
,
and
Obedience
endeavoured
:
partly
,
because
his
Laws
are
all
Holy
,
Just
,
and
Good
;
Rom.
7.
12.
The
Law
is
Holy
,
and
the
Commandment
Holy
,
Iust
,
and
Good
,
viz.
that
Law
by
which
he
was
convinced
,
and
which
had
wrought
such
trouble
in
his
Heart
:
Holy
,
as
being
the
Copy
&
Draught
of
God's
Holiness
:
Iust
,
as
doing
no
Wrong
,
no
Infringement
of
our
just
Freedom
:
Good
,
as
profitable
to
direct
and
perfect
our
Operations
;
nothing
therein
is
in
vain
or
useless
.
And
partly
,
because
they
are
all
ratified
by
the
same
Authority
,
Exod
,
20.
1.
God
spake
all
these
words
,
not
these
words
,
but
all
these
words
:
He
that
said
,
Thou
shalt
not
commit
Adultery
,
said
also
,
Thou
shalt
not
Steal
;
as
the
Apostle
improveth
the
Observation
,
Iam.
2.
11.
For
he
that
said
,
Do
not
commit
Adultery
,
said
also
,
Do
not
kill
.
God
hath
expressed
his
Will
in
one
thing
as
well
as
another
.
And
partly
,
because
in
Conversion
we
have
Grace
given
to
obey
all
;
Ephes.
4.
24.
The
new
Man
is
created
after
God
in
Righteousness
and
true
Holiness
.
'T
is
not
only
sitted
for
Righteousness
,
but
Holiness
;
not
only
for
Holiness
,
but
Righteousness
.
As
the
Sun
is
placed
in
Heaven
,
that
he
may
shed
abroad
his
Influences
every
where
,
and
nothing
is
hidden
from
his
Heat
and
Light
:
So
is
Grace
planted
in
the
Heart
,
that
it
may
diffuse
it self
in
an
uniform
Obedience
,
and
that
we
may
be
Holy
;
1
Pet.
1.
15.
As
he
that
hath
called
us
is
holy
in
all
manner
of
Conversation
.
The
Heart
is
framed
to
resist
every
Sin
,
and
to
observe
all
the
Commands
of
God
.
The
new
Creature
never
cometh
maimed
out
of
the
Birth
,
or
wanting
any
part
.
Well
then
,
Holiness
and
Righteousness
must
ever
go
together
,
and
the
Obedience
to
both
Tables
be
inseparable
.
We
must
serve
him
in
Holiness
and
Righteousness
all
our
days
,
Luke
1.
75.
Not
in
Holiness
only
,
or
in
Righteousness
only
,
but
in
both
.
2.
Though
all
are
to
be
respected
,
yet
all
Duties
are
not
equal
,
nor
all
Sins
equal
.
A
vain
Thought
is
not
so
heinous
a
Crime
as
the
killing
of
a
Man
.
And
to
blaspheme
and
curse
God
,
is
a
greater
Sin
than
an
idle
Word
;
and
Idolatry
,
than
stealing
of
a
Shilling
.
Though
all
God's
Laws
stand
by
the
same
Authority
,
yet
the
Matter
of
all
is
not
of
a
like
moment
and
consequence
.
And
therefore
the
Sins
and
Duties
are
greater
and
lesser
,
according
to
the
importance
of
the
Law
.
Mat.
5.
19.
Whosoever
shall
break
one
of
the
least
of
these
Commandments
,
and
shall
teach
Men
so
to
do
,
shall
be
least
in
the
Kingdom
of
Heaven
.
There
are
Commandments
which
may
be
called
the
least
,
and
there
are
others
which
may
be
called
the
greatest
,
In
ordine
motum
,
the
Order
sheweth
the
Weight
.
The
Fundamental
Article
of
the
Covenant
,
is
to
have
God
for
our
God
,
and
to
prefer
Natural
Worship
before
Instituted
;
the
Means
stated
,
before
Manner
and
Time
;
God
before
Man
;
Parents
before
others
.
3.
Simple
Duties
of
the
first
Table
,
are
greater
than
Duties
of
the
Second
.
Christ
himself
saith
,
Matth.
22.
38.
That
this
is
the
first
and
great
Commandment
.
They
must
needs
be
the
greatest
,
because
the
Object
of
them
is
greatest
;
God
is
greater
than
Man
,
as
't
is
said
Iob
33.
12.
To
oppose
a
Prince
in
Person
,
is
more
than
to
oppose
his
mean
Officer
.
He
that
sinneth
against
his
Neighbour
,
sinneth
against
God
,
but
not
so
immediately
.
1
Cor.
8.
12.
And
,
2.
because
this
is
the
great
Bond
on
the
Heart
to
enforce
the
Duty
of
the
second
,
the
Conscience
of
our
Duty
to
God
:
because
I
love
,
or
fear
,
or
would
honour
God
,
therefore
I
perform
my
Duty
to
Man
for
the
Lord's
sake
.
And
so
we
turn
Second-Table
Duties
into
First-Table
Duties
.
And
so
Alms
is
a
Sacrifice
,
Heb.
13.
16.
And
so
Obedience
to
Masters
,
is
Obedience
to
God
,
Ephes.
6.
6.
And
as
they
inforce
,
so
they
regulate
;
for
we
are
to
obey
them
in
the
Lord
,
and
so
as
will
stand
with
an
higher
Duty
we
owe
to
God
.
Acts
4.
19.
Whether
it
be
right
in
the
sight
of
God
,
to
hearken
unto
you
more
than
unto
God
,
judg
ye
.
So
that
these
are
the
greatest
Duties
;
but
yet
this
must
be
understood
so
,
as
the
Comparison
be
rightly
made
;
The
chief
of
the
First-Table
with
the
chief
of
the
Second
,
the
middle
with
the
middle
,
the
least
with
the
least
;
Externals
with
Externals
;
otherwise
not
:
Disobedience
to
Parents
,
is
more
than
an
irreverent
Speech
of
God
;
Adultery
a
greater
Sin
,
than
coldness
in
Worship
;
stealing
,
than
not
giving
.
The
People
made
many
Prayers
,
but
their
Hands
were
full
of
Blood
,
Isa.
1.
15.
And
therefore
the
Order
must
be
rightly
conceived
;
first
,
love
to
God
,
then
love
to
Men
;
first
,
the
Worship
of
God
,
and
then
Duty
to
Men
in
our
several
Relations
;
first
,
Acts
of
outward
Worship
,
then
Acts
of
outward
Respects
to
Men
:
Duties
of
Piety
,
and
also
Justice
and
Charity
.
Thus
the
Circumstantial
and
Ceremonial
Duties
of
the
First-Table
,
must
give
place
to
the
necessary
and
moral
Duties
of
the
Second
.
But
when
the
Comparison
is
duly
made
in
the
same
Rank
,
those
Laws
which
do
simply
and
directly
respect
God
,
are
to
be
preferred
before
those
Duties
which
concern
Men.
And
Sins
of
the
highest
Degree
against
the
first
Table
,
are
greater
than
Sins
of
the
highest
degree
against
the
Second
.
And
in
Duties
,
the
Love
of
our
Neighbour
must
give
place
to
the
Love
of
God
.
As
the
Love
of
Father
and
Mother
,
Wife
,
Children
,
Friends
,
Brethren
;
Luke
14.
26.
If
any
Man
hate
not
Father
and
Mother
,
&c.
he
cannot
be
my
Disciple
.
God
is
chief
,
and
most
worthy
of
respect
.
4.
Moral
and
Substantial
Duties
should
chiefly
be
made
Conscience
of
,
and
ought
to
take
place
of
Ceremonial
Observances
,
though
belonging
to
the
First-Table
;
for
so
in
the
Text
is
Mercy
preferred
before
Sacrifices
.
Which
is
to
be
regarded
to
a
double
end
;
partly
,
that
we
may
not
rest
in
them
as
the
better
part
of
our
Duty
.
If
Men
submit
never
so
much
to
external
Institutions
about
Religion
and
Worship
,
and
think
to
satisfy
their
Consciences
therewith
,
yet
they
will
not
at
all
be
accepted
and
approved
of
God
.
No
:
he
looketh
more
to
moral
Obedience
,
than
positive
Commands
concerning
the
Externals
of
Religion
.
And
therefore
you
have
Morals
of
the
First-Table
,
or
the
Second
,
often
compared
with
,
and
preferr'd
above
the
Externals
of
Religion
,
as
1
Sam.
15.
22.
Hath
the
Lord
any
delight
in
Burnt-Offerings
and
Sacrifices
?
To
obey
,
is
better
than
Sacrifices
;
and
to
hearken
,
than
the
Fat
of
Rams
.
Rebellion
is
as
the
Sin
of
Witchcraft
,
and
Stubbornness
as
Idolatry
.
'T
was
spoken
upon
the
occasion
of
Saul's
sparing
Agag
,
and
the
Fat
of
the
Cattel
for
Sacrifice
,
when
he
was
to
destroy
Man
and
Beast
.
At
other
times
't
is
compared
with
Duties
of
the
Second-Table
.
The
Moral
Duties
of
the
Second-Table
,
are
better
than
the
Ceremonial
Duties
of
the
first
.
If
we
be
scanty
in
the
one
,
and
abound
in
the
other
,
't
is
a
Note
of
an
Hypocrite
;
Rom.
14.
17
,
18.
The
Kingdom
of
God
standeth
not
in
Meats
and
Drinks
,
but
in
Righteousness
,
Peace
,
and
Ioy
in
the
Holy
Ghost
.
If
a
Man
do
these
things
,
he
shall
be
accepted
of
the
Lord
,
and
approved
of
Men.
There
are
two
Expositions
of
that
place
both
equally
probable
,
the
one
more
general
.
That
Righteousness
is
taken
for
all
new
Obedience
,
and
Peace
for
Peace
of
Conscience
,
resulting
from
the
Rectitude
of
our
Actions
;
and
Joy
in
the
Holy
Ghost
,
for
supernatural
Comfort
,
which
the
Holy
Ghost
puts
into
our
Hearts
,
by
reflecting
on
our
Priviledges
by
Christ
,
and
the
Hopes
of
the
World
to
come
.
Now
Christianity
lieth
not
in
outward
Observances
,
but
in
solid
Godliness
.
The
other
Exposition
is
in
a
more
limited
sense
;
That
by
Righteousness
,
is
meant
just
dealing
;
by
Peace
,
a
peaceable
,
harmless
inoffensive
sort
of
living
;
by
Joy
in
the
Holy
Ghost
,
a
delight
to
do
good
to
one
another
,
not
dividing
from
,
or
hating
,
censuring
,
excommunicating
one
another
for
meer
Rituals
,
but
pleasing
one
another
to
Edification
.
These
Morals
are
more
acceptable
to
God
,
and
approved
of
Men
,
than
a
furious
Zeal
for
lesser
things
,
which
belong
to
the
ritual
Part
,
or
external
Order
of
Religion
.
It
's
an
Argument
of
a
better
Spirit
,
to
be
more
zealous
for
Morals
and
Substantials
,
than
Rituals
;
certainly
without
them
we
shall
be
of
no
account
with
God
.
And
partly
to
that
,
when
Moral
Duties
come
in
competition
with
Ceremonial
,
the
Moral
Duties
at
that
time
must
take
place
of
the
other
,
and
all
positive
Commands
concerning
the
Externals
of
Religion
,
give
way
to
them
.
The
Lord
never
appointed
the
Ceremonies
of
the
First-Table
,
to
hinder
Works
of
Mercy
prescribed
in
the
Second
,
therefore
the
Mercy
must
be
done
,
and
the
Sacrifice
left
undone
:
as
the
Sabbath
is
both
broken
and
kept
,
when
there
is
an
evident
necessity
of
preserving
the
Creature
.
When
David
fainted
,
't
was
a
Moral
Duty
to
relieve
him
,
though
there
were
no
Bread
at
Hand
,
but
the
Shew-bread
;
1
Sam.
21.
4.
There
is
no
common
Bread
under
my
Hands
.
And
Christ
urgeth
that
;
Mat.
12.
3
,
4.
Have
ye
not
read
what
David
did
when
he
was
an
hungred
;
how
he
entred
into
the
House
of
God
,
and
did
eat
the
Shew-bread
,
which
was
not
lawful
for
him
to
eat
;
nor
for
them
which
were
with
him
,
but
only
for
the
Priests
?
In
an
extraordinary
case
of
Necessity
,
the
Shew-bread
is
as
common
Bread
.
Now
the
Reason
is
plain
,
because
Positives
bind
only
in
certain
Cases
,
but
we
are
everlastingly
obliged
to
things
Moral
.
Therefore
Externals
must
give
way
both
to
Obedience
and
Mercy
.
Internal
Acts
of
Worship
are
never
dispensed
with
.
5.
Sacrifices
come
under
a
double
Consideration
,
as
they
relate
to
Christ
the
substance
of
them
all
,
or
as
External
Performances
rested
in
by
that
People
.
1.
In
the
first
Consideration
,
their
Gospel
lay
much
in
Sacrifices
,
and
the
main
Duties
of
Godliness
were
exercised
about
them
,
as
brokenness
of
Heart
;
Psal.
51.
17.
The
Sacrifices
of
God
are
a
broken
Spirit
:
a
broken
and
a
contrite
Heart
,
O
God
,
thou
wilt
not
despise
.
And
Faith
in
Christ
,
Heb.
9.
13
,
14.
For
if
the
Blood
of
Bulls
,
and
Goats
,
and
the
Ashes
of
an
Heifer
sprinkling
the
Vnclean
,
sanctifyeth
to
the
purifying
of
the
Flesh
:
How
much
more
shall
the
Blood
of
Christ
,
who
through
the
eternal
Spirit
,
offered
himself
without
spot
to
God
,
purge
your
Consciences
from
dead
Works
,
to
serve
the
living
God
?
And
Covenanting
with
God
,
Psalm
.
50.
5.
Gather
my
Saints
together
unto
me
,
those
that
have
made
a
Covenant
with
me
by
Sacrifice
.
And
,
Rom.
12.
1.
I
beseech
you
,
Brethren
,
by
the
Mercies
of
God
,
that
ye
present
your
Bodies
a
living
Sacrifice
,
holy
,
acceptable
unto
God
,
which
is
your
reasonable
Service
.
In
the
second
Consideration
;
The
outward
bare
Offering
considered
in
it self
,
without
Faith
and
Repentance
,
so
God
disclaimeth
it
;
Isa.
1.
11.
Bring
no
more
vain
Oblations
.
And
,
Isa.
66.
2
,
3.
He
that
killeth
an
Ox
,
is
as
if
he
slew
a
Man
;
He
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dog's
Neck
;
He
that
offereth
an
Oblation
,
as
if
he
offered
Swines
Blood
;
He
that
burneth
Incense
,
as
if
he
blessed
an
Idol
.
Their
great
Confidence
was
in
their
Sacrifices
.
God
therefore
sheweth
how
loathsome
these
things
were
to
him
,
without
that
disposition
of
Soul
which
should
accompany
them
;
being
such
Persons
as
those
were
,
he
would
take
no
Offering
at
their
hands
.
The
Lord
in
all
Ages
is
Uniform
and
like
himself
,
in
approving
and
injoining
Duty
,
and
in
disliking
Sin
.
Morals
are
always
prized
by
him
before
Externals
,
and
an
impartial
respect
to
necessary
Duties
,
was
more
to
him
than
the
greatest
pomp
of
outward
Worship
.
'T
was
so
then
,
and
't
is
so
now
;
Pride
,
and
Malice
,
and
Envy
,
are
greater
Evils
than
Ceremonial
Uncleanness
;
and
to
fear
God
,
and
work
Righteousness
,
a
greater
Duty
than
the
best
Sacrifices
.
The
performance
of
External
Duties
is
not
,
and
never
was
a
sufficient
Testimony
of
true
Piety
;
nay
,
without
the
Love
of
God
and
Men
,
and
an
uniform
Obedience
to
his
Holy
Will
,
is
meer
Hyprocrisy
.
6.
When
the
breach
of
a
Ceremonial
Precept
bringeth
with
it
the
Transgression
of
a
Moral
Precept
,
and
is
(
without
any
absolute
necessity
)
imposed
,
in
neg●lect
and
contempt
of
the
Law
of
God
;
then
we
are
to
run
all
Hazards
,
rather
than
to
transgress
in
the
smallest
Externals
:
because
tho
the
Matter
enjoined
be
but
small
,
yet
the
Contempt
of
God
is
a
great
Sin
,
and
our
Sincerity
and
Obedience
to
God
is
a
great
Matter
.
As
for
Instance
;
When
Antiochus
pressed
the
Jews
to
eat
Swines-Flesh
,
which
in
case
of
great
Extremity
no
question
they
might
do
;
yet
when
he
pressed
them
out
of
Contempt
of
the
Law
,
they
chose
rather
to
be
tortured
to
Death
,
than
to
yield
to
it
.
And
for
this
they
are
registred
Martyrs
,
Heb.
11.
35.
They
were
tortured
,
not
accepting
Deliverance
,
that
they
might
receive
a
better
Resurrection
.
There
is
a
plain
Allusion
to
the
Story
in
the
Book
of
the
Maccabees
,
concerning
Eleazar
,
and
the
Woman
with
her
seven
Sons
,
so
cruelly
tortured
.
But
these
Commands
were
contrary
to
the
Laws
of
God
:
Should
they
have
said
,
God
will
have
Mercy
,
and
not
Sacrifice
?
No
,
in
such
a
case
God
will
have
Sacrifice
,
and
not
Mercy
.
Tho
often
advised
to
yield
,
they
would
not
abate
a
Jot
of
their
Zeal
.
For
tho
the
Case
be
but
in
Externals
,
yet
there
is
a
Renunciation
of
our
Relation
and
Obedience
to
God's
Law
.
So
Daniel
opening
his
Windows
,
and
praying
three
times
a
day
,
as
he
was
wont
to
do
,
Dan.
6.
10.
That
Circumstance
might
have
been
forborn
,
you
will
think
,
in
a
Case
of
such
imminent
Peril
of
Life
:
No
,
he
would
neither
forbear
praying
,
nor
opening
his
Windows
;
he
had
wont
to
do
so
before
,
and
without
dishonouring
God
,
and
renouncing
his
Profession
,
he
could
not
forbear
to
do
so
now
.
The
Promise
of
Audience
,
made
to
Solomon
at
the
Dedication
of
the
Temple
,
required
this
Ceremony
as
an
Effect
of
Faith
;
1
Kings
8.
42
,
43.
When
they
shall
pray
towards
this
House
,
then
hear
thou
in
Heaven
.
And
David
saith
,
Psal.
5.
7.
In
thy
Fear
I
will
worship
towards
thy
holy
Temple
.
The
Temple
did
shadow
forth
the
Body
of
our
Lord
Christ
,
the
Mediator
,
in
whom
only
our
Prayers
and
Services
are
accepted
with
the
Father
,
which
Solomon
respected
in
looking
towards
the
Temple
.
But
the
chief
Reason
is
,
the
Necessity
of
Profession
,
and
open
Profession
too
,
against
this
impious
Law
,
contrived
by
the
Malice
of
his
Enemies
to
make
him
afraid
.
Now
to
shew
he
was
not
frighted
from
his
Duty
,
he
openeth
his
Windows
,
and
would
not
forgo
any
Circumstance
of
his
Duty
to
God
.
I
might
instance
in
Circumcision
,
(
as
urged
by
the
false
Apostles
)
as
necessary
to
our
Justification
;
Gal.
5.
2
,
3
,
4.
Behold
,
I
Paul
say
unto
you
,
that
if
you
be
circumcised
,
Christ
shall
profit
you
nothing
.
For
I
testify
again
to
every
Man
that
is
circumcised
,
that
he
is
a
Debtor
to
do
the
whole
Law
:
Christ
is
become
of
none
effect
unto
you
.
Whosoever
of
you
are
justified
by
the
Law
,
you
are
fallen
from
Grace
.
Such
is
the
difference
when
God
calleth
us
to
the
profession
of
a
lesser
Truth
.
Therefore
the
Case
may
be
such
,
that
Externals
may
bear
great
Weight
.
7.
If
the
Externals
of
God's
Worship
instituted
by
himself
,
must
give
place
to
Mercy
,
then
Externals
of
Humane
Institution
,
ought
much
more
to
give
place
to
Mercy
.
Sacrifices
were
of
God's
Institution
,
and
a
way
of
expressing
their
Obedience
and
Thankfulness
in
his
Worship
;
yet
God
saith
,
I
will
have
Mercy
,
and
not
Sacrifice
.
And
twice
is
this
applied
by
Christ
,
to
Mercy
towards
the
Souls
of
Men
in
the
Text
,
and
Mercy
concerning
the
Bodies
of
Men
,
Mat.
12.
to
defend
the
Disciples
rubbing
the
Ears
of
Corn
,
because
they
fainted
for
Hunger
.
Then
by
like
Reason
,
where
the
urging
of
Externals
may
cross
Mercy
to
the
Souls
of
Men
,
by
depriving
them
of
the
Means
of
Edification
,
and
the
Gifts
of
a
lively
Ministry
;
or
crossing
Mercy
to
the
Bodies
of
Men
,
by
depriving
them
and
their
Families
of
their
necessary
Support
and
Maintenance
:
in
such
a
case
they
should
learn
what
that
meaneth
,
I
will
have
Mercy
,
and
not
Sacrifice
.
And
the
Peace
and
Edification
of
the
Church
,
is
more
valuable
than
that
of
a
private
Man
.
In
all
External
positive
Institutions
,
the
Apostles
often
urge
Charity
to
the
Souls
of
Men
,
for
which
Christ
died
,
that
we
neither
wound
them
with
Sorrow
or
Sin
;
as
the
sure
Rule
to
guide
us
,
either
in
practising
,
or
forbearing
our
Liberty
:
Rom.
14.
15.
Destroy
not
him
with
thy
Meat
for
whom
Christ
died
.
So
,
1
Cor.
8.
11.
And
through
thy
Knowledg
shall
the
weak
Brother
perish
,
for
whom
Christ
died
.
That
is
,
the
scandalous
Abuse
of
this
Knowledg
.
In
short
,
if
any
great
dammage
to
the
Souls
or
Bodies
,
scandal
or
inconveniece
should
come
upon
urging
these
Externals
,
surely
they
should
be
forborn
:
for
if
it
be
the
Will
and
Pleasure
of
the
King
of
Kings
,
and
Lord
of
Lords
,
that
Matters
commanded
by
his
Affirmative
Precepts
,
should
be
forborn
for
Charity
's
sake
;
Men
should
be
perswaded
to
remit
of
the
rigor
of
their
Impositions
in
this
kind
,
though
the
things
imposed
were
indifferent
,
and
the
practice
of
them
in
some
Cases
a
Duty
;
yet
if
it
would
destroy
Charity
,
we
are
to
leave
our
Prayers
,
publick
and
private
,
forsake
a
Sermon
,
to
save
the
Life
of
our
Neighbour
;
nay
,
to
quench
the
Fire
burning
his
House
;
nay
,
to
help
his
Cattle
out
of
the
Ditch
.
But
I
will
prosecute
this
no
further
.
Let
me
now
make
some
use
of
what
hath
been
said
.
1.
Let
us
take
heed
that
we
be
not
of
the
number
of
them
that
are
serious
and
zealous
in
some
things
,
but
not
in
all
.
Partial
Zeal
hath
always
been
the
Note
of
Hypocrites
;
as
the
Pharisees
were
earnest
for
Externals
,
but
neglected
Justice
and
Charity
.
Saul
is
an
Instance
of
Partial
Zeal
in
destroying
the
Gibeonites
,
and
sparing
the
Amalekites
;
2
Sam.
21.
2.
Saul
sought
to
s●ay
them
in
his
zeal
to
the
Children
of
Israel
and
Iudah
.
He
was
expresly
commanded
to
root
out
the
Amalekites
,
but
he
spared
Agag
out
of
seeming
pity
;
but
useth
barbarous
Cruelty
in
seeking
to
root
out
the
Gibeonites
,
who
were
to
be
preserved
by
Oath
and
Covenant
;
and
this
he
is
said
to
do
in
his
Zeal
.
Not
a
true
Zeal
,
surely
,
as
aiming
at
God's
Glory
:
for
it
tended
much
to
his
dishonour
to
have
them
destroyed
▪
who
were
new
Proselytes
,
and
professing
Religion
,
and
had
put
themselves
under
God's
Protection
;
but
a
preposterous
hypocritical
Zeal
,
of
aiming
,
as
he
pretended
,
at
the
welfare
of
the
Common-Wealth
of
Israel
,
his
main
Intent
was
popular
Applause
,
and
to
gratify
them
,
who
envied
the
Gentiles
should
be
incorporated
into
God's
People
.
An
Hypocrite's
Conscience
is
not
uniform
,
but
brought
upon
the
Stage
for
a
Turn
.
I
shall
give
you
another
Instance
in
Ieh●
,
mighty
zealous
in
destroying
the
Idolatry
of
Baal
,
which
was
the
Idolatry
of
the
House
of
Ahab
;
but
not
only
cold
and
indifferent
,
but
resolute
against
the
destroying
the
Calves
of
Dan
and
Bethel
,
which
was
the
Idolatry
of
Ieroboam
;
2
Kings
10.
28
,
29.
Thus
Jehu
destroyed
Baal
out
of
Israel
.
Howbeit
,
from
the
Sins
of
Jeroboam
,
wherewith
he
made
Israel
to
sin
,
Jehu
departed
not
from
them
,
to
wit
,
the
Golden
Calves
in
Dan
and
Bethel
.
Reason
of
State
perswaded
the
one
,
and
disswaded
the
other
.
His
Interest
lay
in
ruining
the
House
of
Ahab
,
and
in
taking
care
that
the
Tribes
might
not
revert
to
the
House
of
David
.
Thus
you
see
Men
zealous
in
some
things
,
may
gri●vously
sin
in
others
.
Therefore
,
my
Beloved
,
be
you
careful
to
regard
all
God's
Commands
in
their
place
;
Piety
in
its
place
,
Justice
in
its
place
,
Mercy
in
its
place
.
The
Jews
,
after
they
had
smarted
in
Babylon
,
were
zealous
against
Idols
,
but
robbed
God
of
his
Dues
,
never
took
care
to
restore
the
Riches
of
the
Temple
.
Therefore
the
Apostle
taxeth
this
partiality
of
Zeal
,
Rom.
2.
22.
Thou
that
abhorrest
Idols
,
dost
thou
commit
Sacrilege
?
The
latter
Prophets
tax
them
much
for
that
Crime
.
The
Jewish
Form
still
is
hatred
of
Idolatry
,
in-so-much
that
they
think
that
all
the
Plagues
that
come
upon
them
,
is
for
the
Idolatry
of
their
Fathers
,
especially
in
the
si●
of
the
Golden
Calf
in
the
Wilderness
;
and
translate
the
Scene
of
their
Repentance
far
enough
from
themselves
,
that
they
may
not
see
their
present
Sins
,
both
in
breaking
the
moral
Law
,
and
despising
Christ
.
And
every
Party
is
observ●d
to
have
their
Form
;
one
special
Commandment
which
they
stuck
unto
,
which
they
are
zealous
for
,
whilst
they
neglect
the
rest
.
The
reproaches
of
our
Enemies
,
saith
the
Pharisee
,
are
only
for
the
fourth
Commandment
,
but
neglect
the
rest
;
zealous
for
the
Sabbath
,
but
unconscionable
all
the
week
after
.
Oh
,
let
〈◊〉
be
no
occasion
for
this
!
Others
s●em
to
make
little
reckoning
of
other
Commandments
,
and
insist
only
upon
the
fifth
,
obedience
to
Superiors
.
The
Charge
is
sometimes
carried
between
the
third
and
sixth
Commandment
,
they
will
not
swear
,
but
will
lie
,
and
sl●nder
their
Neighbours
.
I
mention
these
things
,
to
shew
what
need
we
have
to
be
uniform
in
our
Obedience
unto
God
.
I
will
mention
but
one
Motive
.
They
that
do
not
obey
all
,
will
not
long
obey
any
,
but
where
their
Interest
or
Inclinations●
require
it
,
will
break
all
:
As
Herod
did
many
things
,
but
one
Command
stuck
with
him
,
his
Herodias
,
and
that
bringeth
him
to
murder
God's
Prophet
,
Mark
6.
20.
One
Sin
keepeth
possession
for
Satan
,
and
that
one
Lust
and
Corruption
may
undoe
all
.
A
Bird
tied
by
the
Leg
,
may
make
some
shew
of
escape
;
so
do
many
think
themselves
at
liberty
,
but
the
Fowler
hath
them
fast
enough
.
2.
Let
us
not
rest
in
outward
Duties
of
Worship
,
and
place
our
Zeal
there
,
for
that
is
an
ill
Spirit
that
doth
so
,
'T
is
the
Badg
of
Pharisaism
:
they
keep
a
fair
correspondence
with
God
in
the
outward
Duties
of
his
Worship
,
but
in
other
things
deny
their
subjection
to
him
;
the
main
reason
is
,
because
Externals
of
Worship
are
more
easy
than
the
denial
of
Lusts.
The
sensual
Nature
of
Man
is
such
,
that
't
is
loth
to
be
crossed
,
which
produceth
prophaneness
.
Wherefore
do
Men
ingulph
themselves
in
all
manner
of
sensuality
,
but
because
they
are
loth
to
deny
their
Natural
Appetites
and
Desires
,
and
to
row
against
the
stream
of
Flesh
and
Blood
,
and
so
to
walk
in
the
way
of
his
own
H●art
,
and
the
sight
of
his
Eyes
?
Eccles.
4.
8.
If
Nature
must
be
crossed
,
it
shall
be
crossed
only
for
a
little
,
and
in
some
slight
manner
;
they
will
give
God
some
outward
thing
,
which
lieth
remote
from
the
subjection
of
the
Heart
to
him
,
therefore
be
zealous
for
Externals
;
and
this
produceth
Hypocrisy
,
gross
Hypocrisy
,
and
Dissembling
,
whereby
we
deceive
oth●rs
,
and
get
a
good
Name
among
others
,
by
a
zeal
and
fervency
for
God's
outward
I●stitutions
.
And
this
close
Hypocrisy
or
Partiality
of
Obedience
,
is
that
whereby
we
deceive
our selves
,
exceeding
in
External
Actions
and
Duties
,
while
we
neglect
those
Substantials
wherein
the
Heart
and
Life
of
Religion
most
lieth
:
such
are
the
Love
of
God
,
Contempt
of
the
World
,
Mortification
of
the
Flesh
,
the
Heavenly
Mind
,
and
Holy
Constitution
of
the
Soul
,
●irmly
set
to
please
God
in
all
things
.
Once
more
;
That
this
Deceit
may
be
more
strong
,
Men
are
apt
to
exceed
in
outward
Observances
,
or
By-laws
of
their
own
:
and
this
produceth
Superstition
,
either
Negative
,
in
condemning
some
outward
things
which
God
never
condemned
,
as
those
Ordinances
of
Men
which
the
Apostle
speaketh
of
,
Col.
2.
19.
Touch
not
,
taste
not
,
handle
not
:
Or
positive
,
in
doing
many
things
as
Duties
,
and
crying
them
up
as
special
Acts
and
Helps
of
Religion
,
which
God
never
instituted
to
that
end
and
purpose
;
Mark
7.
7
,
8.
Teaching
for
Doctrines
the
Commandments
of
Men.
The
Spirit
and
Genius
of
Superstition
lieth
in
this
;
neglecting
many
things
▪
which
God
commandeth
,
but
multipl●ing
Bonds
and
Chains
of
their
own
making
.
Sacrifices
enow
!
God
shall
have
any
thing
for
the
Sin
of
their
Souls
,
Micah
6.
6
,
7.
Thus
these
three
great
Evils
,
Prophaneness
,
Hypocrisy
,
and
Superstition
,
do
all
grow
upon
the
same
Stem
and
Root
.
First
,
Men
must
have
an
easy
Religion
,
where
the
Flesh
is
not
crossed
,
but
no
mortifying
of
Lusts
,
no
exercising
our selves
to
Godliness
.
They
can
deny
themselves
in
parting
with
a
Sacrifice
,
but
the
weighty
things
of
Piety
,
Justice
,
and
Mercy
,
are
neglected
;
God
shall
have
Prayers
enow
;
Hearing
enough
,
if
the
Humor
and
Temper
of
the
Body
will
suit
with
it
.
They
can
fast
and
gash
themselves
like
Baal's
Priests
;
whip
their
Bodies
,
but
spare
their
Sins
;
but
the
Heart
is
not
subdued
to
God
.
They
can
part
with
any
thing
better
than
their
Lusts
,
and
disturb
the
present
Ease
of
the
Body
,
by
attending
on
long
and
tedious
Duties
,
rather
than
any
solid
and
serious
Piety
.
II.
The
next
Lesson
which
we
learn
is
,
The
Guise
of
Hypocrites
;
for
our
Lord
intimateth
,
that
these
Pharisees
had
great
need
to
learn
the
Importance
of
that
Truth
,
as
being
extreamly
faulty
;
I
will
have
Mercy
,
and
not
Sacrifice
.
[
1.
]
The
first
thing
notable
in
Hypocrites
,
is
a
partial
Zeal
;
they
have
not
an
Uniform
Conscience
,
are
very
exact
in
some
things
,
but
exceeding
defective
and
faulty
in
others
.
The
good
Conscience
is
intire
and
universal
:
Heb.
13.
18.
We
trust
that
we
have
a
good
Conscience
,
in
all
things
willing
to
live
honestly
.
The
sincere
Purpose
and
Intention
of
his
Heart
,
was
to
direct
his
Life
according
to
the
Will
of
God
in
all
things
.
Tho'
every
one
hath
his
failings
,
yet
the
Will
and
constant
Endeavour
of
a
sincere
Heart
,
is
to
govern
himself
universally
according
to
the
Will
of
God
in
all
points
of
Duty
,
whether
they
concern
God
or
Man
:
as
't
is
said
of
Zechary
and
Elizabeth
,
Luke
1.
6.
That
they
walked
in
all
the
Ordinances
and
Commandments
of
the
Lord
blameless
.
The
renewed
Conscience
doth
approve
all
;
and
the
renewed
Will
,
which
is
the
Imperial
Power
in
the
Soul
,
the
first
Mover
and
Principle
of
all
Moral
Actions
,
is
bent
and
inclined
to
obey
all
;
and
the
New
Life
is
spent
in
striving
to
comply
with
all
.
But
't
is
not
so
with
Hypocrites
,
they
pick
and
chuse
out
the
easiest
part
in
Religion
,
and
lay
out
all
their
Zeal
there
,
but
let
other
things
go
.
In
some
Duties
that
are
of
easy
digestion
,
and
nourish
their
Disease
,
rather
than
cure
their
Soul
;
none
so
zealous
as
they
,
none
so
partial
as
they
.
Now
a
partial
Zeal
for
small
things
,
with
a
plain
neglect
of
the
rest
,
is
direct
Pharisaism
;
all
for
Sacrifice
,
nothing
for
Mercy
.
Therefore
every
one
of
us
should
take
heed
of
halving
and
dividing
with
God
:
If
we
make
Conscience
of
Piety
,
let
us
also
make
Conscience
of
Justice
;
if
of
Justice
,
let
us
also
make
Conscience
of
Mercy
.
'T
is
harder
to
renounce
one
Sin
wherein
we
delight
,
than
a
greater
which
we
do
not
equally
affect
.
A
Man
is
wedded
to
some
special
Lusts
,
and
is
loth
to
hear
of
a
divorce
from
them
.
We
have
our
tender
and
sore
places
in
the
Conscience
,
which
we
are
loth
should
be
touched
.
But
if
we
be
sincere
with
God
,
we
will
keep
our selves
from
all
,
even
from
our
own
Iniquity
,
Psal.
18.
23.
such
as
is
most
incident
to
us
by
temper
,
or
custom
of
Life
,
or
course
of
our
Interests
;
to
baulk
or
break
with
God
,
out
of
private
Reasons
of
Pleasure
,
Honour
,
or
Profit
,
or
any
corrupt
Interest
,
is
to
prefer
these
things
before
God
,
and
to
set
up
another
chief
Good
in
our
Hearts
,
and
to
prefer
it
before
his
Favour
.
Thus
in
General
.
[
2.
]
They
place
all
their
Godliness
and
Righteousness
in
outward
Observances
,
or
external
Discipline
,
and
so
their
Religion
is
more
in
the
Flesh
,
and
in
the
Letter
,
than
in
Heart
and
Spirit
.
As
the
Pharisees
rested
in
outward
Worship
only
,
or
some
external
Rules
,
without
the
inward
and
real
Duties
,
either
of
the
First
or
Second
Table
.
Mat.
23.
25.
They
cleanse
the
outside
of
the
Cup
and
Platter
,
but
within
they
are
full
of
Extortion
and
Excess
.
And
,
Vers.
28.
Ye
appear
outwardly
Righteous
unto
Men
,
but
within
ye
are
full
of
Hypocrisy
and
Iniquity
.
And
every
where
they
are
represented
as
painted
Tombs
without
,
but
had
much
hidden
Uncleanness
and
Corruption
within
.
There
was
an
outward
formality
and
shew
of
Religion
,
when
they
denied
the
Power
thereof
.
They
should
join
Obedience
to
God
,
and
Love
to
their
Neighbour
,
with
their
outward
Sacrifices
;
but
these
things
were
of
little
value
and
esteem
with
them
.
Now
,
what
Sacrifices
were
to
them
,
that
External
Ordinances
are
to
us
.
And
what
their
Rituals
were
,
the
same
is
the
Mode
and
Garb
of
Profession
among
us
.
And
therefore
External
Profession
,
or
the
performance
of
External
Duties
according
to
our
way
,
is
not
a
sufficient
Testimony
of
true
Godliness
:
For
Christ
saith
,
Mat.
5.
20.
Except
your
Righteousness
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
Kingdom
of
Heaven
.
Their
Righteousness
was
an
out-side
Righteousness
,
without
that
inward
Constitution
of
Soul
which
doth
belong
to
a
renewed
Heart
,
and
yet
carried
on
in
such
a
way
,
and
applauded
by
Men
,
that
the
Jews
had
a
saying
,
That
if
but
two
Men
out
of
all
the
World
went
to
Heaven
,
the
one
should
be
a
Scribe
,
and
the
other
a
Pharisee
.
Oh
Christians
!
't
is
one
thing
to
approve
our selves
to
God
,
who
searcheth
the
Heart
;
and
another
thing
to
approve
our selves
to
Men
,
who
look
only
to
the
out-side
,
and
f●ir
appearance
without
.
A
renewed
Heart
,
that
is
unfeignedly
set
to
please
God
in
all
things
,
is
more
than
all
the
Pomp
of
External
Duties
.
And
therefore
we
should
study
to
give
Evidence
of
this
,
by
making
Conscience
of
Obedience
,
as
well
inwardly
as
outwardly
,
growing
in
Holiness
all
the
days
of
our
Lives
.
This
will
be
comfortable
to
us
,
and
this
will
be
approved
of
God
hereafter
,
even
such
an
Holiness
as
is
manifested
in
all
the
parts
of
our
Conversation
,
in
outward
Carriage
and
secret
Practice
,
common
Affairs
,
and
religious
Duties
;
In
the
Worship
of
God
,
and
Charity
,
and
Justice
to
Men
:
Phil.
3.
3.
We
are
the
Circumcision
which
worship
God
in
the
Spirit
,
and
have
no
confidence
in
the
Flesh.
When
there
is
a
serious
Bent
,
and
the
true
spiritual
Affections
of
a
renewed
Heart
towards
God
and
Man
;
and
we
do
not
rest
in
outward
Duties
,
but
are
still
growing
in
internal
Grace
,
Faith
,
Hope
,
and
Love
,
and
are
still
purifying
the
Heart
and
Life
,
that
we
may
constantly
glorify
God
,
and
do
good
to
Men.
This
is
that
which
is
over
and
above
the
Righteousness
of
the
Scribes
and
Pharisees
;
our
Duty
is
to
serve
God
in
the
Spirit
,
and
to
bring
the
inward
Man
in
subjection
to
him
,
without
which
Externals
are
of
little
worth
.
[
3.
]
They
were
more
in
love
with
Ceremonies
,
than
with
Substance
:
Sacrifices
,
which
belonged
to
the
Ceremonies
of
the
Law
,
were
in
high
esteem
with
them
;
but
Godliness
,
Justice
,
and
Mercy
,
were
of
little
regard
.
And
as
outward
things
were
preferred
before
Inward
,
so
the
lesser
things
before
the
weighty
:
As
to
their
Duties
,
tithing
Mint
,
and
Annise
,
and
Cummin
;
but
they
have
omitted
the
weightier
Matters
of
the
Law
,
Justice
,
Mercy
,
Faith
.
These
ought
ye
to
have
done
,
and
not
to
leave
the
other
undone
,
Matth.
23.
23.
Formality
and
Hypocrisy
maketh
Men
wise
about
that
which
is
least
to
purpose
.
They
make
a
business
about
Ceremonies
,
but
neglect
the
Substance
of
Religion
.
They
enlarged
their
Phylacteries
,
which
were
Scroles
of
Parchment
on
which
the
Law
was
written
,
but
took
no
care
of
having
the
Law
of
God
written
upon
their
Hearts
.
Hypocrisy
is
an
odd
trifling
Zeal
,
which
runneth
out
upon
little
things
.
So
for
avoiding
Sin
,
Matth.
23.
24.
They
strain
at
a
〈◊〉
,
and
swallow
a
Camel
:
More
scrupulous
in
a
little
Sin
,
than
a
great
;
in
small
Sins
very
scrupulous
,
in
greater
Matters
very
adventurous
.
And
because
this
is
one
of
the
main
things
here
intended
,
I
shall
give
you
Instances
and
Reasons
.
1.
Instances
;
to
prove
that
Hypocrites
have
such
an
odd
Conscience
,
that
straineth
greatly
at
a
small
Sin
.
We
have
them
every
where
out
of
the
Word
of
God
.
Herod's
making
Conscience
of
his
Oath
,
but
not
of
shedding
Innocent
Blood
.
The
King
was
sorry
:
nevertheless
for
his
Oath
's
sake
,
&c.
Matth.
14.
9.
he
caused
Iohn
the
Baptist
to
be
beheaded
.
A
Sinner
is
holden
in
Bonds
which
he
might
lawfully
break
;
rather
than
Herod
will
break
his
rash
Oath
,
Iohn
shall
lose
his
Head
.
Of
such
an
odd
Complection
is
the
Conscience
of
Carnal
Men.
So
the
Jews
,
when
Iudas
laid
down
the
hire
of
his
Treason
,
and
cast
the
Mony
at
their
feet
;
Mat.
29.
6
,
7.
It
is
not
lawful
(
said
they
)
to
put
it
into
the
Treasury
,
because
it
is
the
price
of
Blood
.
Pretending
to
be
afraid
to
offend
in
the
least
things
,
when
they
had
offended
in
the
greater
.
They
bogled
not
at
betraying
Innocent
Blood
,
and
yet
they
would
not
meddle
with
the
Gain
when
it
was
thrown
back
to
them
.
Another
Instance
of
the
like
Conscience
,
is
,
Iohn
18.
28.
Then
led
they
Iesus
front
Caiaphas
into
the
Iudgment-Hall
,
and
it
was
early
,
and
they
themselves
went
not
into
the
Iudgment-Hall
,
lest
they
should
be
defiled
,
but
that
they
might
eat
the
Passover
.
They
were
careful
to
avoid
legal
Pollution
,
and
yet
they
were
at
the
same
time
seeking
the
Life
of
the
Lord
of
Glory
.
Just
such
another
fit
of
Conscience
cometh
upon
them
a
little
after
;
Iohn
19.
31.
They
went
to
Pilate
,
and
desired
that
the
Bodies
might
not
hang
upon
the
Cross
on
the
Sabbath-day
,
lest
their
great
Feast
should
be
defiled
.
And
thus
you
see
,
that
through
Formality
and
Custom
,
Men
may
be
strictly
bound
in
Conscience
to
perform
the
Duties
of
Ceremonial
or
External
Worship
,
whose
Consciences
notwithstanding
never
scruple
to
violate
the
most
weighty
Precepts
of
the
Law
.
Just
of
this
Nature
was
that
solemn
Case
of
Conscience
,
Zech.
7.
1
,
2.
about
the
keeping
of
their
Fasts
,
when
the
Prophet
telleth
them
they
had
higher
Matters
to
mind
,
the
executing
of
Iudgment
,
and
shewing
Mercy
,
and
breaking
off
their
Oppressions
,
vers.
10.
The
Lord
would
not
answer
their
Cases
about
the
Fasts
:
Some
of
which
were
needless
and
superfluous
;
but
would
have
them
break
off
their
known
Sins
.
Hitherto
may
be
reduced
the
Harlot
in
the
Proverbs
,
that
inticed
the
young
Man
to
Adultery
,
and
yet
she
had
her
Peace-Offerings
:
I
have
Peace-Offerings
with
me
this
day
,
Prov.
7.
14.
with
the
18
th
.
Made
Conscience
of
her
Sac●ifices
,
but
not
of
her
Honesty
and
Chastity
.
Yea
,
also
we
may
reckon
to
this
rank
of
Conscience
,
the
Instance
of
Bathsheba
.
Even
the
Children
of
God
have
much
Hypocrisy
,
and
an
odd
kind
of
Conscience
,
when
they
give
way
to
wilful
and
hainous
Sin
.
The
Passage
is
,
2
Sam.
11.
4.
David
took
her
,
and
committed
Adultery
with
her
,
for
she
was
purified
from
her
Vncleanness
.
That
Uncleanness
was
Ceremonial
only
;
but
in
the
mean
time
she
was
committing
a
Moral
Uncleanness
,
from
which
she
was
not
so
careful
to
keep
her self
.
Well
then
,
the
Consciences
of
Men
being
of
such
a
make
,
well
might
God
say
,
I
will
have
Mercy
,
and
not
Sacrifice
;
Substance
,
and
not
Ceremony
.
And
we
have
all
need
to
take
heed
to
our selves
,
that
we
do
not
boggle
and
startle
at
a
Shadow
,
when
in
the
mean
time
we
are
stupid
and
sensless
,
in
Sins
of
another
nature
and
deeper
dye
;
and
preserve
a
tenderness
in
lesser
things
,
when
we
give
way
to
Injustice
and
Oppression
.
2.
The
Reasons
why
Hypocrites
never
find
their
Consciences
awake
so
much
as
in
Matters
Ceremonial
;
I
shall
give
these
two
.
(
1.
)
Because
these
are
of
easiest
digestion
,
and
will
sooner
satisfy
the
Conscience
.
Slight
Duties
suit
best
with
an
Heart
that
is
unwilling
to
come
under
the
Power
of
Religion
.
Conscience
is
like
the
Stomach
,
which
naturally
desireth
to
fill
its
self
;
and
when
it
cannot
digest
solid
Food
,
it
sucketh
nothing
but
Wind.
They
that
place
their
Confidence
in
their
own
Righteousness
,
presently
fly
to
their
External
Shows
.
The
right
stating
of
the
Duties
of
the
Law
,
according
to
their
due
weight
,
would
convince
them
of
their
Mistake
:
Therefore
that
the
Ell
may
be
no
longer
than
the
Cloth
,
they
confine
their
Obedience
to
External
Observations
,
and
so
make
their
Religion
as
commodious
for
themselves
as
they
can
.
Adultery
is
nothing
to
eating
Flesh
in
Lent
,
or
breaking
some
External
Rule
.
The
Apostle
saith
,
going
about
to
establish
their
own
Righteousness
,
they
have
not
submitted
to
the
Righteousness
of
God
,
Rom.
10.
3.
Not
to
the
way
of
Solid
Righteousness
,
and
broken-hearted
acceptance
of
Christ
,
but
an
external
appearance
of
Duty
is
most
for
their
Interest
.
(
2.
)
To
put
the
better
Pretence
upon
their
vile
Practices
,
therefore
they
must
have
some
External
Ceremonies
to
countenance
them
.
Thus
the
Pharisees
,
to
countenance
their
Oppressions
,
for
a
pretence
make
long
Prayers
,
Mat.
23.
14.
That
made
them
be
trusted
by
the
destitute
Widows
,
whom
they
deceived
.
As
Iezebel
would
have
the
formality
of
a
Fast
,
for
the
better
colour
of
her
impiety
in
destroying
Naboth
.
In
days
of
Fasts
,
they
were
wont
to
enquire
after
heinous
Offenders
,
to
execute
the
Law
upon
them
,
as
you
may
see
,
Numb.
15.
7
,
8.
and
Psalm
.
106.
30.
so
to
stop
God's
Wrath.
So
some
expound
that
,
Ioel
1.
14.
Sanctify
a
Fast
,
call
a
Solemn
Assembly
,
gather
the
Elders
:
That
is
,
Call
a
Court
who
may
enquire
into
Off●●ders●
that
they
may
be
punished
and
reformed
.
So
Iezebel
calls
a
Fast
,
for
the
be●ter
〈◊〉
of
a
Court
,
to
take
cognizance
of
Naboth's
Sin
.
[
4.
]
They
make
Conscience
,
not
only
of
Externals
instituted
by
God
,
but
mostly
of
those
that
are
devised
by
themselves
.
This
very
Abstinence
from
converse
with
Publicans
,
was
a
thing
not
forbidden
by
the
Law
,
but
an
Institution
of
their
own
;
because
of
their
frequent
converse
with
Heathens
,
they
looked
upon
them
as
a
polluted
sort
of
Men
,
and
unworthy
of
their
converse
.
So
that
this
helpeth
us
to
another
Character
of
Hypocrites
,
they
are
zealous
for
Humane
Traditions
,
but
Transgressors
of
Divine
Commands
,
God's
Precepts
are
little
regarded
;
and
so
prefer
their
own
Institutions
before
the
Laws
of
God
.
So
,
Mat.
15.
3.
By
your
Traditions
,
ye
transgress
the
Commands
of
God
:
Namely
,
by
holding
,
that
if
a
Man
had
devoted
his
Estate
to
God
,
he
might
chuse
whether
he
would
relieve
his
Parents
.
Men
are
mightily
in
love
with
their
own
Customs
,
and
place
much
Religion
in
Man's
Injunctions
,
and
care
not
how
they
loosen
or
weaken
the
Obligation
of
God's
Law
by
their
Impositions
.
The
Pharisees
great
Fault
was
,
they
would
outdo
the
Law
in
Externals
;
and
then
when
they
had
set
their
Post
by
God's
Post
,
they
were
more
zealous
for
Man's
Inventions
,
than
for
God's
Ordinances
.
And
this
Zeal
is
shewn
,
either
by
imposing
upon
themselves
,
or
others
.
Imposing
upon
their
own
Consciences
,
when
they
lie
in
Chains
of
their
own
making
.
On
others
,
when
they
make
their
own
Practice
,
the
Rule
of
others
.
Mat.
9.
14.
The
Pharisees
fast
,
John'
s
Disciples
fast
,
thy
Disciples
fast
not
.
To
this
Head
we
may
reduce
Saul's
rash
restraining
the
People
by
his
Injunction
and
Oath
,
1
Sam.
24.
32.
with
vers.
38.
The
People
had
gotten
a
great
Victory
,
and
Saul
out
of
his
Hypocritical
Zeal
,
commandeth
them
to
fast
till
Evening
.
Now
what
was
the
Issue
?
The
People
through
Faintness
could
not
pursue
the
Enemy
;
Ionathan
that
heard
nothing
of
this
Curse
and
Oath
,
was
in
danger
of
his
Life
;
and
the
People
being
hunger-starv'd
,
for
greediness
,
did
eat
the
Flesh
and
the
Blood
together
,
contrary
to
God's
Law
,
Gen.
9.
4.
Levit.
17.
13
,
14.
Mark
there
,
though
Hunger
could
not
force
to
transgress
Saul's
Commandment
for
fear
of
Death
,
yet
it
forced
them
to
break
God's
express
Commandment
,
in
eating
the
Blood
,
which
was
so
expresly
forbidden
.
And
at
Night
,
when
God
answered
him
not
,
Saul
thought
somewhat
was
in
the
Matter
,
he
goeth
to
●ast
Lots
,
and
the
Lot
had
found
out
Ionathan
.
Saul
never
thinketh
of
the
breach
of
God's
Law
;
first
by
himself
,
in
imposing
a
rash
and
sinful
Oath
;
or
of
the
Peoples
sin
,
in
eating
the
Blood
with
the
Flesh
:
and
presume●h
it
must
needs
be
the
breach
of
that
Oath
which
he
had
imposed
,
and
so
like
an
Hypocrite
,
preferreth
his
own
groundless
Command
,
before
the
Law
of
God
,
and
of
punishing
this
with
rigour
,
when
the
other
is
never
spoken
of
.
I
have
brought
this
Story
,
to
shew
you
how
zealous
Men
are
for
their
own
Impositions
on
themselves
and
others
,
and
how
easily
they
can
dispense
with
God's
Laws
,
to
comply
with
their
own
.
And
how
Drunkenness
,
Whoredom
,
and
Fornication
,
do
not
seem
such
odious
Crimes
,
as
violating
Man's
Customs
and
Institutions
,
and
private
Rules
of
their
own
.
[
5.
]
Hypocrites
have
a
Conceit
of
their
own
Righteousness
,
and
a
Disdain
of
others
.
This
was
the
very
Case
in
the
Text
,
they
were
angry
because
Christ
entred
into
the
House
of
Matthew
,
a
Publican
,
and
did
eat
Meat
there
,
though
he
had
converted
him
.
And
else-where
't
is
made
the
Characteristick
Note
of
the
Pharisees
;
Luke
18.
9.
They
trusted
in
themselves
that
they
were
Righteous
,
and
despised
others
.
Men
that
fly
to
Externals
,
are
soon
puffed
up
;
and
nothing
humbleth
so
much
as
a
sound
sense
of
Religion
;
and
a
solemn
exercising
our selves
to
Godliness
,
maketh
us
see
and
loath
our selves
,
and
pity
o●hers
.
I
find
the
Pharisees
Enemies
ever
to
the
●reeness
of
God's
Grace
to
Sinners
,
and
the
Work
of
Repentance
.
And
that
the
bringing
of
poor
Sinners
to
Salvation
,
was
the
great
eye-sore
.
They
call
Christ
a
●ine-bibber
,
and
a
Friend
of
Publicans
and
Sinners
,
because
of
his
social
and
free
,
but
sanctified
Converse
with
all
sorts
of
Men
,
Mat.
11.
18.
He
would
not
take
such
a
strict
form
as
Iohn
did
,
because
he
would
not
seem
to
justify
their
Pharisaical
Rigors
.
So
again
,
Luke
15.
2.
This
Man
receiveth
Sinners
,
and
eateth
with
them
:
Because
he
went
to
them
as
a
Physician
to
heal
their
Souls
.
Christ
refused
not
familiarity
with
the
poorest
and
worst
,
as
was
needful
for
their
Cure
,
and
would
not
observe
the
humour
of
proud
Pharisaical
Separation
,
by
the
Parables
of
the
lost
Sheep
,
and
the
lost
Groat
,
but
confuteth
it
;
sheweth
that
this
is
the
Spirit
of
the
Elder
Brother
,
who
envied
the
Prodigal's
Return
.
And
telleth
them
in
another
place
,
that
Publicans
and
Harlots
enter
into
the
Kingdom
of
Heaven
before
them
,
Mat.
21.
30.
pleadeth
the
Case
of
the
Woman
against
Simon
the
Pharisee
,
Luke
7.
30.
If
this
Man
had
been
a
Prophet
,
he
would
have
known
who
and
what
manner
of
Woman
this
is
that
touched
him
.
Luke
7.
47.
Christ
telleth
him
,
She
had
much
forgiven
her
,
for
she
loved
much
.
Well
then
,
a
penitent
broken
hearted
sense
of
our
own
being
indebted
to
Grace
,
and
tender
compassion
towards
others
that
yet
go
astray
,
discovereth
the
true
Spirit
of
the
Gospel
.
But
to
stand
aloof
from
others
by
a
foolish
singularity
;
Isa.
65.
5.
which
say
,
Stand
by
thy self
,
come
not
near
to
me
,
for
I
am
●●lier
than
thou
.
Some
,
though
impure
and
prophane
,
counted
all
others
unholy
and
unclean
but
themselves
.
This
inclosing
Spirit
is
the
Spirit
of
Pharisaism
.
An
outside
strictness
without
that
Faith
,
Love
,
Charity
,
Meekness
,
Usefulness
,
and
Humility
,
which
is
the
very
Soul
and
Life
of
Christianity
.
Usually
Gifts
,
and
outward
strictness
,
puff
up
Men
with
a
vain
conceit
of
their
own
Righteousness
,
and
a
censuring
and
despising
others
.
This
one
Text
sheweth
us
both
the
Spirit
of
Pharisaism
,
and
the
Spirit
of
Christianity
.
The
Pharisees
who
abounded
in
External
Observances
,
censured
Christ
for
his
free
Converse
,
disdained
these
penitent
People
whom
he
invited
to
a
better
Life
.
But
now
true
Religion
maketh
Men
humble
and
lowly
in
their
own
Eyes
,
by
acquainting
them
with
the
desert
of
Sin
,
and
their
own
Misery
;
and
maketh
Men
pitiful
and
compassionate
towards
others
,
more
ready
to
help
than
to
censure
them
,
and
to
use
all
ways
and
means
to
do
them
good
.
But
when
Men
would
shine
alone
in
the
repute
of
Holiness
,
they
are
envious
to
those
who
penitently
return
to
their
Duty
;
as
those
Servants
who
had
wrought
all
the
day
,
envied
those
that
came
in
at
the
last
hour
,
Mat.
22.
12.
or
,
as
the
elder
Brother
envied
the
Prodigal
,
or
Simon
the
Pharisee
repined
at
Mary
Magdalen's
observance
of
Christ
.
They
esteem
much
of
their
own
Works
,
Merits
,
Sufferings
,
and
Righteousness
:
O
take
heed
of
this
Spirit
!
The
use
of
this
B●anch
,
is
to
press
us
to
regard
Internals
more
than
Externals
,
and
the
Substantials
more
than
the
Ceremonials
of
Worship
,
and
a
broken-hearted
thankful
sense
of
our
Redeemer's
Love
,
before
a
Legal
Righteousness
.
Inward
Worship
is
Love
,
Fear
,
and
Trust
;
outward
Worship
is
Prayer
,
Praise
,
Hearing
,
Reading
.
Outward
Worship
is
not
a
Duty
at
all
times
,
but
inward
Worship
is
a
Duty
at
all
times
;
for
we
should
always
love
God
,
and
delight
in
God
,
and
trust
in
God
.
Outward
Worship
may
be
omitted
for
a
Work
of
Mercy
,
and
in
case
of
invincible
Necessities
;
but
inward
Worship
may
never
be
omitted
,
never
dispensed
with
.
We
always
owe
Love
and
renewed
Obedience
to
God
,
and
must
depend
upon
him
,
and
delight
in
him
.
Outward
Worship
may
be
counterfeited
,
and
External
Worship
,
without
Holiness
,
is
highly
displeasing
to
God
,
and
never
pleasing
,
but
when
't
is
in
conjunction
with
it
.
Hypocrites
may
abound
in
Externals
,
but
Hypocrites
will
not
delight
themselves
in
the
Lord
,
nor
heartily
devote
themselves
to
him
,
so
as
to
serve
,
please
,
and
glorify
him
:
the
inward
Graces
cannot
be
counterfeited
,
but
the
outward
Expression
may
.
2.
Be
more
careful
of
the
Substantials
,
than
of
the
Ceremonials
of
Religion
;
and
to
mind
the
Power
of
Godliness
more
than
the
Form
.
The
Substantials
of
Religion
are
the
Love
of
God
and
our
Neighbour
.
The
Circumstantials
are
those
ways
of
Worship
which
God
hath
appointed
,
whereby
we
are
visibly
to
express
our
love
to
him
.
Now
our
main
care
should
be
,
in
the
first
place
,
to
be
intirely
devoted
and
subject
to
God
.
That
was
Iob's
Character
,
One
that
feared
God
,
and
eschewed
Evil
,
Job
1.
11.
To
do
that
we
do
out
of
love
to
him
;
obeying
his
Laws
as
our
Rule
,
and
depending
upon
his
Rewards
as
our
Happiness
.
And
as
to
Men
,
let
us
be
faithful
,
and
walk
holily
in
our
Places
,
Callings
,
and
Relations
,
being
just
and
kind
unto
all
,
but
having
an
exceeding
dear
love
for
our
fellow-Saints
and
everlasting
Companions
.
This
is
more
pleasing
to
God
than
the
costliest
Sacrifices
,
than
all
our
Flocks
and
Herds
,
or
any
outward
thing
that
we
do
for
him
.
I
take
notice
of
those
words
of
God
to
Solomon
,
when
he
was
building
him
a
magnificent
Temple
,
1
Kings
6.
11
,
12.
And
the
Word
of
the
Lord
came
to
Solomon
,
saying
,
Concerning
this
House
which
thou
art
building
,
if
thou
wilt
walk
in
my
Statutes
,
and
execute
my
Iudgments
,
and
keep
all
my
Commandments
to
walk
in
them
;
then
will
I
perform
my
Word
to
thee
,
which
I
spake
to
David
thy
Father
.
God
hath
more
respect
to
Solomon's
faithful
Obedience
,
than
to
that
glorious
Building
.
So
far
do
Morals
exceed
Ceremonials
in
Religion
.
3.
That
you
prefer
a
broken-hearted
thankful
sense
of
our
Redeemer's
Love
,
before
legal
and
conceited
Righteousness
of
our
own
.
Christ's
love
to
Sinners
,
is
that
which
the
Pharisees
mainly
stumbled
at
.
An
external
shew
and
fair
pretence
of
a
good
Life
,
which
had
no
bottom
of
Regeneration
,
was
the
superficial
Righteousness
of
the
Pharisees
.
Nicodemus
,
who
had
been
of
that
Sect
,
wondred
when
that
was
pressed
upon
him
,
Iohn
3.
4
,
5.
an
outward
Conformity
,
which
was
more
in
Shew
than
in
Substance
,
in
Form
and
Fashion
than
in
Power
,
was
their
Religion
;
abstaining
from
gross
Sins
,
as
Murder
and
Adultery
,
but
not
purifying
the
Heart
from
Lusts.
Murder
they
made
Conscience
of
,
but
not
of
Envy
,
Malice
,
and
Hatred
:
Theft
,
but
not
Covetousness
,
and
close
Extortion
;
Adultery
,
but
not
Wantonness
,
or
looking
upon
a
Woman
to
lust
after
her
,
as
you
may
see
at
large
Matth.
5.
Thus
Christ
presseth
us
to
exceed
the
Pharisees
,
who
turned
all
Obedience
into
an
empty
Formality
;
wherein
they
puffed
up
themselves
as
meer
Men
,
and
so
had
never
been
at
the
Market
of
Free
Grace
;
all
their
Wares
were
their
own
,
and
their
Righteousness
of
their
own
spinning
,
and
therein
stood
upon
their
own
Bottom
,
without
seeking
the
reconciling
and
renewing
Grace
of
the
Redeemer
.
Luke
18.
The
proud
Pharisee
pleadeth
his
own
Merits
rather
than
God's
Grace
,
but
the
Publican
pleaded
Mercy
.
'T
was
long
e're
Paul
was
brought
to
count
all
but
Dung
and
Dross
for
the
Excellency
of
the
Knowledg
of
Christ
,
Phil.
3.
7
,
8
,
9.
But
on
the
other
side
,
a
Christian
,
though
he
maketh
progress
in
Holiness
,
yet
from
first
to
last
,
cherisheth
a
broken-hearted
sense
of
his
own
Wants
,
and
a
thankful
remembrance
of
his
Redeemer's
Love
,
who
is
all
in
all
with
him
,
both
for
Justification
and
Sanctification
.
Before
Pardon
,
the
Sinner
is
weakned
and
humbled
with
a
sense
of
his
lost
Condition
,
and
then
there
is
a
constant
watchfulness
,
with
Repentance
and
brokenness
of
Heart
,
which
followeth
Pardon
;
loving
much
,
because
much
is
forgiven
,
Luke
7.
47.
And
loathing
himself
in
his
own
sight
,
because
of
his
vileness
and
sinfulness
,
after
God
is
reconciled
to
him
,
Ezek.
16.
63.
This
is
the
frame
of
Heart
which
suiteth
with
the
Gospel-state
.
III.
I
come
to
the
third
Thing
,
the
value
of
Mercy
.
I
shall
not
speak
of
it
at
large
,
but
only
with
respect
to
this
Scripture
.
1.
'T
is
better
than
Sacrifice
.
To
sacrifice
,
is
to
serve
God
;
but
to
shew
Mercy
,
is
to
be
like
God
.
Luke
6.
36.
Be
ye
therefore
merciful
,
as
your
Heavenly
Father
is
merciful
.
Now
Conformity
to
God
is
more
noble
,
than
Subjection
to
God
;
it
hath
more
of
Perfection
and
Blessedness
in
it
especially
,
than
a
particular
external
mode
and
way
of
subjection
to
God
.
2.
As
't
is
preferred
before
Sacrifice
,
so
't
is
preferred
before
the
external
Observation
of
the
Sabbath
.
The
Sabbath
is
the
great
Institution
conducing
to
the
enlivening
of
other
Duties
;
Mercy
,
not
only
to
the
Souls
of
Men
as
here
,
or
Bodies
of
Men
,
but
Mercy
to
the
Bodies
of
the
to
help
a
Beast
out
of
a
Pit
,
is
a
Sabbath-days
work
,
Mat.
12.
11
,
12.
3.
'T
is
more
than
Gospel-Externals
of
Worship
.
The
Apostle
had
spoken
of
being
not
hearers
of
the
Word
only
,
but
doers
also
,
Jam.
1.
25.
Then
saith
,
Vers.
27.
Pure
Religion
,
and
undefiled
before
God
,
is
this
,
To
visit
the
Fatherless
and
Widows
in
their
Affliction
,
and
keep
himself
unspotted
from
the
World
.
Is
this
Religion
,
to
come
to
Church
to
hear
the
strictest
Preachers
?
Doth
the
Apostle
reckon
this
another
part
of
Religion
?
No
,
but
to
visit
the
Fatherless
and
Widows
.
They
who
are
truly
Religious
,
have
such
a
deep
sense
of
God's
Mercy
to
them
,
that
they
are
changed
into
the
Divine
Nature
,
that
they
cannot
but
pity
the
miserable
and
afflicted
.
Now
the
Ordinances
of
the
Gospel
are
rational
,
not
so
carnal
and
servile
as
the
Ordinances
under
the
Law
.
4.
'T
is
more
excellent
than
all
the
Gifts
of
the
Gospel
.
The
Gifts
of
the
Gospel
were
glorious
Things
,
Gifts
of
Tongues
,
Gifts
of
Healing
,
Gifts
of
Knowledg
and
Utterance
;
1
Cor.
12.
31.
Covet
earnestly
the
best
Gifts
;
and
yet
I
shew
you
a
more
excellent
way
.
What
is
that
?
Love
,
Charity
,
Mercy
.
Though
Abilities
are
excellent
Things
,
to
be
able
to
edify
and
instruct
others
,
yet
no
way
to
be
compared
with
the
Grace
of
Charity
,
and
the
performing
all
our
Duties
to
our
Brethren
out
of
love
to
God
.
5.
I
cannot
say
't
is
above
the
Graces
of
the
Gospel
,
Faith
,
and
Love
to
God
;
yet
this
I
can
say
,
that
those
Graces
are
not
real
,
unless
accompanied
with
Charity
:
1
John
4.
20.
If
a
Man
say
he
loveth
God
,
and
hateth
his
Brother
,
he
is
a
liar
:
for
if
a
Man
hateth
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
He
speaketh
there
of
Love
to
Christ
,
vers.
19.
We
love
him
,
because
he
loved
us
first
.
There
may
be
a
great
deal
of
Hypocrisy
in
professing
and
pretending
Love
to
Christ
;
and
so
he
doth
certainly
,
who
doth
malign
and
persecute
Christians
,
or
not
shew
Mercy
to
them
in
their
Distresses
.
We
daily
converse
with
Men
,
meet
with
Objects
of
Charity
,
whom
we
should
pity
;
but
if
we
do
not
this
,
which
is
the
more
easy
,
we
will
not
do
that
which
is
more
difficult
.
6.
'T
is
the
Qualification
of
finding
Mercy
;
Mat.
5.
7.
`
Blessed
are
the
Merciful
,
for
they
shall
obtain
Mercy
.
Compassion
to
other
Mens
Bodies
and
Souls
,
gives
this
hope
and
confidence
of
finding
Mercy
with
the
Lord
,
and
that
is
all
our
Hope
.
It
will
be
inquired
into
at
the
Day
of
Judgment
,
Mat.
25.
35
,
36
,
37
,
38
,
39
,
40
,
41.
For
I
was
an
hungred
,
and
ye
gave
me
Meat
:
I
was
thirsty
,
and
ye
gave
me
Drink
:
I
was
a
Stranger
,
and
ye
took
me
in
:
Naked
,
and
ye
clothed
me
:
I
was
sick
,
and
ye
visited
me
:
I
was
in
Prison
,
and
ye
came
unto
me
.
Then
shall
the
Righteous
answer
him
,
saying
,
Lord
,
when
saw
we
thee
an
hungred
,
and
fed
thee
?
or
thirsty
,
and
gave
thee
Drink
?
When
saw
we
thee
a
Stranger
,
and
took
thee
in
?
or
naked
,
and
clothed
thee
?
Or
when
saw
we
thee
sick
,
or
in
Prison
,
and
came
unto
thee
?
And
the
King
shall
answer
,
and
say
unto
them
,
Verily
I
say
unto
you
,
in
as
much
as
ye
have
done
it
unto
one
of
the
least
of
these
my
Brethren
,
ye
have
done
it
unto
me
.
Then
shall
he
say
also
unto
them
on
the
left
hand
,
Depart
from
me
ye
cursed
,
into
everlasting
Fire
,
prepared
for
the
Devil
and
his
Angels
.
Oh
then
let
us
make
Conscience
of
this
Duty
more
than
ever
we
have
done
.
A
DESCRIPTION
of
the
True
Circumcision
.
PHIL.
3.
3.
For
we
are
the
Circumcision
,
which
worship
God
in
the
Spirit
,
and
rejoice
in
Christ
Iesus
,
and
have
no
confidence
in
the
Flesh.
AMong
those
that
entertain
thoughts
of
Religion
,
there
ever
have
been
,
and
will
be
,
many
Contests
,
who
are
the
True
Church
and
People
of
God
:
The
Lazy
place
their
Plea
and
Claim
in
External
Observations
.
The
Serious
look
to
the
Vitals
and
Heart
of
Religion
,
and
cannot
satisfy
themselves
in
an
outward
Form
,
without
the
Life
and
Power
:
This
was
the
very
difference
between
the
True
Christians
,
and
a
certain
sort
of
Persons
who
took
upon
them
to
be
the
Circumcision
.
The
Jews
are
often
called
the
Circumcision
;
Therefore
Christ
is
said
to
be
a
Minister
of
the
Circumcision
,
as
being
sent
to
the
People
that
were
to
be
Circumcised
,
Rom.
15.
8.
And
Peter
is
called
the
Apostle
of
the
Circumcision
,
Gal.
2.
7
,
8.
as
being
appointed
to
deal
with
that
People
.
Now
these
Judaizing
Christians
,
who
had
a
zeal
for
the
Ceremonies
of
the
Law
,
did
falsely
boast
themselves
to
be
the
only
People
of
God
,
and
the
true
Circumcision
.
This
was
the
difference
between
them
;
Who
were
to
be
accounted
the
true
Circumcision
,
the
Jewish
Zealots
,
who
placed
their
Justification
in
the
Ceremonies
of
the
Law
;
or
those
who
adhered
to
Christ
only
,
and
looked
for
the
Mercy
of
God
through
him
?
We
are
the
Circumcision
,
say
they
,
excluding
the
other
and
better
sort
of
Christians
:
The
one
had
the
Form
,
and
the
other
the
Effect
and
Power
;
The
one
were
circumcised
outwardly
,
the
other
spiritually
.
The
Apostle
judgeth
for
the
latter
;
the
former
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Concision
;
who
instead
of
circumcising
themselves
,
did
cut
asunder
the
Church
of
God
:
But
the
sound
Believers
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Circumcision
indeed
;
as
being
circumcised
by
the
Circumcision
made
without
Hands
,
in
putting
off
the
Body
of
the
Sins
of
the
Fl●sh
by
Christ
,
C●ll
.
2.
11.
They
were
the
true
Children
of
Abraham
,
who
did
indeed
perform
that
for
which
Circumcision
was
intended
:
For
we
are
the
Circumcision
,
which
worship
God
in
the
Spirit
,
and
rejoice
in
Christ
Iesus
,
and
have
no
confidence
in
the
Flesh.
In
the
words
we
have
a
three-fold
Description
of
the
True
Circumcision
:
How
they
stand
affected
,
To
God
,
Christ
,
Self
.
-
I.
They
worship
God
in
the
Spirit
.
-
II.
They
rejoice
in
Christ
Jesus
.
-
III.
They
have
no
confidence
in
the
Flesh.
I.
They
worship
God
in
the
Spirit
.
This
Clause
may
be
interpreted
,
(
1.
)
In
opposition
to
the
Legal
Ordinances
:
So
't
is
taken
,
Iohn
4.
23
,
24.
But
the
hour
cometh
,
and
now
is
,
when
the
true
Worshippers
shall
worship
the
Father
in
Spirit
,
and
in
Truth
:
For
the
Father
seeketh
such
to
worship
him
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
,
and
Truth
.
The
Jewish
Worship
is
in
a
sense
called
Carnal
;
the
Christian
,
Spiritual
:
Heb.
7.
16.
A
Carnal
Commandment
.
Heb.
9.
10.
Carnal
Ordinances
imposed
on
them
till
the
Time
of
Reformation
.
And
Shadows
,
Heb.
10.
1.
Now
the
Lord
would
have
a
Spiritual
Worship
,
and
the
Truth
of
what
was
in
these
Shadows
,
these
external
Forms
,
he
allowed
(
instituted
in
the
Infancy
of
the
Church
)
;
so
that
they
worship
God
in
the
Spirit
,
is
,
they
have
embraced
the
true
Worship
of
the
Gospel
,
and
serve
God
,
not
by
the
Carnal
Rites
of
the
Law
,
but
by
the
pure
rational
Worship
of
the
Gospel
.
This
is
part
of
the
sense
.
(
2.
)
It
implieth
worshipping
God
with
the
inward
and
spiritual
Affections
of
a
renewed
Heart
:
Heb.
12.
28.
Wherefore
,
we
receiving
a
Kingdom
which
cannot
be
moved
,
Let
us
have
Grace
,
whereby
we
may
serve
God
acceptably
with
Reverence
and
Godly
Fear
.
Worship
flowing
from
Grace
,
engaging
the
Heart
in
God's
Service
,
is
that
which
God
prizeth
;
Therefore
a
Christian
should
not
rest
in
an
External
Form
:
God
is
my
Witness
,
whom
I
serve
with
my
Spirit
,
Rom.
1.
9.
(
3.
)
It
doth
also
imply
the
Assistance
,
and
continual
Influence
of
the
Holy
Spirit
;
Ephes.
6.
18.
Praying
always
with
all
Prayer
,
and
supplication
in
the
Spirit
;
and
watching
thereunto
with
all
perseverance
,
and
supplication
for
all
Saints
.
And
Iude
,
v.
20.
Praying
in
the
Holy
Ghost
.
The
Doctrine
is
this
:
That
a
True
Christian
is
known
by
his
Worship
;
or
is
one
that
doth
worship
God
in
the
Spirit
.
Here
I
shall
shew
you
,
-
1.
What
is
Worship
.
-
2.
What
a
true
Christian
(
1.
)
doth
worship
;
(
2.
)
Why
in
the
Spirit
.
1.
What
is
Worship
.
'T
is
either
Internal
,
or
External
.
The
Internal
consisteth
in
the
Love
and
Reverence
we
owe
to
God
.
The
External
in
those
Offices
and
Duties
by
which
our
Honour
and
Respect
to
God
is
signified
and
expressed
.
1.
Internal
.
The
Soul
and
Life
of
our
Worship
lieth
in
Faith
,
and
Reverence
,
and
delight
in
God
above
all
other
things
.
Psal.
2.
11.
Serve
the
Lord
with
Fear
,
and
rejoice
with
Trembling
.
Such
a
delight
as
will
become
the
greatness
and
goodness
of
God
.
Worship
hath
its
Rise
and
Foundation
in
the
Heart
of
the
Worshipper
;
there
it
must
begin
:
In
our
high
thoughts
and
esteem
of
God
,
especially
two
things
,
Love
and
Trust.
(
1.
)
Love
;
Deut.
6.
5.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
Heart
,
with
all
thy
Soul
,
and
with
all
thy
Might
.
We
worship
God
,
when
we
give
him
such
a
Love
as
is
Superlative
and
Transcendental
,
far
above
the
Love
that
we
give
to
any
other
thing
,
that
so
our
respect
to
other
things
may
s●oop
,
and
give
way
to
our
respect
to
God
.
(
2.
)
The
other
Affection
whereby
we
express
our
esteem
of
God
,
is
Trust
,
which
is
the
other
Foundation
of
Worship
:
Psal.
62.
8.
Trust
in
the
Lord
at
all
Times
,
pour
out
your
Hearts
before
him
.
Delightful
adhesion
to
God
,
and
an
intire
dependance
upon
him
;
if
either
fail
,
or
be
intermitted
,
our
Worship
faileth
.
If
Delight
;
Job
27.
10.
Will
he
delight
himself
in
the
Almighty
?
Will
he
always
call
upon
God
?
Isa.
43.
22.
But
thou
hast
not
called
upon
me
,
O
Jacob
;
but
thou
hast
been
weary
of
me
,
O
Israel
.
They
that
love
God
,
and
delight
in
him
,
cannot
be
long
out
of
his
company
.
They
take
all
Opportunities
and
Occasions
of
being
with
God
.
So
Dependance
and
Trust
;
Heb.
3.
12.
Take
Brethren
,
lest
there
be
in
any
of
you
an
evil
Heart
of
unbelief
,
in
departing
from
the
Living
God
.
James
1.
6
,
7.
Let
him
ask
in
Faith
,
nothing
wavering
:
for
he
that
wavereth
,
is
like
a
Wave
of
the
Sea
,
driven
with
the
Wind
,
and
tossed
.
For
let
not
that
Man
think
that
he
shall
receive
any
thing
of
the
Lord
.
Dependance
begets
Observance
;
They
that
distrust
God's
Promises
,
will
not
long
keep
his
Precepts
:
If
we
look
for
all
from
him
,
we
will
often
come
to
him
,
and
take
all
out
of
his
hands
:
Be
careful
that
we
do
not
offend
him
,
and
displease
him
.
2.
External
.
In
those
Offices
and
Duties
by
which
our
Honour
and
Respect
to
God
is
signified
and
expressed
:
As
by
Invocation
,
Thanksgiving
,
Praises
,
Obedience
,
God
will
be
owned
both
in
Heart
and
Life
.
In
all
these
prescribed
Duties
by
which
our
Affections
towards
him
are
acted
.
If
God
did
not
call
for
outward
Worship
,
why
did
he
appoint
the
Ordinances
of
Preaching
,
Praying
,
singing
Psalms
,
Baptism
,
and
the
Lord's
Supper
?
God
that
made
the
whole
Man
,
Body
,
and
Soul
,
must
be
worshipped
of
the
whole
Man
:
Therefore
,
besides
the
Inward
Affections
,
there
must
be
External
Actions
.
In
short
,
we
are
said
to
worship
God
,
either
with
respect
to
the
Duties
which
are
more
directly
to
be
performed
to
God
,
or
in
our
whole
Conversation
.
1.
With
respect
to
the
Duties
which
imply
our
solemn
Converse
with
God
,
and
are
more
directly
to
be
performed
towards
him
;
such
as
the
Word
,
Prayer
,
Praise
,
Thanksgiving
,
and
Sacraments
:
Surely
these
must
be
attended
upon
,
because
they
are
special
Acts
of
Love
to
God
,
and
Trust
in
him
:
And
these
Duties
are
the
ways
wherein
God
hath
promised
to
meet
with
his
People
,
and
appointed
us
to
expect
his
Grace
:
Exod.
20.
24.
In
all
places
where
I
record
my
Name
,
I
will
come
unto
thee
,
and
bless
thee
.
And
,
Mark
4.
24.
'T
is
a
Rule
of
Commerce
between
us
and
God
;
With
what
measure
ye
mete
,
it
shall
be
measured
to
you
;
and
unto
you
that
hear
,
shall
more
be
given
.
2.
In
our
whole
Conversation
:
Luke
1.
74
,
75.
That
we
should
serve
him
without
Fear
,
in
Holiness
and
Righteousness
before
him
all
the
days
of
our
lives
.
A
Christian's
Life
is
a
constant
Hymn
to
God
,
or
a
continued
Act
of
Worship
:
ever
behaving
himself
as
in
the
sight
of
God
,
and
directing
all
things
as
to
his
Glory
:
He
turneth
Second-Table
Duties
into
First
.
James
1.
27.
Pure
Religion
,
and
undefiled
before
God
and
the
Father
,
is
this
,
To
visit
the
Fatherless
and
Widows
in
their
Affliction
,
and
to
keep
himself
unspotted
from
the
World
.
Heb.
13.
16.
To
do
good
,
and
to
communicate
,
forget
not
;
for
with
such
Sacrifices
God
is
well
pleased
.
Ephes.
5.
21
,
22.
Submitting
your selves
one
to
another
in
the
fear
of
God
.
Now
a
true
Christian
maketh
Conscience
of
all
this
,
as
of
Internal
Worship
,
so
External
.
As
of
Solemn
and
Sacred
Acts
,
so
of
a
constant
Awfulness
of
God
.
Secondly
;
The
Reasons
.
1st
,
Why
a
true
Christian
doth
worship
God
.
2dly
,
Why
in
the
Spirit
.
1st
,
For
the
Worship
it self
.
1.
Because
they
have
a
deep
sense
of
his
Being
and
Excellency
impressed
upon
their
Hearts
.
(
1.
)
His
Being
:
These
two
Notions
live
and
die
together
:
That
God
is
,
and
that
he
ought
to
be
worshipped
and
served
,
Heb.
11.
6.
The
one
immediately
floweth
from
the
other
:
The
first
Commandment
is
,
Thou
shalt
have
no
other
Gods
before
me
.
The
second
,
Thou
shalt
not
worship
a
graven
Image
:
If
〈…〉
,
Worship
is
certainly
〈…〉
They
that
have
no
〈…〉
they
had
no
God
.
The
Psalmist
proveth
At●●ism
by
that
Psal.
14.
1.
The
Fool
hath
said
〈…〉
Heart
,
There
is
no
God
.
And
,
vers.
4.
They
call
not
upon
God
.
(
2.
)
His
Excellency
:
They
have
a
cleare●
sight
of
God
than
others
have
,
and
are
more
acquainted
with
him
than
other●
are
,
and
therefore
are
more
prone
to
worship
.
When
God
had
proclaimed
his
Name
,
and
manifested
himself
to
Moses
,
Exod.
34.
8.
He
made
haste
,
and
bowed
himself
to
the
Earth
,
and
worshipped
:
None
so
ready
and
forward
.
Psal.
9.
10.
They
that
know
thy
Name
,
will
put
their
trust
in
thee
.
2.
Because
they
have
a
Principle
within
them
,
which
inclineth
them
to
God
▪
Their
Hearts
are
carried
to
him
,
as
light
Bodies
are
carried
upward
.
There
is
such
a
Grace
as
Godliness
,
2
Pet.
1.
6.
and
distinct
in
the
Notion
from
Righteousness
and
Holiness
.
1
Tim.
6.
11.
Follow
after
Righteousness
,
Godliness
.
2
Pet.
3.
11.
What
manner
of
Persons
ought
we
to
be
in
all
Holy
Conversation
and
Godliness
?
What
is
the
Notion
then
of
it
?
'T
is
Tendentia
mentis
in
Deum
.
An
Impression
left
upon
their
Hearts
,
which
causeth
a
bent
and
tendency
towards
God
,
as
the
Fountain
of
their
Mercies
,
the
Joy
of
their
Souls
,
and
the
Center
of
their
Rest.
There
is
such
an
Inclination
,
in
some
stronger
,
in
others
more
remiss
;
but
in
all
that
are
made
Partakers
of
a
Divine
Nature
,
in
some
good
Degree
,
so
as
ordinarily
to
prevail
over
the
Inclinations
of
the
Flesh
:
As
Holiness
noteth
purity
of
Life
,
so
Godliness
an
Inclination
to
God
.
3.
Because
of
their
Relations
to
God
which
they
own
:
God
pleadeth
his
Right
,
Mal.
1.
6.
If
I
be
a
Father
,
Where
is
mine
Honour
?
If
I
be
a
Master
,
Where
is
my
Fear
?
A
Father
must
have
Honour
,
and
a
Master
must
have
Fear
▪
And
God
,
who
is
the
common
〈◊〉
,
and
〈◊〉
Master
of
all
,
must
have
both
:
A
Worship
and
Honour
in
which
,
Reverence
and
Fear
,
is
mixed
with
Love
and
Joy
.
Or
as
the
owning
of
a
King
,
implyeth
submission
to
his
Government
;
so
the
owning
of
a
God
,
Adoration
,
and
Worship
.
2dly
.
Why
in
the
Spirit
?
1.
Because
Worship
without
the
Spirit
,
is
like
a
Body
without
the
Soul
;
't
is
but
the
Carcase
of
a
Duty
:
The
Heart
must
be
the
principal
and
chief
Agent
in
this
Business
;
Mat.
15.
8.
This
People
draweth
nigh
to
me
with
their
Mouths
,
and
honoureth
me
with
their
Lips
,
but
their
Hearts
are
far
from
me
.
There
is
no
Love
to
God
,
rather
an
habitual
aversion
from
him
.
2.
External
Worship
is
but
a
Means
to
the
Internal
;
as
Prayer
,
Hearing
,
Reading
,
Receiving
,
tend
to
promote
Love
,
Trust
,
Heavenly-mindedness
,
Self-denial
,
Mortification
,
purity
of
Life
and
Conversation
:
Now
as
the
Means
are
only
valuable
with
respect
to
their
End
,
so
are
these
Duties
of
Hearing
,
Reading
,
Singing
.
Diligence
in
the
use
of
Means
is
good
,
but
those
Acts
that
are
conversant
about
the
End
are
better
;
such
as
the
Love
of
God
,
and
Delight
and
Trust
in
God
;
for
,
Finis
est
nobilior
mediis
:
Nay
,
amongst
the
Internal
Acts
,
as
they
are
Means
to
one
another
,
so
the
nearer
respect
they
have
to
the
last
End
,
the
more
noble
they
are
:
As
Faith
is
more
noble
than
bare
Knowledg
,
because
Knowledg
tendeth
to
Faith
;
Psalm
.
5.
10.
Love
,
than
Faith
;
because
Faith
tendeth
to
Love
:
Gal.
5.
6.
1
Cor.
13.
13.
Faith
causeth
Love
,
and
serveth
as
the
Bellows
to
in-kindle
this
Holy
Fire
;
and
in
Love
,
Desire
maketh
way
for
Delight
,
as
its
noblest
Act.
And
accordingly
must
all
things
be
valued
,
as
they
suit
the
great
End
,
which
is
the
injoying
of
God
.
3.
A
Man
doth
not
partake
of
the
Gospel-Blessing
,
till
he
doth
serve
God
in
the
Spirit
;
that
is
,
till
he
be
made
partaker
of
the
Regenerating
Grace
,
and
actual
Influence
of
the
Holy
Spirit
.
(
1.
)
Of
his
Regenerating
Grace
,
Rom.
7.
6.
That
we
should
serve
in
newness
of
the
Spirit
,
and
not
in
oldness
of
the
Letter
.
New
Life
is
the
principal
of
Evangelical
Obedience
;
and
when
we
are
renewed
by
the
Holy
Ghost
,
we
walk
in
newness
of
Conversation
.
The
Gospel
is
a
Ministry
of
the
Spirit
,
2
Cor.
3.
8.
It
not
only
requireth
Duty
,
but
giveth
Power
to
perform
it
.
The
Letter
of
the
Law
requireth
,
but
giveth
no
Principle
or
Inclination
to
do
it
;
that
is
,
from
Regenerating
Grace
,
or
the
Law
written
upon
our
Hearts
.
John
3.
6.
That
which
is
born
of
Spirit
,
is
Spirit
;
that
is
,
suited
,
inclined
,
disposed
,
fitted
for
a
Spiritual
Life
.
(
2.
)
Actual
Influence
:
He
still
worketh
in
us
what
is
pleasing
in
God's
sight
.
Helpeth
to
mortify
Corruption
;
Rom.
8.
13.
If
ye
through
the
Spirit
,
do
mortify
the
Deeds
of
the
Body
,
ye
shall
live
:
To
perfect
Holiness
,
Heb.
13.
21.
that
so
we
may
serve
God
in
all
purity
of
Life
.
We
cannot
get
,
nor
keep
,
nor
act
,
nor
increase
Grace
of
our selves
,
if
forsaken
by
the
Spirit
of
Grace
:
The
foulest
Sins
would
become
our
Pleasure
,
and
the
most
unquestionable
Duties
our
Burden
:
If
he
withdraw
his
quickning
Influences
,
you
can
do
nothing
.
Vse
1.
It
reproveth
those
that
either
do
not
worship
God
,
or
by
halves
,
or
not
worship
him
in
the
Spirit
.
1.
It
disproveth
their
Confidence
that
do
not
worship
God
:
There
are
an
irreligious
sort
of
Men
,
that
neither
call
upon
him
in
publick
,
or
in
private
,
in
the
Family
,
or
in
the
Closet
,
but
wholly
forget
the
God
that
made
them
,
and
at
whose
expence
they
are
maintained
and
kept
.
(
1.
)
Let
me
reason
with
you
as
Men
:
Wherefore
had
you
reasonable
Souls
,
but
to
praise
,
and
honour
,
and
glorify
your
Creator
and
Preserver
?
If
you
believe
there
is
a
God
,
why
do
you
not
call
upon
him
?
The
neglect
of
his
Worship
,
argueth
a
doubting
of
his
Being
:
If
there
be
such
a
supream
Lord
,
to
whom
you
must
one
day
give
an
account
;
how
dare
you
live
without
him
in
the
World
?
All
the
Creatures
glorify
him
,
Psal.
145.
10.
they
passively
;
but
you
have
a
Heart
,
and
a
Tongue
to
glorify
him
actually
:
Man
is
the
Mouth
of
the
Creation
,
to
return
to
God
the
praise
of
all
that
Wisdom
,
Glory
,
and
Power
,
which
is
seen
in
the
things
that
are
made
.
Now
you
should
make
one
among
the
Worshippers
of
God
.
(
2.
)
Let
me
reason
with
you
as
Christians
:
Are
you
a
Christian
,
and
have
such
Advantages
to
know
more
of
God
,
and
will
you
be
dumb
,
and
tongue-tied
in
his
Praise
?
Have
you
the
discovery
of
the
Wonders
of
his
Love
,
in
your
Redemption
by
Christ
,
and
do
you
see
no
cause
to
own
and
acknowledg
him
?
Have
you
no
Necessities
to
bring
to
the
Throne
of
Grace
?
In
Christianity
,
you
know
his
particular
Providence
,
and
Redemption
by
Christ
;
and
should
you
eat
,
and
drink
,
and
trade
,
and
sleep
,
and
never
think
of
God
?
Have
you
no
Pardon
to
sue
out
,
no
Grace
that
you
stand
in
need
of
;
that
you
should
live
like
a
brute
Beat
?
go
on
in
the
circle
of
Trade
,
Business
,
Comforts
,
and
never
think
of
God!
You
profess
you
know
him
,
but
in
your
Works
you
deny
him
;
and
sin
doubly
,
both
against
the
Light
of
Reason
and
Christianity
.
All
that
are
not
avowed
Ath●ists
,
must
have
some
Worship
.
2.
It
cutteth
off
their
Con●idence
,
that
worship
him
by
halves
:
They
are
of
many
sorts
.
(
1.
)
Some
worship
him
in
publick
,
but
never
in
private
and
secret
;
though
Christ
hath
given
us
direction
to
enter
into
our
Closets
,
Mat.
6.
6.
And
surely
every
Christian
should
make
Conscience
of
secret
Duties
.
There
are
many
Disputes
about
praying
in
Families
;
though
those
that
take
their
daily
Bread
should
seek
God
together
:
but
there
can
be
no
dispute
about
praying
in
Secret
;
for
the
Precept
that
requireth
Prayer
,
first
falleth
upon
single
Persons
,
before
it
falleth
upon
Families
and
Churches
,
1
Thess.
5.
17.
Pray
without
●easing
.
This
cannot
concern
Families
and
Churches
,
they
are
done
at
stated
times
,
when
they
can
conveniently
meet
;
but
every
Man
in
secret
is
to
be
often
with
God
.
Christ
was
often
alone
,
Mark
1.
35.
He
went
●ut
into
a
solitary
place
,
and
there
prayed
.
Surely
Christ
had
not
such
need
to
pray
as
we
have
,
nor
such
need
of
retirement
,
his
Love
to
God
being
always
●ervent
,
and
so
in
no
danger
of
distraction
:
God
poured
out
the
Spirit
,
that
we
might
go
apart
,
and
mourn
over
Soul-Distempers
,
Zech.
12.
10
,
11
,
12
,
13
,
14.
Now
God's
precious
Gifts
are
not
given
in
vain
.
So
,
Acts
10.
2.
Cornelius
prayed
to
God
alway
.
Therefore
certainly
secret
Prayer
is
a
necessary
Duty
of
God's
Worship
to
be
observed
by
all
that
acknowledg
God
to
be
God
,
and
the
World
to
be
ruled
by
his
Providence
,
or
themselves
to
have
any
need
of
his
Grace
and
Pardon
,
or
hope
for
any
thing
from
him
in
the
World
to
come
:
Therefore
if
you
have
any
sense
of
Religion
,
or
think
you
have
any
need
of
particular
commerce
with
God
,
you
should
make
Conscience
of
secret
Prayer
.
(
2.
)
Others
that
make
Conscience
of
External
Worship
,
Prayer
,
Hearing
,
Reading
,
Singing
of
Psalms
;
but
not
of
Internal
Worship
,
Faith
,
Love
,
and
Hope
:
The
External
Forms
were
appointed
for
the
acting
or
increasing
of
Internal
Grace
;
and
so
they
superficially
are
conversant
about
the
Means
,
and
never
mind
the
End
;
External
Worship
is
sensible
,
and
easily
done
;
but
Internal
Worship
is
difficult
:
External
Worship
may
procure
us
esteem
with
Men
;
but
Internal
,
Acceptance
with
God
:
External
Worship
satisfieth
blind
Conscience
,
but
doth
not
better
the
Heart
:
External
Worship
may
puff
us
up
with
a
vain
Confidence
;
but
Internal
Worship
maketh
us
lament
Spiritual
Defects
:
We
have
not
that
purity
of
Heart
,
that
deep
sense
of
the
World
to
come
;
that
absolute
dependance
upon
God
,
which
may
quiet
our
Souls
in
all
Exigencies
.
Surely
they
are
better
Christians
that
have
the
Effect
of
the
Ordinances
,
than
they
that
have
only
the
Formality
of
them
.
The
External
Duty
may
procure
us
toil
and
wearisomness
to
the
Flesh
,
but
the
Internal
Worship
bringeth
us
Comfort
and
Peace
:
The
more
Faith
in
Christ
,
and
Love
to
God
,
and
lively
Hope
of
Eternal
Life
,
the
more
is
the
Soul
comforted
:
Therefore
if
you
will
always
lick
the
Glass
,
and
never
taste
the
Hony
;
go
on
in
a
Tract
of
Duties
,
but
you
will
have
no
comfort
in
them
.
In
short
;
They
that
go
on
in
External
Duties
,
may
be
said
in
some
sense
to
serve
God
,
but
they
do
not
seek
after
him
:
In
pretence
they
make
God
the
Object
of
their
Worship
,
for
they
do
not
worship
an
Idol
;
but
they
do
not
make
him
the
End
of
their
Worship
:
A
Man
maketh
God
the
End
of
▪
his
Worship
,
when
he
will
not
go
away
from
God
,
without
God
;
when
he
looketh
to
this
,
that
his
delight
in
God
be
quickned
,
his
dependance
upon
God
strengthned
,
his
hatred
of
Sin
encreased
,
and
by
every
Address
to
God
,
is
made
more
like
God
.
(
3.
)
It
reproveth
,
and
disproveth
those
that
put
on
a
garb
of
Devotion
,
when
ministring
before
the
Lord
,
but
are
slight
and
vain
in
their
ordinary
Conversation
:
A
Man
should
be
in
some
measure
such
out
of
Duty
,
as
he
giveth
out
himself
to
be
in
Duty
;
For
his
whole
Life
should
be
,
as
it
were
,
a
continued
Act
of
Worship
.
Prov.
23.
17.
Let
not
thy
Heart
envy
Sinners
,
but
be
thou
in
the
Fear
of
the
Lord
all
the
day
long
.
We
should
still
live
in
a
dependance
upon
God
,
and
in
subjection
to
him
:
Psal.
16.
8.
I
have
set
the
Lord
always
before
me
:
He
is
at
my
right
hand
,
I
shall
not
be
moved
.
In
Point
of
Reverence
,
and
in
point
of
Dependance
,
because
we
are
in
danger
to
miscarry
,
both
by
the
Delights
of
Sense
,
and
the
Terrors
of
Sense
:
If
a
reverence
of
,
and
a
dependance
on
the
great
God
,
do
still
possess
our
Hearts
,
we
shall
carry
our selves
more
soberly
as
to
the
Comforts
of
the
World
,
and
not
be
easily
discouraged
and
daunted
with
the
Fears
of
the
World
:
This
is
our
Preservative
,
and
maketh
us
true
and
faithful
to
our
great
End
.
3.
Those
that
do
not
serve
God
in
the
Spirit
.
You
should
worship
God
so
,
as
it
may
look
like
Worship
and
Service
performed
to
God
,
and
due
to
God
.
'T
is
Spiritual
Worship
God
requireth
,
and
is
ever
pleased
with
all
:
He
seeketh
such
to
worship
him
,
as
worship
him
in
Spirit
,
and
in
Truth
,
Iohn
4.
23.
And
this
is
most
agreeable
to
his
Nature
,
Iohn
4.
24.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
.
When
Hearts
wander
,
when
Affections
do
not
answer
Expressions
,
Is
this
like
Service
and
Worship
done
to
an
All-seeing
,
and
All-knowing
Spirit
?
Is
there
any
stamp
of
God
upon
the
Duty
,
of
his
Majesty
,
Goodness
,
and
great
Power
?
Vse
2.
For
the
Comfort
of
good
Christians
:
Here
is
their
Carriage
towards
God
briefly
set
down
;
They
worship
God
in
the
Spirit
.
A
Christian
is
described
by
his
proper
Act
,
Worship
;
and
by
the
pr●per
Object
thereof
,
God
;
and
by
the
proper
part
and
seat
thereof
,
In
the
Spirit
.
Do
you
worship
him
with
Reverence
,
and
with
Delight
and
Affection
;
with
a
Trust
,
Hope
,
and
Confidence
?
1.
With
Reverence
.
Considering
God's
Majesty
,
and
our
own
Vileness
:
The
Majesty
of
God
;
Mal.
1.
13.
For
I
am
a
great
King
,
saith
the
Lord
of
Hosts
.
Slight
Worship
,
argueth
lessening
thoughts
of
God
.
Do
you
know
to
whom
you
speak
!
'T
is
a
contempt
of
God
,
if
you
think
any
thing
will
serve
the
turn
,
you
have
mean
thoughts
of
him
,
and
do
not
consider
him
as
you
ought
to
do
:
So
our
vileness
,
Gen.
18.
27.
Who
am
I
,
that
am
but
Dust
and
Ashes
,
that
I
should
speak
unto
God
?
Dust
,
as
to
the
business
of
his
Original
,
and
Ashes
by
the
desert
of
Sin
:
In
our
nearer
Approaches
to
God
,
thus
should
we
think
of
our selves
.
2.
With
Delight
and
Affection
,
as
our
reconciled
Father
in
Christ
.
So
,
he
is
to
us
,
as
the
Well-spring
of
all
Grace
and
Goodness
:
The
great
Work
of
the
Gospel
,
is
to
bring
us
to
God
,
as
a
Father
,
Gal.
4.
6.
God
as
a
Judg
,
by
the
Spirit
of
Bondage
,
driveth
us
to
Christ
:
But
Christ
,
by
the
Spirit
of
Adoption
,
bringeth
us
back
again
to
God
as
a
Father
.
This
is
the
Evangelical
way
of
worshipping
,
that
in
a
Child-like
manner
we
may
come
to
God
.
3.
With
Trust
,
Hope
,
and
Confidence
.
He
knoweth
all
our
Wants
,
can
relieve
all
our
Necessities
:
Psal.
57.
2.
I
will
cry
unto
God
most
high
,
who
performeth
all
things
for
me
.
Worship
would
be
a
cold
Formality
,
if
we
had
to
do
with
one
that
knew
us
not
,
or
had
not
Sufficiency
and
Power
to
help
us
:
But
God
is
Omniscient
,
and
All-sufficient
,
and
hath
promised
to
hear
and
help
us
in
our
straits
:
He
knoweth
our
Necessities
,
when
we
know
them
not
.
II.
We
come
now
to
the
second
Character
;
And
rejoice
in
Christ
Iesus
.
Thence
observe
;
Doct.
That
the
great
Work
of
a
Christian
,
is
a
rejoicing
in
Christ
Iesus
,
or
a
thankful
sense
of
our
Redeemer's
Mercy
.
In
opening
this
Point
,
I
shall
use
this
method
.
-
1st
,
Shew
you
,
What
is
this
rejoicing
in
Christ
.
-
2dly
,
I
shall
prove
,
That
Christ
is
matter
of
true
Rejoicing
,
in
his
Person
,
Offices
,
Benefits
.
-
3dly
,
That
Christians
are
not
sound
and
sincere
in
their
Profession
,
unless
they
do
keep
up
this
Rejoicing
in
Christ
.
1st
,
What
is
this
Rejoicing
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
The
Original
word
implieth
such
a
degree
of
Joy
,
as
amounts
to
glorification
or
boasting
;
or
such
an
exultation
of
Mind
,
as
breaketh
out
into
some
sensible
expression
of
it
.
There
are
in
it
three
things
.
(
1.
)
An
apprehension
of
the
Good
and
Benefit
which
we
have
by
Christ
;
For
otherwise
how
can
we
rejoice
and
glory
in
Him
?
1
Cor.
1.
30
,
31.
But
of
him
,
ye
are
in
Christ
Iesus
,
who
of
God
is
made
to
us
,
Wisdom
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
;
That
according
as
it
is
written
,
He
that
glorieth
,
let
him
glory
in
the
Lord
;
Christ
is
All.
That
our
whole
Rejoicing
may
be
in
him
,
who
hath
enlightned
us
with
the
Knowledg
of
the
Gospel
,
and
shewed
us
the
way
of
Salvation
,
and
is
the
Author
of
our
Justification
and
Sanctification
,
and
of
our
deliverance
from
all
Calamities
,
and
from
Death
it self
.
These
Benefits
are
the
cause
of
our
rejoicing
;
namely
,
the
Promises
of
the
Gospel
,
sealed
by
his
Death
,
and
the
Graces
conveyed
to
us
by
his
Spirit
:
We
rejoice
and
glory
in
him
,
as
the
only
and
all-sufficient
Saviour
.
They
that
gloried
in
Circumcision
,
gloried
in
their
entrance
into
the
Legal
Covenant
;
They
became
Debtors
to
the
Law
,
but
Christ
hath
rati●ied
it
in
the
New
Covenant
by
his
Blood
;
therefore
here
is
more
abundant
cause
of
rejoicing
.
(
2.
)
Due
Affections
of
Contentment
,
Joy
,
Love
,
Exultation
of
Heart
,
that
followeth
thereupon
.
A
blessing
our selves
in
our
Portion
,
that
this
great
Happiness
is
fallen
to
our
share
,
offered
to
us
at
least
,
if
not
possessed
by
us
:
The
very
Knowledg
of
Christianity
,
breedeth
Joy
,
Acts
8.
8.
And
there
was
great
joy
in
that
City
.
That
is
,
upon
the
tendency
of
the
Gospel
,
much
more
when
we
believe
in
Christ
,
and
embrace
his
Religion
,
and
resolve
to
become
his
Disciples
.
They
received
his
Word
gladly
,
Acts
2.
41.
His
Doctrine
must
be
welcomed
with
the
Heart
,
with
all
Love
and
Thankfulness
:
'T
is
said
of
the
Jaylor
,
Acts
16.
34.
That
he
rejoiced
,
believing
in
God
,
and
all
his
House
.
He
was
but
newly
recovered
out
of
the
Suburbs
of
Hell
,
ready
to
kill
himself
but
just
before
;
so
that
a
Man
would
think
,
't
were
easier
to
fetch
Water
out
of
a
Flint
,
or
a
spark
of
Fire
out
of
the
bottom
of
the
Sea
,
than
to
expect
or
find
Joy
in
such
an
Heart
;
yea
,
though
still
in
danger
of
Life
,
for
treating
those
as
Guests
,
whom
he
should
have
kept
as
Prisoners
;
yet
he
rejoiced
,
when
acquainted
with
Salvation
by
Christ
:
More
especially
should
we
rejoice
,
when
the
Comfort
is
sealed
up
to
our
Consciences
:
Rom.
5.
11.
Not
only
so
,
but
we
also
joy
in
God
,
through
our
Lord
Iesus
Christ
,
by
whom
we
have
now
received
the
Atonement
.
The
Eunuch
,
when
he
was
baptized
,
He
went
on
his
way
rejoicing
,
Acts
8.
39.
(
3.
)
An
expression
of
it
,
by
an
open
Profession
of
Christ's
Name
,
both
in
Word
and
Deed
,
what-ever
it
costs
us
:
They
are
said
to
rejoice
in
Christ
Jesus
,
who
in
those
Times
could
profess
his
Name
,
though
with
hazard
and
self-denial
.
As
the
Thessalonians
,
who
received
the
Word
with
much
Affliction
,
and
much
Assurance
,
and
Joy
in
the
Holy
Ghost
,
1
Thess.
1.
6.
And
't
is
expressed
by
the
Parable
of
the
Man
that
found
the
true
Treasure
,
and
for
joy
thereof
,
sold
all
that
he
had
to
buy
the
Field
,
Matth.
13.
44.
They
are
willing
to
lose
all
other
Contentments
and
Satisfactions
for
this
,
Christ
is
enough
.
They
needed
this
Joy
to
encourage
them
against
the
Tryals
which
they
then
underwent
for
Christ's
sake
,
and
the
Gospel's
sake
.
2dly
,
That
Christ
is
matter
of
true
Rejoicing
;
for
they
are
Fools
that
rejoice
in
Bawbles
and
Trifles
.
A
Christian's
Joy
may
be
owned
and
justified
.
When
Christ's
Birth
was
celebrated
by
Angels
,
't
is
said
,
Luke
2.
10.
Behold
,
I
bring
you
glad
tydings
of
great
Ioy
.
Here
is
Joy
,
and
great
Joy
in
Salvation
by
Christ
:
And
Mary
,
Luk
1.
46
,
47.
My
Soul
doth
magnify
the
Lord
,
and
my
Spirit
doth
rejoice
in
God
my
Saviour
.
Surely
,
there
is
no
cause
of
Joy
wanting
in
God
,
and
in
God
coming
as
a
Saviour
.
In
short
,
In
Christianity
,
all
is
fitted
to
fill
our
Hearts
with
Delight
and
Joy
.
1.
The
wonderful
Mysteries
of
our
Redemption
by
Christ
.
Thereby
,
(
1.
)
A
way
is
found
out
for
our
Reconciliation
with
God
,
and
how
that
dreadful
Controversy
may
be
taken
up
,
and
Heaven
and
Earth
may
kiss
each
other
,
2
Cor.
5.
19.
Surely
this
is
glad
Tidings
of
great
Joy
,
to
self-condemned
Sinners
,
who
stood
always
in
fear
of
the
Wrath
of
God
,
and
the
Flames
of
Hell
:
What
Joy
is
it
to
a
condemned
Man
,
that
is
ready
every
day
to
be
taken
away
to
Execution
,
to
hear
that
his
Peace
is
made
,
that
Pardon
may
be
had
,
if
he
will
seek
it
,
and
sue
it
out
?
(
2.
)
A
distinct
Relation
of
a
defeat
of
the
great
Enemies
of
our
Salvation
,
Death
,
Hell
,
the
Devil
,
and
the
World
:
He
hath
not
only
made
our
Peace
with
the
Father
,
by
the
Blood
of
his
Cross
,
but
vanquished
our
Spiritual
Enemies
,
and
triumphed
over
them
,
Col.
2.
14
,
15.
Long
enough
might
we
have
lain
in
Prison
,
before
the
utmost
Farthing
had
been
paid
,
or
done
any
thing
to
procure
our
deliverance
,
if
our
compassionate
Redeemer
had
not
taken
the
Work
in
hand
:
had
he
turned
us
to
any
Creature
,
we
had
been
helpless
.
'T
was
he
purchased
Grace
to
overcome
the
Devil
,
the
World
,
and
the
Flesh
;
that
quickned
you
when
you
were
dead
in
Sin
;
that
put
Satan
out
of
Office
,
and
delivered
us
from
the
present
evil
World
,
Gal.
1.
4.
And
is
not
this
matter
of
rejoicing
to
us
?
(
3.
)
That
hereby
he
hath
not
only
abolished
Death
,
but
brought
Life
,
and
Resurrection
to
Life
,
2
Tim.
1.
10.
By
entring
into
that
other
World
,
after
his
Sufferings
,
He
hath
given
us
a
visible
Demonstration
of
the
Reality
of
the
World
to
come
,
and
in
his
Gospel
discovered
a
Blessedness
to
us
,
which
satiateth
the
Heart
of
Man
,
and
salveth
the
great
Sore
of
the
whole
Creation
:
If
God
had
made
nothing
richer
than
the
World
,
the
Heart
of
Man
would
have
been
as
Leviathan
in
a
little
Pool
.
2.
In
the
Promises
of
Christ
,
there
is
matter
of
Joy
.
In
the
general
,
God
is
your
God
,
and
that
's
more
than
to
have
all
the
World
to
be
yours
;
compare
Gen.
17.
7.
I
will
establish
my
Covenant
between
me
and
thee
,
and
thy
Seed
after
thee
in
their
Generations
,
for
an
everlasting
Covenant
;
to
be
a
God
unto
thee
,
and
thy
Seed
after
thee
.
With
Psal.
144.
15.
Happy
is
that
People
whose
God
is
the
Lord
.
We
have
an
Eternal
and
Allsufficient
God
to
live
upon
,
and
from
whom
to
derive
our
Joy
and
Comfort
.
A
God
infinite
in
Power
,
Wisdom
,
and
Goodness
,
to
be
our
Portion
.
And
where
is
Matter
of
Joy
and
Comfort
,
if
not
in
God
?
Behold
the
difference
between
Carnal
Men
and
the
Children
of
God
;
The
World
is
their
Portion
,
and
God
is
ours
;
and
who
is
better
provided
for
?
More
especially
we
are
told
,
1
Tim.
4.
8.
That
Godliness
hath
the
Promises
of
this
Life
,
and
that
which
is
to
come
.
Heaven
and
Earth
are
laid
at
the
Feet
of
Godliness
;
what
would
you
more●
Surely
we
have
full
Consolation
offered
to
us
in
the
Promises
of
the
Gospel
;
He
can
want
nothing
to
his
Comfort
who●
hath
an
Interest
in
them
.
To
instance
in
the
lowest
Blessings
,
those
which
concern
this
Life
:
God
is
our
God
,
that
can
cure
all
Diseases
,
overcome
all
Enemies
,
supply
all
Wants
,
deliver
in
all
Dangers
,
and
will
do
it
so
far
as
is
for
our
good
;
and
desires
of
any
thing
beyond
this
,
are
not
to
be
satisfied
,
but
mortified
,
Psal.
84.
11.
But
then
for
the
more
Excellent
Promises
of
the
New
Covenant
,
which
concern
another
World
,
such
as
the
pardoning
of
our
Sins
,
the
healing
our
Natures
,
and
the
glorifying
of
our
Persons
;
2
Pet.
1.
4.
Whereby
are
given
unto
us
exceeding
great
and
precious
Promises
,
that
by
these
you
might
be
partakers
of
the
Divine
Nature
,
having
escaped
the
corruption
that
is
in
the
World
through
lust
.
The
pardon
of
all
our
Sins
,
which
are
the
great
trouble
and
burden
of
the
Creatures
.
Who
will
rejoice
like
the
pardoned
Sinner
,
who
is
discharged
of
his
Debt
,
eased
of
his
Burthen
,
and
hath
his
Filth
covered
?
Psal.
32.
1.
Blessed
is
the
Man
whose
Transgression
is
forgiven
,
whose
Sin
i●
covered
.
O
the
blessedness
of
the
Man●
He
is
like
one
fetched
back
from
Execution
.
Then
,
the
taking
away
of
the
stony
Heart
,
and
the
giving
of
an
Holy
and
Heavenly
Heart
.
Oh
what
Matter
of
Joy
is
this
!
to
have
all
things
necessary
to
Life
and
Godliness
:
What
's
the
trouble
of
a
gracious
Heart
,
but
the
Relicts
of
Corruption
?
Rom.
7.
24.
Paul
groaneth
sorely
,
but
yet
blesseth
God
for
his
Hopes
by
Christ
;
Vers.
25.
Renewing
Grace
is
dearly
bought
,
and
plentifully
bestowed
,
Titus
3.
5
,
6.
and
graciously
offered
to
those
that
will
seek
after
it
.
Prov.
1.
23.
Turn
you
at
my
Reproof
;
Behold
,
I
will
pour
out
my
Spirit
unto
you
.
And
this
promise
to
be
fulfilled
by
a
Divine
Power
;
2
Pet.
1.
3.
Oh
what
a
Comfort
is
the
Redeemer's
Grace
,
to
a
Soul
that
hath
been
long
exercised
in
subduing
Sin
!
'T
is
true
,
it
groans
while
't
is
a
doing
,
yet
the
very
groans
of
the
Sick
,
shew
that
Life
and
Health
is
sweet
:
Healing
,
renewing
Grace
maketh
other
Things
sweet
:
as
your
whole
Duty
to
God
;
It
maketh
it
become
your
Delight
.
But
the
great
Promise
is
Eternal
Life
:
1
John
2.
25.
And
this
is
the
Promise
that
he
hath
promised
us
,
even
Eternal
Life
.
That
's
a
Matter
of
Joy
indeed
:
What!
to
live
for
ever
with
God!
the
fore-thought
of
it
reviveth
us
;
the
fore-taste
of
it
is
a
kind
of
Heaven
upon
Earth
,
1
Pet.
1.
8.
The
certain
hope
of
it
will
swallow
up
all
Grief
and
Sorrow
,
Rom.
5.
2
,
3.
So
that
there
is
no
question
,
but
that
in
the
Promises
of
Christ
,
there
is
Matter
of
great
Joy
.
3.
The
Enjoiments
of
Christianity
are
very
pleasing
:
I
add
this
to
shew
you
,
that
it
is
not
all
in
expectation
,
if
we
consider
not
only
what
we
shall
be
,
but
what
we
are
.
For
the
present
;
(
1.
)
We
have
peace
of
Conscience
,
Rom.
5.
1.
Mat.
11.
29.
Phil.
4.
7.
Rest
for
our
Souls
is
anxiously
sought
after
in
other
things
,
but
only
found
in
Christ's
Religion
,
and
living
according
to
the
Precepts
and
Institutions
thereof
.
As
Noah's
Dove
found
not
a
place
whereon
to
rest
the
sole
of
her
Foot
;
so
we
flutter
up
and
down
,
but
never
have
any
firm
peace
of
Heart
and
Conscience
,
till
we
submit
to
Christ
,
and
take
his
counsel
.
(
2.
)
A
sence
of
the
Love
of
God
;
Rom.
5.
5.
Because
the
Love
of
God
is
shed
abroad
in
our
Hearts
by
the
Holy
Spirit
given
unto
us
.
And
,
1
Pet.
2.
3.
If
so
be
ye
have
tasted
that
the
Lord
is
gracious
.
(
3.
)
God's
Presence
with
us
,
and
our
Communion
with
him
.
1
Iohn
1.
3
,
4.
And
truly
our
Fellowship
is
with
the
Father
,
and
with
his
Son
Iesus
Christ
,
that
your
Ioy
may
be
full
.
And
,
Iohn
8.
29.
(
4.
)
Access
to
God
,
with
assurance
of
Welcome
and
Audience
.
John
16.
24.
Whatsoever
ye
ask
in
my
Name
,
ye
shall
receive
,
that
your
Ioy
may
be
full
.
(
5.
)
The
Fore-tastes
of
the
Life
to
come
;
Rom.
8.
23.
and
2
Cor.
3.
5.
So
that
all
is
to
stir
up
this
Delight
and
Joy
in
the
Lord
Jesus
Christ
.
4.
The
Precepts
of
Christ
shew
,
that
we
have
Matter
of
Rejoicing
in
him
.
What
are
the
great
Duties
required
?
To
love
God!
Now
what
pain
is
it
to
delight
in
the
Lord
as
our
All-sufficient
Portion
?
To
be
mindful
of
him
,
and
meditate
of
his
Excellencies
and
Benefits
:
Psal.
104.
34.
My
Meditation
of
him
shall
be
sweet
,
I
will
be
glad
in
the
Lord
.
Is
it
any
toilsome
thing
to
come
in
a
childish
manner
,
and
unbosome
our selves
to
him
,
and
beg
the
renewed
Testimonies
of
his
Love
to
us
,
especially
when
set
awork
by
the
Holy
Ghost
?
Gal.
4.
6.
To
believe
in
Christ
,
't
is
difficult
;
but
pleasant
to
consider
the
Lord
Jesus
as
the
suitable
Remedy
for
the
lapsed
Estate
of
Mankind
,
both
as
to
his
Work
with
God
and
us
:
Heb.
3.
1.
He
came
to
destroy
Sin
and
Misery
!
When-ever
we
reflect
upon
Christ
,
what
do
we
find
but
ample
grounds
of
Joy
?
John
14.
1.
Let
not
your
Hearts
be
troubled
;
ye
believe
in
God
,
believe
also
in
me
.
That
is
,
to
get
off
our
trouble
,
consider
,
we
have
an
Alsufficient
God
,
and
an
Alsufficient
Mediator
.
Rom.
15.
13.
Now
the
God
of
Hope
fill
you
with
all
Ioy
and
Peace
in
believing
,
that
ye
may
abound
in
Hope
,
through
the
Power
of
the
Holy
Ghost
.
Repentance
requireth
sorrow
for
Sin
,
only
as
it
tendeth
to
Joy
and
Comfort
,
Matth.
5.
5.
'T
is
a
tormenting
,
but
a
curing
Sorrow
.
The
Word
of
God
taketh
care
,
that
a
Penitent
,
who
hath
foully
miscarried
,
should
not
be
swallowed
up
of
over-much
grief
,
2
Cor.
2.
7.
In
the
general
,
Repentance
and
Mortification
are
our
Physick
to
expel
the
noxious
Humours
,
that
would
bring
us
,
not
only
to
Death
,
but
to
Damnation
;
and
to
keep
the
Soul
in
due
plight
and
health
.
And
then
for
Self-Government
;
We
are
to
bridle
our
Passions
and
Appetites
:
Gal.
5.
24.
They
that
are
Christ's
,
have
crucified
the
Flesh
,
with
the
Affections
and
Lusts.
The
bridling
our
Passions
,
't
is
but
forbidding
us
to
be
miserable
,
and
throw
out
every
thing
that
would
disquiet
the
Soul
.
Christ's
great
care
was
,
that
the
reasonable
Creature
might
live
in
Peace
,
and
Holy
Security
;
therefore
hath
discharged
our
Cares
,
and
Sorrows
,
and
Fears
:
Our
Cares
,
that
they
might
not
distract
our
Minds
:
Phil.
4.
6.
Be
careful
for
nothing
.
And
,
1
Pet.
5.
7.
Cast
all
your
care
upon
the
Lord
.
These
Prohibitions
shew
you
the
Goodness
of
Christ
;
He
hath
made
it
unlawful
for
you
to
be
troubled
,
and
to
perplex
your
Minds
with
anxious
and
distrustful
Thoughts
.
Oh!
what
pleasant
Lives
might
we
live
,
if
we
could
intirely
cast
our selves
into
the
Arms
of
God
,
and
refer
all
things
to
the
Wisdom
and
powerful
Conduct
of
his
Providence
!
The
Scripture
is
as
plentiful
also
in
forbidding
Sorrow
;
1
Thess.
4.
13.
Sorrow
not
as
those
that
are
without
Hope
.
Dejection
and
anguish
of
Spirit
is
your
Sin
.
So
for
Fear
;
Isa.
41.
10.
Fear
not
,
for
I
am
with
thee
:
be
not
dismayed
,
for
I
am
thy
God
.
Heb.
13.
6.
So
that
we
may
boldly
say
,
The
Lord
is
my
Helper
,
I
will
not
fear
what
Man
can
do
unto
me
.
What
should
a
Christian
fear
?
Dangers
by
the
way
?
God
is
his
Helper
:
To
be
cast
into
Hell
when
he
goeth
out
of
the
World
?
Christ
hath
shewed
him
how
to
flee
from
Wrath
to
come
:
He
feareth
it
with
a
Fear
of
Caution
,
so
as
to
shun
it
;
but
not
with
a
Fear
of
Perplexity
,
so
as
to
disquiet
and
perplex
his
Soul
,
for
Jesus
hath
delivered
him
from
Wrath
to
come
,
1
Thess.
1.
10.
Christianity
is
as
contrary
to
Sadness
and
Misery
,
as
Life
to
Death
,
and
Light
to
Darkness
:
For
the
other
,
the
crucifying
and
bridling
of
our
Lusts
,
which
carry
us
to
the
good
things
of
this
World
;
why
,
that
is
troublesome
,
to
be
debarred
of
the
Delights
which
Nature
affects
!
But
here
are
no
rigorous
Exactions
,
but
such
as
are
agreeable
to
the
reasonable
Nature
:
Christ
hath
forbidden
us
no
Pleasure
,
but
what
may
be
a
Sin
,
or
a
Snare
to
us
:
He
would
not
have
Man
to
degenerate
and
turn
Beast
.
All
Christ's
Restraints
are
but
necessary
Cautions
for
our
safety
:
Is
it
burdensome
to
a
Man
to
keep
out
of
Danger
's
way
,
and
to
avoid
such
things
as
are
destructive
to
his
Soul
?
If
a
Friend
will
take
out
of
our
hands
,
the
Knife
with
which
we
would
not
only
cut
our
Fingers
,
but
our
Throats
;
Is
he
to
be
blamed
?
Or
is
he
your
Enemy
,
who
forbiddeth
you
to
drink
Poison
?
Forbidden
Fruit
costs
dear
in
the
Issue
.
5.
For
those
Duties
which
concern
our
Neighbour
.
To
love
all
Men
;
to
do
good
to
all
Men
,
't
is
a
Blessed
and
God-like
thing
,
to
be
giving
rather
than
receiving
,
Acts
20.
35.
The
delight
of
doing
good
,
is
much
more
than
the
cost
;
't
is
to
be
as
earthly
Gods
among
our
Neighbours
.
This
Work
rewardeth
it
self
,
because
't
is
such
a
contentment
and
satisfaction
to
our
Minds
.
For
Justice
:
To
do
,
as
we
would
be
done
to
;
what
more
pleasant
?
We
would
have
others
bound
by
these
Laws
,
why
not
our selves
?
'T
is
horrible
to
require
one
measure
of
dealing
from
them
to
us
,
and
use
a
quite
contrary
our selves
!
Would
Men
hate
,
defraud
,
oppress
others
,
and
expect
nothing
but
kind
and
righteous
dealing
from
them
?
this
is
a
gross
partiality
:
Therefore
as
our
Interest
calleth
for
Justice
,
so
doth
our
Conscience
;
and
it
would
be
a
trouble
and
an
affront
to
Reason
not
to
do
it
.
So
for
Fidelity
in
our
Relations
:
These
things
maintain
order
of
Families
,
and
conduce
to
our
safety
and
private
peace
,
as
well
as
they
belong
to
our
Duty
to
God
:
So
that
on
which
side
soever
we
look
,
we
see
what
Matter
of
Joy
there
is
in
Christ
.
I
come
now
to
shew
you
,
Thirdly
,
The
Reasons
why
Christians
are
not
sacred
and
sincere
in
their
Profession
,
unless
they
keep
up
this
rejoicing
in
Christ
.
1.
We
do
not
else
give
Christ
his
due
Honour
,
if
we
do
not
esteem
him
who
is
so
excellent
in
himself
,
and
so
beneficial
to
us
,
even
to
a
degree
of
Rejoycing
:
The
magnifying
of
Christ
was
intended
by
God
,
in
the
whole
Business
of
our
Redemption
and
Deliverance
,
that
we
might
esteem
him
,
delight
in
him
,
count
all
things
Dung
and
Dross
,
that
we
might
gain
him
:
Now
we
do
not
comply
with
this
End
,
but
have
mean
thoughts
of
his
Grace
,
if
we
be
not
affected
with
Joy
at
it
.
It
argueth
a
double
defect
;
(
1.
)
That
we
are
not
sensible
of
our
great
misery
without
him
.
Nor
,
(
2.
)
affected
with
the
great
Love
he
hath
shewed
in
our
Deliverance
,
and
the
Felicity
accruing
to
us
thereby
.
(
1.
)
We
are
not
duly
sensible
of
our
great
Misery
without
him
.
Alas
,
What
could
we
have
done
,
without
his
Passion
and
Intercession
?
If
he
had
not
died
for
Sinners
,
What
had
you
to
answer
to
the
T●rrors
of
the
Law
,
the
Accusations
of
your
Consciences
,
the
Fears
of
Hell
,
and
approaching
Damnation
?
How
could
you
look
God
in
the
Face
,
or
think
one
comfortable
thought
of
him
?
Had
we
wept
out
our
Eyes
,
and
prayed
out
our
Hearts
,
and
never
committed
Sin
again
;
this
would
not
have
made
God
satisfaction
for
Sin
past
:
Paying
new
Debts
,
doth
not
quit
old
Scores
:
Long
enough
might
we
have
lain
in
our
Blood
,
e're
we
could
have
found
out
a
Ransom
which
God
would
accept
;
besides
him
there
is
no
Saviour
.
And
then
for
his
Intercession
:
If
he
did
not
hide
your
nakedness
,
and
procure
you
a
daily
Pardon
,
you
would
not
be
an
hour
longer
out
of
Hell
.
If
he
did
not
bring
you
to
God
,
you
could
have
no
comfortable
access
to
him
:
Your
Prayer
would
be
cast
back
as
Dung
in
your
Faces
,
if
the
Merit
of
his
Sacrifice
did
not
make
them
accepted
.
And
shall
all
this
be
told
you
,
and
owned
by
you
for
Truth
;
and
will
you
not
rejoice
that
God
hath
found
a
Ransom
,
and
provided
an
Intercessor
for
you
?
Surely
it
cannot
be
imagined
that
you
are
sensible
of
your
case
,
if
you
be
not
thankful
for
your
Remedy
.
(
2.
)
You
are
not
affected
with
the
great
Love
which
Christ
hath
shewed
in
your
Deliverance
;
nor
the
Felicity
accruing
to
you
thereby
.
'T
is
said
,
Ephes.
3.
19.
That
you
may
know
the
Love
of
God
which
passeth
knowledg
.
Before
he
had
pressed
them
to
make
it
their
study
to
comprehend
the
heighth
,
length
,
and
breadth
;
and
when
they
have
all
done
,
the
Love
of
Christ
passeth
Knowledg
:
Christ
would
pose
Men
and
Angels
with
an
heap
of
Wonders
,
in
delivering
us
from
Misery
and
Sin
.
Now
should
not
we
rejoice
and
make
our
boast
of
this
!
Surely
,
we
vilify
and
bring
down
the
price
of
these
Wonders
of
Love
,
if
we
entertain
them
with
cold
Thoughts
,
and
without
some
considerable
Acts
of
Joy
and
Thankfulness
.
Shall
Angels
wonder
,
and
we
the
Parties
interessed
not
rejoice
!
Certainly
we
are
not
affected
with
the
great
Felicity
accruing
to
us
.
Felicity
cannot
be
sought
after
without
the
highest
Affections
and
Endeavours
.
Now
if
we
can
rejoice
in
Trifles
,
and
not
rejoice
in
the
Love
of
God
;
How
can
we
be
said
to
mind
these
things
?
2.
A
Man's
Joy
distinguisheth
him
.
There
is
a
seeking
Joy
,
and
a
complacential
Joy
.
Psal.
119.
14.
I
have
rejoiced
in
the
Way
of
thy
Testimonies
,
as
much
as
in
all
Riches
.
'T
is
good
to
observe
what
it
is
that
putteth
Gladness
into
our
Hearts
:
The
Love
of
God
,
and
his
Goodness
in
Christ
.
Every
Man
is
discovered
by
his
complacency
,
or
displiciency
.
Psalm
.
4.
7.
Thou
hast
put
Gladness
into
my
Heart
,
more
than
in
the
time
that
their
Corn
and
their
Wine
increased
.
Rom.
8.
5.
They
that
are
after
the
Flesh
,
do
mind
the
things
of
the
Flesh
:
but
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
To
rejoice
in
the
Creatures
,
as
accommodating
or
pleasing
the
Flesh
,
is
the
Joy
of
the
Carnal
:
To
rejoice
in
outward
Ordinances
and
Privileges
,
without
other
things
,
is
the
Joy
of
the
Hypocrite
and
common
Professors
.
Let
us
carry
it
a
little
farther
;
The
Devils
,
and
Damned
,
are
out
of
all
hope
and
possibility
of
Joy
:
The
Angels
,
and
glorified
Saints
,
rejoice
in
the
full
fruition
of
God
:
There
is
Gaudium
Viae
,
and
Gaudium
Patriae
;
there
is
the
Joy
of
the
Way
,
and
the
Joy
of
our
Home
,
at
our
Journey
's
End
.
The
latter
is
set
forth
Psal.
16.
11.
In
thy
presence
is
fulness
of
Ioy
;
at
thy
right
Hand
are
Pleasures
for
evermore
.
The
other
is
in
Christ
,
and
the
use
of
his
healing
and
recovering
Methods
,
and
the
desires
and
hopes
of
the
Glory
to
come
.
This
is
the
Joy
,
or
well-pleasedness
of
mind
,
which
is
proper
to
us
in
our
Journey
:
1
Pet.
1.
8.
In
whom
believing
,
ye
rejoice
with
Ioy
unspeakable
,
and
full
of
Glory
.
The
Comfort
of
Travellers
differeth
from
that
which
a
Man
hath
in
Heaven
:
'T
is
a
Joy
that
he
hath
,
as
he
is
going
Home
;
and
therefore
how
should
the
serious
Christian
be
described
,
but
by
his
rejoicing
in
Christ
Jesus
?
Vse
1.
To
reprove
those
that
cannot
keep
up
their
Rejoycing
in
Christ
Jesus
,
as
soon
as
they
are
mated
with
any
Calamity
or
Affliction
in
the
World
.
Is
not
Grace
better
than
any
natural
Comfort
taken
from
us
?
Heb.
12.
11.
No
chastning
for
the
present
seemeth
to
be
joyous
,
but
grievous
;
Nevertheless
,
afterwards
it
yieldeth
the
peaceable
Fruit
of
Righteousness
,
unto
them
which
are
exercised
thereby
.
Surely
when
we
have
such
cause
of
rejoycing
in
Christ
,
to
be
dejected
with
every
little
Adversity
,
sheweth
weak
Faith
.
Have
you
Peace
with
God
,
and
Communion
with
him
at
every
turn
?
and
shall
a
blasting
of
the
Creature
destroy
all
your
Comfort
?
Have
you
hope
of
Glory
,
and
cannot
you
bear
a
Disappointment
in
the
World
?
Are
you
assured
of
the
Care
of
your
Heavenly
Father
,
and
his
particular
Providence
over
you
,
and
yet
so
full
of
grudging
and
repining
Thoughts
,
when
he
retrencheth
you
a
little
,
and
blasteth
your
worldly
Probabilities
?
Surely
it
argueth
too
much
addictedness
to
present
Comforts
,
and
love
of
the
ease
of
the
Flesh
!
Have
you
a
due
sense
of
the
World
to
come
,
and
that
better
,
and
enduring
Substance
;
and
yet
complain
so
bitterly
of
Worldly
Losses
?
Have
you
a
God
in
Covenant
with
you
,
who
hath
engaged
all
his
Love
,
Wisdom
,
and
Power
,
to
help
you
,
and
to
turn
all
things
to
your
Good
?
Rom.
8.
28.
What
though
the
tryal
of
your
Faith
and
Patience
be
very
sore
?
Did
you
capitulate
with
God
,
and
bargain
with
him
how
much
you
would
suffer
the
Flesh
to
be
cros●ed
,
and
that
in
such
sharp
Afflictions
you
would
be
excused
,
that
your
Gourd
should
not
be
altogether
smitten
and
dried
up
?
You
can
bear
any
other
Cross
but
this
;
but
was
this
excepted
out
of
your
Resignation
?
2.
It
reproveth
those
that
cherish
a
carnal
Rejoicing
.
A
Believer
should
rejoice
in
Christ
Jesus
.
Luke
10.
19
,
20.
Behold
,
I
give
unto
you
Power
to
tread
on
Serpents
,
and
Scorpions
,
and
over
all
the
Power
of
the
Enemy
,
&c.
Notwithstanding
,
in
this
rejoice
not
,
that
the
Spirits
are
subject
unto
you
:
but
rather
rejoice
,
because
your
Names
are
written
in
Heaven
.
Rejoice
not
in
this
,
that
you
are
in
Dignity
and
Honour
;
This
is
not
your
Felicity
,
nor
the
direct
way
to
your
Felicity
;
the
higher
you
climb
,
your
Station
is
the
more
dangerous
:
They
are
safer
that
stand
on
the
Ground
,
than
those
that
are
on
a
Pinacle
:
Rejoice
not
,
in
that
you
have
abundance
of
earthly
Riches
,
but
that
you
have
a
taste
of
higher
and
better
things
:
Be
not
affected
so
deeply
with
lower
Mercies
,
as
to
overlook
the
special
Mercies
that
accompany
Salvation
:
Rejoice
not
in
this
,
that
you
have
convenient
Habitations
in
this
World
;
but
in
that
you
have
a
Building
of
God
,
an
House
not
made
with
Hands
,
Eternal
in
the
Heavens
:
In
that
you
have
comely
Bodies
,
but
that
you
have
hopes
of
a
better
Resurrection
,
when
this
mortal
shall
put
on
Immortality
.
Not
in
the
Nobility
of
your
Birth
,
but
that
you
are
born
of
the
Spirit
.
John
1.
12
,
13.
To
as
many
as
received
him
,
to
them
gave
he
Power
to
become
the
Sons
of
God
,
even
to
them
that
believe
on
his
Name
:
which
were
born
,
not
of
Blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
,
but
of
God
.
Rejoice
not
in
that
you
have
great
Friends
to
stand
by
you
;
but
that
in
the
New
Covenant
you
are
made
a
Friend
of
God
,
as
Abraham
was
.
Not
in
that
you
have
costly
Accommodations
to
please
the
Flesh
:
No
,
this
may
be
the
bane
of
your
Souls
:
Rom.
8.
13.
They
that
live
after
the
Flesh
,
shall
die
.
And
,
Luke
16.
25.
Son
,
Remember
that
thou
in
thy
Life-time
receivedst
thy
good
things
.
(
Dives
fared
deliciously
every
day
,
and
Lazarus
was
full
of
Sores
,
and
desirous
to
be
fed
with
the
Crumbs
which
fell
from
the
Rich
Man's
Table
)
:
Thou
hast
received
thy
good
Things
,
and
Lazarus
evil
Things
:
but
now
he
is
Comforted
,
and
thou
art
Tormented
.
Vse
2.
Is
to
incourage
you
to
Rejoice
in
Christ
Jesus
.
Now
because
we
are
helpers
of
your
Joy
,
1
Cor.
1.
24.
And
God
is
best
pleased
with
this
frame
of
Spirit
,
1
Thess.
5.
16.
I
shall
resume
the
main
Discourse
;
And
,
1.
Handle
the
Nature
of
it
.
2.
Shew
you
whether
this
Joy
may
be
without
Assurance
.
3.
Shew
you
the
spiritual
Profit
of
it
.
4.
The
Helps
or
Means
by
which
it
is
raised
in
us
.
1.
For
the
Nature
of
it
.
'T
is
an
Act
of
Love
,
begotten
in
us
by
the
sense
of
the
Love
of
Christ
,
revealed
in
the
Word
,
and
shed
abroad
in
our
Hearts
by
the
Holy
Ghost
;
whereby
the
Soul
is
more
affected
with
delight
in
the
Grace
of
the
Redeemer
,
than
with
all
other
things
whatsoever
.
In
which
Description
,
Observe
,
1.
'T
is
an
Act
of
Love
.
The
Acts
of
Love
are
two
:
Desire
,
and
Delight
.
They
both
agree
in
this
,
That
they
are
conversant
about
good
,
and
are
founded
in
esteem
:
We
think
it
good
.
They
differ
,
because
Desire
is
the
Motion
and
Exercise
of
Love
,
and
Delight
the
Quiet
and
Repose
of
it
.
Desire
is
expressed
in
that
Speech
,
Psalm
.
63.
8.
My
Soul
followeth
hard
after
thee
.
A
Believer
cannot
forbear
to
seek
after
God
.
Desire
of
Union
,
keepeth
us
up
in
the
pursuit
of
him
.
Delight
is
expressed
in
that
form
of
Speech
,
Psal.
16.
5
,
6.
The
Lord
is
the
Portion
of
my
Inheritance
,
and
my
Cup.
The
Lines
are
fallen
unto
me
in
a
pleasant
place
;
yea
,
I
have
a
goodly
Heritage
.
He
hath
all
his
Joy
,
and
Pleasure
,
and
Contentment
in
God
.
Desire
,
supposeth
some
want
or
absence
of
the
valued
Object
:
Delight
,
some
kind
of
Enjoyment
:
Either
he
is
ours
,
or
might
be
ours
if
we
would
our selves
.
For
the
Offer
is
cause
of
Joy
,
as
well
as
the
Injoyment
.
If
our
Desires
have
reached
the
lovely
Object
,
't
is
cause
of
Joy
;
or
if
it
be
within
our
reach
.
As
when
Christ
and
his
Benefits
are
offered
to
us
,
and
left
upon
our
choice
.
And
therefore
't
is
said
,
Jonah
2.
8.
They
that
observe
lying
Vanities
,
forsake
their
own
Mercies
.
Their
own
,
though
not
possessed
by
them
,
yet
they
are
offered
to
them
:
They
might
have
been
their
own
,
if
they
did
not
exclude
themselves
:
The
Object
is
in
a
sort
present
,
and
brought
home
to
us
in
the
Offers
of
the
Gospel
.
2.
'T
is
an
Act
of
Love
begotten
in
us
,
by
the
sense
of
the
Love
of
Christ
:
For
Love
only
begetteth
Love
;
1
Iohn
4.
19.
We
love
him
,
because
he
loved
us
first
.
The
Object
of
Love
,
is
Goodness
:
Now
we
love
God
in
Christ
,
for
the
Goodness
that
is
in
him
,
the
Goodness
that
floweth
from
him
,
and
the
Goodness
we
expect
from
him
;
all
these
attract
our
Love
.
(
1.
)
The
Goodness
that
is
in
him
;
Moral
and
Beneficial
:
Moral
,
which
is
his
Holiness
,
Psal.
119.
140.
Thy
Word
is
very
pure
,
therefore
thy
Servant
loveth
it
.
If
we
Love
his
Law
,
for
the
purity
thereof
,
then
certainly
we
must
love
God
,
how
else
can
we
study
to
imitate
him
?
for
we
imitate
only
that
which
we
love
,
and
delight
in
as
good
.
Then
for
his
Beneficial
Goodness
;
Psal.
100.
5.
For
the
Lord
is
Good
,
his
Mercy
is
everlasting
;
and
his
Truth
endureth
to
all
Generations
.
And
,
Psal.
119.
68.
Thou
art
Good
,
and
dost
good
.
(
2.
)
The
Goodness
that
floweth
from
him
:
Not
only
in
our
Creation
,
but
our
Redemption
by
Christ
,
which
is
the
stupendous
Instance
of
his
Goodness
to
Man
.
Titus
3.
4.
After
the
kindness
and
love
of
God
our
Saviour
towards
Man
appeared
,
&c.
(
In
the
Creation
,
there
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Redemption
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
God
found
a
Ransom
for
us
,
and
so
great
as
his
only
begotten
Son
;
this
was
Love
and
Goodness
indeed
.
(
3.
)
The
Goodness
we
expect
from
him
,
both
in
this
World
,
and
the
next
:
Here
,
Reconciliation
,
and
Remission
of
Sins
,
which
is
a
Blessing
that
doth
much
draw
the
Heart
of
Man
to
delight
in
Christ
.
For
she
loved
much
,
to
whom
much
was
forgiven
,
Luke
7.
47.
We
keep
off
from
a
condemning
God
,
but
draw
nigh
to
a
pardoning
God
.
Therefore
the
Apostle
saith
,
Heb.
7.
19.
The
bringing
in
of
this
better
Hope
by
the
Gospel
,
doth
cause
us
to
draw
nigh
to
God
.
Being
at
peace
with
God
,
and
reconciled
to
him
,
we
may
have
access
with
confidence
,
and
boldness
,
to
the
Throne
of
Grace
,
are
no
more
at
distance
with
God
,
looking
upon
him
as
a
consuming
Fire
.
The
Gospel
giveth
us
liberty
to
come
to
him
,
and
expect
the
Mercy
and
Bounty
of
God
,
through
Jesus
Christ
.
So
in
the
next
World
Eternal
Life
and
Glory
,
which
is
our
great
Reward
,
merited
by
Christ
;
Mat.
5.
12.
Rejoice
,
and
be
exceeding
glad
,
for
great
is
your
Reward
in
Heaven
.
This
is
a
solid
,
lasting
,
satisfying
,
substantial
Good
.
Worldly
Joys
are
but
seeming
,
they
appear
and
vanish
in
a
moment
,
every
blast
of
Temptation
scattereth
them
.
Well
then
,
offers
of
Pardon
,
and
Life
by
Christ
,
are
the
Matters
of
this
Joy
,
as
they
free
us
from
the
greatest
Miseries
,
and
bring
us
to
the
enjoyment
of
the
truest
Happiness
.
If
you
ask
me
then
,
Why
is
a
Christian
described
rather
by
rejoicing
in
Christ
,
than
by
rejoycing
in
the
pardon
of
Sins
,
and
Eternal
Blessedness
?
I
Answer
,
Because
Christ
is
the
Author
and
Procurer
of
these
things
to
us
;
And
by
our
Joy
,
we
express
not
only
our
esteem
of
these
Benefits
,
but
our
gratitude
and
thankfulness
for
the
Mercy
and
Bounty
of
God
,
and
the
great
Love
of
our
Redeemer
.
3.
The
Description
sheweth
,
how
the
sence
of
this
Goodness
is
begotten
in
us
:
The
Love
of
Christ
is
revealed
in
the
Word
,
and
shed
abroad
in
our
Hearts
,
by
the
Holy
Ghost
;
And
I
add
,
Believed
by
Faith
,
and
improved
by
Meditation
.
(
1.
)
'T
is
revealed
in
the
Gospel
,
or
Word
of
Salvation
which
is
sent
to
us
.
Therefore
't
is
said
,
Acts
13.
48.
When
the
Gentiles
heard
this
,
they
were
glad
,
and
glorified
the
Word
of
God
;
and
as
many
as
were
ordained
to
Eternal
Life
,
believed
.
Surely
the
Mind
of
Man
,
which
is
naturally
discomforted
,
and
weakned
,
and
strangely
haunted
with
Doubts
and
Fears
about
the
pardon
of
Sin
,
and
Eternal
Life
,
is
mightily
revived
and
encouraged
with
these
glad
Tydings
of
this
Salvation
,
dispensed
to
us
by
a
sure
Covenant
,
Heb.
6.
18.
And
if
the
Gentiles
that
heard
these
things
were
glad
,
proportionably
we
should
be
glad
,
for
the
Gospel
should
never
be
as
stale
News
to
Sinners
,
or
as
a
Jest
often
told
:
Our
Necessities
are
as
deep
as
theirs
,
and
the
Covenant
standeth
as
firm
to
us
,
as
it
did
to
them
:
Therefore
if
we
have
the
Heart
of
a
guilty
Man
,
it
should
be
as
welcome
to
us
.
(
2.
)
'T
is
shed
abroad
in
our
Hearts
by
the
Holy
Ghost
.
So
much
is
asserted
by
the
Apostle
.
Rom.
5.
5.
The
Love
of
God
is
shed
abroad
in
our
Hearts
by
the
Holy
Ghost
which
is
given
unto
us
.
Our
dry
Reason
cannot
give
such
a
lively
sense
of
these
Comforts
,
as
the
Revelation
of
the
Holy
Ghost
.
And
this
is
the
difference
between
a
believing
by
Tradition
,
and
believing
by
Inspiration
.
Believing
by
Tradition
,
giveth
us
but
cold
thoughts
of
these
Mysteries
;
but
believing
by
Inspiration
,
warmeth
the
Heart
,
and
reviveth
it
with
an
unspeakable
Joy
;
and
is
called
,
tasting
the
good
Word
;
which
is
the
privilege
of
those
who
are
enlightned
by
the
Spirit
,
Heb.
6.
4.
And
a
tasting
that
the
Lord
is
gracious
,
1
Pet.
2.
3.
which
much
differeth
from
the
common
reflection
upon
those
things
which
Flesh
and
Blood
may
give
us
,
or
the
bare
reports
of
Men
stir
up
in
us
.
The
Spirits
light
is
lovely
,
and
ravisheth
,
and
tra●sporteth
the
Soul
;
And
where
it
is
permanent
,
and
rooted
,
it
effectually
changeth
the
Soul
.
Some●
are
altogether
careless
,
not
affected
at
all
with
these
things
,
as
the
habituated
worldly
Sinner
,
1
Cor.
2.
14.
They
are
folly
to
him
.
For
Spiritual
Things
must
be
spiritually
discerned
:
Some
are
to
a
degree
affected
by
the
common
Work
of
the
Spirit
,
Heb.
6.
4
,
5
,
6.
but
't
is
not
rooted
,
't
is
not
predominate
,
so
as
to
control
other
Affections
and
Delights
;
they
have
a
rejoicing
in
the
Offers
of
Pardon
and
Life
,
but
't
is
a
Joy
that
leaveth
some
darling
Sin
still
predominant
.
But
there
is
a
third
sort
,
that
have
such
a
taste
of
these
things
,
that
they
are
renewed
and
changed
by
it
,
Heb.
3.
6.
Now
then
,
if
you
would
have
this
rejoicing
in
Christ
Jesus
,
you
must
apply
your selves
to
Christ
,
in
the
use
of
the
appointed
means
,
for
the
renewing
of
your
Natures
;
for
Love
and
Delight
are
never
forced
,
nor
will
be
drawn
forth
by
bare
Commands
and
Threatnings
,
yea
,
and
not
by
the
proposal
of
Promises
,
though
the
Injoiments
be
never
so
great
and
glorious
.
This
may
a
little
stir
us
,
and
this
is
the
Matter
of
Joy
,
but
not
the
Cause
of
Joy
.
But
this
Joy
,
proceedeth
partly
from
the
Inclination
,
when
the
Heart
is
suited
,
and
partly
from
the
attractive
goodness
of
the
Object
:
and
both
are
powerfully
done
by
the
Holy
Spirit
,
as
the
Heart
is
renewed
,
and
the
Object
is
most
effectually
represented
by
him
,
Ephes.
1.
17
,
18.
And
this
we
must
wait
for
.
(
3.
)
'T
is
received
,
and
believed
by
Faith
.
This
is
often
told
us
in
the
Scripture
,
1
Pet.
1.
18.
In
whom
believing
,
ye
rejoice
with
Ioy
unspeakable
,
and
full
of
Glory
.
And
,
Rom.
15.
13.
The
God
of
Hope
fill
you
with
Ioy
and
Peace
in
believing
.
We
cannot
be
affected
with
the
great
Things
Christ
hath
done
and
purchased
for
us
,
till
we
believe
them
.
There
is
in
Faith
,
three
things
,
Assent
,
Consent
,
and
Affiance
.
(
1.
)
Assent
,
or
a
firm
and
certain
belief
of
the
Truth
of
the
Gospel
concerning
Christ
,
as
the
only
sufficient
Saviour
,
by
whom
alone
God
will
give
us
the
pardon
of
Sins
,
and
Eternal
Life
.
John
4.
42.
We
have
heard
him
our selves
,
and
know
,
that
this
is
indeed
the
Christ
,
the
Saviour
of
the
World
.
And
,
Iohn
6.
69.
We
believe
and
are
sure
,
that
thou
art
that
Christ
,
th●
Son
of
the
Living
God
.
When
we
are
verily
perswaded
of
this
,
as
we
are
of
any
thing
that
appeareth
true
to
us
;
this
stirreth
up
Joy
.
Others
have
but
an
hear-say
Knowledg
,
not
a
Believing
Assent
.
Surely
Christ
is
a
delectable
Object
,
what
hindereth
then
,
but
that
we
rejoice
in
him
!
Nothing
but
want
of
Faith
:
For
if
this
be
true
,
we
so
Necessitous
,
and
he
so
Al-sufficient
a
Remedy
;
why
are
we
not
so
affected
with
these
things
,
as
the
worth
of
them
doth
deserve
!
Nothing
can
be
rationally
said
,
but
that
we
are
not
soundly
perswaded
of
the
truth
of
it
.
(
2.
)
A
Consent
.
This
Grace
is
dispensed
by
a
Convenant
which
bindeth
mutually
;
assureth
us
of
Happiness
,
and
requireth
Duty
from
us
.
Therefore
,
an
unfeigned
Consent
,
or
a
readiness
to
fulfil
those
terms
expressed
in
the
Promise
,
is
required
of
us
;
or
a
resolution
to
repent
and
obey
the
Gospel
.
Christ
hath
Offices
and
Relations
that
imply
our
Comfort
;
and
other
Offices
and
Relations
which
imply
our
Duty
:
Or
rather
,
the
same
do
both
;
He
is
our
Teacher
,
and
King
,
as
well
as
our
Priest
;
and
we
must
submit
to
be
ruled
and
taught
by
him
,
as
well
as
depend
upon
the
Merit
of
his
Sacrifice
and
Intercession
.
Heb.
5.
9.
And
being
made
perfect
,
he
became
the
Author
of
Et●●nal
Salvation
to
all
them
that
obey
him
.
And
they
are
so
taught
the
Truth
that
is
in
Jesus
,
that
they
put
off
the
Old
Man
,
and
put
on
the
New
,
Ephes.
4.
20
,
21.
True
Believers
,
must
be
Scholars
daily
learning
somewhat
from
Christ
:
yea
,
his
Priesthood
implieth
Duty
,
Dependance
,
humble
Addresses
.
A
broken-hearted
coming
to
God
by
him
:
As
his
Kingship
and
Prophetical
Office
implieth
privilege
also
.
His
defending
and
teaching
us
by
his
Spirit
.
(
3.
)
There
is
Affiance
:
Which
is
a
reposing
of
our
Hearts
,
or
a
relying
upon
God
,
promising
remission
of
Sins
,
and
Eternal
Life
for
Christ's
sake
alone
;
that
he
will
be
as
good
as
his
word
,
while
we
diligently
use
the
Means
ordained
to
this
end
,
Rom.
2.
7.
And
this
Confidence
hath
an
influence
upon
this
Joy
,
Heb.
3.
6.
or
a
delightful
sense
of
our
Redeemer's
Grace
.
4.
'T
is
improved
by
Meditation
:
For
the
greatest
things
do
not
work
,
unless
we
think
of
them
,
and
work
them
into
our
Hearts
.
The
natural
way
of
Operation
is
,
That
Object
●tir
up
Thoughts
,
and
Thoughts
stir
up
Affections
;
Psal.
104.
34.
My
meditation
of
him
shall
be
sweet
:
I
will
be
glad
in
the
Lord
.
The
more
frequent
and
serious
Thoughts
we
have
of
the
Love
of
God
in
Christ
,
and
the
more
deep
and
ponderous
they
are
,
the
more
do
they
blow
up
this
Holy
Fire
into
a
Flame
.
Now
for
this
end
was
the
Lord's
Supper
instituted
,
where
the
whole
Gospel
is
applied
and
sealed
to
us
,
that
this
delight
might
be
afresh
acted
and
stirred
in
us
at
the
Lord's
Table
,
while
our
minds
are
taken
up
in
considering
Christ
the
great
Apostle
and
High
Priest
of
our
Confession
,
Heb.
3.
1.
Surely
it
should
not
be
an
idle
and
fruitless
Contemplation
;
it
should
stir
up
Love
,
and
what
stirreth
up
Love
,
stirreth
up
Delight
.
I
come
now
to
the
last
part
of
the
Description
.
5.
The
particular
Affection
caused
by
this
sense
is
mentioned
:
We
delight
in
the
Grace
of
the
Redeemer
,
more
than
in
all
other
things
whatsoever
.
Where
,
1.
Take
noice
of
the
Affection
it self
.
Then
,
2.
The
Degree
of
it
.
1.
The
Affection
it self
:
Which
is
Delight
,
or
a
well-pleasedness
of
Mind
,
in
the
Grace
that
is
brought
to
us
by
the
Knowledg
of
Christ
.
This
inlargeth
the
Heart
,
and
filleth
it
with
a
Sweetness
and
Contentment
;
and
the
Vent
of
it
is
Praise
,
for
the
Heart
being
inlarged
,
cannot
hold
and
contain
it self
:
Psal.
33.
14.
I
will
shew
forth
all
they
Praise
in
the
Gates
of
the
Daughter
of
Sion
:
I
will
rejoice
in
thy
Salvation
.
Joy
cannot
be
kept
within
doors
,
it
will
break
out
in
all
suitable
ways
of
Expression
:
The
Heart
doth
first
Rejoice
,
and
then
the
Tongue
doth
overflow
:
The
Heart
is
filled
with
Joy
,
and
then
the
Tongue
with
Thanksgiving
.
So
Psal.
35.
9.
My
Soul
shall
be
joyful
in
the
Lord
;
it
shall
rejoice
in
his
Salvation
.
Nothing
disposeth
the
Heart
to
praise
so
much
,
as
this
Holy
Joy
.
There
is
no
true
Thanksgiving
,
if
this
be
not
at
the
bottom
of
it
.
2.
For
the
Degree
:
The
Heart
doth
delight
in
Christ
above
all
other
Things
:
As
to
the
sensitive
Expression
,
in
the
lively
stirring
of
Joy
,
we
may
to
appearance
be
more
affected
with
outward
Benefits
;
because
fleshly
Objects
do
more
work
upon
our
fleshly
senses
,
as
carrying
a
greater
suitableness
to
them
.
Religion
is
a
grave
severe
thing
,
not
seen
so
much
in
actual
Transports
,
as
in
the
habitual
complacency
,
and
well-pleasedness
of
the
Mind
:
yet
in
sol●mn
Duties
,
th●re
may
be
as
great
Ravishment
of
Soul
;
Psalm
.
6.
35.
My
Soul
shall
be
ravished
as
with
Marrow
and
Fatness
;
and
my
Mouth
shall
praise
thee
with
joyful
Lips
.
When
they
feel
the
Love
of
God
shed
abroad
in
their
Hearts
,
they
are
in
effect
transported
with
it
,
more
than
with
all
the
Delicates
and
Banquets
of
the
World
,
and
cannot
hold
from
praising
God
:
But
generally
it
must
be
measured
by
our
solid
complacency
,
and
judicious
esteem
:
What
we
prize
most
,
and
would
least
want
,
and
would
not
forgo
for
all
other
things
;
so
the
Saints
rejoice
in
God
and
Christ
,
more
than
in
any
worldly
Matter
whatsoever
.
Psalm
.
73.
25.
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
upon
Earth
that
I
desire
besides
thee
.
Psal.
119.
14.
I
have
rejoiced
in
the
way
of
thy
Testimonies
,
as
much
as
in
all
Riches
.
Psal.
4.
6
,
7.
There
be
many
that
say
,
Who
will
shew
us
any
good
?
Lord
lift
thou
up
the
light
of
thy
Countenance
upon
us
;
That
hast
put
Gladness
in
my
Heart
,
more
than
in
the
time
that
their
Corn
and
their
Wine
increased
.
Psalm
.
63.
3.
Because
thy
loving
Kindness
is
better
than
Life
,
my
Lips
shall
praise
thee
.
This
is
that
which
they
love
most
,
and
keep
best
,
and
are
most
loth
to
want
.
This
is
that
which
giveth
a
value
to
Life
it self
;
and
without
which
,
that
which
is
most
precious
and
desirable
,
is
little
or
nothing
worth
;
and
giveth
them
more
comfort
,
then
what
is
most
comfortable
in
this
World
;
and
is
the
most
chearful
Employment
for
their
Thoughts
to
think
upon
.
This
is
delight
in
Christ
.
Q.
Whether
this
may
be
had
without
Assurance
?
And
can
those
who
are
dark
in
their
interest
in
Christ
,
and
know
not
whether
they
have
any
Grace
or
no
,
rejoice
in
him
?
To
this
I
Answer
;
Yes
certainly
:
For
there
are
general
Grounds
of
rejoicing
;
for
the
Gospel
bringeth
glad
Tydings
to
Sinners
,
as
it
offereth
to
them
a
way
how
to
escape
out
of
their
misery
,
and
enter
into
the
Peace
of
God
.
But
more
distinctly
;
1.
The
Scripture
speaketh
of
a
two-fold
rejoicing
in
Christ
;
Before
Faith
,
and
After
Faith
.
Before
Faith
is
full
grown
,
and
is
but
in
the
making
,
as
those
,
Acts
13.
48.
—
When
they
heard
this
,
they
were
glad
,
&c.
And
he
that
had
found
the
true
Treasure
,
for
Joy
thereof
sold
all
that
he
had
,
Matth.
13.
44.
There
was
Joy
before
the
thorow
consent
,
though
introductive
of
it
,
yet
antecedent
to
it
.
And
the
reason
is
,
because
God
hath
shewed
them
the
way
,
how
to
free
themselves
from
Misery
,
and
to
enjoy
true
Felicity
and
Happiness
.
Now
if
there
may
be
a
Joy
before
Faith
,
certainly
before
Assurance
.
The
very
offer
of
a
Remedy
,
is
comfortable
when
in
misery
.
And
then
there
is
a
Joy
after
Faith
;
as
Joy
and
Peace
in
Believing
:
when
they
take
the
course
to
get
this
Liberty
and
Deliverance
by
Christ
;
yet
this
is
Faith
,
not
Assurance
.
As
a
sick
Man
,
when
he
heareth
of
an
able
Physician
,
who
hath
cured
many
of
the
same
Disease
wherewith
he
is
oppressed
,
he
rejoiceth
,
and
conceiveth
some
hope
that
he
may
be
cured
also
;
When
he
hath
lighted
upon
this
Physician
,
and
beginneth
to
make
use
of
his
Healing
Medicines
,
he
is
more
glad
,
and
expecteth
the
Cure
:
But
when
he
is
perfectly
recovered
,
and
feeleth
it
,
then
he
is
glad
indeed
.
So
when
a
broken-hearted
Creature
heareth
the
glad
Tidings
of
the
Gospel
,
that
Christ
Jesus
came
into
the
World
to
save
Sinners
;
he
rejoiceth
that
God
hath
found
out
such
a
Saviour
to
recover
the
lapsed
Estate
of
Mankind
:
But
when
he
submitteth
to
Christ's
Healing
Methods
,
and
trusts
himself
with
his
skill
and
fidelity
,
he
is
more
comforted
,
and
doth
more
intimately
feel
the
benefit
of
this
course
in
his
own
Soul
;
but
as
he
groweth
more
assured
of
his
Health
and
Salvation
,
his
Comfort
still
increaseth
,
and
his
Joy
is
more
unspeakable
and
glorious
:
So
that
this
Joy
may
be
without
assurance
,
for
the
Causes
of
it
at
first
,
are
Knowledg
and
Faith
.
2.
There
is
a
Joy
that
accompanieth
seeking
,
even
before
we
attain
what
we
seek
after
.
Psal.
105.
3.
Let
the
Heart
of
them
rejoice
that
seek
the
Lord
.
There
is
a
great
deal
of
Contentment
in
this
course
,
though
that
complacential
Joy
,
which
is
our
full
Reward
,
be
yet
reserved
for
us
;
yet
there
is
a
Joy
in
seeking
:
Better
be
a
Seeker
,
than
a
Wanderer
.
This
Blessed
Saviour
am
I
waiting
upon
!
Though
we
have
attained
to
little
Communion
with
him
,
yet
't
is
a
comfort
,
that
we
are
seeking
farther
measure
:
Delight
and
Joy
keepeth
up
our
endeavours
.
3.
When
our
Right
is
cleared
,
then
we
have
more
abundant
Joy
.
2
Pet.
1.
10
,
11.
Wherefore
the
rather
,
Brethren
,
give
diligence
to
make
your
Calling
and
Election
sure
;
for
if
ye
do
these
things
,
you
shall
never
fall
:
For
so
an
Entrance
shall
be
administred
to
you
abundantly
,
into
the
Everlasting
Kingdom
of
our
Lord
and
Saviour
Iesus
Christ
.
Some
are
afar
off
,
others
not
far
from
the
Kingdom
of
God
:
Others
make
an
hard
shift
to
go
to
Heaven
,
through
many
Doubts
and
Fears
;
some
sail
into
the
Haven
of
Glory
with
full
Sails
,
with
much
Joy
and
Peace
of
Soul
.
3.
I
shall
shew
you
the
Spiritual
Profit
of
this
Joy
.
(
1.
)
'T
is
such
a
Joy
as
doth
enlarge
our
Heart
in
Duty
,
and
strengthens
us
in
the
way
of
God
:
Nehem.
8.
10.
The
Ioy
of
the
Lord
is
your
strength
.
There
is
a
natural
deadness
and
dulness
in
Holy
Duties
,
which
we
often
find
in
our selves
,
which
cometh
to
pass
partly
from
the
back-bias
of
Corruption
,
weakning
our
Delight
in
God
;
and
partly
from
the
remissness
of
our
Will
towards
Spiritual
and
Heavenly
Things
:
Now
the
most
proper
and
kindly
cure
of
it
,
is
this
Delight
and
Rejoicing
in
Christ
;
for
a
Man
will
readily
do
those
things
which
he
delighteth
in
,
though
●oilsom
and
difficult
.
Let
the
Heart
be
but
affected
with
the
Grace
of
Christ
,
and
our
Joy
will
soon
vent
it self
in
a
thankful
and
delightful
Obedience
;
1
John
5.
3.
For
this
is
the
Love
of
God
,
that
we
keep
his
Commandments
,
and
his
Commandments
are
not
grievous
.
Psalm
.
119.
14.
I
have
rejoiced
in
the
way
of
thy
Testimonies
,
as
much
as
in
all
Riches
.
Psal.
40.
8.
I
delight
to
do
thy
Will
,
O
my
God
;
yea
,
thy
Law
is
within
my
Heart
.
The
hardest
Services
are
pleasant
to
one
that
delighteth
in
Christ
;
they
are
sweetned
by
his
Love
,
and
quickned
,
and
inlivened
by
the
sense
and
esteem
that
we
have
of
the
Benefits
he
procureth
for
us
.
Shall
we
refuse
to
do
any
thing
for
such
a
compassionate
Saviour
,
who
died
for
us
,
to
reconcile
us
to
God
,
and
bring
us
to
the
everlasting
fruition
of
him
?
So
that
the
Life
of
all
Obedience
dependeth
on
this
Joy
.
(
2.
)
'T
is
our
Cordial
,
to
fortify
us
against
all
the
Calamities
and
Infelicities
of
the
present
World
,
and
maketh
every
bitter
thing
sweet
to
us
;
whether
they
be
the
common
Afflictions
incident
to
Man
,
or
Persecutions
for
Righteousness-sake
.
1.
For
the
common
Afflictions
:
A
Christian
is
never
in
a
right
Frame
,
'till
he
hath
learned
Contentment
in
all
Estates
.
That
he
doth
not
over-joy
in
worldly
Comforts
,
nor
over-grieve
for
worldly
Losses
,
1
Cor.
7.
3.
But
carrieth
himself
as
one
that
is
above
the
Hopes
and
Fears
of
the
World
:
Now
there
are
many
Means
to
be
used
,
that
we
may
get
this
humble
and
composed
frame
of
Heart
;
but
the
most
constant
and
effectual
care
of
worldly
Sorrow
,
is
to
keep
our
rejoycing
in
Jesus
Christ
,
and
to
be
satisfied
with
the
Fruits
of
his
Redemption
:
This
,
like
the
Wood
that
was
cast
in
at
Marah
,
to
make
the
bitter
Waters
sweet
,
doth
sweeten
our
Troubles
,
and
supply
our
Wants
,
and
swallow
up
our
Griefs
and
Infelicities
;
for
we
have
that
in
Christ
,
which
is
better
than
the
natural
comfort
taken
from
us
:
Hab.
3.
17
,
18.
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
will
I
rejoice
in
the
Lord
:
I
will
joy
in
the
God
of
my
Salvation
.
He
supposeth
not
only
some
want
,
but
an
utter
destitution
and
desolation
of
all
things
,
and
yet
his
Heart
was
kept
up
by
Joy
in
God
.
So
elsewhere
,
Rom.
12.
12.
Rejoicing
in
Hope
,
patient
in
Tribulation
,
continuing
instant
in
Prayer
.
The
Comfort
of
Reconciliation
with
God
,
and
the
Hopes
of
Heaven
,
do
most
breed
Patience
in
Afflictions
:
And
certainly
Joy
is
the
best
cure
of
Sorrow
.
Contraria
contrariis
cura●tur
.
Now
the
Joy
that
must
be
opposed
to
worldly
Sorrow
,
is
not
Worldly
,
but
either
Spiritual
,
or
Heavenly
Joy
.
Spiritual
in
the
present
Fruits
of
Christ's
Death
;
Heb.
12.
11.
Now
no
chastening
for
the
present
seemeth
to
be
joyous
,
but
grievous
:
nevertheless
,
afterwards
it
yieldeth
the
peaceable
Fruit
of
Righteousness
unto
them
which
are
exercised
thereby
.
Heavenly
;
surely
Eternal
Joys
will
best
vanquish
Temporal
Sorrows
;
Heb.
12.
2.
Looking
unto
Iesus
the
Author
and
Finisher
of
our
Faith
;
who
for
the
Ioy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
Throne
of
God
.
This
will
enable
us
patiently
and
chearfully
to
bear
all
things
.
2.
Persecutions
:
We
need
to
be
fortified
against
this
,
that
we
may
boldly
profess
our
Faith
in
Christ
,
without
any
fear
of
Sufferings
,
and
may
not
faint
under
them
,
but
bear
them
with
courage
and
constancy
.
Now
this
is
the
Fruit
of
this
rejoicing
in
Christ
;
witness
these
Scriptures
,
Acts
5.
41.
They
went
away
rejoiceing
,
that
they
were
counted
worthy
to
suffer
shame
for
his
Name
.
Heb.
10.
34.
Ye
took
joyfully
the
spoiling
of
your
Goods
,
knowing
in
your selves
,
that
ye
have
in
Heaven
,
a
better
and
an
enduring
Substance
.
So
,
Mat.
5.
12.
Rejoice
,
and
be
exceeding
glad
,
for
great
is
your
Reward
in
Heaven
;
for
so
persecuted
they
the
Prophets
which
were
before
you
.
And
in
many
other
places
;
and
,
1
Pet.
4.
13.
Rejoice
,
in
as
much
as
ye
are
partakers
of
Christ's
Sufferings
;
that
when
his
Glory
shall
be
revealed
,
ye
may
be
glad
also
with
an
exceeding
Ioy
.
And
,
Iames
1.
4.
Count
it
all
Ioy
,
when
ye
fall
into
divers
Trials
.
Surely
,
Christ
and
Heaven
are
worth
something
,
and
such
Trials
do
in
part
shew
,
how
much
we
esteem
him
,
and
value
him
,
above
any
Interest
of
ours
.
3.
It
doth
draw
off
the
Heart
from
the
Delights
of
the
Flesh
:
Not
only
Contraria
contrariis
curantur
,
but
similia
similibus
.
Carnal
Pleasures
put
the
Soul
out
of
relish
with
better
things
,
and
draw
off
the
Heart
from
God
.
A
fleshly
Mind
is
easily
blinded
,
and
inchanted
with
worldly
Vanities
.
Therefore
it
concerneth
us
to
check
our
Inclination
to
sense-pleasing
and
flesh-pleasing
,
which
is
so
natural
to
us
.
How
shall
it
be
cured
,
but
by
seeking
our
Delight
elsewhere
?
Every
Man
must
have
some
Oblation
,
for
Love
cannot
lie
idle
in
the
Soul
;
either
his
Love
is
taken
up
with
the
Joys
of
Sense
,
or
the
Joys
of
Faith
;
with
vain
Pleasures
,
or
with
chast
and
spiritual
Delights
:
The
one
spoileth
the
taste
of
the
other
.
A
Spiritual
Mind
,
that
is
feasted
with
higher
Delights
,
cannot
relish
the
Garlick
,
and
Onions
,
and
Flesh-pots
of
Egypt
.
Cant.
1.
4.
We
will
remember
thy
Loves
more
than
Wine
.
And
a
brutish
Heart
,
that
is
wholly
lost
and
sunk
in
these
dreggy
Contentments
which
gratify
Sense
,
valueth
not
the
Favour
of
God
,
thinketh
it
Canting
to
talk
of
Communion
with
him
,
and
the
Joys
of
Hope
to
be
fantastical
Expressions
:
They
love
Pleasures
more
than
God
,
2
Tim.
3.
4.
Now
if
we
would
restrain
and
check
this
Inclination
,
we
should
rejoice
in
Christ
,
delight
our
Minds
and
Hearts
in
the
remembrance
of
his
Love
and
Benefits
.
What-ever
Pleasure
a
Man
doth
find
,
or
imagine
to
find
in
sensual
fleshly
courses
,
that
and
much
more
is
to
be
had
in
Christ
;
where
we
rejoice
at
a
surer
and
more
sincere
rate
;
Ephes.
5.
4.
Not
Iesting
,
but
rather
giving
of
Thanks
.
Carnal
Mirth
doth
not
so
chear
Worldlings
,
as
the
remembrance
of
the
Favours
and
Blessings
we
have
by
Christ
.
Keep
the
Heart
thankful
and
sensible
of
God's
Goodness
,
and
Christ's
Love
,
and
you
will
not
need
vain
Delights
.
So
,
Ephes.
5.
18.
Be
not
drunk
with
Wine
wherein
is
Excess
,
but
be
filled
with
the
Spirit
.
These
are
Motives
and
Marks
also
,
for
by
these
three
things
you
may
know
whether
you
have
this
Joy
,
yea
or
no.
4.
The
Helps
or
Means
by
which
this
Joy
is
raised
in
us
.
(
1.
)
A
sense
of
Sin
and
Misery
:
This
maketh
you
more
sensible
of
the
Mercy
of
the
Deliverance
,
and
to
be
more
affected
with
it
:
As
the
grievousness
of
a
Disease
,
maketh
the
recovery
more
delightful
.
The
Law
condemned
you
,
his
Ransom
must
absolve
you
:
Sin
made
you
dead
,
his
Gra●e
quickneth
,
and
puts
Life
into
you
.
Always
as
our
sense
of
Misery
is
,
so
is
the
sense
of
the
Recovery
:
if
one
be
bitter
,
the
other
is
sweet
.
None
prize
and
esteem
Christ
so
much
,
as
the
broken-hearted
and
burdened
.
(
2.
)
An
intire
Con●idence
of
Christ
:
For
so
it
followeth
,
Have
no
Confidence
in
the
Flesh.
If
we
have
no
Confidence
in
the
Flesh
,
and
look
for
all
from
the
Mercy
and
Bounty
of
God
,
through
Christ
,
we
shall
prize
him
.
1
Pet.
2.
7.
Vnto
you
therefore
which
believe
,
he
is
precious
.
Phil.
3.
8.
Yea
doubtless
,
and
I
count
all
things
but
loss
for
the
Excellency
of
the
Knowledg
of
Christ
Iesus
my
Lord
.
(
3.
)
A
con●●ant
use
of
the
Means
whereby
this
Joy
may
be
fed
and
increased
in
us
;
as
the
Word
,
Sacraments
,
and
Prayer
.
The
Word
;
Psal.
119.
102.
I
have
not
departed
from
thy
Iudgments
,
for
thou
hast
taught
me
.
Then
Prayer
;
suing
out
of
our
Right
.
John
11.
24.
Ask
,
and
ye
shall
receive
,
that
your
Ioy
may
be
full
.
So
for
the
Sacraments
;
Baptism
:
Acts
8.
39.
When
they
were
come
up
out
of
the
Water
,
the
Spirit
caught
away
Philip
;
so
that
the
Eunuch
saw
him
no
more
:
and
he
went
on
his
way
rejoicing
.
The
Lord's
Supper
;
it
is
our
Spiritual
Refection
.
(
4.
)
Sincerity
of
Obedience
:
1
Cor.
5.
8.
Therefore
let
us
keep
the
Feast
,
not
with
old
Leaven
,
neither
with
the
Leaven
of
Malice
and
Wickedness
;
but
with
the
unleavened
Bread
of
Sincerity
and
Truth
.
Practical
Delight
is
the
chiefest
above
that
of
Contemplation
,
a
more
intimate
sense
.
We
come
now
to
the
last
part
of
a
Christian's
Character
:
—
And
have
no
Confidence
in
the
Flesh.
To
understand
it
,
consider
there
are
two
things
called
Flesh
in
Scripture
.
1.
External
Privileges
belonging
to
the
worldly
Life
;
such
as
Wealth
,
Greatness
,
and
worldly
Honour
:
Now
to
glory
in
these
,
is
to
glory
in
the
Flesh
;
and
to
trust
in
these
,
is
to
trust
in
the
Flesh
;
which
should
be
far
from
Christians
:
Jer.
9.
23
,
24.
Let
not
the
wise
Man
glory
in
his
Wisdom
,
nor
the
mighty
Man
glory
in
his
Might
.
Let
not
the
rich
Man
glory
in
his
Riches
;
But
let
him
that
glorieth
,
glory
in
this
,
that
he
knoweth
me
,
that
I
am
the
Lord
,
&c.
Where
the
Prophet
laboureth
to
beat
them
off
from
their
vain
Confidences
,
that
they
might
not
rely
upon
their
Power
,
Policy
,
and
Wealth
;
but
a
saving
Knowledg
of
,
and
Interest
in
God
,
whose
Goodness
and
Faithfulness
could
only
secure
them
against
all
Evils
,
and
procure
them
all
manner
of
Blessings
.
2.
The
outward
Duties
and
Performances
of
Religion
,
especially
the
Ceremonies
of
Moses
:
Those
consisting
in
External
Observances
,
are
called
Flesh
;
And
to
have
confidence
in
the
Flesh
,
is
to
place
our
Confidence
in
External
Privileges
and
Duties
.
For
the
Apostle
explaineth
himself
,
Vers.
4.
Though
I
might
also
have
Confidence
in
the
Flesh
:
if
any
other
Man
thinketh
he
may
have
confidence
in
the
Flesh
,
I
more
.
He
was
not
any
whit
inferior
to
any
of
the
Judaizing
Brethren
in
outward
Privileges
and
Duties
;
yea
,
had
greater
cause
of
glorying
in
the
Flesh
,
than
any
of
the
Pretenders
among
them
.
And
then
instances
in
his
Jewish
Privileges
,
Circumcision
,
his
Family
,
his
Sect
,
a
Pharisee
;
his
Partial
Obedience
,
or
External
Righteousness
,
as
to
the
Law
blameless
.
To
rest
on
these
things
then
,
for
our
Acceptance
with
God
is
,
to
have
Confidence
in
the
Flesh.
And
elsewhere
he
saith
,
Gal.
3.
3.
Having
begun
in
the
Spirit
,
are
ye
now
made
perfect
in
the
Flesh.
When
they
reverted
to
the
Ceremonies
of
the
Law
.
This
is
called
Flesh
,
because
they
consist
in
outward
things
:
Corrupt
Nature
is
pleased
with
such
things
,
and
doth
plead
and
stand
for
them
.
Doct.
That
a
good
Christian
doth
not
place
his
Hope
and
Confidence
of
acceptance
with
God
in
External
Privileges
and
Performances
.
In
the
first
Character
,
a
Christian
is
described
by
his
Worship
;
in
the
second
,
by
his
Joy
;
in
the
third
,
by
his
Confidence
.
In
handling
this
Point
,
I
shall
shew
you
:
-
1st
,
What
are
these
Externals
which
are
apt
to
tempt
Men
to
a
vain
Confidence
.
-
2dly
,
That
naturally
Men
are
for
a
meer
external
way
of
serving
God
,
and
place
their
whole
Confidence
therein
.
-
3dly
,
Why
a
good
Christian
should
have
no
Confidence
in
this
External
Conformity
to
God's
Law
.
1st
,
What
are
these
Externals
in
Religion
,
which
are
apt
to
tempt
Men
to
a
vain
Confidence
.
They
may
be
referred
to
two
heads
,
They
are
either
commanded
by
God
,
or
invented
by
Man
▪
God
's
Externals
,
or
Man's
Externals
.
1.
God's
Externals
:
Such
as
he
hath
instituted
and
appointed
,
either
in
the
Law
of
Moses
,
or
in
the
Law
of
Christ
.
In
the
Law
of
Moses
;
such
as
Circumcision
,
with
all
the
appendant
Rites
;
these
are
called
,
Heb.
9.
10.
Carnal
Ordinances
,
imposed
on
them
,
till
the
time
of
Reformation
.
These
were
to
be
observed
,
while
the
Institution
of
them
was
in
force
,
and
stood
unrepealed
,
which
was
done
at
the
coming
of
Christ
:
Iohn
4.
23
,
24.
The
hour
cometh
,
and
now
is
,
when
the
true
Worshippers
shall
worship
the
Father
in
Spirit
,
and
in
Truth
:
for
the
Father
seeketh
such
to
worship
him
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
,
and
in
Truth
.
These
made
great
trouble
in
the
Infancy
of
the
Church
,
for
the
Jews
,
and
Judaizing
Christians
were
loth
to
depart
from
the
Rituals
under
which
they
were
bred
and
brought
up
.
Though
Christ
fully
evidenced
his
Commission
from
Heaven
,
to
repeal
those
Laws
,
and
his
Apostles
strongly
pleaded
the
Ancient
Prophecies
which
foretold
it
.
But
these
are
no
more
of
concernment
to
us
,
except
to
direct
us
how
to
behave
our selves
in
like
cases
.
2.
There
are
Externals
in
the
Law
of
Christ
;
such
as
the
Sacraments
,
Baptism
,
and
the
Lord's
Supper
;
Hearing
of
the
Word
,
External
Prayer
,
and
the
like
.
Now
the
Rule
is
,
that
they
must
be
used
,
but
the
outward
Act
not
rested
in
,
as
a
sufficient
ground
of
our
Acceptance
with
God
;
used
they
must
be
in
Faith
and
Obedience
,
because
God
hath
justified
them
under
great
Penalties
:
As
Circumcision
,
while
the
Command
was
in
force
;
Gen.
17.
14.
The
Man-child
,
whose
Flesh
is
not
circumcised
,
shall
be
cut
off
from
his
People
;
He
hath
broken
my
Covenant
.
So
Baptism
;
Mark
16.
16.
He
that
believeth
,
and
is
baptized
,
shall
be
saved
;
but
he
that
believeth
not
,
shall
be
damned
.
Not
want
,
but
neglect
or
contempt
.
Therefore
all
these
Duties
must
be
used
as
Means
of
Salvation
,
and
as
Expressions
of
the
inward
Truth
of
our
Faith
in
God
,
and
Obedience
to
him
;
(
we
must
not
cast
off
Ordinances
)
but
yet
they
must
not
be
rested
in
,
as
sufficient
Grounds
of
our
Acceptance
with
God
.
While
Circumcision
was
in
force
,
they
relied
on
it
,
as
it
distinguished
them
from
other
Nations
,
as
the
genuine
Seed
of
Abraham
,
and
so
reckoned
to
be
within
the
Covenant
.
But
the
Servants
of
God
did
always
disprove
this
vain
Confidence
;
Rom.
2.
28
,
29.
He
is
not
a
Iew
,
which
is
one
outwardly
,
neither
is
that
Circumcision
,
which
is
outward
in
the
Flesh
:
but
he
is
a
Iew
,
which
is
one
inwardly
;
and
Circumcision
is
that
of
the
Heart
,
in
the
Spirit
,
and
not
in
the
Letter
,
whose
praise
is
not
of
Men
,
but
of
God
.
They
rejoiced
in
a
shadow
,
when
they
wanted
the
thing
signified
;
if
there
were
no
mortification
of
Sin
,
or
putting
off
the
Body
of
the
Sins
of
the
Flesh.
But
not
only
the
Apostle
,
but
the
Prophet
long
before
disproveth
their
vain
Confidence
.
Jer.
9.
25
,
26.
Behold
,
the
days
come
,
when
I
will
punish
them
which
are
circumcised
with
the
uncircumcised
,
Egypt
and
Edom
,
with
the
Children
of
Ammon
and
Moab
,
are
uncircumcised
in
Flesh
,
and
all
the
House
of
Israel
is
uncircumcised
in
Heart
.
God
would
proceed
against
wicked
Persons
and
People
,
circumcised
as
well
as
uncircumcised
.
Were
those
things
spoken
to
them
only
,
and
not
to
us
also
?
Surely
all
may
learn
from
hence
,
that
by
a
bare
submission
to
outward
Rites
,
we
are
not
approved
of
God
,
without
minding
the
true
Reformation
of
Heart
and
Life
,
and
expecting
the
Pardon
of
our
Sins
by
Jesus
Christ
.
You
are
baptized
;
but
are
you
washed
from
your
Sins
?
You
hear
the
Word
;
but
is
it
the
Power
of
God
to
your
Salvation
?
You
frequent
Sacraments
;
but
is
the
Conscience
of
the
Bond
of
the
Holy
Oath
,
into
which
you
are
entred
,
upon
your
Hearts
?
There
is
more
required
in
Christianity
,
than
outward
Profession
,
whether
in
Word
or
Deed
;
Namely
,
the
Conscience
of
your
Dedication
to
God
;
or
else
the
Work
doth
not
go
deep
enough
:
1
Cor.
13.
3.
Though
I
bestow
all
my
Goods
to
feed
the
Poor
,
and
though
I
give
my
Body
to
be
burned
,
and
have
not
Charity
,
it
profiteth
me
nothing
.
You
content
your selves
with
your
Tale
,
and
number
of
Duties
,
praying
Morning
and
Evening
,
and
reading
so
many
Chapters
:
But
where
is
the
Spirit
,
and
the
Fruit
of
all
that
you
do
?
They
that
are
given
to
Fasting
,
think
themselves
very
devout
,
if
they
fast
often
,
be
their
Hearts
never
so
full
of
rancour
.
Many
huddle
over
many
Prayers
,
but
they
do
not
go
from
their
Heavenly
Father
,
with
an
Heavenly
Mind
:
They
give
Alms
,
but
live
loosly
:
As
Michal
laid
a
Statue
in
David's
Bed
,
and
covering
it
with
David's
Apparel
,
made
Saul's
Messengers
believe
it
was
David
himself
sick
in
Bed
:
So
many
Persons
cover
themselves
with
certain
External
Actions
belonging
to
Religion
,
and
the
World
believeth
them
truly
sanctified
and
spiritual
,
whenas
indeed
they
are
but
Statues
and
Apparitions
of
Devotion
to
God
.
But
this
is
but
a
vain
shew
,
a
placing
the
Means
,
instead
of
the
End
;
the
Subordinate
instead
of
the
Ultimate
End
.
2.
Man's
Externals
:
Invented
by
themselves
,
by
Laws
of
their
own
,
and
outward
Observances
of
their
own
devising
:
Men's
whole
Religion
running
out
into
Externals
,
they
are
not
contented
with
the
Forms
of
Worship
instituted
by
God
,
but
add
somewhat
of
their
own
,
and
love
to
bind
themselves
in
Chains
of
their
own
making
:
As
the
Jews
not
being
perfect
as
appertaining
to
the
Conscience
,
by
the
use
of
the
Instituted
Ceremonies
of
Moses
,
invented
other
things
to
make
them
more
perfect
.
Now
as
to
this
,
I
shall
only
observe
,
(
1.
)
That
as
the
out-side
of
Worship
is
most
minded
by
a
Carnal
Christian
,
so
the
in-side
by
a
renewed
Christian
:
Mat.
15.
8.
This
People
draweth
nigh
to
me
with
their
Mouth
,
and
honoureth
me
with
their
Lips
,
but
their
Heart
is
far
from
me
.
Their
Hearts
are
averse
from
God
:
The
Carnal
Christian
is
all
for
uncovering
the
Head
,
and
bowing
the
Knee
,
but
taketh
no
care
of
the
Heart
;
Isa.
58.
5.
Is
it
such
a
Fast
that
I
have
chosen
?
A
day
for
a
Man
to
afflict
his
Soul
?
Is
it
to
bow
down
his
Head
as
a
Bulrush
,
and
to
spread
Sack-cloth
and
Ashes
under
him
?
wilt
thou
call
this
a
Fast
,
and
an
acceptable
day
unto
the
Lord
?
The
Pharisees
were
zealous
for
washing
before
Meat
,
as
if
it
were
an
holy
religious
Act
,
because
it
was
one
of
their
own
Traditions
,
Mat.
15.
2.
But
took
no
notice
of
inward
Defilement
.
(
2.
)
They
are
more
zealous
for
Humane
Inventions
,
than
Moral
,
and
commanded
Duties
,
Mat.
15.
3
,
4.
For
the
Rudiments
of
the
World
,
as
the
Apostle
calleth
them
,
Col.
2.
10.
than
the
unquestionable
Ordinances
of
Christ
.
For
a
worldly
Religion
must
be
supported
by
worldly
Means
.
(
3.
)
I
observe
,
That
the
more
external
Pomp
there
is
of
Man's
devising
,
the
less
spiritual
Truth
;
for
it
gratifieth
the
natural
Corruption
,
which
is
all
for
the
out-side
:
Some
few
Externals
,
God
intended
for
an
Help
,
but
when
Men
will
be
adding
,
they
become
a
Burden
and
an
Impediment
.
God
did
not
abrogate
his
own
Ceremonies
,
for
Men
to
appoint
theirs
.
2dly
.
That
naturally
Men
are
meerly
for
an
external
way
of
serving
God
,
and
place
their
Confidence
therein
.
Here
I
shall
shew
you
;
-
1.
That
their
Hearts
are
set
upon
External
Worship
.
-
2.
That
therein
they
place
all
their
Confidence
.
1.
That
naturally
Mens
Hearts
are
chiefly
set
upon
External
Services
.
And
that
(
1.
)
out
of
laziness
;
Externals
being
more
easy
than
worshipping
God
in
the
Spirit
.
Matth.
23.
23.
They
tithe
Mint
,
and
Annise
,
and
Cummin
,
but
omit
the
weightier
things
of
the
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iudgment
,
Mercy
,
Faith
.
Conscience
is
like
the
Stomach
,
which
naturally
desireth
to
fill
it self
;
and
when
it
cannot
digest
solid
Food
,
filleth
it self
only
with
Wind.
So
here
,
outward
things
are
more
easy
;
but
mortifying
Sin
,
and
solid
Godliness
,
is
more
difficult
;
this
the
natural
Man
cannot
digest
,
and
therefore
culleth
out
the
easier
and
cheaper
sort
of
Religion
,
which
puts
him
to
no
great
trouble
or
self-denial
.
(
2.
)
Out
of
their
Indulgence
to
the
Flesh
:
A
Man
can
spare
any
thing
better
than
his
Lusts
:
His
Estate
,
the
present
●ase
of
the
Body
,
their
Children
,
any
thing
for
the
Sin
of
their
Souls
,
Micah
6.
6
,
7
,
8.
The
Question
is
not
how
to
satisfy
Justice
,
but
how
to
appease
Conscience
,
while
they
retain
their
Sins
.
They
would
buy
out
their
Peace
with
vast
Sums
of
Mony
,
mangle
their
Flesh
,
like
the
Priests
of
Baal
,
to
spare
the
Sin
of
their
Souls
;
do
any
thing
,
endure
any
thing
,
but
the
subd●ing
the
Heart
to
God
:
The
sensual
Nature
of
Man
is
such
,
that
he
is
loth
to
be
crossed
;
if
he
must
be
crossed
,
only
a
little
,
and
but
for
a
while
;
and
therefore
affects
an
easy
Religion
,
where
the
Flesh
is
not
crossed
,
or
but
a
little
crossed
.
Now
,
●light
Duties
performed
now
and
then
,
do
not
much
trouble
the
Flesh
;
where
there
is
no
mortifying
of
Lus●s
,
no
〈◊〉
Godliness
.
(
3.
)
Out
of
Pride
:
Man
is
a
proud
Creature
,
and
would
fain
establish
his
own
Righteousness
,
and
have
somewhat
wherein
to
glory
in
himself
,
Rom.
10.
3.
A
R●●●et
Coat
of
our
own
,
is
better
than
a
silken
Garment
that
is
borrowed
of
another
:
Luke
18.
9.
Christ
spake
this
Parable
against
those
,
who
trusted
in
〈◊〉
that
they
were
Righteous
.
There
is
such
a
disposition
in
Men
,
that
if
by
any
means
they
can
hold
up
a
pretence
of
Righteousness
of
their
own
,
will
not
pray
,
and
wait
,
and
consecrate
,
and
devote
themselves
to
God
,
that
they
may
attain
his
Righteousness
;
if
they
have
any
thing
to
plead
,
if
they
have
a
partial
Righteousness
,
if
they
be
not
to
be
numbred
among
the
worst
of
men
.
Luke
18.
11.
The
Pharisee
stood
and
prayed
thus
with
himself
,
God
I
thank
thee
,
that
I
am
not
as
other
Men
are
,
Extortioners
,
Vnjust
,
Adulterers
,
or
even
as
this
Publican
.
If
they
have
an
External
Righteousness
,
they
will
plead
that
;
I
fast
twice
in
the
Week
,
I
give
tithe
of
all
that
I
possess
,
&c.
A
legal
Spirit
is
natural
to
us
:
Though
Men
dare
not
pretend
to
an
universal
Conformity
to
the
Law
in
a
strict
sense
;
yet
if
they
can
make
a
shift
to
get
any
external
Conformity
to
the
Law
,
they
are
confident
of
Divine
Acceptance
:
Yea
,
so
sot●ish
is
their
Conscience
,
that
they
will
catch
hold
of
any
thing
.
Judg.
17.
13.
Now
I
know
God
will
bless
me
,
because
I
have
a
Levite
to
my
Priest
,
giving
him
Meat
and
Drink
,
and
about
fifty
Shillings
per
Annum
.
So
willing
are
we
to
justify
our selves
,
by
something
in
our selves
,
or
done
by
our selves
:
Therefore
that
the
Ell
may
be
no
broader
than
the
Cloth
,
they
devise
a
short
Exposition
of
the
Law
,
that
they
may
entertain
a
large
Opinion
of
their
own
Righteousness
.
(
4.
)
There
is
another
Reason
;
Interest
.
External
Forms
of
Religion
,
draw
an
Interest
after
them
:
Therefore
the
Apostle
saith
,
Rom.
2.
29.
Whose
praise
is
not
of
Men
,
but
of
God
.
And
,
Gal.
1.
10.
If
I
yet
please
Men
,
I
were
not
the
Servant
of
Christ
.
And
Rudiments
of
the
World
,
Col.
2.
10.
It
maketh
a
Man
to
be
applauded
and
countenanced
by
the
World
.
Let
a
Man
betake
himself
to
such
a
Religion
,
there
are
these
which
will
back
him
,
and
stand
by
him
;
and
their
disfavour
and
displeasure
he
shall
incur
i●
he
forsake
it
:
And
where
the
false
Worshippers
are
the
prevailing
Party
,
he
runneth
great
hazard
,
by
contradicting
such
Form
and
Opinions
.
Therefore
the
Heart
of
that
Man
that
is
set
on
Externals
,
takes
up
with
the
Religion
of
his
Country
,
whether
true
or
false
.
2.
They
place
their
Confidence
therein
.
Every
Man
that
hath
a
Conscience
,
must
have
something
to
trust
unto
:
Now
what
feedeth
his
Confidence
,
but
the
Religion
which
he
hath
chosen
?
There
are
two
things
which
detain
Men
from
God
and
Christ
:
Some
false
Imaginary
Happiness
,
and
some
Counterfeit
Righteousness
,
and
wherein
they
please
themselves
.
The
False
Happiness
is
as
their
God
,
and
the
Counterfeit
Righteousness
is
as
their
Christ
and
Mediator
;
and
so
they
are
secure
and
sensless
;
and
'till
God
open
their
Eyes
,
they
neither
seek
after
another
Righteousness
,
nor
trouble
themselves
about
the
way
whereby
they
may
attain
it
.
That
Men
set
a
false
Happiness
,
is
evident
;
for
ever
since
Man
fell
from
God
,
he
ran
to
the
Creature
;
Ier.
2.
13.
Left
the
Fountain
for
the
Cistern
:
And
if
we
can
make
a
shift
to
patch
up
a
sorry
Happiness
apart
from
God
,
we
never
care
for
him
,
nor
will
not
come
at
him
,
Ier.
2.
31.
Our
Pleasure
,
our
Profit
,
our
Honour
,
that
is
our
God
:
And
if
we
can
enjoy
these
things
without
any
rubs
,
and
checks
,
we
look
no
farther
,
and
will
not
seek
our
Happiness
in
an
invisible
God
,
nor
wait
to
injoy
it
in
an
invisible
World
.
But
the
second
Error
is
,
That
there
is
something
instead
of
Christ
to
us
,
to
keep
the
Conscience
quiet
.
Our
Happiness
is
to
satisfy
our
D●sires
,
our
Righteousness
to
allay
our
Fears
.
Now
here
we
run
to
a
〈◊〉
Religion
,
or
something
External
,
which
is
diversified
according
to
〈…〉
:
Pagans
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
2.
15.
Jews
,
to
the
Observances
of
the
Law
:
Christians
,
to
Baptism
,
outward
〈◊〉
,
or
some
strict
Form
without
the
Power
,
under
which
we
shelter
our
〈◊〉
,
and
by
which
we
bolster
up
our
Confidence
,
till
God
convince
us
of
our
〈◊〉
:
And
so
Christ
,
and
his
renewing
and
reconciling
Grace
is
neglected
〈…〉
;
certainly
not
cordially
accepted
,
as
our
Rede●mer
and
Saviour
.
I
come
now
to
shew
,
3dly
,
Why
a
good
Christian
should
have
no
Confidence
in
the
Flesh.
1
Because
till
we
are
dead
to
the
Law
,
we
cannot
live
to
God
:
Now
to
be
dead
to
the
Law
,
is
nothing
else
but
to
have
our
Confidence
in
the
Flesh
,
or
External
〈◊〉
,
mortified
.
You
hear
often
of
〈◊〉
dead
to
Sin
,
and
dead
to
the
World
,
you
must
be
also
dead
to
the
Law
,
or
otherwise
you
cannot
〈◊〉
in
Christ
,
and
bring
forth
Fruit
unto
God
:
Gal.
2.
19.
For
I
through
the
Law
,
am
dead
to
the
Law
,
that
I
may
live
unto
God
.
And
,
Rom.
7.
4.
By
the
Body
of
Christ
ye
are
become
dead
to
the
Law
,
that
ye
may
be
married
to
another
,
even
to
him
who
is
raised
from
the
dead
.
We
grow
dead
to
the
Law
,
when
thereby
we
understand
our
sinful
miserable
Estate
without
Christ
,
and
how
unable
we
are
to
help
our selves
:
By
the
convincing
Power
of
the
Law
,
we
know
our
Sins
;
by
the
condemning
Power
of
the
Law
,
we
know
the
misery
and
curse
we
are
subject
unto
;
by
the
irritating
Power
of
the
Law
,
we
find
that
the
Righteousness
which
the
Law
requireth
is
not
in
us
,
nor
can
it
be
found
in
us
.
Now
in
one
of
those
places
,
we
are
said
by
the
Law
,
to
be
dead
to
the
Law
;
and
in
the
other
,
by
the
Body
of
Christ
.
By
the
Law
it self
,
we
are
said
to
be
dead
to
the
Law
,
as
it
maketh
us
to
despair
of
Righteousness
by
that
Covenant
:
By
the
Body
of
Christ
,
(
that
is
,
by
the
crucified
Body
,
or
Death
of
Christ
)
;
so
we
are
dead
to
the
Law
,
as
we
are
invited
to
a
better
Hope
,
or
Covenant
,
which
Christ
hath
established
by
bearing
our
Sins
on
his
Body
on
the
Tree
,
or
enduring
the
Curse
of
the
Law
for
us
:
Be
it
by
the
one
,
or
the
other
,
or
both
;
none
will
value
the
Grace
of
Christ
till
they
be
dead
to
the
Law
.
Men
will
shift
,
as
long
as
they
can
patch
up
a
sorry
Righteousness
of
their
own
,
mingle
Covenants
,
turn
one
into
another
,
make
one
of
both
,
chop
,
change
,
mangle
,
and
cut
short
the
Law
of
God
;
do
any
thing
,
rather
than
come
upon
their
Knees
,
and
beg
Terms
of
Grace
in
a
serious
and
broken-hearted
manner
.
None
can
partake
of
Christ
,
but
those
that
have
their
legal
Confidence
mortified
;
who
are
first
driven
,
then
drawn
to
him
.
None
but
they
who
are
convinced
of
Sin
,
●ly
to
Christ
for
Righteousness
;
none
but
they
who
are
left
obnoxious
to
Wrath
,
and
the
Curse
,
prize
his
delivering
us
from
Wrath
to
come
;
none
but
those
who
are
made
sensible
of
their
impotency
,
will
seek
after
his
Renewing
Grace
:
But
will
still
keep
to
their
base
shifts
,
mingling
and
blending
Covenants
;
resting
in
a
little
Superficial
Righteousness
,
or
half-Covenant
of
Works
,
or
mingling
a
little
Grace
with
it
;
are
not
brought
in
an
humble
,
penitent
,
and
broken-hearted
manner
,
to
sue
out
their
Pardon
in
the
Name
of
Christ
;
and
so
regularly
to
pass
from
Covenant
to
Covenant
.
2.
The
Superficial
Righteousness
doth
not
only
keep
Men
from
Christ
,
but
set
them
against
Christ
,
his
Way
,
his
Servants
,
and
true
Interest
in
the
World
:
These
were
Dogs
,
evil
Workers
,
to
whom
the
Apostle
opposeth
the
true
Christians
;
usually
they
that
are
for
the
Form
,
oppose
the
Power
.
Gal.
4.
29.
He
that
was
born
after
the
Flesh
,
persecuted
him
that
was
born
after
the
Spirit
.
They
that
have
but
the
Form
and
Shadow
of
Godliness
,
no
more
than
the
Power
of
Nature
carrieth
them
unto
,
will
persecute
those
that
have
the
Reality
and
Truth
,
that
is
,
the
renewing
and
reconciling
Grace
of
Jesus
Christ
:
partly
,
because
the
true
Spiritual
Worshippers
,
by
their
serious
Godliness
,
disgrace
and
condemn
those
that
lazily
rest
in
an
empty
Form
;
and
therefore
they
cannot
endure
them
.
At
the
bottom
of
their
Hearts
,
they
have
an
enmity
and
hatred
against
God
,
and
vent
it
on
his
People
.
1
John
3.
12.
Not
as
Cain
,
who
was
of
that
wicked
One
,
and
slew
his
Brother
:
And
wherefore
slew
he
him
?
Because
his
own
Works
were
Evil
,
and
his
Brother
's
Righteous
.
Partly
,
Because
there
is
in
them
a
Spirit
of
Envy
and
Emulation
:
Both
are
Rivals
for
the
Favour
of
God
:
The
Spiritual
Worshippers
take
the
right
way
,
and
the
Formalists
the
wrong
way
to
obtain
it
:
The
first
are
received
,
the
latter
rejected
:
And
they
being
at
such
great
pains
and
costs
in
their
wrong
way
,
cannot
endure
that
any
should
be
preferred
before
them
;
witness
Cain
and
Abel
.
Where
carnal
Confidence
is
,
there
is
bitterness
of
Spirit
against
sincerity
.
3.
Because
they
have
so
much
to
do
with
God
:
They
that
look
to
Men
,
may
rest
in
an
outward
appearance
;
but
one
whose
Business
lieth
mainly
with
God
,
must
look
to
the
frame
of
his
Heart
,
that
it
be
right
set
towards
Holiness
.
Now
this
is
the
course
of
a
thorow
Christian
:
'T
is
God's
Wrath
that
he
feareth
,
God's
Favour
,
that
is
his
Life
and
Happiness
;
God's
Presence
,
into
which
he
often
cometh
;
God's
Mercy
,
from
whom
he
expecteth
his
Reward
,
and
with
God
he
hopeth
to
live
for
ever
.
Now
bare
Externals
ar●
of
no
account
or
worth
with
God
.
John
4.
24.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
,
and
in
Truth
.
1
Sam.
16.
7.
But
the
Lord
said
unto
Samuel
,
Look
not
on
his
Counten●nce
,
or
on
the
heighth
of
his
Stature
,
because
I
have
refused
him
;
for
the
Lord
seeth
not
as
Man
seeth
,
for
Man
looketh
on
the
outward
Appearance
,
but
the
Lord
looketh
on
the
Heart
.
Prov.
16.
2.
All
the
ways
of
a
Man
are
clean
in
his
own
Eyes
,
but
the
Lord
weigheth
the
Spirit
.
Men
judg
after
the
outward
Appearance
,
but
God
weigheth
the
Spirits
.
4.
Because
of
the
Nature
of
Gospel-Worship
;
which
is
simple
,
spiritual
,
and
substantial
;
therefore
called
Spirit
often
in
opposition
to
the
Ceremonies
of
the
Law
;
and
the
ministration
of
the
Spirit
unto
Life
,
2
Cor.
3.
8.
The
Law
is
called
Letter
,
and
the
Gospel
Spirit
.
Now
for
a
Christian
to
turn
the
Ordinances
of
Christ
into
Flesh
,
which
were
appointed
to
be
the
Ministration
of
the
Spirit
,
this
is
to
alter
the
nature
of
Things
,
and
turn
the
Gospel
,
by
which
is
all
our
Claim
and
Hope
,
into
a
dead
Letter
.
5.
This
Confidence
should
not
be
cherished
by
a
Christian
,
because
it
can
bring
no
solid
Peace
to
the
Conscience
,
for
the
present
External
Justificiaries
are
uncertain
;
the
Man
that
kept
all
these
things
from
his
youth
,
saith
,
What
lack
I
yet
?
Mat.
19.
20.
He
asketh
as
a
Man
unsatisfied
;
for
our
Bondage
doth
not
wear
off
with
External
Duties
,
but
is
increased
rather
till
we
are
justified
in
the
Name
of
Christ
,
and
sanctified
by
his
Spirit
.
But
suppose
it
satisfieth
blind
Conscience
for
the
present
,
yet
afterwards
,
Men
whose
Hearts
are
not
sound
in
God's
Statutes
,
fall
into
sad
Complaints
,
and
are
involved
in
a
Maze
and
Labyrinth
of
Doubts
and
Troubles
,
whence
they
know
not
how
to
extricate
themselves
:
They
have
so
much
sense
of
Religion
,
as
▪
to
understand
their
Duty
,
and
yet
are
so
little
brought
under
the
Power
of
it
,
as
not
to
be
able
to
make
out
their
claim
.
But
if
this
be
not
the
case
of
all
;
when
the
hour
of
death
cometh
,
we
shall
find
all
is
but
froth
,
1
Cor.
5.
56.
If
we
have
not
minded
the
Redeemer's
Grace
,
his
whole
Grace
,
the
Imputation
of
his
Righteousness
,
and
the
Regeneration
of
his
Spirit
,
and
lived
in
obedience
to
his
sanctifying
Motions
;
Then
we
shall
be
filled
with
horror
and
amazement
.
The
,
1.
Use
is
Caution
:
Take
heed
of
having
Confidence
in
the
Flesh
,
of
placing
Religion
,
and
valuing
your
Interest
in
God
by
External
Observances
;
but
look
to
this
,
That
your
Hearts
be
upright
with
God
in
the
New
Covenant
.
To
this
end
,
(
1.
)
Take
heed
of
a
false
Happiness
;
The
Wisdom
of
the
Flesh
,
which
is
natural
to
us
,
doth
incline
us
to
it
,
Iames
3.
15.
doth
only
prompt
us
to
Pleasure
,
Profit
,
and
Honour
:
We
set
our
Hearts
on
vain
Delights
,
and
are
wholly
carried
to
them
,
value
our
Happiness
by
them
:
Whilst
we
indulge
this
sensual
Inclination
,
the
Soul
careth
not
for
God
,
other
things
are
set
up
instead
of
God
.
The
Belly
is
God
,
Phil.
3.
10.
Whose
God
is
their
Belly
.
Mammon
is
their
God
,
Mat.
6.
24.
And
Honour
,
and
worldly
Greatness
,
is
another
Idol
which
Men
set
up
,
while
they
value
the
praise
of
Men
,
more
than
the
praise
of
God
,
Iohn
12.
42.
Carnal
Self-love
maketh
Idols
,
and
sets
up
other
Gods
instead
of
the
True
God
:
Now
therefore
make
it
your
first
Work
to
return
to
God
as
your
Rightful
Lord
,
and
Chief
Happiness
,
as
your
Soveraign
Lord
.
If
you
make
it
your
business
and
purpose
to
worship
God
in
the
Spirit
,
you
will
rejoice
in
Christ
,
and
have
no
Confidence
in
the
Flesh.
Spiritual
Worship
convinceth
us
of
Defects
,
and
you
will
see
a
need
of
Christ's
renewing
and
reconciling
Grace
▪
Our
Treasure
and
Happiness
is
our
God
.
Now
therefore
do
you
value
your
Happiness
by
the
Favour
of
God
,
and
not
by
wo●ldly
Things
.
(
2.
)
In
the
next
place
,
Take
heed
of
a
Super●icial
Righteousness
:
For
this
is
plain
Confidence
in
the
Flesh.
This
maketh
you
sensless
and
ignorant
of
your
Danger
,
and
careless
of
the
means
of
your
recovery
,
and
so
your
Conviction
and
Conversion
is
more
difficult
.
And
therefore
Christ
saith
,
That
Publicans
and
Harlo●s
enter
into
the
Kingdom
of
God
,
before
Pharisees
and
Self-Justiciaries
,
Mat.
21.
31.
No
Condition
is
more
dangerous
,
than
to
be
poor
,
and
proud
;
corrupt
,
and
yet
conceited
and
confident
.
The
most
vicious
are
sooner
wrought
upon
,
than
those
that
please
themselves
in
External
Observances
,
without
real
internal
Holiness
,
or
change
of
Heart
.
This
is
Two-fold
.
-
1.
Outward
Ordinances
.
-
2.
Partial
Morality
.
1.
Outward
Ordinances
.
To
rest
in
your
attendance
upon
,
and
use
of
these
.
Consider
how
displeased
God
was
with
those
that
submitted
to
Sacraments
without
Reformation
;
1
Cor.
10.
1
,
2
,
3
,
4
,
5.
With
many
of
them
God
was
not
well-pleased
,
but
they
were
overthrown
in
the
Wilderness
;
Spiritual
Meat
,
and
Spiritual
Drink
,
could
not
keep
them
from
Destruction
;
when
they
murmured
,
when
they
fell
from
Christ
to
Idolatry
,
when
they
lusted
after
Quails
,
when
they
tempted
Christ
;
And
will
he
be
more
favourable
to
you
?
Oh!
rest
not
then
in
the
outward
use
of
the
Ordinances
of
Christ
;
God
may
vouchsafe
you
this
Favour
,
and
yet
not
be
well-pleased
with
you
.
Many
that
have
eaten
and
drunk
in
his
Presence
,
yet
are
finally
rejected
for
their
sins
,
Luke
13.
26.
Many
prize
the
Seal
,
yet
tear
the
Bond
;
that
is
,
break
the
Covenant
,
yet
seem
to
value
the
Seal
of
the
Covenant
,
that
they
may
have
Confidence
in
the
Flesh
,
in
the
bare
external
Performance
.
2.
Partial
Morality
:
Those
that
live
fairly
,
and
plausibly
,
but
want
the
true
Principle
,
the
Spirit
of
Christ
;
the
true
Rule
,
the
Word
of
God
;
the
true
End
,
the
Glory
of
God
:
that
are
in
with
one
Duty
,
and
out
with
another
;
fail
in
their
Duties
to
God
or
Men
:
Are
much
in
Worship
,
but
defective
in
common
Righteousness
:
Love
Friends
,
but
cannot
forgive
Enemies
:
It
may
be
they
'l
forgive
Wrongs
,
but
make
no
Conscience
of
paying
Debts
.
Now
there
are
two
Arguments
against
these
;
these
neither
understand
the
Law
,
nor
the
Gospel
:
Not
the
Law
,
its
Strictness
,
Purity
,
and
Spiritual
Exactness
:
Nor
the
Gospel
,
which
offereth
a
Remedy
only
to
the
Penitent
;
those
who
are
deeply
affected
with
the
pollution
of
their
Natures
,
the
Sins
of
their
Lives
,
and
the
Consequent
Misery
.
But
those
that
are
puft
up
with
a
vain
conceit
of
the
goodness
of
their
Estate
,
without
any
brokenness
of
Heart
,
1.
They
are
injurious
to
the
Law
:
As
they
curtail
it
,
and
reduce
it
to
the
External
Work
.
Gal.
4.
20.
Ye
that
desire
to
be
under
the
Law
,
hear
what
the
Law
saith
;
if
you
will
stand
to
that
Covenant
,
Do
you
know
what
it
is
?
The
Duty
is
impossible
.
Rom.
8.
3.
The
Penalty
is
intolerable
:
For
the
Law
worketh
Wrath
;
and
't
is
a
Law
of
Sin
and
Death
to
the
●aln
Creation
:
Rom.
8.
2.
The
Curse
is
very
dreadful
and
terrible
.
Nothing
more
opposite
to
the
Law
,
than
this
partial
Righteousness
.
The
Law
well
understood
,
would
humble
them
.
2.
This
resting
in
a
partial
external
Righteousness
,
is
also
opposite
to
the
Gospel
,
which
inviteth
us
in
a
broken-hearted
manner
to
accept
Christ
.
He
came
to
call
Sinners
,
not
those
who
are
Righteous
in
their
own
eyes
,
Mat.
9.
13.
'T
is
a
Remedy
for
lost
Sinners
,
not
for
them
that
need
no
Repentance
.
Luke
15.
7.
I
say
unto
you
,
That
likewise
Ioy
shall
be
in
Heaven
over
one
Sinner
that
repenteth
,
more
than
over
ninety
and
nine
just
Persons
that
need
no
repentance
.
Nothing
is
more
opposite
to
the
Gospel
,
than
this
Confidence
in
the
Flesh.
The
Woman
that
was
a
Sinner
,
was
preferred
before
Simon
a
Pharisee
,
Luke
7.
44.
And
the
Self-condemning
Publican
,
before
the
Self-justifying
Pharisee
,
Luke
18.
13.
The
Penitent
Adulteress
,
before
her
Accusers
,
Iohn
8.
7.
The
most
despised
Sinners
,
repenting
,
and
believing
in
Christ
,
find
more
Grace
and
Place
with
him
,
than
those
that
satisfy
themselves
with
some
External
Conformities
.
A
second
Vse
is
by
way
of
Examination
:
Are
you
of
this
Temper
,
that
you
have
no
Confidence
in
the
Flesh
?
If
you
are
,
1.
You
are
still
kept
humble
,
and
thankful
:
Humble
,
with
a
sense
of
Sin
,
and
deserved
Wrath
;
confessing
and
forsaking
your
Sins
,
and
glorying
in
Christ
only
,
you
are
kept
vile
in
your
own
Eyes
,
and
in
an
humble
admiration
of
Grace
;
Luke
7.
47.
Wherefore
I
say
unto
you
,
Her
Sins
which
are
many
are
forgiven
her
,
for
she
loved
much
,
&c.
She
loved
much
,
because
much
was
forgiven
.
When
God
is
pacified
,
yet
you
loath
your selves
.
Ezek.
16.
63.
That
thou
mayest
remember
,
and
be
confounded
,
and
never
open
thy
Mouth
any
more
,
because
of
thy
shame
,
when
I
am
pacified
towards
thee
,
for
all
that
thou
hast
done
,
saith
the
Lord
God
.
And
you
ascribe
all
to
the
Mercy
of
God
,
and
the
Merit
of
Christ
;
Blessing
God
for
him
,
and
imploring
Pardon
for
your
best
Duties
;
our
Righteousness
being
but
as
filthy
Rags
.
2.
A
partial
outside
Obedience
will
not
satisfy
you
.
An
Heart
that
findeth
rest
in
empty
formal
Services
,
certainly
places
Con●idence
in
the
Flesh.
They
neither
look
after
the
change
of
their
Natures
,
nor
their
Reconciliation
with
God
by
Christ
.
They
challenge
God
;
Isa.
58.
3.
Wherefore
have
we
fasted
,
say
they
,
and
thou
seest
not
?
Wherefore
have
we
afflicted
our
Soul
,
and
thou
takest
no
knowledg
?
And
,
Luke
18.
12.
I
fast
twice
in
the
week
,
and
I
give
tithe
of
all
that
I
possess
.
3.
Thankfulness
,
or
Gratitude
,
sets
you
awork
for
God
,
rather
than
a
Legal
Conscience
.
Duties
are
performed
as
a
Thank-Offering
,
rather
than
a
Sin-Offering
,
out
of
Love
to
God
,
rather
than
Fear
.
What
kind
of
PERFECTION
Is
attainable
in
this
LIFE
.
PHIL.
3.
15.
Let
therefore
,
as
many
as
be
perfect
,
be
thus
minded
:
and
if
in
anything
ye
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
THese
words
are
inferred
out
of
the
foregoing
Context
,
as
the
illative
Particle
[
therefore
]
sheweth
.
In
the
words
are
two
things
:
1.
His
Exhortation
to
the
strong
and
grown
Christian
,
Let
us
therefore
,
as
many
as
be
perfect
,
be
thus
minded
.
2.
His
Condescension
to
the
Weak
;
And
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
In
the
former
Branch
we
have
,
1.
The
Term
by
which
the
strong
Christian
is
expressed
,
As
many
as
be
perfect
:
He
had
said
before
of
himself
,
that
he
was
not
yet
perfect
,
vers.
12.
Yet
now
,
he
supposeth
it
both
of
himself
and
others
,
Let
us
therefore
,
as
many
as
be
perfect
.
Therefore
Perfection
must
be
taken
in
a
limited
sense
,
to
avoid
the
seeming
Contradiction
.
2.
The
Advice
or
Counsel
given
,
be
thus
minded
;
What
is
that
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
think
the
same
thing
with
me
:
What
that
is
,
must
be
known
by
the
foregoing
Context
,
and
may
be
gathered
from
the
third
Verse
,
he
had
spoken
of
some
false
Teachers
and
judaizing
Brethren
,
who
gave
out
themselves
to
be
Patrons
,
and
Defenders
of
the
Circumcision
,
and
other
Ceremonies
of
the
Law
,
as
if
these
thing●
did
commend
them
to
God
:
Now
the
Apostle
reproveth
them
,
and
saith
they
were
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Circumcision
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Concision
,
Destroyers
and
Renders
of
the
Church
,
not
the
true
People
of
God
,
who
were
sometimes
noted
by
the
Term
Circumcision
:
they
are
the
Concision
,
the
Cutters
and
Dividers
of
the
Church
;
but
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
true
Circumcision
,
who
serve
God
in
the
Spirit
,
and
rejoice
in
Christ
Iesus
,
and
have
no
confidence
in
the
Flesh
:
That
is
,
who
have
no
confidence
in
any
superficial
Righteousness
,
but
seek
our
Justification
before
God
,
and
the
renovation
of
our
Natures
from
Christ
alone
;
and
serve
God
,
by
exercising
this
Grace
,
in
Faith
,
Love
,
and
Hope
;
or
who
seek
to
Christ
alone
,
for
his
renewing
and
reconciling
Grace
,
that
we
may
serve
God
in
a
spiritual
Manner
,
and
so
at
length
attain
the
promised
Glory
.
Now
this
he
proveth
by
his
own
Instance
,
who
had
as
much
cause
to
glory
in
the
Flesh
,
as
any
of
them
,
but
suffered
the
loss
of
all
things
,
and
counted
all
things
wherein
they
gloried
,
and
he
might
have
gloried
,
but
loss
and
dung
,
that
he
might
obtain
this
Grace
from
Christ
Jesus
;
and
at
length
,
after
a
diligent
self-denying
course
of
Service
and
Obedience
,
be
brought
home
to
God
.
Now
,
saith
he
,
As
many
as
be
perfect
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mind
this
,
take
care
of
this
,
and
do
you
,
with
the
loss
of
all
things
,
press
to
this
.
3.
His
Condescension
to
the
Weak
,
who
were
not
satisfied
with
the
abrogation
of
the
Ceremonies
of
the
Law
,
though
they
had
imbraced
other
Parts
and
Points
of
Christianity
;
And
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
this
to
you
.
Here
,
1.
Something
is
supposed
,
that
they
should
not
be
cut
off
from
the
rest
of
Christians
,
either
by
the
harsh
Censures
,
or
rigorous
dealing
of
the
Strong
,
or
the
pertinacious
obstinacy
of
the
Weak
.
The
Perfect
,
that
have
the
Truth
of
their
side
,
must
not
condemn
others
;
nor
the
Weak
must
not
condemn
and
censure
them
.
2.
Something
expressed
:
Or
the
Reason
of
this
mutual
Condescension
and
Forbearance
;
if
they
be
sincere
,
and
humble
,
God
will
at
length
shew
them
the
Truth
.
I
begin
with
his
Counsel
to
the
Strong
and
Grown
Christian
;
and
there
I
shall
speak
,
first
of
the
Term
by
which
they
are
expressed
;
Let
as
many
of
us
as
be
perfect
.
Doct.
That
there
is
a
kind
of
Perfection
attainable
in
this
Life
.
I
shall
,
first
,
explain
the
Point
by
several
Distinctions
.
Secondly
,
Prove
that
all
Christians
should
endeavour
to
be
perfect
.
For
the
first
:
There
is
a
double
Perfection
;
Perfectio
termini
&
praemii
:
&
perfectio
viae
seu
cognitionis
,
&
sanctitatis
.
A
Perfection
of
the
Reward
,
and
a
Perfection
of
Grace
.
1.
Of
the
Reward
which
the
Saints
shall
have
in
Heaven
,
where
they
are
freed
from
all
sinful
Weakness
:
1
Cor.
13.
10.
When
that
which
is
perfect
shall
come
,
then
that
which
is
in
part
shall
be
done
away
.
In
Heaven
there
is
perfect
Felicity
,
and
exact
Holiness
;
then
the
Saints
are
glorious
Saints
indeed
,
when
they
have
neither
spot
,
nor
wrinkle
,
nor
blemish
,
nor
any
such
thing
,
Ephes.
5.
27.
When
presented
faultless
before
the
presence
of
his
Glory
,
Jude
24.
Now
this
we
have
not
in
the
World
;
but
because
this
we
expect
in
the
other
World
,
we
are
to
labour
after
the
highest
perfection
in
Holiness
here
,
because
allowed
Imperfection
is
a
disesteem
of
Blessedness
.
Do
we
count
Immaculate
Purity
and
Perfection
in
Holiness
,
to
be
our
Blessedness
hereafter
?
and
shall
we
shun
it
,
and
fly
from
it
,
or
at
least
neglect
it
,
as
if
it
were
our
Burden
now
?
No
surely
!
he
that
hath
this
hope
in
him
,
purifieth
himself
,
as
Christ
is
pure
,
1
John
3.
3.
That
looketh
not
for
a
Turkish
Paradise
,
but
a
Sinless
Estate
,
will
endeavour
it
now
,
get
as
much
as
he
can
of
it
now
.
When
you
cease
to
grow
in
Holiness
,
you
cease
to
go
on
any
farther
to
Salvation
;
you
seem
to
be
out
of
love
with
Heaven
and
Blessedness
,
when
your
Desires
and
Endeavours
are
slaked
.
2.
The
Perfection
of
Grace
and
Holiness
is
such
,
as
the
Saints
may
attain
unto
in
this
Life
.
Col.
4.
12.
That
ye
may
stand
perfect
and
compleat
in
all
the
Will
of
God
.
So
we
are
perfect
,
when
we
want
none
of
those
things
which
are
necessary
to
Salvation
,
when
we
study
to
avoid
all
known
Sin
,
and
address
our selves
to
the
practice
of
all
known
Duty
,
serving
God
universally
and
intirely
.
Secondly
,
There
is
Perfection
Legal
,
and
Evangelical
:
Legal
,
is
unsinning
Obedience
;
Evangelical
,
is
sincere
Obedience
;
the
one
is
,
where
there
is
no
Sin
;
the
other
no
Guile
,
no
allowed
Guile
.
The
one
standeth
in
an
exact
conformity
to
God's
Law
;
the
other
,
in
a
sincere
endeavour
to
fulfil
it
;
the
one
will
endure
the
Ballance
,
the
other
can
only
endure
the
Touchstone
.
1.
The
legal
Perfection
is
described
,
Gal.
3.
10.
Cursed
is
every
one
that
continueth
not
in
all
the
words
of
this
Law
to
do
them
.
A
personal
,
perpetual
perfect
Obedience
!
It
supposeth
a
Man
innocent
,
it
requireth
that
he
should
continue
so
;
for
the
least
Offence
,
according
to
that
Covenant
,
layeth
us
open
to
a
Curse
:
As
the
Angels
for
one
Sin
once
committed
,
were
turned
out
of
Heaven
,
and
Adam
out
of
Paradise
.
The
omitting
of
ought
we
are
to
perform
,
the
committing
ought
we
are
forbidden
,
yea
the
least
warping
,
as
well
as
swerving
,
by
an
obliquity
of
Heart
and
Spirit
,
maketh
us
guilty
before
God
.
Now
this
is
become
impossible
,
through
the
weakness
of
our
Flesh.
Rom.
8.
3.
Man
is
fallen
already
,
and
hath
mixed
Principles
in
him
,
and
cannot
be
thus
exact
with
God
.
2.
Evangelical
:
When
the
Heart
is
faithful
with
God
,
fixedly
bent
and
set
to
please
him
in
all
things
.
2
Kings
20.
3.
Remember
Lord
,
I
have
walked
before
thee
in
Truth
,
and
with
a
perfect
Heart
.
This
may
be
pleaded
in
subordination
to
Christ's
Righteousness
;
this
Perfection
is
consistent
with
Weakness
.
2
Chron.
15.
17.
Nevertheless
,
the
Heart
of
Asa
was
perfect
all
his
days
.
And
yet
he
is
taxed
with
several
Infirmities
:
This
Perfection
all
must
have
;
1
Chron.
28.
9.
And
thou
,
Solomon
my
Son
,
know
thou
the
God
of
thy
Father
,
and
serve
him
with
a
perfect
Heart
,
and
a
willing
Mind
.
What
is
done
for
God
,
as
it
must
be
done
willingly
,
readily
,
not
by
constraint
,
but
the
native
Inclination
of
the
Soul
;
so
perfectly
,
that
is
,
with
all
exactness
possible
.
As
some
may
do
many
things
which
are
good
,
but
their
Hearts
are
not
perfect
with
God
:
2
Chron.
25.
2.
He
did
that
which
is
right
in
the
sight
of
the
Lord
,
but
not
with
a
perfect
Heart
.
Not
a
sincere
bent
of
Soul
towards
God
alone
,
when
the
Heart
is
divided
between
God
and
other
things
,
Hosea
10.
2.
Their
Heart
is
divided
.
Jam.
1.
8.
A
double-minded
Man
is
unstable
in
all
his
ways
.
An
Heart
against
an
Heart
;
In
point
of
Faith
,
between
God
and
other
Confidences
;
in
point
of
Love
,
between
God
and
the
Vanities
of
the
World
,
and
God's
Interest
,
is
not
chief
,
nor
do
we
love
him
above
all
things
:
In
point
of
Obedience
,
between
pleasing
God
,
and
pleasing
Men
,
and
pleasing
God
and
our
own
vain
Fancies
and
Appetites
,
honouring
God
,
and
promoting
our
Worldly
Ends
,
you
set
up
a
Rival
and
Partner
with
God
.
Now
this
Perfection
we
must
have
,
or
else
not
in
a
state
of
Salvation
.
3.
There
is
a
Perfection
Absolute
and
Comparative
.
1.
That
is
absolutely
perfect
,
to
which
nothing
is
wanting
:
This
is
in
our
Lord
Christ
,
who
had
the
Spirit
without
measure
;
this
is
in
our
Rule
,
but
not
in
them
that
follow
the
Rule
;
Psal.
18.
30.
As
for
God
,
his
way
is
perfect
.
But
that
absolute
Perfection
is
not
in
any
of
the
Saints
here
upon
Earth
,
I
prove
by
these
Arguments
.
(
1.
)
Where
there
are
many
Relicks
of
Flesh
,
or
carnal
Nature
left
,
there
a
Man
cannot
be
absolutely
perfect
;
but
so
't
is
with
all
the
Godly
,
there
is
a
double
warring-working
Principle
in
them
;
Gal.
5.
17.
For
the
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
,
and
these
are
contrary
the
one
to
the
other
;
so
that
ye
cannot
do
the
things
that
ye
would
.
And
't
is
actually
confirmed
in
Paul
,
witness
his
Groans
,
Rom.
7.
24.
Oh
wretched
Man
that
I
am
,
who
shall
deliver
me
from
the
Body
of
this
Death
!
Mark
there
,
the
Apostle
speaketh
of
himself
,
not
of
another
;
of
himself
,
in
his
present
renewed
Estate
,
not
of
his
past
and
unconverted
Estate
,
when
a
Pharisee
.
His
past
Estate
he
had
spoken
of
,
vers.
9.
Sin
revived
,
and
I
died
;
but
,
vers.
14.
I
am
Carnal
:
and
vers.
15.
That
which
I
do
,
I
allow
not
▪
and
vers.
18.
How
to
perform
that
which
is
good
,
I
find
not
.
Many
things
there
said
,
cannot
agree
to
a
Carnal
Man
:
As
for
instance
,
not
allowing
Sin
,
vers.
15.
Hating
Sin
in
the
same
Verse
.
What
I
hate
,
that
do
I
,
so
delight
in
the
Law
of
God
,
vers.
22.
Again
,
there
is
a
double
Man
distinguished
,
vers.
17.
It
is
no
more
I
,
but
sin
that
dwelleth
in
me
.
Again
,
he
distinguisheth
between
Him
and
his
Flesh
,
vers.
18.
So
between
an
outward
and
inward
Man
,
vers.
22
,
23.
Lastly
,
He
giveth
thanks
for
deliverance
by
Christ
,
all
which
are
competent
only
to
the
Regenera●e
.
Now
these
things
being
so
,
surely
God's
best
Servants
are
not
absolutely
perfect
.
(
2.
)
There
are
none
but
sometimes
sin
.
1
Kings
8.
46.
For
there
is
no
Man
that
sinneth
not
.
And
,
Eccles.
7.
20.
There
is
not
a
just
Man
upon
Earth
,
that
doth
good
,
and
sinneth
not
.
And
,
Iames
3.
2.
In
many
things
we
offend
all
.
1
John
1.
8.
If
we
say
we
have
no
Sin
,
we
deceive
our selves
,
and
the
Truth
is
not
in
us
.
Therefore
no
Man
so
perfect
,
as
to
be
without
all
Sin
.
(
3.
)
There
is
none
but
need
the
Mercy
of
God
,
and
ought
to
pray
for
this
Mercy
for
the
Pardon
of
their
daily
Sins
,
Mat.
6.
13.
as
we
pray
for
daily
Bread
:
This
Petition
our
Lord
directeth
us
to
put
up
,
not
for
the
Sins
of
others
,
but
our
own
.
Now
these
Arguments
prove
that
no
Man
hath
a
Righteousness
that
is
perfect
without
Defects
:
The
best
of
God's
Children
have
innumerable
Frailties
which
may
humble
them
,
and
which
should
be
seriously
laid
to
Heart
,
and
watched
over
,
every
step
of
our
way
to
Heaven
.
2.
There
is
a
comparative
Perfection
:
And
that
is
Two-fold
.
1.
When
those
who
live
under
the
Law
of
Christianity
,
are
compared
with
other
Institutions
.
2.
When
the
Professors
of
Christianity
are
compared
among
themselves
.
1.
When
the
Professors
of
Christianity
are
compared
with
those
that
live
under
other
Institutions
.
They
that
submit
to
Christ's
Terms
,
are
said
to
be
perfect
,
because
Christianity
it self
is
a
Perfection
.
For
Instance
,
take
that
one
place
,
(
and
the
rather
,
that
I
may
wrest
it
out
of
the
Hands
of
the
Papists
,
who
distinguish
between
Evangelical
Precepts
of
necessary
Duty
,
and
Counsels
of
Perfection
to
establish
Monkery
and
voluntary
Poverty
,
as
a
more
perfect
state
of
Life
than
that
which
the
common
sort
of
Christians
live
.
)
Their
most
colourable
place
is
,
Mat.
19.
21.
Iesus
said
unto
him
,
If
thou
wilt
be
perfect
,
go
sell
all
that
thou
hast
,
and
give
〈◊〉
the
poor
,
and
thou
shalt
have
Treasure
in
Heaven
,
and
come
and
follow
me
.
Is
not
this
a
Counsel
of
Perfection
?
doth
not
Christ
call
it
so
?
Or
,
is
every
one
bound
to
give
all
his
Goods
to
the
Poor
,
and
turn
Monks
or
Anchorites
?
No
,
the
meaning
of
the
word
,
If
thou
wilt
be
perfect
,
is
no
more
but
this
;
if
thou
wilt
ascend
to
that
higher
pitch
and
rule
of
living
,
to
which
I
come
to
raise
Men
,
if
thou
wilt
be
a
Christian.
The
Perfection
here
spoken
of
,
is
Christianity
it self
,
not
an
Heroick
eminent
degree
of
it
:
And
the
Condition
here
required
,
is
Matter
of
Command
,
not
Counsel
,
only
such
as
if
we
will
not
submit
to
,
we
are
not
Christians
;
for
a
Man
that
would
have
the
Privileges
of
the
Gospel
,
he
must
submit
to
the
Duties
of
the
Gospel
,
or
the
Conditions
required
by
Christ
,
that
is
,
to
be
a
perfect
thorow
Christian.
You
will
say
,
Must
we
sell
all
,
and
give
to
the
Poor
,
in
contemplation
of
the
Heavenly
Reward
?
Answ.
1.
Every
Man
is
bound
to
bestow
Goods
,
Land
,
and
Life
,
as
God
shall
direct
,
and
part
with
all
the
Wealth
in
the
World
whensoever
it
is
required
of
him
.
Now
it
may
be
required
of
us
directly
,
or
by
consequence
:
directly
,
by
an
express
Command
,
such
as
this
young
Man
had
from
Christ
.
And
actually
,
to
sell
our
Estates
,
and
give
to
the
Poor
,
obligeth
none
,
unless
we
have
such
alike
Command
from
Christ
himself
,
as
this
young
rich
Man
had
:
By
Consequence
,
when
we
cannot
obey
any
particular
Precept
of
Christ
,
without
danger
of
being
undone
by
it
.
And
so
it
obligeth
all
Christ's
Disciples
to
part
with
all
,
rather
than
to
break
with
Christ
:
for
no
Man
is
a
Christian
,
unless
he
selleth
all
for
the
Pearl
of
Price
,
Mat.
13.
46.
And
our
Lord
telleth
us
,
that
he
that
loveth
any
thing
more
than
him
,
is
not
worthy
of
him
,
Mat.
10.
37.
that
is
,
is
no
Christian
;
so
that
if
it
be
impossible
to
preserve
our
Fidelity
and
Obedience
,
without
parting
with
our
Wealth
,
we
must
impartially
perform
it
,
though
it
be
with
loss
of
Estate
and
Life
it self
;
and
if
we
do
not
resolve
and
undertake
to
do
so
,
we
are
no
Christians
,
and
cannot
be
saved
.
In
Baptism
,
we
vow
to
forsake
the
World
,
and
follow
Christ
,
when
the
World
cometh
in
competition
with
him
;
if
in
a
time
of
trial
we
do
not
perform
it
,
we
forfeit
the
Privileges
of
Christianity
,
and
all
title
to
Blessedness
.
Therefore
this
Perfection
is
necessary
for
all
Christians
:
you
esteem
,
prefer
,
chuse
Christ
above
all
,
resolving
,
what-ever
it
cost
you
to
be
faithful
to
him
;
't
is
not
an
high
and
arbitrary
Point
in
Christianity
,
but
a
necessary
Duty
.
You
will
say
,
What
can
the
strongest
Christian
do
more
,
than
〈◊〉
all
,
than
part
with
all
?
Answer
,
They
can
do
it
with
far
greater
love
,
readiness
and
joy
,
than
the
weak
Christian
can
〈◊〉
The
difference
between
Christians
is
no●
in
the
thing
done
,
but
the
manner
of
doing
:
Well
then
,
this
is
to
be
perfect
,
thus
must
you
all
be
perfect
,
for
this
Perfection
is
necessarily
constitutive
of
sincerity
,
you
〈◊〉
not
true
Christians
without
it
.
2.
When
compared
with
others
of
the
same
Profession
.
Believers
are
distinguished
into
Perfect
and
Imperfect
.
Tho'
none
can
attain
to
absolute
Perfection
of
Holiness
,
yet
there
are
several
degrees
of
Grace
,
and
diversities
of
growth
among
Christians
,
and
the
strong
are
said
to
be
perfect
in
comparison
of
those
weak
Ones
who
are
raw
in
Knowledg
,
or
feeble
and
impotent
in
the
resistance
of
Sin
.
Thus
the
Perfect
are
opposed
to
the
Babes
in
Christ
;
as
when
he
had
spoken
of
our
growing
into
a
perfect
Man
in
Christ
Jesus
,
he
presently
addeth
,
That
henceforth
we
be
no
more
Children
,
Ephes.
4.
13
,
14.
And
elsewhere
,
when
he
had
spoken
of
the
Perfect
,
1
Cor.
2.
6.
who
are
skilful
in
spiritual
Things
,
he
presently
opposeth
to
them
,
the
Babes
in
Christ
,
Chap.
3.
1.
The
same
you
may
observe
in
Heb.
5.
13
,
14.
He
that
useth
Milk
,
is
unskilful
in
the
Word
of
Righteousness
,
for
he
is
a
Babe
.
But
strong
Meat
belongeth
to
them
that
are
of
full
age
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
perfect
,
as
in
the
Margin
.
See
also
1
Cor.
14.
20.
Brethren
,
be
not
Children
in
understanding
:
howbeit
,
in
Malice
be
ye
Children
,
but
in
Vnderstanding
be
Men
,
perfect
,
or
of
ripe
Age.
These
,
and
many
other
places
,
shew
the
Notion
of
perfect
;
't
is
not
absolutely
taken
,
but
comparatively
:
Those
who
well
and
throughly
understand
Christian
Doctrine
,
and
are
habituated
to
a
course
of
Godliness
,
and
have
a
confirmed
Faith
and
Love
to
God
,
and
this
in
Opposition
to
Novices
,
and
unexperienced
Christians
newly
entred
into
Christ's
School
:
Now
thus
we
must
be
perfect
,
not
always
Children
.
'T
is
a
monstrous
Thing
,
after
many
Years
growth
to
be
a
Babe
still
,
and
an
Infant
still
.
This
sense
is
of
chief
regard
here
.
3.
There
is
a
Perfection
of
Parts
,
and
a
Perfection
of
Degrees
;
that
's
Growth
.
(
1.
)
Perfection
of
Parts
is
,
when
we
have
all
things
that
belong
to
a
sincere
Christian
,
or
to
a
state
of
Salvation
:
As
living
Creatures
are
perfect
as
soon
as
they
are
brought
forth
,
for
they
have
all
things
belonging
to
that
Creature
,
't
is
not
maimed
or
defective
in
any
part
;
thus
an
Infant
is
perfect
the
first
day
of
his
Birth
,
as
well
as
a
Man
of
riper
Age.
Thus
a
Christian
must
have
the
perfection
of
Integrity
,
all
the
parts
which
belong
to
a
New
Creature
:
Grace
to
enlighten
the
Mind
,
bend
and
incline
the
Heart
to
God
,
govern
the
Affections
,
rule
the
Appetite
;
one
Grace
added
to
another
,
that
the
Christian
may
be
intire
and
perfect
,
and
in
no
point
lacking
,
Iam.
1.
4.
What
is
defective
in
parts
,
cannot
be
supplied
by
any
after-growth
.
A
Christian
cannot
be
perfect
in
Degrees
,
unless
he
be
perfect
in
parts
;
leave
out
one
necessary
Grace
,
and
the
new
Creature
is
maimed
;
some
leave
out
Temperance
,
others
Patience
,
others
Love
,
1
Pet.
2.
5
,
6
,
7.
(
2.
)
There
is
a
Perfection
of
Degrees
,
that
is
,
when
a
thing
is
absolute
and
compleat
,
and
to
which
nothing
is
wanting
,
and
hath
attained
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
highest
pitch
;
so
we
are
only
perfect
in
Heaven
,
Heb.
12.
23.
The
Spirits
of
just
Men
made
perfect
.
Those
Spirits
who
are
uncloathed
and
divested
of
the
Body
,
in
their
mortal
Life
only
they
were
upright
,
but
in
their
Heavenly
Life
perfect
:
Here
they
walked
with
God
,
and
endeavoured
an
Universal
Obedience
to
him
,
and
so
made
capable
,
but
now
live
with
God
,
and
are
admitted
into
a
nearer
Communion
with
him
than
we
Mortals
are
;
they
are
freed
from
all
Sin
and
Temptation
,
they
are
beyond
growth
:
Corn
doth
not
grow
in
the
Garner
,
but
in
the
Field
Well
then
,
though
we
be
not
perfect
in
Degrees
,
yet
we
must
all
be
perfect
as
to
parts
,
we
must
intirely
resign
our selves
to
God's
use
,
without
allowing
any
part
or
corner
of
our
Hearts
to
be
possessed
by
any
other
.
4.
Perfection
is
to
be
considered
with
respect
,
1.
to
our
Growth
,
or
,
2.
our
Consummation
:
Here
't
is
only
in
sieri
,
there
in
facto
esse
.
Things
are
said
to
be
done
,
when
they
are
begun
to
be
done
,
2
Cor.
5.
17.
And
so
they
are
said
to
be
perfect
,
who
are
in
the
way
of
Perfection
;
he
that
is
,
in
his
growing
Estate
,
increasing
more
unto
Grace
and
Righteousness
,
2
Cor.
3.
18.
Beholding
as
in
a
Glass
the
Glory
of
the
Lord
,
are
changed
into
the
same
Image
.
2
Cor.
4.
16.
Though
the
outward
Man
perish
,
yet
the
inward
Man
is
renewed
day
by
day
.
They
do
seriously
set
upon
the
Work
.
Thus
Perfection
is
taken
;
(
1.
)
As
to
Means
:
The
Ministry
was
appointed
for
the
perfecting
of
the
Saints
,
Ephes.
4.
12.
That
they
may
be
more
enlightned
,
and
more
sanctified
,
more
brought
to
the
Knowledg
of
God
,
and
Obedience
of
his
Will.
There
are
Mean●
appointed
by
God
for
the
perfecting
〈◊〉
Grace
,
as
well
as
the
first
working
of
〈◊〉
in
us
;
1
Thess.
3.
10.
That
I
may
perfect
what
is
lacking
to
your
Faith
.
(
2.
)
As
to
the
improvement
of
Means
:
2
Cor.
7.
1.
Perfecting
Holiness
in
the
Fear
of
God
,
making
progress
in
the
Way
of
Grace
towards
Perfection
,
when
the
Habit
is
more
increased
:
2
Pet.
1.
8.
For
if
these
things
be
in
you
,
and
abound
,
they
make
you
that
ye
shall
neither
be
barren
nor
unfruitful
in
the
Knowledg
of
Christ
.
And
Christian
practice
is
more
uniform
.
1
Thess.
4.
1.
That
as
ye
have
received
of
us
how
ye
ought
to
walk
,
and
please
God
,
so
that
ye
would
abound
more
and
more
.
'T
is
not
enough
to
have
Grace
,
but
we
must
grow
in
Grace
:
Progress
is
always
necessary
,
though
exact
Perfection
be
not
attained
:
So
that
then
the
Heart
is
perfect
with
God
,
when
you
make
it
not
a
sleight
purpose
only
,
but
your
constant
endeavour
to
come
up
to
your
Pattern
and
Rule
,
continually
striving
against
Sin
,
and
aiming
at
an
higher
degree
of
Holiness
.
2.
Consummate
:
When
after
all
the
hazards
of
the
present
Life
,
when
at
length
we
shall
be
presented
to
Christ
,
and
by
Christ
to
God
:
Presented
to
Christ
;
Col.
1.
28.
That
we
may
present
every
Man
perfect
in
Christ
Iesus
:
That
is
,
fully
compleat
,
according
to
that
Holiness
required
and
exemplified
by
Christ
:
And
by
Christ
to
God
;
Col.
1.
22.
To
present
you
holy
,
and
unblameable
,
and
irreproveable
in
his
sight
.
I
now
come
to
the
Reasons
.
Secondly
;
The
Reasons
why
we
must
be
perfect
,
that
is
,
not
only
sincere
,
having
all
parts
of
a
Christian
,
but
endeavour
after
the
highest
Perfection
;
and
for
the
present
,
want
nothing
conducible
nor
necessary
to
Salvation
.
1.
We
have
a
perfect
God
;
Matth.
5.
48.
Be
ye
perfect
,
as
your
Heavenly
Father
is
perfect
.
God's
Perfection
is
our
Copy
,
and
that
is
〈◊〉
,
and
we
are
required
to
imitate
him
;
and
therefore
we
must
not
set
Bounds
to
our
Holiness
,
and
say
,
Hith●rto
shalt
thou
come
,
and
no
farther
;
when
we
are
come
never
so
far
,
yet
this
is
not
like
God
.
The
force
of
this
Rule
is
not
taken
off
,
because
't
is
limited
to
one
Perfection
in
the
Divine
Nature
in
the
Evangelist
Luke
;
for
he
readeth
,
instead
of
being
perfect
as
your
Heavenly
Father
is
perfect
,
Be
ye
merciful
,
as
your
Heavenly
Father
is
merciful
,
Luke
6.
36.
that
is
a
special
way
of
Christian
Perfection
;
but
God's
Children
must
aim
at
the
Perfection
of
all
Vertues
.
Not
only
love
to
Enemies
;
as
Mercy
is
one
of
the
Divine
Perfections
which
we
ought
to
imitate
,
so
is
Holiness
,
Veracity
,
and
Wisdom
,
1
Pet.
1.
15
,
16.
Surely
this
direction
was
given
in
the
Gospel
to
some
purpose
,
or
not
:
if
not
,
then
Christ
spoke
words
in
vain
;
if
to
some
purpose
,
we
are
obliged
to
Perfection
:
though
we
cannot
fully
obtain
it
in
this
life
,
we
must
still
aim
at
more
,
and
come
more
near
to
it
.
And
having
God
for
our
Patern
,
we
should
always
set
him
before
our
Eyes
,
as
he
is
represented
to
us
in
his
Word
,
and
his
Son
Jesus
Christ
,
the
express
Image
of
his
Person
,
to
be
imitated
by
us
.
2.
We
have
a
perfect
Rule
;
Psalm
.
19.
7.
The
Law
of
God
is
perfect
.
And
,
2
Tim.
3.
17.
The
Word
of
God
is
able
to
make
the
Man
of
God
perfect
,
throughly
furnished
to
every
good
Work
.
The
strictness
of
the
Law
as
a
Rule
,
is
adopted
into
the
Covenant
of
Grace
,
into
the
very
frame
and
constitution
of
it
,
and
so
far
bindeth
,
as
to
allow
no
Weaknesses
and
Imperfections
,
but
that
we
must
still
bewail
Failings
,
and
strive
after
the
utmost
conformity
to
it
in
all
things
.
As
we
have
a
perfect
Pattern
,
so
we
have
a
Law
still
,
that
is
the
perfect
Rule
of
all
Righteousness
,
and
therefore
we
should
endeavour
to
conform
to
it
more
and
more
.
3.
We
have
a
perfect
Redeemer
:
Col.
2.
10.
Ye
are
compleat
in
him
.
We
have
all
things
from
him
,
and
in
him
,
necessary
to
Salvation
.
In
our selves
we
are
empty
,
destitute
of
every
thing
which
might
commend
us
to
God
,
but
there
is
a
fulness
in
Christ
to
be
communicated
to
all
,
who
sensible
of
their
own
emptiness
,
do
seriously
apply
themselves
to
him
;
a
perfect
Wisdom
,
a
perfect
Righteousness
,
perfect
Sanctification
,
and
supplies
for
ou●
perfect
Glory
and
Blessedness
.
He
beginneth
by
his
Spirit
to
renew
our
Natures
;
and
this
Grace
is
still
of
the
growing
Hand
,
till
all
be
crowned
in
Glory
;
there
is
a
compleat
Fulness
in
our
Mediator
.
4.
There
is
a
perfect
Reward
,
or
a
perfect
state
of
Glory
,
in
which
there
is
nothing
wanting
,
either
to
Holiness
or
Happiness
.
The
Scripture
describeth
it
by
our
growing
up
into
a
perfect
Man
in
Christ
Jesus
,
Ephes.
4.
13.
We
have
our
Infancy
at
our
first
Conversion
,
when
liable
to
childish
Ignorance
,
and
many
Infirmities
:
we
have
our
youth
and
growing
Age
,
when
making
Progress
in
the
way
of
Grace
towards
Perfection
.
And
lastly
,
We
have
our
perfect
manly
Age
,
when
we
are
come
to
our
full
pitch
,
when
Grace
is
fully
perfected
in
Glory
.
In
Scripture
,
there
is
nothing
said
of
the
fading
and
declining
time
of
old
Age.
Oh!
blessed
will
that
time
be
,
when
we
shall
be
holy
and
undefiled
,
above
the
reach
of
Temptations
;
when
Believers
receive
all
immediatly
from
the
Fountain
of
Holiness
,
and
are
filled
with
the
fulness
of
all
Perfections
;
And
shall
we
that
have
such
Hopes
,
be
lazy
and
negligent
?
No
,
we
must
press
towards
the
Mark
,
if
we
expect
it
as
our
Felicity
,
we
must
prize
it
,
and
seek
after
it
,
and
get
more
of
it
every
day
.
Vse
1.
Is
to
press
and
exhort
you
,
to
labour
after
Christian
Perfection
.
1.
Motives
.
What
you
lost
in
Adam
,
must
be
recovered
in
Christ
,
or
else
you
dishonour
your
Redeemer
.
Now
we
lost
in
Adam
Innocency
and
perfect
Holiness
,
therefore
you
must
seek
to
recover
it
by
Christ
;
for
certainly
Christ
is
more
able
to
save
,
than
Adam
to
destroy
,
Rom.
5.
17.
The
abundance
of
Grace
,
and
the
Gift
of
Righteousness
,
came
by
Jesus
Christ
.
'T
is
true
,
Christ
doth
his
Work
by
Degrees
;
but
if
we
mind
it
not
,
and
lazily
expect
that
he
should
make
us
perfect
,
how
will
it
ever
be
?
for
God
will
not
save
us
without
us
;
and
as
far
as
we
hope
for
any
thing
,
we
must
endeavour
after
it
,
for
Christian
Hope
is
not
a
devout
Sloth
,
but
an
incouragement
to
Diligence
.
2.
We
pray
for
Perfection
,
and
therefore
we
must
endeavour
after
it
,
otherwise
our
Prayers
are
a
Mockery
.
We
pray
,
Mat.
6.
8.
and
1
Thess.
5.
23.
The
God
of
Peace
sanctify
you
throughout
,
even
your
whole
Body
,
Soul
,
and
Spirit
.
We
pray
for
compleat
Sanctification
,
in
hope
to
obtain
it
:
Prayer
is
not
for
God's
sake
,
but
ours
;
a
solemn
binding
our selves
to
use
the
means
,
that
we
may
obtain
the
Blessings
that
we
ask
.
3.
In
our
making
Covenant
,
we
purpose
to
do
the
whole
Will
of
God
:
now
where
there
is
a
Purpose
,
there
must
be
an
Endeavour
,
and
a
Progress
,
for
otherwise
't
is
not
made
with
a
true
heart
,
Heb.
10.
22.
A
Man
may
purpose
Duty
in
a
Pang
,
which
afterward
he
retracts
in
his
Conversation
and
Practice
;
he
may
wish
for
Perfection
,
like
it
in
the
general
,
not
considering
it
as
exclusive
of
his
beloved
Lusts
,
but
there
he
will
be
excused
.
Yea
,
he
may
sincerely
purpose
it
,
yet
be
faint
and
slack
in
his
Endeavours
.
Therefore
we
need
to
be
exhorted
continually
to
be
more
earnest
and
diligent
in
Holiness
,
to
avoid
all
appearance
of
Evil
,
1
Thess.
5.
22.
Not
to
allow
our selves
in
the
omission
of
any
known
Duty
,
Iames
4.
13.
or
the
commission
of
any
known
Sin
,
though
never
so
near
and
dear
to
us
.
Psal.
18.
23.
I
was
upright
before
thee
;
and
kept
my self
from
mine
Iniquity
.
Therefore
unless
we
comply
with
these
Exhortations
,
and
set
our selves
sincerely
to
do
the
whole
Will
of
God
,
the
Challenge
will
be
brought
against
us
,
which
was
brought
against
the
Church
of
Sardis
;
I
have
not
found
thy
Works
perfect
before
God
,
Rev.
3.
2.
Your
Vows
were
good
,
but
your
Practice
is
not
answerable
.
4.
Consider
the
Comfort
and
Peace
of
that
Man
who
doth
more
and
more
press
towards
Perfection
:
Psalm
.
37.
37.
Mark
the
perfect
Man
,
behold
the
Vpright
;
for
the
End
of
that
Man
is
Peace
.
They
have
a
sweet
Life
,
and
an
happy
Close
,
a
tolerable
passage
through
the
World
,
and
a
comfortable
passage
out
of
the
World
.
For
Means
;
1.
See
that
the
Work
be
begun
,
for
there
must
be
converting
Grace
,
before
there
can
be
confirming
Grace
,
Life
before
there
be
Strength
and
Growth
,
as
there
must
be
Fire
before
it
can
be
blown
up
;
for
what
good
will
it
do
to
blow
a
dead
Coal
,
to
seek
Strength
before
we
have
Life
?
't
is
as
if
we
should
give
Food
or
Physick
to
a
dead
Man
.
The
Secure
and
Impenitent
are
not
to
be
confirmed
and
strengthned
,
but
humbled
and
changed
.
We
must
first
chuse
God
for
our
Portion
,
before
we
can
be
exhorted
to
cleave
to
God
,
Acts
11.
23.
First
,
the
Perfection
of
Sincerity
,
before
the
Perfection
of
Growth
and
Progress
,
the
Measures
and
Degrees
following
the
real
being
of
Grace
in
the
Soul
.
2.
If
you
would
be
perfect
,
the
radical
Graces
must
be
strengthned
,
which
are
Faith
,
Hope
,
and
Love
;
strong
Faith
,
fervent
Love
,
lively
Hope
.
Such
a
Faith
as
realizeth
the
unseen
Glory
,
and
giveth
such
a
deep
sense
of
the
World
to
come
,
as
that
you
are
willing
to
venture
all
upon
the
Hopes
of
it
;
such
an
Hope
as
sets
the
Heart
upon
Glory
to
come
,
as
present
things
do
not
greatly
move
us
;
such
a
Love
as
levelleth
all
our
Actions
to
God's
Glory
,
and
our
eternal
enjoyment
of
him
,
Iude
20
,
21.
3.
Use
the
Means
with
all
Seriousness
and
good
Conscience
,
these
conduce
to
perfect
what
is
lacking
to
your
Faith
,
to
root
you
,
ground
you
in
Love
,
confirm
you
in
Hope
,
that
the
Thoughts
of
Heaven
may
be
more
affecting
and
engaging
.
Now
the
principal
Means
are
,
the
Word
,
and
Sacraments
,
and
Prayer
.
(
1.
)
In
the
Word
you
have
Principles
of
Faith
,
Obligations
to
Love
,
and
Arguments
of
Hope
;
therefore
't
is
said
,
God
buildeth
us
up
by
the
Word
of
his
Grace
,
Acts
20.
32.
(
2.
)
The
Sacraments
strengthen
Faith
,
Hope
,
and
Love
;
as
Signs
and
Seals
of
the
Love
of
God
,
through
Jesus
Christ
in
the
new
Covenant
,
that
so
our
Consolation
may
be
more
strong
,
they
strengthen
our
Faith
and
Hope
;
as
a
Bond
or
a
Vow
:
So
they
excite
and
engage
our
Love
and
Obedience
,
we
bind
our selves
to
God
anew
,
to
pursue
our
everlasting
Hopes
,
whatever
they
cost
us
.
Our
great
Diseases
are
proneness
to
Evil
,
and
backwardness
to
Good
;
we
check
the
one
,
and
cherish
the
other
.
(
3.
)
Prayer
;
for
't
is
God
that
perfects
us
,
2
Pet.
5.
10.
he
must
be
sought
to
,
his
Blessing
maketh
the
means
effectual
.
4.
Think
much
and
often
of
your
perfect
Blessedness
,
which
you
expect
according
to
promise
;
which
will
quicken
and
excite
you
to
more
diligence
.
There
is
a
time
coming
,
when
the
Mind
shall
be
filled
with
as
much
Light
,
and
the
Heart
with
as
much
Love
and
Joy
as
the
capacity
of
it
is
able
to
contain
.
There
will
be
,
1.
A
compleat
Vision
of
God
and
Christ
,
1
Cor.
13.
12.
No
desire
of
the
Mind
shall
be
unfilled
or
unsatisfied
with
the
Knowledg
of
God
in
Christ
.
2.
A
compleat
Possession
and
Fruition
of
God
:
Here
,
we
are
in
a
waiting
,
expecting
,
longing
Posture
;
but
there
is
a
plenary
Fruition
;
we
are
filled
up
with
all
the
Fulness
of
God
,
Ephes.
4.
19.
and
1
Cor.
1.
20.
God
is
all
in
all
.
3.
A
compleat
Similitude
and
Transformation
in
the
Image
of
Christ
,
1
Iohn
3.
2.
Psal.
17.
15.
Here
Grace
is
mingled
with
Corruption
;
we
are
like
God
by
the
first
Fruits
of
the
Spirit
,
but
unlike
him
by
the
Remainders
of
Corruption
;
But
in
Heaven
we
shall
be
wholly
like
him
.
Here
we
resemble
Christ
,
but
we
also
resemble
Adam
,
yea
,
and
often
shew
forth
more
of
Adam
than
Jesus
:
But
there
we
only
shew
forth
the
Holiness
and
Purity
of
Christ
;
His
Image
shineth
in
us
without
Spot
and
Blemish
.
4.
A
compleat
Delectation
arising
from
all
the
rest
.
The
Vision
,
Fruition
,
and
Likeness
of
God
,
Psal.
16.
11.
Those
Delights
are
full
and
perpetual
:
Our
great
Business
will
be
to
love
what
we
see
,
and
our
great
happiness
to
have
what
we
love
:
This
is
our
never-failing
Delight
;
we
enter
into
our
Master's
Joy
,
Mat.
25.
and
1
Pet.
4.
13.
That
when
his
Glory
shall
be
revealed
,
ye
may
be
glad
with
an
exceeding
Ioy
.
The
Lord
hath
reserved
the
fulness
of
his
People's
Joy
,
until
that
time
when
Sorrow
will
be
no
more
.
Vse
2.
Are
we
perfect
,
that
is
,
grown
Christians
in
the
way
to
Perfection
?
The
Notes
of
it
are
;
1.
When
there
is
such
a
base
esteem
of
worldly
Things
,
that
our
Affections
are
weakned
to
them
every
day
:
One
half
of
Religion
,
is
dying
to
the
World
,
as
the
other
half
is
living
to
God
,
the
mortifying
of
Self-love
,
and
the
strengthning
and
increasing
our
Love
to
God
:
Self-love
is
gratified
by
the
Pleasures
,
Honours
,
and
Profits
of
the
World
;
so
love
to
God
aimeth
at
the
enjoyment
of
God
,
when
we
get
above
the
Hopes
and
Fears
of
the
World
,
and
the
Delights
of
Sense
;
I
am
crucified
to
the
World
,
Gal.
6.
12.
when
every
thing
is
loss
and
dung
for
Christ's
sake
.
2.
When
more
unsatisfied
with
present
Degrees
of
Holiness
,
with
a
constant
endeavour
to
grow
better
:
Our
maimed
and
defective
Service
,
is
a
real
trouble
to
us
:
we
bewail
our
Wants
and
Imperfections
;
I
cannot
do
what
I
would
;
O●
wretched
Man
that
I
am
!
Who
shall
deliv●●
me
from
the
Body
of
this
Death
?
'T
is
the
grief
and
shame
of
your
Hearts
,
that
yo●
serve
God
no
better
;
you
are
still
groaning
,
longing
,
striving
after
greater
Perfection
;
but
when
you
allow
your
selve●
in
your
Imperfections
,
and
digest
Failing
without
remorse
,
you
are
Weaklings
i●
Christianity
.
A
true
Christian
desireth
the
highest
degree
of
Holiness
,
and
to
b●
freed
from
every
thing
that
is
Sin
,
canno●
sit
down
contented
with
any
low
degree
of
Grace
;
't
is
a
trouble
to
him
that
he
knoweth
and
loveth
God
no
more
,
and
serveth
him
no
better
;
his
smallest
Sins
are
a
greater
burden
to
him
,
than
the
greatest
bodily
Wants
and
Sufferings
,
Rom.
7.
23
,
24.
3.
Such
are
more
swayed
by
Love
than
Fear
:
Weak
Christians
are
most
obedient
,
when
most
in
fear
of
Hell
;
but
the
more
we
love
the
Lord
our
God
with
all
our
Hearts
,
the
more
we
advance
towards
our
final
Estate
.
At
first
our
Pride
and
Sensuality
beareth
sway
and
rule
in
us
,
and
have
no
resistance
,
but
now
and
then
some
frightnings
and
uneffectual
checks
from
the
fears
of
Hell
,
such
they
are
not
converted
yet
.
And
if
the
sense
of
Religion
do
more
prevail
upon
us
,
yet
our
Condition
is
more
troublous
than
comfortable
,
and
all
our
business
is
,
to
escape
the
everlasting
Misery
which
we
fear
,
and
so
we
may
forsake
the
practice
of
those
grosser
Sins
which
breed
our
Fears
,
or
perform
some
Duties
that
may
best
fortify
us
against
them
;
but
this
Religion
is
animated
by
Fear
alone
,
without
the
Love
of
God
,
and
Holiness
,
that
's
only
preparative
to
Religion
,
near
the
Kingdom
of
God
:
But
when
really
converted
,
we
have
the
Spirit
of
his
Son
inclining
us
to
God
as
a
Father
,
Gal.
4.
6.
But
as
yet
the
Spirit
of
Adoption
produceth
but
weak
Effects
,
we
differ
little
from
a
Servant
;
'T
is
perfect
Love
casteth
out
Fear
,
1
John
4.
18.
When
the
Soul
loveth
God
,
mindeth
God
,
and
is
inclined
to
the
Ways
of
God
,
delighteth
in
them
as
they
lead
to
God
;
then
we
are
in
a
better
progress
,
and
more
prepared
for
our
final
Estate
:
His
great
Motive
is
Love
,
his
great
End
is
perfect
Love
.
For
the
present
,
he
would
serve
him
better
,
because
he
delighteth
in
his
ways
.
O
how
I
love
thy
Law
!
Psalm
.
119.
97.
and
vers.
140.
Thy
Word
is
very
pure
;
therefore
thy
Servant
loveth
it
.
They
are
willing
and
ready
for
God
,
these
are
throughly
setled
in
a
Christian
Course
.
4.
The
grown
Christian
is
more
humble
;
he
seeth
more
of
his
Defects
than
others
do
:
Weak
Christians
are
more
liable
to
be
puffed
up
,
than
the
wiser
and
stronger
;
for
the
more
Men
increase
in
Grace
,
whether
Knowledg
or
Holiness
,
the
more
they
know
their
Emptiness
,
Unmortifiedness
,
and
manifold
Sins
and
Failings
:
The
more
they
know
of
the
Jealousy
of
God's
Holiness
,
of
the
Evil
of
Sin
,
of
the
Strictness
of
the
Covenant
,
have
a
deeper
sense
of
their
Obligations
to
God
,
and
have
more
experience
of
their
own
slippery
Hearts
:
Sin
is
more
a
burden
to
them
than
ever
they
see
;
they
have
more
difficulties
to
grapple
with
,
and
all
this
keepeth
them
humble
and
low
in
their
own
Eyes
.
All
this
is
spoken
to
press
you
to
look
to
this
growth
and
progress
,
which
is
our
Perfection
.
By
the
way
,
He
that
thinketh
he
hath
Grace
enough
to
be
saved
,
and
careth
for
no
more
,
dealeth
more
niggardly
with
God
than
he
would
do
in
the
World
;
if
a
Man
hath
Bread
enough
to
keep
him
from
starving
,
would
he
be
content
?
There
is
no
Truth
,
where
no
care
of
growth
;
if
our
Condition
be
safe
,
't
is
not
sure
to
us
.
A
Perswasive
to
Unity
in
Things
Indifferent
.
PHIL.
3.
15.
—
As
many
as
be
perfect
,
be
thus
minded
:
and
if
in
anything
ye
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
I
Now
come
to
the
other
part
of
the
Text
;
1.
As
many
as
be
perfect
,
be
thus
minded
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
think
the
same
thing
with
me
,
that
is
,
forsaking
all
other
Confidences
,
cleave
to
Christ
alone
whatever
it
cost
you
.
Mind
this
,
take
care
of
this
,
be
thus
affected
;
let
us
actually
perform
that
to
which
Circumcision
was
designed
;
let
us
worship
God
in
a
spiritual
manner
,
trusting
Christ
as
the
substance
of
all
these
Ceremonial
Shadows
,
depending
upon
him
for
his
renewing
and
reconciling
Grace
,
and
adhering
to
pure
Christianity
,
without
mingling
with
it
the
Rudiments
of
Moses
.
2.
If
in
any
thing
ye
be
otherwise
minded
,
know
not
the
abolition
of
the
Ceremonies
through
weakness
of
Faith
,
or
an
affected
Ignorance
;
yet
having
knowledg
of
so
many
saving
Truths
,
we
hope
in
time
God
will
reclaim
you
from
your
Error
.
Well
then
,
1.
Here
's
a
Difference
or
Dissent
supposed
,
Thus
minded
,
and
otherwise
minded
.
2.
Lenity
expressed
towards
the
Dissenters
;
If
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
●his
to
you
.
Doct.
That
when
God's
People
are
divided
in
Opinion
,
all
Lenity
and
mutual
Forbearance
should
be
used
,
to
prevent
things
from
coming
to
an
open
Rupture
.
So
sweet
and
mild
was
the
Discipline
in
the
Apostles
days
,
that
he
would
not
compel
Men
to
do
what-ever
he
or
others
did
conceive
to
be
Good
,
or
to
forbear
what
they
did
conceive
to
be
Evil
,
but
without
force
,
leave
them
to
God's
Direction
and
Illumination
.
Here
let
me
shew
you
,
I.
What
Lenity
and
Forbearance
should
be
used
.
II.
The
Reasons
why
Lenity
and
Forbearance
should
be
used
.
I.
What
Lenity
and
Forbearance
should
be
used
.
Let
us
state
it
in
these
Considerations
.
1.
There
may
be
,
and
often
are
,
Differences
of
Opinion
about
lesser
Things
in
the
Church
:
Partly
,
Because
of
the
different
degrees
of
Light
.
All
Barks
that
sail
to
Heaven
,
draw
not
alike
depth
of
Water
.
And
partly
,
because
of
the
remainders
of
Corruption
in
all
.
Inordinate
Self-love
is
not
in
all
alike
broken
and
mortified
,
and
so
their
particular
Interests
have
an
influence
upon
their
Opinions
.
And
partly
,
because
of
the
accidental
Prejudices
of
Education
and
Converse
,
&c.
2.
When
these
Differences
arise
,
we
should
take
care
they
come
not
to
a
Rupture
and
open
Breach
.
This
is
the
course
the
Apostle
taketh
here
,
he
doth
not
by
and
by
despair
of
the
Dissenters
,
and
reject
them
as
Hereticks
,
but
beareth
with
them
,
hoping
in
charity
God
will
at
length
reveal
their
Error
to
them
by
the
ministry
of
his
Servants
,
through
the
powerful
Operation
of
his
Spirit
,
and
not
suffer
them
to
run
on
in
dividing
Courses
from
the
rest
of
his
People
:
So
should
we
do
in
like
cases
;
partly
,
because
when
these
Differences
of
Opinion
breed
Divisions
and
Separations
,
the
Church
is
destroyed
:
Gal.
5.
15.
For
if
ye
bite
and
devour
one
another
,
take
heed
ye
be
not
consumed
one
of
another
.
Backbitings
,
Revilings
,
and
Reproaches
,
make
way
for
a
total
Vastation
of
the
whole
Church
,
a
ruin
to
both
Parties
:
Partly
,
because
the
whole
is
scandalized
;
John
17.
21.
That
they
may
all
be
one
,
that
the
World
may
believe
that
thou
hast
sent
me
.
Divisions
in
the
Church
,
breed
Atheism
in
the
World
;
Partly
,
because
there
are
Enemies
which
watch
for
our
halting
,
and
by
our
Divisions
we
are
laid
open
to
them
.
Our
Lord
and
Master
hath
told
us
with
his
own
Mouth
,
That
a
Kingdom
divided
against
it self
,
cannot
stand
,
Mat.
12.
35.
Never
was
it
so
well
with
the
People
of
God
,
but
besides
their
Divisions
among
themselves
,
they
had
common
Enemies
:
and
Nazianzen
calls
them
,
Common
Reconcilers
,
because
they
should
ingage
God's
People
to
an
unanimous
opposition
to
the
Kingdom
of
Satan
in
the
World
.
And
partly
,
because
then
mutual
Means
of
Edification
are
hindred
.
As
long
as
Charity
and
mutual
Forbearance
remaineth
,
there
is
hope
of
doing
good
to
one
another
;
but
when
Men
break
out
into
opposite
Parties
,
they
are
prejudiced
against
all
that
Light
that
they
should
receive
one
from
another
,
suspecting
every
Point
as
counsel
from
an
Enemy
:
Gal.
4.
16.
Am
I
therefore
become
your
Enemy
,
because
I
tell
you
the
Truth
?
When
Men
are
once
ingaged
in
a
way
of
Error
,
whosoever
is
an
Enemy
to
their
Error
,
is
counted
an
Enemy
to
themselves
.
Y●a
,
they
can
hardly
bear
that
sound
Doctrine
which
doth
directly
cross
their
Opinions
,
but
are
apt
to
cavil
at
all
that
's
said
by
a
Dissenter
.
And
partly
,
because
when
Men
give
themselves
up
to
separating
and
narrow
Principles
,
the
Power
of
Godliness
is
lost
,
and
all
their
Zeal
is
laid
out
upon
their
petty
and
private
Opinions
,
and
so
Religion
is
turned
into
a
disputacity
.
That
's
the
Reason
why
the
Apostle
doth
so
often
tell
them
,
Gal.
6.
15.
For
in
Christ
Iesus
neither
Circumcision
availeth
any
thing
,
nor
Vncircumcision
,
but
a
new
Creature
.
And
,
Gal.
5.
6.
For
in
Iesus
Christ
neither
Circumcision
availeth
any
thing
,
nor
Vncircumcision
,
but
Faith
that
worketh
by
Love
.
And
,
1
Cor.
7.
19.
Circumcision
is
nothing
,
and
Vncircumcision
is
nothing
,
but
the
keeping
the
Commandments
of
God
.
Observe
it
where
you
will
,
and
you
shall
find
,
that
Separation
and
Distance
from
the
rest
of
Believers
,
doth
not
befriend
Godliness
,
but
undermine
it
.
A
Regiment
fighting
apart
from
the
rest
of
the
Army
of
Christ
,
is
always
lost
through
their
own
peevishness
;
at
least
,
they
lose
great
Advantages
of
promoting
the
Kingdom
of
Christ
.
3.
To
prevent
this
open
Rupture
,
there
must
be
all
Lenity
used
,
and
mutual
Forbearance
;
we
must
not
rigorously
obtrude
our
Conceits
upon
others
,
either
by
Church-Power
,
or
private
Censure
;
it
may
be
done
either
way
:
Sometimes
by
Church-Power
,
especially
when
't
is
possessed
or
invaded
by
the
more
self-seeking
sort
of
Christians
:
as
we
read
in
the
Revelations
,
of
the
Beast
that
pushed
with
the
Horns
of
a
Lamb
;
that
is
,
used
Church-Power
,
and
under
a
pretence
of
Church-Constitution
,
destroyed
them
that
were
truly
the
Church
of
Christ
.
And
our
Lord
telleth
us
,
Iohn
16.
2.
They
shall
put
you
out
of
the
Synagogues
:
yea
,
the
time
cometh
,
that
whosoever
killeth
you
,
shall
think
that
he
doth
God
good
service
.
Putting
them
out
of
the
Synagogues
,
was
an
abuse
of
Ecclesiastical
Power
;
it
may
be
so
,
the
Builders
may
refuse
the
Corner-Stone
.
On
the
other
side
;
private
Censures
may
as
much
break
the
Law
of
Forbearance
,
as
publick
Censures
.
When
Inferiors
promote
their
Differences
with
Turbulency
,
Heat
,
and
Animosity
,
and
rend
and
tear
all
things
,
yea
themselves
,
from
the
Body
of
Christ
,
and
sober
Christians
,
censuring
all
that
dissent
from
them
,
as
no
Christians
.
There
is
such
a
Sin
under
the
Gospel
,
as
the
gain-saying
of
Corah
,
Jude
11.
The
Sin
of
Corah
is
and
may
be
committed
in
the
New
Testament
.
The
Sin
of
Corah
was
invading
an
Office
,
that
no
way
belonged
to
him
;
and
censured
his
Superiors
,
as
if
they
took
too
much
upon
them
,
because
all
the
Lord's
People
were
Holy
,
and
erected
another
Ministry
in
their
stead
:
He
being
a
Levite
,
would
do
the
Office
of
a
Priest
as
well
as
Aaron
;
and
when
summoned
to
appear
before
Moses
,
said
,
We
will
not
come
,
Numb.
16.
11
,
12.
Now
the
Apostle
saith
,
in
the
perishing
of
Korah
,
their
own
Doom
was
foretold
.
Again
,
vers.
19.
These
are
they
that
separate
themselves
,
sensual
,
not
having
the
Spirit
.
Whence
't
is
clear
,
that
private
Men
,
in
their
Sphere
,
may
rend
the
Church
.
And
the
Factions
at
Corinth
proved
it
,
1
Cor.
1.
12.
I
am
of
Paul
,
and
I
am
of
Apollo
,
and
I
am
of
Cephas
,
and
I
am
of
Christ
:
As
impailing
and
impropriating
the
common
Salvation
to
themselves
.
Much
milder
was
the
Apostle
,
1
Cor.
1.
2.
Iesus
Christ
,
theirs
and
ours
.
Now
what
Remedy
is
there
,
but
Lenity
and
mutual
Forbearance
?
This
I
shall
state
,
1.
As
to
the
matter
of
the
strife
.
It
must
be
considered
,
that
we
must
dispense
this
Forbearance
as
the
Matter
will
bear
.
There
are
great
Disputes
about
Toleration
,
only
let
me
tell
you
now
,
that
we
speak
not
of
the
Toleration
of
the
Magistrate
,
but
of
the
Church
,
what
things
are
within
the
latitude
of
allowable
Differences
within
the
Church
.
The
Magistrates
Concessions
may
be
larger
;
for
in
supernatural
Things
,
such
as
Matters
of
Religion
are
,
he
may
bear
with
that
which
the
Church
ought
not
to
bear
with
in
them
that
have
submitted
to
an
higher
Institution
,
or
in
its
own
Members
,
or
rather
private
Christians
one
with
another
.
But
in
this
limited
Forbearance
,
there
are
Extreams
,
and
for
want
of
right
stating
of
things
,
Men
fight
with
their
Friends
in
the
dark
;
some
think
all
things
should
be
suffered
;
some
nothing
wherein
to
bear
with
our
Brethren
.
The
one
sort
of
Christians
is
for
imposing
on
their
Brethren
all
things
that
have
gotten
the
vogue
and
the
favour
of
Authority
,
and
that
not
only
on
their
Practice
,
but
their
Judgments
too
:
And
this
in
Matters
not
fundamental
or
destructive
to
Faith
or
Worship
,
but
in
things
controversal
or
doubtful
among
godly
and
peaceable
Men.
But
if
it
should
not
go
so
high
,
contending
about
every
Difference
of
Opinion
,
and
urging
our
Brethren
with
every
thing
we
conceive
to
be
right
,
is
a
Breach
of
Christian
Love
,
and
destroyeth
the
use
of
those
differing
Gifts
which
Christ
hath
given
to
the
Church
,
and
crosseth
his
Mind
in
the
frame
of
the
Scriptures
,
which
are
clear
in
Soul-saving
Matters
,
in
other
things
,
especially
Matters
of
Discipline
and
Order
,
more
dark
and
obscure
.
'T
is
also
contrary
to
the
mild
and
gentle
Government
of
the
Apostles
,
who
press
in
lesser
Matters
a
Forbearance
;
as
Paul
,
Rom.
14.
1.
The
weak
in
Faith
receive
,
but
not
to
doubtful
Disputations
;
receive
him
,
own
him
,
but
do
not
cast
him
out
of
the
Church
,
nor
trouble
him
for
doubtful
Things
,
but
let
him
come
to
himself
,
for
Men
will
sooner
be
led
than
drawn
.
The
other
Extream
is
,
of
them
that
will
have
all
things
to
be
tolerated
,
even
Blasphemy
and
Fundamental
Errors
,
as
if
the
Scriptures
were
uncertain
in
all
things
.
No
,
in
Things
absolutely
necessary
to
Salvation
,
't
is
clear
,
open
,
and
plain
,
The
Law
is
a
Lamp
,
and
a
Light
,
Prov.
6.
23.
and
Psal.
119.
105.
And
in
such
a
case
we
are
not
to
bid
him
God-speed
,
2
Epist.
Iohn
10.
In
such
cases
of
damnable
Heresy
,
the
Law
of
Christian
Lenity
holdeth
not
;
but
if
we
agree
in
the
principal
Articles
of
Faith
,
let
us
embrace
one
another
with
mutual
Love
,
though
we
differ
from
one
another
in
variety
of
Rites
and
Ceremonies
,
and
Discipline
Ecclesiastical
;
if
we
agree
in
the
Substantials
of
Worship
,
let
us
go
by
the
same
Rule
,
do
the
same
Thing
:
Though
in
Circumstantials
there
be
a
difference
,
these
are
Matters
of
lesser
moment
than
Separation
,
or
the
other
division
of
the
Church
.
2.
As
to
the
Persons
contending
,
there
is
a
difference
:
The
Apostle
,
when
he
perswadeth
this
Lenity
and
mutual
Forbearance
,
excepts
those
that
raise
Troubles
in
the
Church
,
and
distinguisheth
between
Erring
Christians
,
and
their
Factious
Guides
;
Vers.
2.
Beware
of
Dogs
,
beware
of
Evil
Workers
,
beware
of
the
Concision
;
the
poor
seduced
Christians
he
would
have
to
be
pittied
;
but
the
Renders
and
Cutters
of
the
Church
,
he
would
have
them
beware
of
such
.
3.
The
Forbearance
it self
;
't
is
not
a
Forbearance
out
of
Necessity
,
because
we
dare
do
no
otherwise
,
but
voluntary
choice
out
of
Christian
Pitty
and
Compassion
,
knowing
that
we
need
as
much
Forbearance
from
God
and
others
,
for
we
all
have
our
Mistakes
and
Failings
;
not
a
Forbearance
out
of
Policy
,
till
we
get
opportunity
to
suppress
others
:
The
Sons
of
Zerviah
are
too
hard
for
us
;
God
often
layeth
that
restraint
upon
us
by
his
Providence
;
and
't
is
well
he
doth
:
but
it
should
be
the
restraint
of
Grace
,
not
a
respect
to
our
own
ease
,
lest
we
create
trouble
to
our selves
,
but
upon
Christian
Reasons
.
No
,
the
Apostle
sheweth
you
whence
this
Forbearance
should
come
;
Ephes.
4.
2
,
3.
With
all
lowliness
and
meekness
,
and
long-suffering
,
forbearing
one
another
in
Love
;
endeavouring
to
keep
the
Vnity
of
the
Spirit
in
the
Bond
of
Peace
.
There
are
four
Graces
enforce
it
.
(
1.
)
Lowliness
,
which
is
a
Grace
and
Vertue
,
whereby
a
Man
,
from
the
sense
of
his
own
Infirmities
,
doth
esteem
but
meanly
and
soberly
of
himself
,
and
all
that
is
his
.
(
2.
)
Meekness
,
whereby
we
are
rendred
tractable
,
gentle
,
affable
,
and
easy
to
be
intreated
and
conversed
withal
,
Iam.
3.
17.
(
3.
)
Long-suffering
,
which
is
nothing
but
Meekness
extended
or
continued
,
and
not
interrupted
by
length
of
Time
,
or
multiplication
of
Offences
.
(
4.
)
Love
to
our
Christian
Brother
or
Neighbour
,
whereby
our
Hearts
are
inclined
,
or
well-disposed
towards
them
for
their
good
.
Love
covereth
a
multitude
of
Sins
,
1
Pet.
4.
8.
Maketh
us
bear
with
many
things
in
the
Person
loved
:
1
Cor.
13.
4.
Charity
suffereth
long
,
and
is
kind
.
And
,
Vers.
7.
Beareth
all
things
,
hopeth
all
things
.
This
is
the
Forbearance
we
press
,
a
Forbearance
out
of
Meekness
,
and
Humility
,
and
Love
for
Christ's
sake
.
4.
In
this
Forbearance
,
both
strong
and
weak
have
their
part
,
and
are
much
concerned
,
as
having
either
of
them
much
to
do
herein
.
Which
that
we
may
clear
to
you
,
let
us
consider
,
1st
.
What
they
are
not
to
do
.
1.
Not
to
leave
the
Truth
,
or
to
do
any
thing
against
it
:
No
,
the
Apostle
saith
,
Let
as
many
as
be
perfect
,
be
thus
minded
;
not
change
Truth
for
Error
.
Strings
in
Tune
must
not
be
brought
down
to
strings
out
of
Tune
,
but
they
brought
up
to
them
.
2.
Not
to
connive
at
their
Sin
or
Error
,
for
that
is
not
Love
but
Hatred
;
Levit.
19.
17.
Thou
shalt
not
hate
thy
Brother
in
thine
Heart
;
thou
shalt
in
any
wise
rebuke
thy
Neighbour
,
and
not
suffer
Sin
upon
him
.
To
let
him
go
unconvinced
,
is
to
harden
him
;
2
Thess.
3.
15.
Yet
count
him
not
as
an
Enemy
,
but
admonish
him
as
●
Brother
.
The
Sins
of
others
must
not
be
le●
alone
,
under
the
pretence
of
Forbearance
;
and
there
must
be
no
neglect
of
Means
to
reclaim
them
from
their
Sin
,
but
meekly
we
are
to
hold
our
Light
to
them
,
and
use
all
Holy
Means
of
convincing
and
satisfying
their
Judgments
.
2dly
.
What
they
are
to
do
.
1.
The
Strong
are
not
to
deal
rigorously
with
the
Weak
,
nor
insult
over
them
,
nor
pursue
them
with
Censures
,
but
wait
till
God
declare
the
Truth
un●o
them
,
and
must
promote
their
Conviction
with
all
gentleness
and
condescension
.
We
are
to
feed
Christ's
Lambs
as
well
as
his
Sheep
,
and
for
both
we
need
Love
,
Iohn
21.
15
,
16.
Among
the
Flock
of
Christ
,
there
are
variety
of
Tempers
and
Degrees
of
Strength
,
both
Lambs
and
Sheep
,
we
must
imitate
our
Lord
:
Isa.
40.
11.
He
shall
feed
his
Flock
like
a
Shepherd
;
he
shall
gather
the
Lambs
with
his
Arms
,
and
carry
them
in
his
Bosom
;
and
shall
gently
lead
those
that
are
with
young
.
We
should
condescend
to
the
weak
and
feeble
Ones
,
as
well
as
consider
what
the
strong
and
confirmed
can
bear
:
though
we
cannot
love
their
Weakness
,
yet
we
must
love
the
Weak
,
and
bear
with
the
Infirmities
of
the
Weak
,
not
break
the
bruised
Reed
.
Infants
must
not
be
turned
out
of
the
Family
,
because
they
cry
,
and
are
unquiet
and
troublesome
;
though
they
be
peevish
and
froward
,
yet
we
must
bear
it
with
gentleness
and
patience
,
as
we
do
the
frowardness
of
the
Sick
;
if
they
revile
,
we
must
not
revile
again
,
but
must
seek
gently
to
reduce
them
,
notwithstanding
all
their
Censures
;
to
entertain
them
with
contempt
,
is
to
prejudice
them
quite
against
all
Instruction
.
Iob
would
not
despise
the
Cause
of
his
Man-servant
,
or
Maid-servant
,
when
they
contended
with
him
,
Iob
31.
13.
2.
The
Weak
.
But
who
will
own
this
Title
and
Appellation
?
Because
in
Controversies
of
Religion
,
all
seem
to
stand
upon
the
same
Level
,
and
another
differeth
from
me
,
as
much
as
I
do
from
him
;
their
Opinion
is
as
far
from
mine
,
as
mine
from
theirs
;
who
then
shall
be
accounted
weak
?
I
Answer
;
1.
Our
Rule
is
plain
;
and
as
it
distinguisheth
Error
from
Truth
,
so
Weakness
and
partial
Christianity
from
that
which
is
more
perfect
and
thorough
.
Besides
,
't
is
clear
,
some
have
not
the
Gifts
of
Knowledg
and
Experience
that
others
have
,
nor
such
advantages
of
Education
and
Study
,
and
helps
of
knowing
the
Truth
;
and
though
they
are
not
to
captivate
their
Understandings
to
the
Dictates
of
others
,
yet
they
should
search
,
and
search
again
and
again
,
and
have
double
Light
,
when
they
are
by
the
seeming
Evidence
of
Truth
forced
to
differ
.
2.
Christianity
teacheth
us
to
think
meanly
of
our selves
,
and
not
to
be
wise
in
our
own
Conceits
;
Phil.
2.
3.
In
lowliness
of
mind
,
let
each
esteem
others
better
than
themselves
;
at
least
,
we
should
have
such
a
sense
of
our
Imperfections
,
as
to
make
us
tractable
and
teachable
.
3.
If
you
will
not
own
your selves
Weak
,
do
the
part
of
the
Strong
meekly
,
hold
forth
your
Light
,
produce
your
Reasons
to
convince
others
;
but
if
you
have
nothing
to
produce
but
your
Obstinacy
and
Ignorance
,
surely
you
are
not
only
a
weak
,
but
a
perverse
Brother
.
But
what
are
the
Weak
to
do
?
not
to
rend
and
cut
off
themselves
from
the
rest
of
Christians
,
or
be
strange
to
them
upon
every
lesser
dissent
,
nor
to
raise
Troubles
by
your
Censures
,
but
to
be
humble
,
teachable
,
diligent
in
the
use
of
Means
,
to
lay
aside
obstinate
Prejudices
,
to
examine
how
it
cometh
to
pass
that
the
rest
of
the
Godly
and
you
differ
;
to
leave
room
still
for
the
discovery
of
God's
Mind
,
where
your
Grounds
are
not
clear
and
certain
,
and
to
count
it
no
shame
to
retract
that
former
practice
which
a
future
Conviction
disproveth
.
II.
The
Reasons
.
1.
From
the
Necessity
,
Excellency
,
and
Utility
of
Union
:
What
more
clear
in
the
Scriptures
,
than
that
Christians
should
endeavour
to
be
united
.
Christ
prayed
for
it
,
Ioh.
17.
21
,
22
,
23.
That
they
all
may
be
One
;
that
they
may
be
One
as
we
are
One
;
that
they
may
be
perfect
in
One.
And
the
Apostle
enforceth
it
,
by
the
most
vehement
Intreaties
that
can
be
used
.
Phil.
2.
1
,
2.
If
therefore
there
be
any
Consolation
in
Christ
,
if
any
Comfort
of
Love
,
if
any
Fellowship
of
the
Spirit
,
if
any
Bowels
of
Mercy
,
fulfil
ye
my
Ioy
,
that
ye
be
like-minded
,
having
the
same
Love
,
being
of
one
Accord
,
and
of
one
Mind
.
Who
can
withstand
such
an
adjuration
and
powerful
beseechings
as
these
?
that
if
ever
they
found
any
comfort
by
his
Ministry
,
and
ever
had
any
Hope
by
Christ
,
ever
any
Influence
of
the
Spirit
,
ever
any
Pity
and
Compassion
over
Souls
,
that
they
would
look
after
Unity
in
Judgment
,
Love
,
and
Affection
,
and
lay
aside
their
Differences
,
and
Carnal
Emulations
?
Again
,
they
caution
us
against
those
that
cause
Divisions
;
Rom.
16.
17
,
18.
Now
I
beseech
you
,
Brethren
,
mark
them
which
cause
Divisions
and
Offences
,
contrary
to
the
Doctrine
which
ye
have
learned
,
and
avoid
them
;
for
they
that
are
such
,
serve
not
our
Lord
Iesus
Christ
,
but
their
own
Belly
;
and
by
good
Words
,
and
fair
Speeches
,
deceive
the
Hearts
of
the
Simple
.
They
press
Unity
upon
us
by
very
cogent
Arguments
,
that
carry
the
highest
Reason
with
them
;
Ephes.
4.
4
,
5
,
6.
There
is
one
Body
,
and
one
Spirit
,
even
as
ye
are
called
in
one
Hope
of
your
Calling
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
Seven
uniting
Considerations
are
there
heaped
up
together
.
1.
There
is
one
Body
of
Christ
,
whereof
all
are
Members
.
The
whole
Church
maketh
but
one
Body
knit
by
Faith
to
Christ
their
Head
,
and
by
the
Bond
of
Love
among
themselves
;
and
the
meanest
Christian
is
a
Member
in
this
Body
.
Now
't
is
unnatural
,
if
the
Members
of
the
same
Body
should
tear
and
destroy
one
another
,
and
that
the
Body
of
Christ
should
be
rent
and
torn
;
and
wo
be
to
them
by
whom
it
is
so
.
2.
This
Body
is
animated
by
one
Spirit
,
that
if
any
be
a
Member
of
this
Body
,
it
's
necessary
that
he
have
the
Spirit
of
God
abiding
in
him
,
to
renew
and
quicken
him
.
Now
this
one
and
the
self-same
Spirit
,
as
the
Apostle
calleth
him
,
1
Cor.
12.
13.
worketh
in
all
the
Saints
;
if
his
Gifts
be
various
,
they
proceed
from
the
same
Author
,
and
they
are
variously
dispensed
to
preserve
Society
and
Communion
,
that
one
may
not
say
to
another
,
I
have
no
need
of
thee
.
However
,
there
is
but
one
new
Nature
in
all
the
Sancti●ied
.
3.
One
Hope
of
Glory
.
We
are
all
joint
Heirs
of
the
same
Kingdom
,
we
all
expect
one
End
and
Happiness
,
where
we
shall
meet
and
live
together
for
ever
.
Now
those
that
shall
meet
and
live
together
in
Glory
hereafter
,
should
live
together
in
Peace
and
Concord
here
.
4.
There
is
one
Lord
,
one
Mediator
and
Blessed
Saviour
.
Now
shall
the
Servants
of
one
Master
fall
at
odds
with
themselves
,
neglect
their
Master's
Work
committed
to
them
,
beat
their
fellow-Servants
,
and
eat
and
drink
with
the
Drunken
?
5.
One
Faith
;
Fides
quae
creditur
,
he
meaneth
the
Doctrine
of
Faith
in
the
Gospel
.
We
agree
in
the
same
Fundamental
Truths
of
the
Gospel
,
as
the
only
Object
of
saving-Faith
,
and
shall
we
strive
about
Things
of
less
Importance
and
Moment
?
there
is
but
one
Gospel
,
which
is
the
Seed
of
our
New
Birth
,
the
Rule
of
our
Faith
and
Lives
,
the
Foundation
of
our
Hope
,
the
Food
of
our
Souls
.
6.
One
Baptism
,
that
is
the
same
New
Covenant
,
sealed
and
confirmed
by
Baptism
;
and
when
our
Father's
Testament
is
clear
,
do
we
quarrel
about
petty
and
mean
Things
?
7.
One
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
We
have
one
common
God
and
Father
,
whose
Eminency
is
above
all
Creatures
,
whose
presence
and
powerful
Providence
runneth
through
all
Creatures
;
but
his
special
Presence
,
by
the
gracious
Operations
of
his
Holy
Spirit
,
is
in
the
Regenerate
.
Surely
this
is
a
strong
Bond
of
Union
,
to
be
one
in
God
,
he
is
the
common
Father
of
all
Believers
,
through
Jesus
Christ
.
Some
are
Weak
,
some
Strong
,
some
Rich
,
some
Poor
,
but
they
have
all
an
equal
Interest
in
God
.
Now
for
us
,
who
are
so
many
ways
one
,
to
be
rent
in
pieces
;
How
sad
is
that
!
All
these
places
,
and
many
more
,
shew
how
every
Christian
should
,
as
far
as
't
is
possible
,
be
an
esteemer
and
promoter
of
Unity
among
Brethren
,
and
not
only
make
Conscience
of
Purity
,
but
of
Unity
also
,
which
next
to
Purity
,
is
the
great
Badg
of
Christianity
.
2dly
.
From
the
consideration
of
our
mutual
Frailties
,
who
have
all
in
part
a
corrupt
Will
,
guided
by
a
blind
Mind
.
Now
as
the
Apostle
saith
of
the
High
Priest
,
who
is
taken
from
Men
,
Heb.
5.
2.
That
he
is
one
that
can
have
compassion
of
the
Ignorant
,
and
them
that
are
out
of
the
way
,
for
that
he
is
compassed
about
with
Infirmities
.
This
should
be
verified
in
every
one
of
us
;
one
Sinner
ought
to
have
compassion
of
another
;
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
can
reasonably
bear
with
the
ignorance
of
Brethren
,
because
of
the
common
Relation
.
Gal.
6.
1.
Ye
which
are
Spiritual
,
restore
him
with
meekness
;
so
him
that
is
weak
,
receive
,
Rom
,
14.
1.
The
Apostles
being
immediately
inspired
,
were
more
infallible
than
we
are
.
Oh
,
do
but
consider
what
we
were
,
and
what
we
are
;
For
we
our selves
were
sometimes
foolish
and
disobedient
,
Titus
3.
3.
Did
not
we
all
sit
in
Darkness
,
and
in
the
shadow
of
Death
?
Were
we
not
all
ignorant
of
the
Ways
of
God
,
and
the
Things
which
belong
to
our
Peace
?
Hath
God
meerly
by
his
Grace
brought
us
to
the
knowledg
of
his
Truth
,
and
shall
we
contemn
and
disdain
our
weak
Brother
?
or
insult
over
him
,
and
determine
and
judg
rashly
of
him
?
Who
maketh
thee
to
differ
?
1
Cor.
4.
7.
2.
What
we
are
:
weak
Creatures
,
not
infallible
;
now
after
we
are
light
in
the
Lord
,
we
have
our
Errors
in
Knowledg
and
Practice
,
some
more
,
some
less
,
according
to
the
degree
of
our
growth
;
Psal.
19.
12.
God
revealeth
to
his
Saints
all
necessary
Truth
,
but
not
every
particular
Truth
,
out
of
wise
Dispensation
.
3dly
.
From
the
consideration
of
the
probability
of
Divine
Illumination
.
1.
This
Illumination
cometh
from
God
only
.
'T
is
he
that
powerfully
revealeth
it
,
and
setleth
the
Heart
in
the
belief
of
it
,
Acts
16.
4.
And
,
1
Cor.
3.
6
,
7.
I
have
planted
,
Apollos
watered
,
but
God
gave
the
increase
.
The
best
Means
may
be
disappointed
,
till
God
cooperate
with
them
;
let
us
then
with
patience
use
the
Means
,
and
refer
the
Issue
to
God
;
2
Tim.
2.
25.
In
meekness
instructing
those
that
oppose
themselves
,
if
peradventure
God
will
give
them
Repentance
unto
Life
.
If
we
seek
to
force
Men
to
our
Opinion
,
before
Men
are
convinced
,
that
is
a
tyranny
which
will
do
little
good
;
it
may
make
Hypocrites
,
but
it
will
never
make
real
Converts
.
2.
This
Illumination
is
given
by
God
by
degrees
:
The
Apostle
prayeth
for
the
converted
Ephesians
,
That
God
would
give
them
the
Spirit
of
Wisdom
and
Revelation
,
Ephes.
1.
17.
They
had
it
before
,
but
he
meaneth
a
greater
measure
.
Therefore
weak
Christians
are
not
to
be
discouraged
,
though
they
see
not
as
far
as
others
;
some
see
more
,
some
less
,
according
to
the
state
and
condition
wherein
God
will
imploy
them
.
Some
need
more
Light
than
others
,
as
Ministers
more
than
People
,
Governors
more
than
Inferiors
;
but
all
have
sufficient
:
some
at
first
see
Men
walking
like
Trees
,
Mark
8.
24
,
25.
but
afterwards
the
Light
groweth
more
clear
and
more
distinct
.
In
short
,
he
doth
not
reveal
his
Mind
to
his
Children
all
alike
,
nor
all
at
once
,
but
here
a
little
,
and
there
a
little
,
as
narrow-mouth'd
Vessels
can
take
it
in
.
3.
Those
who
are
not
for
the
present
,
may
be
afterwards
instructed
in
the
Truth
.
The
Apostle
proceedeth
in
the
hopes
of
that
;
1.
Upon
the
Supposition
,
That
they
were
already
converted
to
the
Christian
Faith
,
and
were
sincere
in
the
Belief
and
Profession
of
it
.
Those
that
belong
to
God
,
will
one
time
or
other
be
enlightned
in
the
knowledg
of
all
necessary
Truths
;
For
God
that
hath
begun
a
good
Work
,
will
perfect
it
,
Phil.
1.
6.
If
the
Saints
at
first
Conversion
,
when
they
were
called
from
Darkness
to
Light
,
did
not
hinder
Illumination
then
,
and
the
knowledg
of
those
many
Soul-saving
Truths
which
God
revealed
to
them
then
,
so
as
to
recover
them
from
a
partial
Error
,
we
may
presume
that
God
will
give
them
a
farther
understanding
of
the
Way
of
Salvation
,
though
now
under
some
Error
;
as
Aquila
and
Priscilla
expounded
to
Apollos
the
Way
of
God
more
perfectly
,
Acts
18.
26.
2.
Upon
the
Supposition
that
they
were
humble
and
tractable
;
Psal.
25.
9.
The
Meek
he
will
guide
in
Iudgment
,
the
Meek
he
will
teach
his
Way
.
They
lie
open
to
Information
;
but
if
Men
be
puffed
up
with
Self-conceits
,
there
is
more
hopes
of
a
Carnal
Fool
than
of
them
,
that
is
,
a
sensual
and
brutish
Man
.
3.
That
they
will
not
neglect
any
means
of
Study
and
Prayer
:
Study
;
For
we
must
dig
for
Knowledg
as
for
Silver
,
Prov.
2.
4.
not
only
cry
for
it
,
but
dig
for
it
in
the
Mines
of
Knowledg
;
common
and
obvious
Apprehensions
lead
us
into
Error
.
And
then
Prayer
,
Psal.
119.
18.
Lord
open
mine
Eyes
,
that
I
may
see
wondrous
Things
out
of
thy
Law
.
God
must
take
away
the
Vail
.
Now
then
upon
prayer
to
God
,
and
applying
themselves
to
the
use
of
Holy
Means
,
God
will
shew
them
they
are
deceived
.
If
you
Study
and
not
Pray
;
't
is
just
with
God
to
leave
you
to
your
Prejudices
;
if
you
pray
,
and
neglect
Means
,
you
must
not
think
that
God
will
extraordinarily
inspire
you
,
for
he
revealeth
Truth
by
his
Blessing
on
ordinary
Means
.
4.
Upon
suspicion
that
they
continue
in
the
Communion
of
the
Church
,
Ephes.
4.
15.
Speaking
the
Truth
in
love
.
While
we
keep
Unity
,
and
keep
Love
,
others
have
greater
hopes
to
convince
,
they
to
be
convinced
;
and
so
both
,
while
they
divide
not
,
by
this
mutual
Condescension
,
may
the
better
wait
for
this
Illumination
;
but
in
their
Separation
,
their
Errors
are
confirmed
while
they
hear
but
one
side
,
nothing
to
undeceive
them
,
but
all
to
root
them
in
their
Errors
.
5.
He
supposeth
that
they
walked
orderly
according
to
their
Light
.
Now
if
God
hath
begun
to
enlighten
them
in
other
things
,
he
will
discover
more
Truths
to
them
,
Iohn
7.
17.
Upon
the
whole
,
deal
tenderly
with
them
,
and
tolerate
them
,
till
they
be
taught
of
God
.
6.
As
to
the
Nature
of
his
Confidence
,
God
shall
reveal
.
There
is
a
two-fold
Confidence
,
a
Confidence
of
Faith
grounded
on
a
Promise
,
and
a
Confidence
of
Charity
grounded
on
Appearance
and
Probability
,
1
Cor.
13.
7.
We
hope
the
best
,
though
the
Event
doth
not
always
follow
,
the
former
is
on
the
fore-mentioned
Grounds
,
the
latter
on
Appearance
.
The
Appearance
of
them
;
so
,
Gal.
5.
10.
I
have
confidence
in
you
,
through
the
Lord
,
that
ye
will
be
no
otherwise
minded
;
for
he
that
troubleth
you
,
shall
bear
his
Iudgment
whoever
be
be
.
This
Confidence
was
grounded
on
Charity
,
that
through
the
Lord's
Grace
they
should
be
reclaimed
from
their
Error
,
and
brought
to
imbrace
the
Truth
.
We
are
not
to
despair
of
the
recovery
of
any
,
but
in
charity
to
hope
the
best
of
all
Men
,
as
long
as
they
are
cureable
.
Thus
for
the
third
Reason
.
4
th
Reason
,
from
the
temper
of
those
that
are
perfect
.
A
grounded
Christian
beareth
with
the
Infirmities
he
seeth
in
others
,
and
pitieth
and
helpeth
them
,
and
prayeth
for
them
more
than
the
Weak
,
who
are
usually
most
censorious
,
and
addicted
to
the
Interest
of
their
Party
and
Faction
in
the
World
,
and
make
a
bustle
about
Opinions
,
rather
than
solid
Godliness
:
but
the
grown
Christian
is
most
under
the
Power
of
Love
,
and
an
heavenly
Mind
,
and
so
loveth
God
and
his
Neighbour
,
is
most
sensible
of
his
own
Frailty
,
hath
a
greater
Zeal
for
the
welfare
of
his
Church
and
Interest
in
the
World
,
and
seeth
further
than
others
do
.
Vse
is
,
to
press
us
to
this
Lenity
and
Forbearance
to
one
another
.
To
this
end
take
these
Considerations
.
1.
Consider
in
how
many
Things
we
agree
,
and
in
how
few
we
differ
.
There
is
a
three-fold
Unity
,
in
Mind
,
and
Heart
,
and
Scope
.
In
Mind
:
Rom.
15.
5
,
6.
Now
the
God
of
Patience
and
Consolation
,
grant
that
you
be
like
minded
one
towards
another
;
that
ye
●●ay
with
one
Mind
,
and
one
Mouth
,
glorify
God
.
In
Heart
:
Acts
4.
32.
And
the
multitude
of
them
that
believed
,
were
of
one
Heart
,
and
of
one
Soul
.
As
to
the
Scope
:
Rom.
15.
5
,
6
,
7.
Now
as
to
the
Way
,
'T
is
either
the
general
way
of
Faith
and
Holiness
;
for
all
that
shall
be
saved
,
are
of
one
mind
,
as
to
the
Substantials
of
Faith
and
Worship
;
Ier.
32.
30.
I
will
give
them
one
Heart
,
and
one
Way
,
that
they
may
fear
me
for
ever
.
But
there
may
be
a
different
practice
as
to
some
lesser
things
;
Should
we
for
these
break
with
one
another
?
2.
Take
more
notice
of
their
Graces
,
than
of
their
Infirmities
;
Is
there
no
good
●hing
found
in
them
;
Rev.
2.
6.
But
this
thou
hast
,
that
thou
hatest
the
Deeds
of
the
Nicolaitans
.
See
also
vers.
2.
and
5.
he
beginneth
and
endeth
with
their
Commendation
,
though
in
the
middle
of
the
Epistle
he
reproveth
them
for
their
Decay
.
He
taketh
more
notice
of
what
is
right
,
than
what
is
wrong
:
We
reflect
upon
the
Evil
of
every
Party
,
but
do
not
consider
the
Good
.
3.
Remember
how
open
the
Enforcements
to
Love
and
Unity
are
,
and
how
much
the
Grounds
of
Separation
lie
in
the
dark
,
and
are
in
a
doubtful
Case
,
but
Union
is
the
safest
part
.
4.
Think
of
God's
Love
and
Forbearance
towards
us
,
before
we
received
the
Light
of
his
Truth
,
and
were
brought
to
the
Obedience
of
his
Will
;
as
God
dealt
with
the
Israelites
,
so
with
every
one
of
us
;
Acts
13.
18.
He
suffered
their
Manners
in
the
Wilderness
;
If
we
had
been
dealt
with
rigorously
,
we
had
been
cut
off
from
the
number
of
God's
People
,
had
such
Stumbling-blocks
and
Prejudices
laid
in
our
way
,
that
we
should
never
have
been
converted
to
God
.
5.
This
Forbearance
cannot
in
Reason
be
expected
from
others
to
our selves
,
if
we
be
not
ready
to
repay
it
to
others
.
There
is
no
Man
which
hath
not
Infirmities
of
his
own
,
which
call
for
Forbearance
,
Iam
3.
2.
In
the
general
,
Every
Man
is
obliged
to
do
as
he
would
be
done
unto
,
Mat.
7.
12.
So
in
particular
,
He
is
reproved
when
he
had
his
own
Debt
forgiven
him
,
yet
took
his
Fellow-Servant
by
the
Throat
,
and
shewed
him
no
Mercy
,
Mat.
18.
28.
We
have
all
our
Failings
and
Mistakes
;
usually
God
punisheth
Censures
with
Censures
,
Mat.
7.
1.
Injuries
with
Injuries
.
Paul
that
stoned
Stephen
,
was
himself
stoned
at
Lystra
.
So
he
punisheth
Separations
with
Separations
:
they
are
endless
;
as
Circles
in
the
Water
beget
one
another
.
6.
Consider
how
dangerous
it
is
to
reject
any
whom
Christ
will
own
for
his
:
Will
Christ
admit
him
to
Heaven
,
and
will
you
think
him
unfit
for
your
Communion
here
upon
Earth
?
Despise
not
the
weak
Brother
,
for
God
hath
received
him
,
Rom.
14.
3.
The
Gentile
Believer
must
not
despise
the
s●rupulous
Jewish
Believer
,
and
cast
out
of
his
Communion
the
Gentile
Christian
:
if
God
hath
admitted
him
into
his
Family
,
shall
we
exclude
him
?
So
,
Matth.
18.
6.
Whosoever
shall
offend
one
of
these
little
Ones
which
believe
in
me
,
it
were
better
that
a
Milstone
were
hanged
about
his
Neck
,
and
that
he
were
cast
into
the
Sea
.
Now
what
greater
Offence
,
than
to
cast
them
off
from
the
Privileges
of
the
Christian
Church
,
either
by
publick
or
private
Censures
,
which
are
causless
or
unwarrantable
,
at
least
no
way
grounded
on
necessary
Things
?
7.
As
we
must
not
on
our
part
give
Offence
,
or
occasion
the
Divisions
,
so
we
must
not
take
Offence
when
't
is
given
by
others
;
for
Charity
,
as
it
provoketh
not
,
so
it
is
not
easily
provoked
,
2
Cor.
13.
5.
So
likewise
if
a
Rent
be
made
by
others
,
we
must
do
what
we
can
to
heal
it
;
if
an
angry
Brother
call
us
Bastard
,
yet
let
us
own
him
as
a
Brother
,
and
a
Child
of
the
Family
;
for
,
Blessed
are
the
Peace-makers
,
Matth.
5.
9.
The
World
censureth
us
for
Complyers
,
and
Dawbers
;
but
God
counteth
us
his
genuine
and
true
Children
.
8.
Our
endeavours
after
Unity
among
the
Professors
of
Christians
,
ought
to
be
earnest
and
constant
,
Ephes.
4.
3.
Endeavouring
to
keep
the
Vnity
of
the
Spirit
in
the
Bond
of
Peace
.
I
add
this
,
partly
,
because
many
make
fair
Pretences
of
Peace
and
Union
,
which
their
Practice
contradicteth
;
all
cry
out
of
the
Divisions
,
but
every
one
keepeth
them
up
:
And
partly
,
because
when
't
is
endeavoured
,
we
shall
find
Difficulties
and
Disappointments
;
but
we
must
not
rest
in
some
careless
Endeavours
,
nor
grow
weary
,
tho
we
meet
not
with
present
success
:
And
partly
,
because
the
Instruments
of
so
great
a
Good
,
are
usually
sacrificed
to
th●
Wrath
of
both
Parties
.
We
must
be
content
to
digest
Affronts
,
Reproaches
,
Censures
,
and
Injuries
,
and
love
them
that
hate
us
,
2
Cor.
12.
15.
Though
the
more
abundantly
I
love
you
,
the
less
I
am
beloved
of
you
.
Not
to
be
offended
in
Christ
,
the
ready
way
to
Blessedness
.
MAT.
11.
6.
And
blessed
is
he
whosoever
shall
not
be
offended
in
me
.
THese
words
are
the
conclusion
of
Christ's
Answer
to
Iohn's
Disciples
,
who
were
sent
from
him
in
Prison
,
to
inquire
if
Christ
were
the
True
Messiah
,
or
they
must
look
for
another
.
This
Message
was
not
sent
for
his
own
Satisfaction
,
but
theirs
;
not
his
own
,
for
he
had
before
openly
owned
Christ
as
such
,
Iohn
1.
29.
But
theirs
,
they
are
offended
in
Christ
,
out
of
respect
to
their
Master
.
For
Answer
,
Christ
referreth
them
to
his
Works
,
whether
they
were
not
such
as
the
Prophets
foretold
were
to
be
performed
by
the
Messiah
.
Two
things
he
urgeth
.
-
First
,
His
Miracles
.
-
Secondly
,
His
Preaching
the
Gospel
.
First
,
His
Miracles
.
The
Blind
receive
their
sight
,
the
Lame
walk
,
the
Lepers
are
cleansed
,
and
the
Deaf
hear
,
and
the
Dead
are
raised
,
and
the
Poor
have
the
Gospel
preached
to
them
;
This
was
foretold
,
Isa.
35.
5
,
6.
Then
the
Eyes
of
the
Blind
shall
be
open
,
and
the
Ears
of
the
Deaf
shall
be
unstopped
:
Then
shall
the
Lame
leap
as
an
Hart
,
and
the
Tongue
of
the
Dumb
shall
sing
.
And
then
for
his
setting
afoot
the
Gospel
,
compare
Isa.
61.
1.
with
Luke
4.
18.
Isa.
61.
1.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
to
preach
good
Tydings
unto
the
Meek
:
He
hath
sent
me
to
bind
up
the
broken-hearted
,
to
proclaim
Liberty
to
the
Captives
,
and
the
opening
the
Prison
to
them
that
are
bound
.
Luk.
4.
18.
The
Spirit
of
the
Lord
is
upon
me
,
because
he
hath
anointed
me
to
preach
the
Gospel
to
the
Poor
;
He
hath
sent
me
to
heal
the
broken-hearted
,
to
preach
deliverance
to
the
Captives
,
and
rec●vering
of
sight
to
the
Blind
;
to
set
at
liberty
them
that
are
bruised
;
to
preach
the
acceptable
Year
of
the
Lord
.
And
,
Luke
4.
21.
This
day
is
this
Scripture
fulfilled
in
your
Ears
.
This
is
here
expressed
,
The
Poor
have
the
Gospel
preached
to
them
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Poor
are
Evangelized
;
have
not
only
the
Promises
of
the
Gospel
offered
to
them
,
but
the
impression
and
power
of
it
is
left
upon
their
Hearts
:
By
the
Poor
,
may
be
meant
the
humble-minded
,
or
Persons
of
the
meanest
and
lowest
Condition
:
The
humble-minded
,
or
such
as
were
affected
with
their
Sin
and
Misery
.
The
Proud
resist
,
and
stand
out
against
the
Gospel
;
but
the
broken-hearted
,
thankfully
accepted
glad
Tidings
of
this
Salvation
.
The
Messiah
was
to
preach
to
the
Poor
,
Luke
4.
18.
But
in
Isa.
61.
1.
't
is
the
Meek
.
The
Gospel
doth
affect
the
poor
needy
Soul
,
so
as
to
put
a
stamp
of
Grace
upon
it
.
They
that
are
sensible
of
their
Sin
and
Misery
,
are
the
proper
Objects
of
this
Dispensation
:
or
else
it
may
be
meant
of
Persons
of
the
meanest
and
lowest
condition
.
The
Christian
Church
was
made
up
of
such
at
first
;
James
2.
5.
Hearken
my
beloved
Brethren
,
Hath
not
God
chosen
the
po●r
of
this
World
rich
in
Faith
,
and
Heirs
of
the
Kingdom
which
he
hath
promised
to
them
that
love
him
?
And
,
1
Cor.
1.
26.
For
ye
see
your
Calling
,
Brethren
,
how
that
not
many
wise
Men
after
the
Flesh
,
not
many
mighty
,
not
many
noble
are
called
.
Christ
did
not
then
call
the
Eminent
and
Great
,
but
the
obscure
and
despised
of
the
World
,
lest
Religion
should
seem
to
owe
its
growth
and
progress
,
rather
to
the
Power
of
the
World
,
than
to
the
Evidence
of
the
Truth
.
Now
these
are
said
to
be
Evangelized
,
that
is
,
to
have
a
good
share
in
the
blessed
Message
,
they
above
others
being
wrought
upon
and
affected
with
it
.
To
be
Evangelized
,
implyeth
Grace
on
God's
part
,
and
on
theirs
,
a
willing
reception
of
the
Impression
of
it
,
so
as
to
be
changed
by
it
.
The
Poor
are
all
to
be
gospelled
;
those
whose
Poverty
is
sanctified
,
to
make
way
for
brokenness
of
Heart
;
which
is
not
said
to
exclude
the
Rich
from
all
Benefit
,
some
were
called
then
,
though
not
many
.
Grace
where
it
prevails
in
the
Heart
,
puts
Rich
and
Poor
on
the
same
level
.
It
humbleth
the
Rich
,
and
exalteth
the
Poor
,
Iam.
1.
9
,
10.
It
teacheth
the
one
to
abound
,
the
other
to
be
abased
,
Phil.
4.
12.
Poverty
and
Riches
do
as
they
are
used
.
Now
,
saith
Christ
,
tell
Iohn
the
things
that
ye
hear
and
see
;
let
him
expound
the
Characters
of
the
Messiah
as
they
lie
in
the
Old
Testament
;
and
if
they
be
verified
in
me
,
see
what
Application
and
Inference
you
ought
to
make
:
Therefore
he
dismisseth
them
with
this
Conclusion
;
And
blessed
is
he
,
whosoever
shall
not
be
offended
in
me
.
In
which
words
observe
,
1.
The
Privilege
;
And
blessed
is
he
:
't
is
meant
of
our
Supream
Blessedness
.
2.
The
Qualification
;
Whosoever
is
not
offended
in
me
.
Where
observe
,
1.
'T
is
Negatively
expressed
;
Not
offended
.
2.
There
is
an
universal
Negative
;
Whosoever
is
not
.
But
are
all
those
who
are
not
offended
at
Christ
,
saved
?
I
answer
,
No
,
you
must
look
upon
this
Conclusion
,
as
annexed
to
the
last
clause
of
the
former
Verse
,
—
The
Poor
have
the
Gospel
preached
unto
them
:
And
blessed
is
he
whosoever
shall
not
be
offended
in
me
.
To
be
offended
,
is
to
be
scandalized
,
or
kept
from
owning
Christ
as
the
True
Messiah
:
All
are
happy
and
blessed
,
so
far
as
they
are
Evangelized
;
and
miserable
,
so
far
as
Scandalized
.
When
the
Kingdom
of
Heaven
is
brought
to
us
,
nothing
can
bar
us
from
entring
into
it
,
but
our
being
offended
in
Christ
.
But
if
we
be
not
scandalized
,
so
as
to
hinder
our
being
Evangelized
,
Then
we
are
in
a
happy
and
blessed
Condition
;
that
is
,
blessed
so
far
,
as
the
impediment
of
our
Blessedness
is
removed
;
and
indeed
,
that
is
all
the
blessedness
we
can
attain
unto
in
this
Life
.
Thus
Blessedness
is
ascribed
to
pardon
of
Sins
,
Psal.
32.
1.
because
that
taketh
away
the
legal
Impediment
.
Blessedness
is
ascribed
to
Sanctification
,
Psal.
119.
1.
Blessed
are
the
undefiled
in
the
Way
;
because
that
removeth
the
moral
Incapacity
,
and
so
is
a
forerunner
of
Eternal
Happiness
:
And
here
't
is
ascribed
,
to
not
being
offended
in
Christ
,
when
he
is
sufficiently
revealed
to
us
,
as
it
removeth
the
Impediment
of
our
Faith
,
which
is
always
some
offence
and
dislike
that
we
take
at
Christ
,
and
the
Ways
of
God
.
The
Point
that
I
shall
insist
on
,
is
this
;
That
whosoever
being
invited
to
embrace
the
Gospel
,
is
not
offended
in
Christ
,
is
in
the
ready
way
to
true
Blessedness
.
In
the
prosecution
of
this
Point
,
I
shall
use
this
method
:
-
First
,
To
shew
you
what
it
is
to
be
offended
in
Christ
.
-
Secondly
,
Upon
what
Occasions
Men
were
then
offended
.
-
Thirdly
,
Whether
this
Sin
were
proper
to
that
Age
only
,
or
we
may
now
be
guilty
.
-
Fourthly
,
I
shall
shew
you
the
Kinds
of
this
Sin
.
-
Fifthly
,
How
it
is
true
,
that
those
which
escape
this
Sin
,
are
in
the
ready
way
to
Salvation
.
First
,
What
it
is
to
be
offended
in
Christ
.
I
Answer
,
To
be
offended
in
Christ
,
is
to
be
offended
because
of
Christ
.
Something
in
him
which
we
dislike
,
which
is
an
hindrance
to
our
receiving
and
owning
him
in
that
quality
wherein
he
appeared
in
the
World
,
and
offereth
himself
to
us
:
namely
,
as
our
Lord
and
Saviour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
natural
sense
of
it
,
signifieth
either
any
obstacle
or
hindrance
laid
in
a
Man's
way
,
by
which
the
Passenger
is
detained
or
stopped
:
Peculiarly
it
is
put
for
those
sharp
Stakes
which
they
were
wont
to
stick
in
the
Ground
in
the
ancient
way
of
warring
,
to
wound
the
Feet
and
Legs
of
their
Enemies
in
their
pursuit
of
them
;
against
which
they
used
greaves
of
Brass
;
most
usually
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
a
Stone
or
Block
in
the
way
,
at
which
a
Man
is
apt
to
stumble
and
fall
.
So
,
1
Pet.
2.
8.
Vnto
them
which
believe
,
Christ
is
precious
;
but
a
Stone
of
stumbling
,
and
a
Rock
of
offence
,
to
them
that
stumble
thereat
.
A
Rock
with
respect
to
those
that
travel
by
Sea
;
a
Stone
of
stumbling
,
with
respect
to
those
that
travel
by
Land
:
so
't
is
used
here
,
Who
are
not
scandalized
at
Christ
.
In
this
Expression
,
there
is
something
expressed
,
and
something
supposed
.
1.
It
supposeth
some
Offer
and
Revelation
made
to
us
;
that
Grace
is
brought
●ome
to
us
,
and
Salvation
offered
to
us
:
Jews
,
and
professing
Christians
,
are
more
properly
said
to
be
offended
in
Christ
,
than
Heathens
who
never
heard
,
nor
sought
after
him
;
1
Cor.
1.
23.
We
preach
Christ
crucified
,
to
the
Iews
a
stumbling-block
,
to
the
Greeks
,
foolishness
.
They
stumble
,
who
being
invited
to
come
to
him
,
dislike
and
are
displeased
with
something
in
him
;
or
being
on
their
way
,
are
upon
some
occasion
and
temptations
,
laid
aside
and
prejudiced
;
and
either
stumble
or
fall
in
the
way
undertaken
by
them
,
or
have
no
heart
to
go
forward
,
but
either
directly
retire
or
saint
.
2.
It
expresseth
or
implieth
such
an
Offence
,
that
either
they
are
kept
off
from
Christ
,
or
else
drawn
away
from
him
.
1.
Some
are
kept
off
by
their
Carnal
Prejudices
,
or
offence
they
take
at
somewhat
of
Christ
,
and
so
continue
in
their
unbelief
;
thus
Christ
is
said
to
be
a
Rock
of
Offence
to
the
Disobedient
,
1
Pet.
2.
8.
that
is
,
the
impenitent
and
unbelieving
World
,
who
out
of
indulgence
to
their
Lusts
,
slight
an
offered
Saviour
.
2.
Others
are
drawn
from
him
:
as
those
that
had
carnal
Expectation
when
they
were
disappointed
;
Joh.
6.
6.
From
that
time
many
of
his
Disciples
went
back
,
and
walked
no
more
with
him
.
This
is
the
Offence
,
when
we
are
either
discouraged
from
,
or
in
the
ways
of
Godliness
.
I
now
come
to
shew
you
,
Secondly
,
Upon
what
Occasions
were
Men
then
offended
in
Christ
:
They
were
displeased
with
his
Person
,
Sufferings
,
Doctrine
.
1.
His
Person
:
They
were
somewhat
alarm'd
with
his
Miracles
,
and
the
Wisdom
of
his
gracious
Speeches
;
but
how
to
reconcile
this
with
the
meanness
of
his
Person
,
they
were
at
a
loss
;
sometimes
his
birth
and
breeding
were
a
distaste
to
them
;
Matth.
13.
55
,
56.
Is
not
this
the
Carpenter's
Son
?
is
not
his
Mother
called
Mary
?
and
his
Brethren
,
James
,
Joses
,
Simon
,
Judas
?
And
his
Sisters
,
are
they
not
all
with
us
?
Whence
then
hath
this
Man
all
these
things
?
And
they
were
offended
in
him
.
So
,
Mark
6.
3.
Is
not
this
the
Carpenter
,
brought
up
in
the
same
Trade
with
Ioseph
?
Thus
upon
the
consideration
of
his
mean
and
known
beginning
,
they
forsook
him
.
Sometimes
they
quarrelled
at
his
Country
,
not
where
he
was
born
,
but
bred
:
He
was
born
in
Bethlehem
,
but
bred
in
Nazareth
,
which
was
in
Galilee
:
And
Galilee
,
as
they
conceived
,
was
looked
upon
by
God
,
as
a
mean
and
despicable
place
;
John
7.
52.
Art
thou
of
Galilee
,
(
speaking
to
Nicodemus
)
search
and
look
,
for
out
of
Galilee
ariseth
no
Prophet
:
This
was
the
common
conceit
,
for
Iona
was
of
that
Country
.
So
,
Iohn
7.
41.
When
some
said
,
This
is
the
Christ
;
others
said
,
Shall
Christ
come
out
of
Galilee
?
that
Country
was
under
●
reproach
:
Nay
,
a
good
Man
was
possessed
with
this
prejudice
,
Iohn
1.
46.
Can
any
good
thing
come
out
of
Nazareth
?
And
Philip
saith
,
Come
and
see
.
Trial
would
make
him
of
another
Mind
.
But
many
good
People
are
led
away
with
common
prejudice
,
and
so
over-look
Things
and
Persons
of
the
chiefest
regard
,
&c.
Sometimes
they
were
offended
at
the
meanness
of
his
Followers
;
Iohn
7.
48.
Have
any
of
the
Rulers
and
Pharisees
believed
in
him
?
But
this
People
that
knoweth
not
the
Law
,
are
cursed
;
that
is
,
the
Rabble
are
ready
to
follow
any
false
Teacher
;
and
such
ones
follow
him
.
2.
They
were
offended
at
his
Doctrine
,
the
Mysteriousness
of
it
;
as
when
he
had
spoken
of
eating
his
Flesh
,
and
drinking
his
Blood
,
they
could
not
tell
what
to
make
of
it
.
If
it
signified
any
thing
,
it
signified
his
Death
,
and
that
was
a
Point
not
to
be
touched
upon
in
the
hearing
of
them
,
that
expected
a
glorious
pompous
Messiah
,
that
should
subjugate
other
Nations
to
them
.
Therefore
Christ
saith
,
Doth
this
offend
you
?
John
6.
61.
Yea
,
the
Offence
was
so
great
,
that
many
of
his
Disciples
went
backward
,
and
walked
no
more
with
him
,
verse
66.
Sometimes
they
were
offended
at
the
Holiness
of
it
;
as
when
he
pressed
the
Pharisees
,
who
were
altogether
for
external
Observances
,
to
look
af●er
an
i●ward
Cleansing
.
Mat.
15.
12.
Knowest
thou
not
that
the
Pharisees
were
offended
after
they
heard
this
saying
?
This
was
a
great
distaste
to
them
,
to
hear
that
a
Man
is
defiled
by
Sin
,
and
not
at
all
by
Meats
,
and
that
the
washing
of
the
Heart
is
the
chief
thing
.
3.
The
great
stumbling-block
of
all
,
was
his
Sufferings
:
This
offended
Good
and
Bad
;
The
Good
,
Mat.
26.
31.
All
of
you
shall
be
offended
because
of
me
this
night
:
For
it
is
written
,
I
will
smi●e
the
Shepherd
,
and
the
Sheep
of
the
Flock
shall
be
scattered
abroad
.
And
Peter
saith
,
Though
all
Men
shall
be
offended
because
of
thee
,
yet
will
I
never
be
offended
,
vers.
33.
The
Bad
:
This
was
the
great
Stumbling-block
to
the
Jews
,
1
Cor.
1.
23.
We
preach
Christ
crucified
,
unto
the
Iews
a
stumbling-block
.
By
this
they
f●d
their
obstinacy
and
prejudice
;
they
could
not
believe
that
he
that
was
crucified
as
a
Malefactor
,
was
the
Son
of
God
,
and
the
Saviour
of
the
World
.
Thirdly
,
Was
it
not
proper
to
that
Age
only
?
I
Answer
:
No
,
We
also
may
be
prejudiced
and
guilty
of
this
Sin
,
of
being
offended
in
Christ
.
You
will
say
,
What
danger
is
there
of
that
now
,
since
Christ
is
publickly
owned
,
and
Christianity
in
fashion
,
and
the
World
run
into
the
Church
?
I
shall
shew
you
;
-
1.
That
there
is
danger
still
.
-
2.
What
is
likely
to
offend
since
Christ's
Exaltation
.
1.
There
is
danger
still
.
(
1.
)
Because
though
the
Name
of
Christ
be
had
in
honour
,
yet
the
stricter
profession
and
practice
of
Godliness
,
is
under
reproach
;
and
the
nominal
,
hateth
the
serious
Christian
;
tho
both
own
the
same
Bible
,
believe
the
same
Creed
,
and
are
baptized
with
one
and
the
same
Baptism
,
into
the
same
Profession
:
Those
that
are
false
to
their
Religion
,
will
m●lign
and
scorn
those
that
are
true
to
it
,
and
live
up
to
the
Power
of
it
:
As
there
is
no
commerce
between
the
Living
and
the
Dead
,
so
no
true
friendship
between
the
Carnal
and
the
Heavenly
.
Among
the
out-side
Christians
,
it
will
be
matter
of
Reproach
to
be
serious
and
diligent
;
and
they
that
are
so
,
will
be
accounted
more
precise
and
nice
,
than
wise
.
No
wonder
if
they
slight
you
,
who
first
slight
God
,
and
Christ
,
and
their
own
Salvation
.
(
2.
)
It
may
happen
,
that
the
stricter
sort
of
Christians
,
are
the
poorer
sort
;
and
such
as
carry
no
great
port
and
appearance
in
the
World
:
And
so
,
though
they
be
precious
in
the
Eyes
of
God
,
yet
they
may
be
despised
by
Men.
Strictness
of
Religion
is
many
times
looked
upon
by
some
,
as
too
mean
a
thing
for
Persons
of
their
Rank
and
Quality
;
and
so
whilst
the
Poor
receive
the
Gospel
,
they
,
to
keep
up
their
greatness
,
go
the
broad
way
to
Hell
;
these
are
offended
in
Christ
.
In
Salvian's
Time
;
Quantus
in
Christiano
populo
honor
Christi
est
,
ubi
religio
ignobilem
facit
:
Coguntur
esse
mali
neviles
habeantur
.
Religion
makes
them
base
,
and
Men
are
compelled
to
be
evil
,
that
they
may
not
be
scorned
and
disgraced
.
Now
we
should
resolve
to
be
more
vile
for
God
,
1
Sam.
6.
22.
(
3.
)
Though
Men
be
not
distasted
against
Christianity
in
whole
,
yet
in
part
:
though
they
be
not
offended
in
Christ
altogether
,
yet
they
take
offence
at
some
of
his
ways
,
wherein
his
Glory
and
Interest
is
concerned
.
In
the
Age
that
we
live
in
,
many
of
those
things
that
f●ll
within
the
Conscience
,
and
compass
of
our
Duty
,
may
be
under
a
cloud
and
disesteem
:
Now
they
that
have
received
light
about
these
things
,
should
not
be
offended
,
though
the
generality
of
the
World
decry
and
oppose
them
.
Christ
gets
up
by
degrees
;
and
where
the
Main
of
Religion
is
received
,
yet
all
the
parts
and
branches
of
it
are
not
received
,
which
must
be
required
in
their
place
;
and
though
we
are
not
always
bound
to
the
positive
profession
of
lesser
things
,
yet
we
are
bound
negatively
;
we
must
do
nothing
against
the
Truth
,
2
Cor.
13.
8.
We
must
not
renounce
a
Truth
,
because
it
is
run
down
by
vulgar
Prejudice
,
but
in
all
meekness
of
Wisdom
own
the
better
way
:
Such
constancy
of
mind
is
expected
from
a
good
Man
,
who
consults
with
Conscience
,
rather
than
Interest
.
(
4.
)
The
World
may
not
be
able
to
bear
the
owning
of
these
Truths
;
and
therefore
those
who
set
them
afoot
,
may
be
disgraced
,
afflicted
,
and
reproachfully
used
;
but
the
knowledg
of
an
hated
Truth
,
is
a
greater
Argument
of
God's
Favour
,
than
the
prosperity
of
the
World
.
Prov.
3.
32.
Envy
thou
not
the
Oppressor
,
and
chuse
none
of
his
ways
;
for
the
Froward
is
an
abomination
unto
the
Lord
,
but
his
Secret
is
with
the
Righteo●s
.
(
5.
)
There
is
no
Man
in
the
World
,
but
if
he
run
up
his
refusal
of
Christ
,
or
his
impenitency
and
unbelief
to
its
proper
Principle
,
he
will
find
it
to
be
some
offence
or
dislike
;
either
because
of
the
inward
constitution
of
his
Mind
,
or
the
external
state
of
Religion
in
the
World
:
Either
he
cannot
bring
his
Heart
to
suit
with
the
strictness
,
purity
,
and
self-denial
of
Christ's
Religion
,
or
Christ's
Religion
to
suit
with
his
Heart
:
As
the
young
Man
,
Mark
10.
22.
He
was
sad
at
that
saying
,
and
went
away
grieved
,
for
he
had
great
Possessions
.
Or
else
if
both
suit
,
the
World
liketh
not
the
Match
;
so
that
it
cometh
to
this
Point
,
That
he
must
be
an
Enemy
to
God
,
or
the
World
:
James
4.
4.
Ye
Adulterers
,
and
Adulteresses
,
know
ye
not
that
the
friendship
of
the
World
is
enmity
with
God
?
Whosoever
therefore
will
be
a
Friend
of
the
World
,
is
the
Enemy
of
God
.
2.
What
is
likely
to
offend
,
since
Christ's
exaltation
of
his
Person
in
Heaven
,
and
his
Religion
in
the
Word
?
(
1.
)
The
many
Calamities
which
attend
the
Profession
of
it
:
Iohn
,
who
was
his
forerunner
,
was
now
in
Prison
when
Christ
spake
these
words
;
and
Christ
foretelleth
grievous
Troubles
and
Afflictions
;
Mat.
24.
10.
—
And
then
many
shall
be
offended
.
And
he
foretelleth
us
,
that
we
may
not
be
offended
:
John
16.
1.
These
things
have
I
spoken
unto
you
,
that
ye
should
not
be
offended
,
that
is
,
scandalized
by
the
Hazards
which
attend
Christ's
Service
,
or
take
occasion
to
alienate
themselves
from
him
,
yet
all
will
not
do
;
Mat.
13.
21.
When
Persecution
ariseth
for
the
Word
,
by
and
by
he
is
offended
.
A
Man
is
offended
,
when
he
findeth
that
which
he
did
not
look
for
.
Many
promise
themselves
ease
and
peace
in
Christianity
;
and
when
it
falleth
out
otherwise
,
they
dislike
what
they
formerly
seemed
to
prize
.
(
2.
)
They
may
take
offence
at
Christ's
Doctrine
;
at
the
Purity
,
the
Self-denial
,
the
Simplicity
;
the
Mysteriousness
of
it
.
1.
The
Purity
of
it
:
To
Holy
Men
,
this
is
an
Argument
of
Love
;
Psal.
119.
140.
Thy
Word
is
very
pure
,
therefore
thy
Servant
loveth
it
.
But
to
the
Carnal
,
of
dislike
and
offence
;
John
3.
20.
Every
one
that
doth
evil
,
hateth
the
Light
;
neither
cometh
he
to
the
Light
,
lest
his
Deeds
should
be
reproved
.
They
have
somewhat
to
conceal
,
somewhat
which
they
are
loth
to
part
with
.
And
so
,
lest
they
should
be
found
faulty
,
and
engaged
to
reform
themselves
;
they
cannot
endure
the
Light
of
the
Gospel
,
and
are
offended
at
Christ's
strict
Doctrine
,
as
sore
Eyes
are
at
the
brightness
of
the
Sun
:
This
Light
is
not
only
shining
,
but
scorching
.
2.
The
Mortification
,
and
Self-denial
of
it
.
Mortification
respects
our
Lusts
,
and
Self-denial
our
Interest
:
Our
Worldly
Interests
are
the
Baits
of
our
Carnal
Desires
or
Lusts
:
Now
to
crucify
the
Flesh
,
or
deny
the
World
,
are
both
distastful
to
Flesh
and
Blood
.
And
therefore
they
are
apt
to
say
,
This
is
an
hard
saying
.
And
what
strange
Doctrine
is
this
?
1
Pet.
4.
4.
They
think
it
strange
,
that
you
run
not
with
them
to
the
same
excess
of
riot
.
'T
is
matter
of
great
admiration
,
that
others
should
abandon
their
course
of
Life
.
The
sweetness
of
Christ's
Service
,
is
wholly
hidden
from
them
;
therefore
they
hate
that
Religion
which
they
do
profess
,
and
all
that
are
serious
in
it
:
They
think
strange
God
should
plant
desires
in
them
,
which
he
would
not
have
to
be
satisfied
:
But
they
do
not
distinguish
between
what
Nature
craveth
,
and
Corruption
lusteth
after
:
That
the
inordinacy
is
from
themselves
;
and
therefore
have
a
secret
dislike
of
Christ
in
their
Souls
,
because
they
would
do
what
they
list
,
not
what
they
ought
.
They
would
not
be
fettered
by
any
of
his
Laws
,
or
look
upon
that
Fruit
as
forbidden
,
which
corrupt
Nature
hath
a
longing
unto
,
as
if
all
necessary
restraint
were
a
kind
of
Prison
to
them
.
3.
The
simplicity
and
plainness
of
the
Gospel
,
void
of
humane
Wisdom
,
and
excellency
of
words
.
It
is
a
plain
thing
,
teaching
the
way
how
Sinners
may
return
to
God
and
Blessedness
.
This
Doctrine
is
clad
in
the
simple
attire
of
a
vulgar
stile
;
and
this
was
the
offence
of
the
Gentiles
,
who
would
be
gratified
with
Eloquence
and
profound
Knowledg
:
1
Cor.
1.
22.
The
Iews
require
a
Sign
,
and
the
Greeks
seek
after
Wisdom
;
that
is
,
the
Jews
who
were
trained
up
in
extraordinary
Dispensations
,
they
would
have
Miracles
and
Prodigies
from
Heaven
:
The
Gentiles
look
for
profound
Philosophy
in
the
Gospel
,
and
scorn
it
,
because
they
find
it
not
there
:
Their
offence
was
,
because
they
found
not
matter
of
Dispute
,
but
Practice
;
for
they
were
altogether
bred
up
in
the
uncertain
Debates
of
their
Philosophers
:
But
little
did
these
mind
that
there
was
a
sublimity
of
Wisdom
in
this
plain
Doctrine
,
(
1
Cor.
2.
6.
We
speak
wisdom
among
them
that
are
perfect
;
yet
not
the
Wisdom
of
this
World
,
&c.
)
as
discovering
the
true
way
of
easing
the
Conscience
,
and
the
nature
of
true
Happiness
;
which
were
the
two
things
about
which
the
wisest
and
profoundest
of
them
spent
all
their
Thoughts
and
Speculations
:
Nor
did
they
mind
this
,
That
Laws
would
lose
their
Authority
,
if
not
delivered
in
a
plain
stile
;
nor
would
our
Duty
so
clearly
be
stated
by
Man's
Reason
,
as
by
God's
Authority
.
When
it
is
to
be
found
out
by
Man's
Reason
,
it
is
left
more
to
the
uncertainty
of
Dispute
.
Bare
Nature
is
an
hard
Book
to
study
in
,
nor
are
the
Lessons
of
it
so
easily
found
out
.
While
the
wise
Men
of
the
World
were
debating
about
Felicity
and
Happiness
;
Practical
Godliness
died
upon
their
Hands
,
and
Men
strove
rather
to
be
witty
than
good
,
and
so
delivered
things
more
coldly
,
and
not
with
that
Life
,
and
Power
,
and
Authority
,
for
the
reclaiming
and
reducing
Man
to
his
Duty
to
God
.
Like
the
curious
Wits
of
our
Age
,
who
delight
to
speak
finely
,
rather
than
successfully
in
the
Matters
of
Religion
.
4.
The
Mysteriousness
of
it
,
above
all
natural
Reason
.
The
Devil
playeth
on
all
hands
;
sometimes
the
Doctrine
of
the
Gospel
is
too
plain
,
sometimes
too
mystical
.
It
cannot
enter
into
their
Hearts
to
conceive
how
God
should
be
distinguished
into
three
Persons
;
how
God
should
become
Man
,
and
the
like
:
and
therefore
scoffing
Atheists
,
such
as
are
rife
in
the
latter
days
,
question
all
:
And
having
lost
the
Light
of
their
Reason
,
yet
retain
the
pride
of
their
Reason
,
and
are
objecting
all
the
Difficulties
they
can
think
of
,
against
the
Truth
of
the
Word
of
God
;
and
are
apt
to
say
as
Nichodemus
,
John
3.
9.
How
can
these
things
be
?
Till
they
see
a
Reason
for
every
thing
,
they
will
not
own
it
.
Indeed
,
we
must
see
á
Reason
why
we
believe
every
thing
,
and
that
is
,
Divine
Revelation
contained
in
the
Word
of
God
;
but
we
cannot
always
see
a
reason
of
every
thing
which
we
do
believe
,
for
many
things
are
Mysteries
,
and
we
receive
them
as
we
do
Pills
,
not
chew
,
but
swallow
them
;
we
take
them
upon
the
Credit
of
the
Revealer
:
to
chew
,
produceth
a
loathsome
ejection
,
to
swallow
an
wholsome
Remedy
.
Believing
in
the
common
Notion
of
it
,
is
a
receiving
a
Truth
upon
the
trust
of
another
:
So
it
differeth
from
knowing
,
for
then
we
reason
of
our selves
;
and
Divine
Faith
is
a
receiving
such
things
as
God
hath
revealed
,
because
he
hath
revealed
them
:
Then
our
first
enquiry
is
,
Whether
these
things
be
so
or
so
?
not
how
they
can
be
so
?
Therefore
we
begin
at
the
wrong
end
,
if
we
enquire
first
,
How
can
this
be
?
In
many
cases
,
constat
de
re
,
the
thing
is
evident
in
Scripture
;
but
,
non
constat
de
modo
,
how
it
can
be
,
is
beyond
our
reach
.
Now
when
we
should
believe
,
we
dispute
,
and
cavil
rather
than
enquire
.
If
any
thing
be
not
plainly
revealed
by
God
,
you
may
reject
it
without
sin
;
but
if
it
be
,
you
must
not
contradict
all
that
you
cannot
comprehend
;
The
Trinity
of
the
Persons
,
in
the
Unity
of
the
Divine
Essence
;
or
how
a
Virgin
should
conceive
;
o●
how
a
God
can
become
Man
:
'T
is
sufficient
that
all
this
is
revealed
in
Scripture
,
which
carrieth
its
own
Evidence
in
its
Forehead
,
and
shineth
by
its
own
Light
,
and
hath
the
Seal
and
Stamp
of
God
upon
it
.
In
short
,
to
believe
,
is
not
to
receive
a
thing
in
its
own
Evidence
,
but
upon
the
credit
of
the
Testifier
:
If
you
will
not
credit
it
,
unless
the
thing
be
evident
in
it self
,
you
do
not
believe
Christ
,
but
your
own
Reason
;
and
instead
of
being
thankful
for
the
Revelation
,
you
quarrel
with
his
Truth
,
because
't
is
somewhat
above
your
Capacity
:
you
should
captivate
your
Understandings
to
the
Obedience
of
Christ
,
2
Cor.
10.
5.
I
now
come
to
shew
you
;
Fourthly
,
The
Kinds
of
this
Sin
,
of
being
offended
in
Christ
.
Three
Distinctions
I
shall
give
you
.
1.
There
is
an
Offence
with
Contempt
,
and
an
Offence
with
Discouragement
.
1.
The
Offence
with
Contempt
,
is
,
when
we
are
prejudiced
against
,
or
turn
from
the
Faith
;
either
never
embrace
it
,
or
quite
forsake
it
.
Contempt
produceth
Unbelief
and
Disobedience
:
They
are
so
given
over
to
their
sinful
Courses
,
that
they
cannot
be
perswaded
to
relinquish
them
;
John
3.
19.
This
is
the
condemnation
,
that
Light
is
come
into
the
World
,
and
that
Men
love
Darkness
rather
than
Light
,
because
their
Deeds
are
Evil.
Nothing
will
gain
them
to
submit
to
Christ's
healing
Methods
,
they
think
he
seeketh
their
Loss
and
Hurt
,
rather
than
their
Benefit
,
because
he
would
reclaim
them
from
their
Lusts.
These
reject
all
Admonitions
,
and
remain
obstinate
&
impenitent
in
their
Sins
.
2.
The
Offence
with
Discouragement
:
When
Men
are
staggered
in
their
Hope
and
Obedience
:
Troubles
are
distastful
to
the
Flesh
,
which
seeketh
its
own
ease
:
Some
are
discouraged
in
a
greater
,
some
in
a
lesser
degree
;
Heb.
12.
3.
—
Lest
●e
wax
weary
,
and
faint
in
your
minds
.
Weariness
is
a
lesser
degree
of
deficiency
,
Faintness
a
greater
.
These
Terms
are
translated
from
the
Body
to
the
Mind
.
2.
There
is
an
Offence
of
Ignorance
,
and
an
Offence
of
Malice
and
Opposition
.
1.
The
Offence
of
Ignorance
and
Weakness
:
When
Men
are
carried
with
a
blind
Zeal
.
—
I
verily
thought
that
I
ought
to
do
many
things
against
Iesus
of
Nazareth
,
saith
Paul
,
Acts
26.
9.
Men
of
a
superstitious
Conscience
,
are
like
a
blind
Horse
full
of
Mettle
,
but
ever
and
anon
stumbling
.
But
this
is
more
pardonable
,
1
Tim.
1.
13.
Who
was
before
a
Blasphemer
,
and
a
Persecutor
,
and
Injurious
;
but
I
obtained
,
Mercy
,
because
I
did
it
ignorantly
in
unbelief
.
2.
There
is
the
Offence
of
Malice
and
Opposition
,
when
Men
err
,
not
only
in
their
Minds
,
but
in
their
Hearts
;
do
not
know
,
and
do
not
desire
to
know
;
they
would
not
know
what
they
know
,
and
are
willingly
ignorant
;
Nolentes
audire
,
quod
auditum
damnare
non
possunt
,
&c.
Tertul.
in
Apol.
They
have
not
a
mind
to
know
,
that
which
they
have
not
a
mind
to
do
.
They
would
not
know
the
Truth
,
because
they
have
a
mind
to
hate
it
;
this
is
spoken
of
,
Acts
13.
45.
They
were
filled
with
Envy
,
and
spake
against
those
things
which
were
spoken
by
Paul
,
contradicting
and
blaspheming
:
This
is
malice
;
Men
first
hate
,
then
persecute
and
oppose
the
Truth
.
Conviction
choak'd
with
Prejudices
,
breaketh
out
into
rage
against
that
way
they
were
convinced
of
,
or
the
Light
of
which
they
cannot
rationally
withstand
:
Herod
taketh
offence
against
Iohn
Baptist
,
whom
he
formerly
liked
,
and
then
beheadeth
him
.
Light
resisted
,
or
not
kindly
used
,
maketh
a
Man
turn
Devil
,
that
he
may
the
more
deface
all
feelings
of
Conscience
:
This
is
the
malignity
of
Revolters
,
Hosea
5.
5.
they
will
hear
nothing
to
the
contrary
.
3.
There
is
a
Total
,
and
there
is
a
Partial
Offence
:
The
Total
Offence
is
,
when
Men
will
give
Christ
no
place
in
their
Hearts
,
but
remain
in
their
Infidelity
;
John
8.
24.
Because
ye
believe
not
that
I
am
he
,
ye
shall
die
in
your
sins
.
When
they
will
take
no
warning
,
they
shall
perish
for
despising
the
Remedy
.
The
Partial
Offence
is
,
when
they
do
not
receive
all
of
Christ
,
though
they
may
be
sound
in
the
Main
:
these
are
those
that
the
Apopostle
speaks
of
,
That
they
are
saved
as
by
Fire
,
2
Cor.
3.
18.
Some
Doctrine
or
Practice
wherein
they
allow
themselves
,
may
prove
false
and
unchristian
;
yet
the
Man
may
be
mercifully
dealt
with
by
Christ
,
and
freed
from
having
his
Portion
with
Unbelievers
;
yet
it
goeth
hard
with
him
:
as
one
involved
in
a
common
Fire
hardly
escapeth
out
of
it
,
their
Salvation
is
more
difficult
.
In
short
,
every
one
is
more
happy
,
as
he
is
less
apt
to
be
offended
in
Christ
;
but
they
are
most
unhappy
,
that
are
most
offended
in
him
.
I
now
come
to
shew
you
,
Fifthly
,
How
it
is
true
,
that
those
that
escape
this
Sin
,
are
in
the
ready
way
to
Salvation
.
To
this
I
answer
:
1.
The
Negative
includeth
the
Positive
,
and
must
be
thus
explained
:
He
that
is
not
offended
,
but
evangelized
,
hath
the
Power
and
Vertue
of
the
Gospel
stamped
upon
his
Heart
.
Blessed
is
he
!
Among
them
that
are
offended
,
some
forsake
and
fall
off
from
Christ
,
others
never
come
at
him
:
But
these
believe
,
so
as
to
be
changed
and
converted
.
Nothing
hindereth
them
,
when
Christ
hath
gained
their
liking
and
esteem
;
for
this
esteem
that
we
speak
of
now
,
is
not
a
simple
speculative
Approbation
;
(
for
that
may
be
,
and
no
change
follow
;
Rom.
2.
18.
Thou
approvest
the
things
that
are
excellent
)
;
but
a
practical
comparative
approbation
,
all
things
considered
,
Christ
is
best
for
their
turns
:
always
a
change
followeth
this
esteem
;
Phil.
3.
8.
I
count
all
things
but
loss
,
for
the
excellency
of
the
knowledg
of
Christ
Iesus
my
Lord
.
And
till
we
have
this
esteem
,
there
is
some
secret
Offence
that
we
take
at
Christ
,
either
at
his
Person
,
Doctrine
,
Precepts
,
or
the
bad
entertainment
they
have
in
the
World
;
and
for
the
contrarie●y
of
our
Affections
,
Christ
and
we
do
not
close
with
full
complacency
and
delight
.
2.
This
esteem
produceth
an
uniform
Obedience
:
For
they
that
thus
esteem
Christ
,
will
study
to
please
him
:
Delight
in
our
Master
,
breedeth
delight
in
our
Work
:
Col.
1.
10.
That
ye
might
walk
worthy
of
the
Lord
unto
all
pleasing
,
being
fruitful
in
every
good
Work
,
and
increasing
in
the
Knowledg
of
God
.
And
,
1
Thess.
2.
12.
That
ye
would
walk
worthy
of
God
,
who
hath
called
you
unto
his
Kingdom
and
Glory
.
The
only
way
to
know
whether
we
be
more
or
less
offended
in
Christ
,
is
to
compare
our
Conversation
and
Practice
with
his
Precepts
:
His
Benefits
commend
themselves
to
our
Affections
,
his
Precepts
to
our
Consciences
;
the
one
sweeten
the
other
.
We
have
such
a
good
Master
,
we
can
never
do
enough
for
him
.
If
we
like
Christ
,
nothing
will
be
grievous
that
he
giveth
us
in
charge
;
1
John
5.
3.
—
His
Commandments
are
not
grievous
.
3.
When
we
are
not
offended
in
Christ
,
we
are
the
better
fortified
against
Temptations
to
Apostacy
:
They
are
of
three
sorts
;
Errors
,
Scandals
,
Persecutions
.
1.
Errors
:
Many
are
drawn
away
with
vain
Pretences
,
But
we
have
an
unction
from
the
Holy
One
,
and
know
all
things
,
John
2.
20.
But
they
are
an
offence
,
not
only
of
Seduction
,
but
Contristation
Rom.
16.
17.
Mark
them
which
cause
Errors
and
Offenses
,
contrary
to
the
Doctrine
which
ye
have
learned
,
and
avid
them
;
these
are
Wens
of
Christ's
Mystical
Body
,
not
Parts
.
Errors
in
the
Church
,
breed
Atheism
in
the
World
.
Many
question
the
Ways
of
God
,
and
give
over
all
Religion
;
because
there
are
so
many
Differences
and
Sects
,
therefore
they
think
nothing
certain
.
Certainly
God
saw
this
Discipline
to
be
fittest
for
his
People
;
he
hath
told
us
,
there
must
be
Errors
;
he
would
not
have
us
to
take
up
Religion
upon
trust
,
without
the
pains
of
Study
and
Prayer
.
Lazy
Men
would
fain
give
Laws
to
Heaven
,
and
teach
God
how
to
govern
the
Affairs
of
the
World
,
they
would
have
all
things
clear
and
plain
,
that
there
should
be
no
doubt
about
it
.
But
the
Lord
in
his
wise
Providence
seeth
it
fit
to
permit
these
things
,
That
they
which
are
approved
,
may
be
made
manifest
.
To
excuse
the
trouble
of
a
Search
,
Study
,
and
Prayer
,
Men
would
have
all
things
agreed
,
else
they
take
offence
at
Religion
,
and
that
is
one
means
to
draw
them
off
,
even
after
profession
.
The
Canonists
say
,
Non
fuisset
discretus
Dominus
Deus
,
nisi
unum
consti●uerit
Vniversalem
Iudicem
.
This
was
their
Blasphemy
,
that
God
were
not
discreet
and
wise
,
unless
he
had
appointed
one
Universal
and
Infallible
Interpreter
.
This
is
Mens
natural
thoughts
;
the
Jews
say
,
That
Christ
was
not
the
True
Messiah
:
Why
?
Because
if
he
had
been
,
he
would
not
have
come
in
such
a
way
as
to
leave
any
of
his
Country-men
in
doubt
;
but
would
so
plainly
have
discovered
himself
,
that
all
might
know
him
:
So
many
think
Religion
is
but
a
Fancy
,
and
so
fall
off
to
Atheism
and
Sceptieism
at
last
,
and
irresolution
in
Religion
,
because
there
are
so
many
Sects
and
Divisions
,
and
all
upholding
it
with
plausible
pretences
.
And
to
excuse
Laziness
or
Prejudice
,
Men
pretend
want
of
certainty
:
But
God's
Word
is
plain
to
all
that
will
do
his
Will
,
Iohn
7.
17.
2.
The
scandalous
a●d
●vil
Practices
of
Professors
:
These
do
not
only
infect
but
offend
many
,
and
cause
them
to
stumble
at
Religion
,
or
fall
into
a
dislike
of
the
Way
of
Salvation
.
Scandal
is
far
more
dangerous
than
Persecution
:
In
Persecution
,
though
many
be
discouraged
,
yet
others
are
gained
to
a
liking
of
Religion
:
There
are
many
that
have
been
gained
by
the
patience
,
courage
,
and
constancy
of
the
Martyrs
,
but
never
any
were
gained
by
the
scandalous
falls
of
Professors
:
Persecutions
do
only
work
upon
our
Heart
,
which
may
be
allayed
by
proposal
of
the
Crown
of
Life
:
But
by
scandalous
Actions
,
how
many
settle
into
a
resolved
hardness
of
Heart
?
In
Crosses
and
Persecutions
,
many
Men
may
have
a
secret
liking
of
the
Truth
,
and
a
purpose
to
own
it
in
better
times
:
But
by
this
kind
of
scandal
,
Men
grow
into
an
open
and
professed
dislike
thereof
.
In
Persecutions
,
there
is
not
a
dislike
of
Religion
it self
,
but
of
the
hard
terms
upon
which
it
must
be
received
:
But
by
Scandals
,
Men
dislike
Religion
it self
,
and
nourish
a
base
and
vile
Opinion
thereof
in
their
Hearts
,
and
so
they
grow
loose
and
fall
off
.
And
this
mischief
doth
not
only
prevail
with
the
lighter
sort
of
Christians
,
but
many
times
those
which
have
had
some
taste
,
it
makes
them
fly
off
exceedingly
;
Matth.
18.
7.
There
will
be
Offences
,
but
wo
unto
them
by
whom
they
come
.
Christ
hath
told
us
,
all
will
not
walk
up
to
the
Religion
they
own
:
But
a
Man
that
is
not
offended
in
Christ
,
will
not
be
offended
at
the
Disorders
of
those
that
profess
his
Way
:
1
Ioh.
2.
10.
He
that
loveth
his
Brother
,
abideth
in
the
Light
,
and
there
is
no
occasion
of
stumbling
in
●im
.
All
things
that
offend
,
will
not
be
taken
away
till
the
Reapers
come
:
Matth.
13.
41.
The
Son
of
Man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
Kingdom
all
things
that
offend
,
and
them
which
do
iniquity
.
In
the
mean
time
,
he
that
loveth
Christ
,
and
loveth
his
Brother
,
dareth
not
reason
from
some
to
all
,
from
Persons
to
the
Religion
:
for
Religion
is
not
to
be
judged
by
the
Persons
that
profess
it
,
but
the
Persons
by
the
Religion
.
These
things
must
ever
be
distinguished
,
the
Rule
and
the
Practice
,
the
Form
and
the
Power
:
The
Form
,
Manner
,
or
Model
of
Truth
,
may
be
compleat
,
though
the
virtue
of
this
Religion
doth
not
prevail
over
all
those
that
come
under
the
profession
of
it
.
'T
is
against
all
Reason
,
that
the
excellency
of
Christ
should
stand
to
the
courtesy
of
Man's
Obedience
:
The
Art
is
not
to
be
judged
by
the
bungling
of
the
Artist
.
And
then
for
the
other
,
The
Love
of
the
Brethren
will
not
permit
them
,
that
they
should
judg
of
all
the
rest
by
a
few
,
and
those
the
worser
part
:
This
is
,
as
if
a
Man
should
judg
of
a
Street
by
the
Sink
or
Kennel
,
or
throw
away
the
whole
cluster
or
bunch
of
Grapes
,
for
one
or
two
rotten
ones
.
Shall
the
Apostles
be
judged
of
by
Iudas
?
or
the
good
Angels
by
the
Bad
?
or
Abraham's
Family
by
Ishmael
?
If
some
make
shipwrack
of
a
good
Conscience
,
others
keep
up
the
Honour
and
Majesty
of
Religion
,
as
well
as
they
disgrace
it
.
3.
The
troublesome
Poverty
,
and
mean
outside
of
those
that
profess
the
Gospel
,
and
their
many
Troubles
and
Calamities
:
As
in
Christ's
time
,
the
Grandees
and
learned
Rabbies
,
did
not
own
Christ
.
Have
any
of
the
Pharisees
or
Rulers
believed
in
him
?
That
is
,
Persons
of
eminency
and
place
.
Celsus
the
Heathen
maketh
the
Objection
,
Should
a
few
Mariners
,
(
meaning
Fisher-men
)
prescribe
to
the
World
?
But
God
never
intended
that
Truth
should
be
known
by
Pomp
,
nor
condemned
,
or
disallowed
for
Troubles
that
accompany
it
:
The
drift
of
Christianity
,
is
to
take
us
off
from
the
hopes
and
fears
of
the
present
World
;
therefore
he
that
liketh
Christ
and
his
Promises
,
is
not
likely
to
be
separated
from
him
by
Persecution
,
Rom.
8.
●7
.
He
is
held
to
him
,
not
only
by
the
Head
,
but
by
the
Heart
.
Now
the
use
that
we
should
make
of
this
,
is
Caution
:
Take
heed
of
being
offended
in
Christ
.
I
shall
,
1.
shew
you
who
are
in
danger
of
it
.
2.
I
shall
shew
you
the
hainousness
of
it
.
3.
What
we
should
do
to
avoid
it
.
1.
Who
are
in
danger
of
it
?
I
Answer
;
(
1.
)
All
such
as
are
hardned
in
malice
and
opposition
,
against
those
that
profess
Godliness
;
and
have
a
male
Talent
against
Strictness
,
and
are
glad
when
it
meeteth
with
any
trouble
or
disgrace
:
The
clearest
Evidence
will
not
convince
these
Men.
Such
were
the
froward
obstinate
Jews
,
who
were
hardned
,
and
believed
not
,
but
spake
evil
of
that
way
,
Acts
19.
9.
Again
,
There
are
some
that
are
more
moderate
,
but
are
discouraged
in
their
first
attempts
of
a
godly
Life
,
and
so
give
over
through
despondency
.
The
Bullock
is
most
unruly
at
the
first
yoaking
:
The
Fire
at
first
kindling
casts
forth
most
smoke
;
this
they
cannot
bear
,
therefore
give
it
over
as
hopeless
.
And
then
partly
,
the
insincere
,
whose
League
with
their
Lusts
was
never
dissolved
.
And
again
,
weak
Christians
,
who
are
not
fortified
and
rooted
in
the
Love
of
God
,
and
the
Faith
and
Hope
of
the
Gospel
.
2.
I
shall
shew
you
the
hainousness
of
it
.
(
1.
)
'T
is
unreasonable
;
whatsoever
hindreth
any
Man
from
coming
to
Christ
,
or
embracing
the
Gospel
,
't
is
an
Offence
not
given
,
but
taken
.
There
is
nothing
in
Christ
to
make
us
stumble
,
and
be
offended
at
him
;
Jer.
2.
5.
What
Iniquity
have
your
Fathers
found
in
me
,
that
they
are
gone
far
from
me
,
and
have
walked
after
Vanity
,
and
are
become
vain
?
But
every
thing
that
may
draw
our
desire
or
delight
towards
him
;
yet
by
Mens
blindness
and
ignorance
,
't
is
very
frequent
;
Luke
19.
42.
They
do
not
know
the
things
which
belong
to
their
peace
,
in
this
their
day
.
(
2.
)
'T
is
very
natural
;
we
are
apt
to
set
stumbling-blocks
in
our
own
way
,
and
matter
of
offence
before
our
own
feet
.
And
take
up
every
obvious
pretence
to
excuse
our selves
to
our selves
,
from
hearkning
to
the
Offers
of
the
Gospel
:
Flesh
and
Blood
will
stumble
in
God's
plainest
ways
;
Hosea
14.
9.
The
ways
of
the
Lord
are
right
;
the
Iust
shall
walk
therein
,
but
the
Transgressors
shall
fall
in
them
.
They
will
count
every
Mole-hill
a
Mountain
,
and
offended
at
every
thing
which
concerneth
God
,
and
their
Duty
and
Obedience
to
him
.
3.
A
prejudicate
Opinion
and
Malice
is
always
apt
to
pick
quarrels
at
Truth
and
Goodness
;
Acts
17.
5
,
6.
The
Iews
which
believed
not
,
moved
with
Envy
,
took
unto
them
certain
lude
Fellows
of
the
baser
sort
,
and
gathered
a
Company
,
and
set
all
the
City
on
an
uproar
,
and
assaulted
the
House
of
Jason
,
and
sought
to
bring
them
out
to
the
People
:
and
when
they
found
them
not
,
they
drew
Jason
,
and
certain
Brethren
,
unto
the
Rulers
of
the
City
,
crying
,
These
which
have
turned
the
World
upside
down
,
are
come
hither
also
.
So
,
Chap.
18.
6.
They
opposed
themselves
,
and
blasphemed
.
4.
'T
is
a
dangerous
Sin
:
If
we
continue
to
be
offended
in
Christ
,
Christ
will
be
offended
at
us
at
the
last
day
.
We
get
nothing
by
dashing
against
the
Corner-Stone
,
we
hurt
not
Christ
,
but
our selves
.
Mat.
21.
44.
Whosoever
shall
fall
on
this
Stone
,
shall
be
broken
:
but
on
whomsoever
it
shall
fall
,
it
will
grind
him
to
pouder
.
3.
What
shall
we
do
to
avoid
it
?
1.
Get
a
clear
Understanding
,
or
a
Zeal
according
to
Knowledg
;
Rom.
10.
2.
and
Iohn
9.
39.
For
judgment
I
am
come
into
the
World
,
that
they
which
see
not
,
might
see
,
and
they
which
see
,
might
be
made
blind
.
This
will
be
the
effect
of
my
coming
,
that
the
Ignorant
will
be
enlightned
,
and
learned
Men
will
not
see
the
things
before
their
eyes
;
they
were
hardned
and
left
to
their
own
prejudices
.
2.
Get
a
good
measure
to
mete
things
withal
.
The
Jews
were
offended
in
Christ
,
because
they
were
leavened
with
a
notion
of
a
pompous
Messiah
;
and
so
judged
of
all
things
concerning
Christ
,
as
they
suited
with
that
conceit
:
So
Iohn
7.
24.
Iudg
not
according
to
appearance
,
but
judg
righteous
Iudgment
.
We
judg
according
to
appearance
,
but
judg
not
righteous
Judgment
:
This
is
no
good
measure
,
but
an
Idol
of
our
Hearts
.
Many
are
in
an
evil
way
,
but
yet
want
not
their
pretences
:
As
the
Tradition
of
the
Elders
,
Matth.
19.
2.
And
Succession
,
Iohn
8.
33.
The
Novelty
of
Christ's
Doctrine
;
Mark
1.
27.
What
new
Doctrine
is
this
?
The
vile
abject
condition
of
Christ
and
his
Disciples
:
They
never
enter
into
the
merits
of
the
Cause
,
but
determine
it
by
prejudicate
Opinions
:
A
good
measure
therefore
is
necessary
;
there
is
mensura
mensurans
,
and
mensura
mensurata
,
a
measure
measuring
,
and
the
measure
that
is
measured
;
the
measure
that
is
measured
,
is
an
upright
unbiassed
Mind
.
3.
Labour
to
get
a
mortified
Heart
:
They
are
most
apt
to
be
scandalized
,
that
have
a
carnal
biass
upon
their
Hearts
,
a
contrariety
of
affections
to
the
Gospel
,
Luke
16.
14.
Iohn
5.
44.
and
Iohn
12.
42
,
43.
who
are
leavened
with
covetousness
,
jealousy
of
reputation
,
fear
of
disgrace
,
and
the
like
.
4.
Get
a
fervent
Love
:
Psal.
119.
165.
Great
peace
have
they
which
love
thy
Law
,
and
nothing
shall
offend
them
.
'T
is
want
of
a
true
and
hearty
love
that
maketh
us
so
easy
and
apt
to
take
offence
.
A
secoud
use
that
we
make
of
it
is
this
,
Be
sure
to
take
heed
of
Prejudices
against
practical
Godliness
.
1.
Some
take
prejudice
against
the
necessity
of
Regeneration
:
But
surely
there
is
a
necessity
of
fitting
us
anew
to
the
use
and
end
for
which
we
were
made
:
For
the
Vse
,
see
Ephes.
2.
10.
and
for
the
End
,
Iohn
3.
from
the
third
to
the
fifth
verse
.
2.
Another
prejudice
is
,
the
difficulty
of
a
godly
life
,
Mat.
19.
25.
With
Men
it
is
impossible
,
but
with
God
all
things
are
possible
;
use
will
make
it
easy
;
at
first
it
is
most
hard
and
tedious
.
3.
Another
Prejudice
,
is
the
Persecutions
which
attend
it
:
God
will
have
his
Servants
and
Graces
tried
.
They
that
go
to
Sea
,
must
look
for
Wind
and
Waves
;
but
in
the
Haven
we
shall
have
rest
:
In
Heaven
we
shall
injoy
full
and
eternal
rest
.
Wisdom
is
justified
Of
her
CHILDREN
.
MAT.
11.
18
,
19.
For
John
came
neither
eating
nor
drinking
,
and
they
say
,
He
hath
a
Devil
.
The
Son
of
Man
came
eating
and
drinking
,
and
they
say
,
Behold
,
a
Man
gluttonous
,
a
Friend
of
Publicans
and
Sinners
:
but
Wisdom
is
justified
of
her
Children
.
IN
this
Context
,
Christ
had
likened
the
People
of
the
Generation
in
which
he
lived
,
to
Boys
playing
in
the
Streets
,
and
personating
(
as
Children
are
given
to
imitate
what
they
have
seen
in
Elder
Persons
)
sometimes
Festivities
,
acting
the
part
of
a
Musician
,
but
their
Fellows
danced
not
;
Sometimes
Funerals
,
acting
the
part
of
the
Mourning
Women
who
were
to
weep
for
the
dead
,
cry
,
Ah
,
my
Brother
!
but
they
upbraided
their
Fellows
,
that
they
would
do
nothing
as
they
should
,
neither
follow
them
in
their
Mirth
,
nor
sadness
.
So
the
people
of
that
Generation
,
whatsoever
Messages
God
sent
unto
them
,
they
accepted
them
not
and
obeyed
them
not
.
Some
great
Exceptions
they
had
still
to
the
Messengers
employed
:
one
kind
of
Exception
they
have
to
Iohn
,
and
the
quite
contrary
to
Iesus
;
and
so
they
are
not
pleased
,
neither
full
nor
fasting
,
as
we
say
.
Their
censure
of
Iohn
was
,
That
he
was
an
Hypocondriack
,
or
a
frantick
Fellow
;
the
Devil
was
in
him
,
that
he
was
so
austere
.
But
Christ
,
that
was
gentle
and
affable
,
they
censure
him
as
a
loose
Person
,
or
favorer
of
such
.
For
Iohn
came
neither
eating
and
drinking
,
and
they
say
,
He
hath
a
Devil
:
The
Son
of
Man
came
eating
and
drinking
,
and
they
say
,
a
Man
gluttonous
,
and
a
Friend
of
Publicans
and
Sinners
:
But
Wisdom
is
justified
of
her
Children
.
In
the
words
,
three
Things
are
observable
.
-
1.
The
different
Form
and
Course
of
Life
wherein
Iohn
and
Christ
appeared
.
-
2.
Their
Censures
both
of
Iohn
and
Iesus
.
-
3.
The
receiving
of
the
Gospel
by
the
unprejudiced
.
1.
The
different
Course
of
Life
wherein
Iohn
and
Christ
appeared
:
Iohn
came
neither
eating
,
nor
drinking
:
that
is
,
lived
in
a
strict
austere
Course
of
Life
,
not
after
the
ordinary
Diet
of
Men
;
for
we
read
he
had
his
Raiment
of
Camels
Hair
,
and
a
leathern
Girdle
about
his
Loins
,
and
his
Meat
was
Locusts
and
wild
Hony
:
But
the
Son
of
Man
came
eating
and
drinking
,
that
is
,
using
the
ordinary
Diet
of
Men
,
and
eating
promiscuously
with
all
company
,
in
a
more
free
use
of
the
Creatures
,
taking
the
fare
as
he
found
it
,
and
conversing
with
all
sorts
of
Men
in
a
familar
Course
of
Life
:
Sometimes
with
Publicans
,
as
Zacheus
:
sometimes
with
Pharisees
,
as
Simon
,
Luke
7.
He
observed
no
such
abstinency
,
but
ate
Meats
indifferently
:
sometimes
he
had
nothing
but
barely
Bread
and
Water
;
sometimes
he
was
at
Feasts
,
and
using
Wine
,
and
conversed
with
Men
indifferently
.
2.
Their
Censures
both
of
Iohn
,
and
Iesus
:
John
hath
a
Devil
;
that
is
,
he
is
a
Person
possessed
,
out
of
his
wits
:
For
the
Jews
ascribed
all
Distempers
to
the
Devil
.
And
of
Christ
,
their
censure
was
,
That
he
was
a
Glutton
,
and
a
Friend
of
Publicans
and
Sinners
.
3.
The
reciving
of
the
Gospel
by
the
unprejudiced
;
But
Wisdom
is
justified
of
her
Children
.
This
last
clause
,
needeth
opening
;
that
we
may
know
what
is
Wisdom
,
who
are
her
Children
,
and
how
they
justify
it
.
1.
By
Wisdom
is
meant
,
the
Doctrine
of
the
Gospel
,
called
elsewhere
,
The
Counsel
of
God
;
as
appeareth
by
the
parallel
place
,
Luke
7.
29
,
30.
And
all
the
People
that
heard
him
,
and
the
Publicans
,
justified
God
,
being
baptized
with
the
Baptism
of
John
:
But
the
Pharisees
and
Lawyers
rejected
the
Counsel
of
God
against
themselves
.
The
Gospel
is
called
Wisdom
,
because
't
is
the
result
of
God's
eternal
Wisdom
.
The
Doctrine
of
Christ
Crucified
,
is
called
,
The
Wisdom
of
God
,
1
Cor.
1.
22.
And
again
,
1
Cor.
2.
7.
The
Wisdom
of
God
in
a
Mystery
.
2.
The
Children
of
Wisdom
,
are
the
Professors
of
it
:
'T
is
an
Hebraism
;
As
Children
of
Corath
;
Children
of
Light
;
Children
of
this
World
,
&c.
the
Professors
,
and
Followers
of
the
Gospel
.
Wisdom
hath
her
Children
;
all
are
not
alike
indisposed
,
some
are
begotten
to
God
by
the
Doctrine
of
Grace
.
3.
Justified
.
As
this
is
opposed
to
Crimination
;
so
to
justify
,
is
the
work
of
an
Advocate
.
As
it
is
opposed
to
Condemnation
,
so
't
is
the
work
of
a
Judg.
Wisdom's
Children
will
bear
witness
to
their
Faith
,
or
the
Doctrine
of
God
by
their
Profession
,
and
Godly
Life
,
and
ready
Obedience
:
And
exalt
it
as
much
as
others
decry
it
,
and
every
way
manifest
that
they
hold
it
for
good
and
right
.
Many
Points
might
be
observed
hence
:
As
,
1.
That
God
sendeth
forth
his
Servants
with
divers
dispositions
:
Some
more
austere
in
Life
,
others
more
social
in
their
Carriage
:
some
sad
and
mournful
,
others
chearful
and
pleasant
:
some
more
thundring
in
Doctrine
,
others
more
gently
inducing
people
to
Repentance
.
Since
God
maketh
use
of
variety
of
Gifts
and
Tempers
;
Let
us
observe
this
Wisdom
,
not
bring
all
to
the
Law
of
some
admired
Instance
and
Example
:
As
there
is
a
difference
of
Stomachs
,
some
for
Meats
baked
,
or
roasted
,
others
for
boiled
;
so
God
fits
his
Servants
severally
to
do
good
,
as
the
Persons
they
are
to
treat
with
need
.
2.
That
Men
are
qualified
according
to
the
dispensation
wherein
God
useth
them
:
Iohn
,
as
a
Preacher
of
Repentance
,
was
austere
:
Christ
,
as
a
giver
of
Pardon
,
mild
and
affable
:
Iohn
was
to
come
in
the
Spirit
and
Power
of
Elias
;
and
therefore
to
imitate
him
in
his
Course
of
Life
:
He
was
sent
forth
to
raise
and
awaken
a
sleepy
World
,
besotted
in
security
:
But
Christ
who
was
to
come
with
the
glad
Tydings
of
Salvation
,
and
to
call
Sinners
to
Grace
and
Pardon
,
chose
to
appear
in
a
meek
,
sweet
,
and
social
way
of
converse
,
that
his
Benignity
in
drawing
the
most
grievous
Sinners
to
himself
,
might
thereby
be
manifested
.
3.
That
Men
are
apt
to
complain
,
quarrel
,
and
except
against
what
is
done
by
God
,
and
whatsoever
Methods
are
used
to
reduce
them
to
a
sence
of
their
Duty
.
Both
Iohn
and
Jesus
were
sent
by
God
,
but
Men
have
ever
somewhat
to
say
:
Iohn
is
too
rough
and
austere
;
and
Christ
too
sociable
,
and
familiar
with
Sinners
:
They
dislike
the
Severity
of
the
one
,
and
the
free
Converse
of
the
other
.
So
in
other
Cases
,
old
Men
,
they
say
,
dote
;
young
Men
are
too
rash
:
some
they
find
fault
with
,
because
they
are
so
facil
and
easy
;
with
others
,
because
they
are
obscure
and
deep
:
People
are
always
unsatisfied
.
4.
That
neither
the
Severity
of
the
Law
,
nor
the
glad
Tydings
of
Salvation
,
will
of
themselves
work
upon
Men
,
unless
God
set
in
by
his
Spirit
:
For
both
the
Dispensation
of
Iohn
and
Jesus
was
without
its
effect
.
5.
Though
some
obstinately
refuse
the
Gospel
,
yet
others
accept
of
it
,
and
live
accordingly
:
Wisdom
hath
her
Children
,
who
justify
and
defend
her
ways
as
much
as
others
impugn
and
oppose
them
,
Acts
17.
34.
God
seldom
lighteth
a
Candle
,
but
he
hath
some
lost
Groat
to
seek
.
All
these
Points
might
be
profitably
insisted
on
:
But
I
shall
make
use
of
this
Text
,
to
give
you
this
Observation
.
That
Iesus
Christ
,
when
he
came
to
set
up
the
Gospel
,
did
not
tie
himself
to
a
Wilderness-life
of
austerity
in
total
abstinence
from
common
Meat
and
Wine
,
as
John
the
Baptist
did
,
and
as
they
thought
that
he
that
professed
extraordinary
Sanctity
should
have
done
.
In
the
prosecution
of
this
Point
,
I
shall
use
this
Method
.
-
1.
I
shall
shew
you
,
That
the
Censures
of
the
two
Things
disliked
in
Christ
,
were
not
just
.
-
2.
Give
you
the
Reasons
why
he
lived
,
and
chose
this
form
and
sort
of
Life
.
-
3.
The
profitable
Observations
that
we
may
build
thereon
.
1.
That
the
Censures
of
the
two
things
disliked
in
Christ
,
were
not
just
.
The
two
things
disliked
in
Christ
were
;
-
(
1.
)
His
Diet.
-
(
2.
)
His
Company
.
(
1.
)
His
Diet
:
He
came
eating
and
drinking
:
He
did
eat
and
drink
as
other
Men
,
but
with
great
piety
,
and
with
great
temperance
and
soberity
.
His
Piety
was
remarkable
,
Iohn
6.
11.
And
Iesus
took
the
Loaves
,
and
when
he
had
given
Thanks
,
he
distributed
them
among
the
Disciples
.
And
,
vers.
23.
—
Nigh
unto
the
place
were
they
had
eaten
Bread
,
after
the
Lord
gave
Thanks
.
All
our
Refreshments
should
be
sanctified
;
They
are
great
Mercies
,
though
ordinary
:
They
come
down
from
Heaven
,
and
direct
us
to
seek
the
Blessing
thence
,
from
whence
we
have
the
Comforts
themselves
:
Though
we
have
but
slender
provisions
,
we
should
be
thankful
:
Christ
gave
Thanks
for
five
Barley
Loaves
and
two
Fishes
.
Mark
,
here
he
doth
not
mention
the
Miracle
,
but
the
Thanksgiving
.
Christ
had
expressed
himself
in
such
a
way
,
as
made
deep
Impression
on
the
standers-by
,
and
would
fully
convince
us
,
that
the
blessing
of
all
Injoyments
is
in
God's
Hand
.
(
2.
)
His
Temperance
and
Sobriety
is
observable
;
Five
Barley
Loaves
,
and
two
Fishes
were
carried
about
,
as
the
standing
Provision
for
Himself
and
Family
,
Luke
9.
13.
Christ's
Provision
is
such
as
may
teach
sobriety
and
contentment
with
a
mean
condition
unto
all
:
At
another
time
he
beggeth
a
draught
of
Water
to
quench
his
Thirst
,
Iohn
4.
7.
And
therefore
the
Exceptions
against
his
Diet
were
not
just
.
2.
Against
his
Company
:
They
accused
him
of
eating
with
Publicans
and
Sinners
,
in
the
Text.
So
Luke
15.
2.
This
Man
receiveth
Sinners
,
and
eateth
with
them
:
Because
he
went
to
them
as
a
Physician
to
heal
their
Souls
,
Luke
5.
30.
He
conversed
with
the
meanest
,
and
refused
not
familiarity
with
the
poorest
and
worst
,
as
was
needful
for
their
Cure
.
The
Pharisees
thought
it
to
be
against
all
Decorum
,
that
he
would
spake
and
converse
with
all
sorts
of
People
,
Publicans
and
Harlots
not
excepted
:
But
Christ
coming
to
save
all
sorts
of
People
,
it
was
necessary
that
he
should
Converse
with
all
sorts
of
People
.
2.
The
Reasons
why
he
lived
,
and
chose
this
sort
of
Life
.
1.
Because
he
would
not
place
Religion
in
outward
Austerities
and
Observances
:
Men
superstitiously
appoint
to
themselves
unnecessary
Tasks
,
and
,
forbid
themselves
many
lawful
Things
,
and
this
they
call
by
the
name
of
Holiness
.
When
Satan
who
is
usually
a
Libertine
,
pretendeth
to
be
a
Saint
;
He
will
be
stricter
than
Christ
Himself
:
As
the
Pharisees
were
in
the
choice
of
their
Company
and
outward
Observances
.
Christ
foresaw
this
Spirit
would
be
working
in
the
World
:
Touch
not
,
taste
not
,
handle
not
,
after
the
Commandments
and
Doctrines
of
Men
,
Col.
2.
21
,
22.
That
Men
were
apt
to
place
Religion
in
a
simple
abstinence
from
the
common
Comforts
of
Life
,
under
a
pretence
of
more
than
ordinary
mortification
:
neither
eat
,
nor
taste
,
nor
touch
:
over-doing
in
Externals
,
is
usually
an
undoing
in
Religion
:
The
Quaker's
Spirit
,
and
the
Monkish
Spirit
,
is
an
Apochryphal
and
bastard
sort
of
Holiness
,
a
Spirit
that
suiteth
not
with
the
Temper
of
the
Gospel
,
and
the
example
of
Christ
.
2.
Christ
would
live
a
strict
,
but
sociable
and
charitable
Life
,
and
did
not
observe
the
Laws
of
proud
Pharisaical
separation
,
but
spent
his
time
in
doing
good
,
and
healing
all
manner
of
bodily
Diseases
,
and
instructing
the
Souls
of
Men
upon
all
occasions
:
There
is
a
disposition
in
Men
by
a
foolish
singularity
,
to
stand
aloof
from
others
:
The
Prophet
toucheth
it
,
Isa.
65.
5.
They
said
,
Stand
by
thy self
,
come
not
near
me
,
for
I
am
holier
than
thou
.
Some
then
,
though
impure
and
prophane
,
would
seem
holier
than
others
,
and
counted
all
unclean
and
polluted
besides
themselves
:
This
Spirit
rested
in
the
Pharisees
in
Christ's
time
,
Luke
5.
30.
The
Scribes
and
Pharisees
murmured
against
his
Disciples
,
saying
,
Why
do
you
eat
and
drink
with
Publicans
and
Sinners
?
So
,
Luke
7.
39.
If
this
Man
had
been
a
Prophet
,
he
would
have
known
who
,
and
what
manner
of
Woman
this
is
that
toucheth
him
;
for
she
is
a
Sinner
.
And
afterwards
the
whole
People
of
the
Jews
were
possessed
with
this
Spirit
,
and
would
not
endure
that
any
should
converse
with
the
Gentiles
,
as
fearing
to
be
defiled
by
them
.
Now
Jesus
Christ
would
not
countenance
this
inclosing
Spirit
;
coming
to
do
good
to
all
,
he
would
converse
with
all
.
3.
Jesus
Christ
coming
into
the
World
as
to
redeem
us
to
God
,
so
to
set
us
an
example
,
would
take
up
that
course
of
Life
which
was
most
imitable
by
all
sorts
of
Persons
,
and
calculated
as
for
the
Honour
of
God
,
so
for
the
Benefit
of
Humane
Society
.
He
intended
his
Religion
,
not
only
for
Recluses
and
Votaries
,
but
for
Men
of
all
Conditions
,
Professions
,
and
Employments
:
and
therefore
would
not
fright
us
from
Religion
by
affected
Austerities
,
but
invite
us
to
it
by
a
sanctified
converse
with
all
kind
of
Companies
:
And
no
Man
now
can
excuse
himself
,
saying
,
That
he
cannot
imitate
the
form
of
Christ's
Living
,
since
it
is
competent
to
all
kind
of
Persons
,
even
those
who
are
not
shut
up
,
but
whose
Callings
ingage
them
to
be
abroad
in
the
World
:
For
't
is
Religion
that
puts
us
upon
the
discharge
of
all
Duties
to
God
and
Man
:
The
sum
of
it
is
comprised
in
the
Love
of
God
above
all
,
and
our
Neighbour
as
our selves
.
We
love
all
,
even
Enemies
,
with
that
common
Love
which
is
due
to
Humanity
;
and
all
that
fear
God
with
a
special
Love
.
Now
this
may
be
exercised
in
the
Shop
,
better
than
in
the
Cloyster
and
solitudes
;
and
where-ever
we
go
,
we
may
go
about
doing
good
:
And
this
may
be
done
by
all
sorts
of
Persons
,
Princes
,
and
Peasants
,
Noble-men
or
Tradesmen
,
as
well
as
Ministers
and
People
of
a
more
retired
Life
.
4.
Coming
into
the
World
,
to
set
up
the
Kingdom
of
God
,
it
was
sit
his
Form
of
Life
should
suit
with
the
Nature
of
that
Kingdom
.
Iohn
Baptist
telleth
them
,
The
Kingdom
of
God
is
at
hand
;
and
Christ
himself
,
That
the
Kingdom
of
God
was
come
,
and
was
among
them
.
Now
what
is
the
nature
of
this
Kingdom
of
God
?
The
Apostle
telleth
you
,
that
,
Rom.
14.
17.
The
Kingdom
of
God
standeth
not
in
Meat
and
Drink
,
but
in
Righteousness
and
Peace
,
and
Ioy
in
the
Holy
Ghost
.
There
are
two
expositions
of
that
place
,
and
both
equally
probable
;
the
one
more
general
,
the
other
more
limited
and
restrained
to
the
Context
:
More
general
,
That
Righteousness
is
taken
for
all
new
Obedience
,
and
Peace
for
peace
of
Conscience
,
resulting
from
the
rectitude
of
our
Actions
;
and
joy
in
the
Holy
Ghost
,
for
that
supernatural
comfort
which
the
Holy
Ghost
puts
into
our
Hearts
,
by
reflecting
upon
our
Privileges
in
Christ
,
and
the
Hopes
of
the
World
to
come
.
Now
Christianity
consists
not
in
eating
,
or
not
eating
such
or
such
Meats
,
or
such
kind
of
Observances
,
but
in
solid
Godliness
,
or
in
the
practice
of
Christian
Graces
and
Vertues
.
The
more
limited
sense
is
,
That
by
Righteousness
is
meant
just
dealings
;
by
Peace
,
a
peaceable
,
harmless
,
inoffensive
sort
of
living
;
by
Joy
in
the
Holy
Ghost
,
a
delight
to
do
good
to
one
another
;
to
advance
and
build
up
one
another
in
Godliness
,
not
dividing
,
hating
,
excommunicating
,
censuring
one
another
for
lesser
Things
and
meer
Rituals
,
but
pleasing
our
Neighbour
to
edification
,
Rom.
15.
2.
and
1
Cor.
10.
31
,
32
,
33.
Whether
ye
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
glory
of
God
:
give
no
offence
,
neither
to
Iews
nor
Gentiles
,
nor
to
the
Church
of
God
:
even
as
I
please
all
men
in
all
things
,
not
seeking
my
own
profit
,
but
the
profit
of
many
,
that
they
may
be
saved
.
This
meek
,
holy
,
charitable
converse
to
the
Glory
of
God
,
without
offence
and
scandal
,
is
that
which
promoteth
God's
Kingdom
:
And
this
would
Christ
teach
us
in
his
own
form
and
course
of
Life
,
conversing
in
a
sanctified
manner
with
all
sorts
of
Persons
to
their
profit
and
benefit
.
5.
Because
Christ
would
not
gratify
Humane
Wisdom
:
As
he
would
not
gratify
Sense
,
by
chusing
a
pompous
Life
;
so
he
would
not
gratify
Humane
Wisdom
,
by
chusing
an
austere
Life
.
There
are
two
sorts
of
Men
in
the
World
who
are
not
of
God
;
the
Men
of
the
World
,
and
the
Saints
of
this
World
.
The
Men
of
the
World
are
brutish
Sensualists
,
who
are
all
for
Pomp
and
Glory
,
Christ
would
not
gratify
these
,
but
came
meek
and
poor
,
to
teach
us
Humility
,
Self-denial
,
and
Contentation
;
Mat.
11.
29.
Learn
of
me
,
for
I
am
meek
and
lowly
in
heart
.
He
did
not
bustle
in
the
World
for
Respect
and
Honour
:
His
Complaints
of
his
Enemies
,
and
his
Answers
to
them
,
were
full
of
Meekness
,
and
stood
not
to
abase
himself
for
the
Father's
Glory
and
Mens
Good
:
so
he
did
not
gratify
the
Men
of
the
World
.
The
Saints
of
this
World
are
such
as
are
strict
in
outward
Observances
,
in
eating
or
not
eating
,
in
marrying
or
not
marrying
,
in
forbearing
such
Company
,
in
such
a
number
and
tale
of
Devotions
;
in
abstaining
from
such
lawful
things
:
These
things
the
Apostle
saith
have
a
shew
of
Wisdom
,
Col.
2.
23.
The
World
is
mightily
taken
with
bodily
Exercise
,
and
outward
Strictness
:
As
the
Men
of
the
World
love
to
pamper
the
Body
,
so
the
Saints
of
this
World
needlesly
afflict
and
dishonour
the
Body
:
This
hath
a
shew
,
and
nothing
but
a
shew
;
but
Christ
would
not
gratify
these
neither
;
he
used
a
free
,
but
an
holy
Life
,
and
so
was
censured
and
traduced
as
a
Wine-bibber
and
a
Glutton
,
to
teach
his
Followers
to
be
contented
to
be
judged
according
to
Men
in
the
Flesh
,
and
live
to
God
in
the
Spirit
,
1
Pet.
4.
6.
He
came
to
preach
,
and
to
give
inward
Regeneration
and
Renovation
.
To
shew
the
proper
way
of
Mortification
,
which
is
not
by
a
severity
of
Life
,
but
by
deadning
the
mind
to
the
esteem
of
the
World
.
That
kind
of
Life
which
consists
in
outward
Rigors
,
hath
some
honour
and
reputation
in
the
World
,
and
maketh
a
fair
shew
in
the
Flesh
;
but
he
would
teach
us
the
Life
which
consists
in
Faith
,
Holiness
,
Sobriety
,
Humility
of
Mind
,
Charity
,
Obedience
to
God
,
Joy
in
the
Spirit
,
and
comfort
of
the
Promises
,
which
the
World
liketh
not
so
well
;
outward
and
rigorous
Observances
are
more
plausible
,
but
the
Power
of
Godliness
,
and
a
true
sense
of
the
World
to
come
,
the
World
hateth
.
6.
To
shew
us
the
true
nature
of
Mortification
,
which
consists
not
in
a
bare
abstinence
,
and
shameful
retreat
from
Temptations
,
but
in
a
Spirit
fortified
against
them
:
not
in
a
monkish
discontent
with
the
World
,
but
an
holy
contempt
of
it
when
we
most
freely
use
it
.
And
in
bridling
and
governing
the
Appetite
and
Desire
,
rather
than
in
scrupulous
refraining
from
the
Object
it self
.
In
an
using
of
the
World
,
but
not
abusing
of
it
,
1
Cor.
7.
31.
Not
so
much
scrupling
the
Comforts
of
the
present
Life
,
as
a
valuing
and
esteeming
the
Comforts
of
a
better
Life
;
prising
more
the
Christian
Vow
,
than
any
by-Laws
of
our
own
.
The
Apostle
telleth
us
,
1
Tim.
4.
8.
That
bodily
Exercise
profiteth
little
,
but
Godliness
is
profitable
to
all
things
.
Abstinence
from
daily
Meats
,
Wines
,
Marriage
,
is
an
act
of
Self-denial
,
but
a
very
small
one
;
for
all
the
good
it
doth
,
is
to
tame
the
Members
of
the
Body
,
and
its
external
Motions
and
Actions
,
without
sanctifying
the
Heart
and
inward
part
,
as
a
lively
Faith
,
Fear
and
Love
of
God
doth
.
The
profit
of
bodily
Exercise
,
is
little
in
comparison
of
inward
Piety
,
which
is
necessary
to
a
comfortable
Life
here
,
and
a
blessed
hereafter
.
Thirdly
,
The
Observations
which
we
may
build
thereon
.
1.
We
may
observe
the
Humanity
,
Goodness
,
and
Kindness
of
that
Religion
which
we
do
profess
,
both
with
respect
to
our selves
and
others
.
(
1.
)
Our Selves
.
Man
consists
of
a
Body
and
a
Soul
,
and
hath
respects
for
either
,
else
he
were
unnatural
:
The
Body
indeed
we
are
apt
to
overprize
,
and
therefore
we
need
not
●●●pur
but
a
Bridle
for
our
Affections
to
the
bodily
life
.
And
therefore
Religion
,
in
the
Precepts
of
it
,
interposeth
by
way
of
restraint
,
rather
than
exhortation
;
Titus
2.
12.
That
we
should
live
soberly
,
&c.
And
,
Rom.
13.
14.
Make
no
provision
for
the
Flesh
,
to
fulfil
the
Lusts
thereof
.
Do
not
cherish
carnal
Desires
.
The
Apostle
telleth
you
,
No
Man
ever
yet
hated
his
own
Flesh
,
Ephes.
5.
29.
but
nourisheth
and
cherisheth
it
.
Our
usual
fault
is
,
an
excessive
pampering
of
the
Flesh
:
Some
have
hated
their
own
Souls
,
at
least
by
consequence
and
interpretation
;
therefore
we
dare
not
let
loose
the
Reins
,
and
give
either
incouragement
or
allowance
to
Men
to
indulge
their
carnal
Desires
;
yet
to
avoid
prejudice
,
we
must
grant
what
may
be
granted
:
for
Men
are
apt
to
think
that
Religion
is
a
sower
thing
,
and
abridges
them
of
all
the
Comforts
of
their
lives
.
No
,
besides
the
rich
Comforts
it
provideth
for
the
Soul
,
it
alloweth
and
forbiddeth
not
so
much
sensitive
pleasure
,
as
tendeth
to
the
holiness
of
the
Soul
,
and
furthereth
us
in
God's
Service
:
It
rebuk●th
and
forbiddeth
nothing
but
what
really
may
be
a
Snare
to
us
:
It
considereth
all
things
,
Meats
,
Drinks
,
Marriage
,
Wealth
,
Honours
,
and
Dig●●ties
of
the
present
World
,
as
they
have
respect
to
God
and
a
better
World
,
and
as
they
help
and
hinder
us
in
the
pleasing
God
,
and
seeking
Immortality
.
(
2.
)
With
respect
to
others
.
The
Spirit
of
our
Religion
may
be
known
by
the
Example
of
our
dearest
Lord
:
'T
is
not
a
proud
disdainful
Spirit
that
refuseth
the
company
of
the
meanest
and
worst
,
so
we
may
do
them
good
:
He
came
to
save
Sinners
,
and
conversed
with
Sinners
:
He
came
to
redress
the
miseries
of
Mankind
,
and
went
up
and
down
doing
good
;
tho
his
familiarities
were
with
the
most
godly
,
yet
he
disdained
not
the
company
of
others
:
And
surely
his
Religion
,
where
it
prevaileth
in
the
Hearts
of
any
,
it
causes
them
not
only
to
deal
justly
with
all
,
but
to
love
all
,
all
Mankind
,
with
a
love
of
Benevolence
;
it
maketh
us
to
long
for
the
good
of
their
Souls
,
and
desirous
also
to
do
good
to
the
Bodies
of
those
that
are
in
need
.
'T
is
said
indeed
,
Prov.
29.
27.
An
unjust
Man
is
an
abomination
to
the
just
:
and
he
that
is
upright
in
the
way
,
is
an
abomination
to
the
wicked
.
But
we
must
distinguish
of
the
hatred
of
Abomination
,
and
the
hatred
of
Enmity
:
We
hate
our
sinful
Neighbour
,
as
we
must
our selves
much
more
,
in
opposition
to
the
love
of
Complacency
,
but
not
in
opposition
to
the
love
of
Benevolence
;
so
we
must
neither
hate
our selves
,
nor
our
Neighbour
,
no
nor
our
Enemy
.
The
business
of
your
lives
must
be
,
to
do
good
to
all
,
especially
to
the
Houshold
of
Faith
:
God's
Natural
Image
is
on
all
Men
,
his
Spiritual
Image
on
his
Saints
:
and
we
must
love
God
in
all
his
Creatures
,
especially
in
his
Children
.
This
is
true
Religion
,
consecrated
by
our
Lord's
Example
.
Secondly
,
We
may
observe
,
That
an
External
Holiness
,
which
consisteth
in
an
outside
strictness
,
without
that
Faith
,
Love
,
Charity
,
Hope
,
usefulness
and
activity
which
is
the
very
soul
and
life
of
Christianity
,
usually
puffeth
up
Men
with
a
vain
conceit
of
their
own
Righteousness
,
and
a
censuring
and
a
despising
of
others
.
This
Text
sheweth
us
both
the
Spirit
of
Pharisaism
,
and
the
Spirit
of
Christianity
.
The
Pharisees
who
abounded
in
outward
Observances
,
censured
Christ
for
his
free
Converses
,
and
disdained
those
Sinners
whom
he
invited
to
a
better
life
,
Luke
18.
9
,
10
,
11
,
12.
And
they
were
ignorant
of
true
Wisdom
,
which
is
justified
,
embraced
,
and
received
by
all
her
Children
.
Learn
then
,
that
an
unruly
,
fierce
,
censorious
Spirit
,
which
is
only
born
up
by
external
advantages
,
is
not
the
right
Spirit
of
the
Gospel
.
True
Religion
maketh
men
humble
and
low
in
their
own
eyes
,
acquainteth
them
with
their
Desert
,
Sin
,
and
Misery
,
and
maketh
them
pitiful
and
compassionate
to
others
,
and
more
ready
to
help
them
,
than
to
censure
them
,
and
to
use
all
ways
and
means
to
do
them
good
.
Thirdly
,
The
main
Observation
is
this
,
That
a
free
Life
,
guided
by
an
holy
Wisdom
,
is
the
most
sanctified
Life
,
and
bringeth
most
honour
to
God
,
and
is
most
useful
to
others
.
Here
I
shall
shew
you
,
1.
Wherein
lieth
this
free
life
guided
by
holy
Wisdom
.
2.
How
it
is
the
most
sanctified
life
.
1.
Wherein
lieth
this
free
life
guided
by
holy
Wisdom
.
'T
is
said
of
Enoch
,
Gen.
5.
22.
That
he
walked
with
God
,
and
begat
Sons
and
Daughters
:
that
is
,
dedicated
himself
to
God's
Service
,
and
lived
in
most
strict
Holiness
.
And
there
you
see
the
use
of
a
conjugal
life
in
its
purity
,
may
stand
with
the
strictest
Rules
of
Holiness
.
So
for
worldly
Affairs
,
when
the
course
of
our
calling
ingageth
us
in
them
,
't
is
not
using
of
the
World
,
but
over-using
is
the
fault
,
1
Cor.
7.
31.
So
for
the
Comforts
of
this
life
:
Psal.
62.
10.
If
Riches
encrease
,
set
not
your
heart
upon
them
.
The
business
is
not
to
withdraw
them
away
,
but
to
withdraw
the
Affection
.
So
for
the
lawful
Delights
;
there
are
two
extreams
,
clogging
and
retrenching
our
liberty
with
outward
burdensome
Observances
,
or
abusing
our
liberty
to
wantonness
;
Gal.
5.
13.
Ye
are
called
to
liberty
,
only
use
not
your
liberty
as
an
occasion
to
the
Flesh.
Corrupt
Nature
venteth
it self
both
ways
,
either
by
superstitious
rigors
,
or
by
breaking
all
Bonds
,
and
inlarging
it self
,
according
to
the
licentiousness
of
the
Flesh.
Meat
,
Drink
,
Apparel
,
are
in
their
own
nature
indifferent
,
neither
must
Superstition
work
upom
them
,
nor
Profaneness
,
and
in
the
mean
between
both
lieth
Godliness
.
2.
How
it
is
the
most
sanctified
life
.
1.
Partly
because
it
suiteth
with
the
Example
of
Christ
:
He
came
as
to
expiate
our
Offences
,
so
to
give
us
an
Exsample
;
1
Pet.
2.
21.
Leaving
us
an
Example
,
that
we
should
follow
his
steps
:
and
,
1
Iohn
2.
6.
walk
as
he
walked
.
'T
is
high
presumption
to
aim
at
an
imitation
of
Christ
in
those
acts
of
his
,
which
he
did
for
satisfying
the
Father's
Justice
,
or
proving
his
D●ity
;
yea
,
't
is
impossible
to
imitate
him
in
those
:
yet
in
Actions
moral
,
we
are
bound
to
imitate
him
,
and
in
Actions
indifferent
,
not
to
suffer
our
Liberty
to
be
str●ightned
,
but
to
govern
Circumstances
according
to
that
holy
Wisdom
.
Christ
retired
not
from
the
society
of
Men
,
but
used
the
greatest
freedom
in
an
holy
way
.
2.
Because
there
is
more
true
Grace
in
being
dead
to
the
Temptation
,
than
to
retreat
from
the
Temptation
.
A
Christian
is
not
to
go
out
of
the
World
,
neither
by
a
voluntary
Death
,
Iohn
17.
15.
nor
by
an
unnecessary
sequestration
of
our selves
from
Business
,
and
the
Affairs
which
God
calleth
us
to
:
1
Cor.
7.
20.
Let
every
Man
abide
in
the
same
Calling
wherein
he
was
called
.
But
to
be
crucified
to
the
World
,
Gal.
6.
14.
that's
Grace
to
withdraw
our
Hearts
from
the
World
,
while
we
converse
in
it
,
and
with
it
.
Many
real
Christians
,
when
they
hear
us
press
Mortification
,
and
deadness
to
the
World
,
think
they
must
leave
their
Callings
,
or
abate
of
their
necessary
activity
in
their
Callings
.
Alas
,
in
the
Shop
a
Man
may●keep
himself
unspotted
from
the
World
,
as
well
as
in
the
Closet
;
in
a
Court
as
well
in
a
Cell
.
We
read
of
Saints
in
Nero's
Houshold
,
Phil.
4.
22.
he
was
a
great
Persecutor
,
yet
some
Saints
could
live
there
within
his
Gates
:
There
were
some
Professors
of
the
Gospel
.
So
Rev.
2.
13.
I
know
thy
Works
,
and
where
thou
dwellest
,
even
where
Satan's
seat
is
;
and
thou
holdest
fast
my
Name
,
and
hast
not
denied
my
Faith
,
even
in
those
days
wherein
Antipas
was
my
faithful
Martyr
,
who
was
slain
among
you
where
Satan
dwelleth
.
In
the
sorest
and
thickest
of
temptations
,
a
Christian
may
maintain
his
Integrity
.
In
short
,
our
way
to
Heaven
lieth
through
the
World
;
and
tho
if
I
be
left
to
my
choice
,
I
should
chuse
that
course
of
life
in
which
there
are
least
Temptations
;
yet
when
God
,
by
the
posture
of
our
temporal
Interests
,
or
the
course
of
our
Education
,
or
the
nature
of
my
Employment
,
and
usefulness
,
hath
determined
me
to
a
life
more
incident
to
a
throng
of
Temptations
,
I
may
the
better
venture
upon
them
,
and
must
not
leave
my
Service
for
supposed
Snares
.
Affectation
of
privacy
,
may
be
a
slothful
retreat
from
publick
Business
▪
and
't
is
more
glorious
to
beat
an
Enemy
,
than
to
fly
from
him
;
and
Grace
is
seen
in
overcoming
,
rather
than
in
shunning
Difficulties
.
Well
then
,
learn
from
the
whole
,
That
true
Mortification
consists
in
a
change
of
the
frame
of
Heart
,
in
a
resolution
against
the
baits
of
sense
,
rather
than
removing
our
presence
from
them
:
in
being
not
of
the
World
,
tho
we
are
in
the
World
:
not
in
casting
away
our
injoyments
,
but
in
an
equal
mind
in
all
Conditions
,
Iames
1.
9
,
10.
That
to
be
poor
in
Abundance
,
humble
in
high
Places
,
temperate
and
godly
in
the
freest
course
of
life
,
is
to
imitate
the
life
of
Christ
.
That
then
we
are
properly
mortified
,
when
our
esteem
,
value
,
and
affection
,
is
mortified
.
That
Grace
sheweth
it self
more
in
choice
,
than
in
necessity
.
In
an
abstinence
from
the
delights
of
the
Flesh
,
when
we
have
them
,
rather
than
when
we
want
them
:
that
we
may
follow
our
business
,
and
yet
be
godly
;
that
the
overcharging
of
the
Heart
is
the
great
Evil
that
we
should
beware
of
;
that
we
may
use
Company
,
but
not
to
partake
of
their
Sins
;
yea
to
make
them
better
,
and
to
purify
them
by
our
example
.
I
now
proceed
to
the
last
Clause
;
—
But
Wisdom
is
justified
of
her
Children
.
We
have
observed
,
-
1.
The
different
form
and
course
of
life
wherein
Iohn
and
Jesus
appeared
.
-
2.
Their
Censures
of
both
.
-
3.
The
receiving
of
the
Gospel
by
the
Unprejudiced
.
In
this
last
observe
;
1.
The
exceptive
Particle
[
But
]
;
tho
undeserved
Censures
are
cast
upon
the
Ways
of
God
,
yet
at
length
there
is
a
Wisdom
found
in
them
.
Ignorant
Men
mistake
them
,
carnal
Men
slight
them
,
the
Prophane
snuff
at
them
;
few
or
none
entertain
them
with
that
respect
they
ought
to
do
,
yet
this
Wisdom
will
not
want
Advocates
.
2.
The
thing
spoken
of
,
Wisdom
.
By
Wisdom
is
meant
the
Doctrine
of
the
Gospel
,
called
elsewhere
the
Counsel
of
God
,
as
appeareth
by
the
parallel
place
,
Luke
7.
29
,
30.
And
all
the
People
that
heard
him
,
justified
God
,
being
baptized
with
the
Baptism
of
John
.
But
the
Pharisees
and
Lawyers
rejected
the
Counsel
of
God
against
themselves
.
The
Gospel
method
of
Salvation
,
is
there
called
the
Counsel
of
God
,
because
't
is
the
Counsel
he
giveth
Men
for
their
good
;
as
here
Wisdom
,
because
't
is
the
result
of
God's
eternal
Wisdom
and
Decrees
.
And
elsewhere
the
Doctrine
of
Christ
crucified
,
is
called
the
Wisdom
of
God
.
And
again
,
1
Cor.
2.
7.
The
Wisdom
of
God
in
a
Mystery
.
3.
What
is
said
of
it
,
or
how
it
is
used
;
't
is
justified
.
Justification
is
a
R●lative
word
;
as
't
is
opposed
to
Crimination
,
so
to
justify
is
the
work
of
an
Advocate
;
as
to
Condemnation
,
so
't
is
the
work
of
a
Judg.
The
Children
of
Wisdom
discharge
both
parts
,
chiefly
the
first
;
they
bear
witness
to
●heir
Faith
,
or
the
Doctrine
of
God
concerning
Salvation
by
Christ
;
by
their
Profession
,
and
godly
Life
,
and
ready
Obedience
;
and
exalt
it
so
much
as
others
decry
it
,
and
every
way
manifest
they
hold
it
for
good
and
right
;
only
this
pleading
is
real
,
not
by
Word
but
Deed
;
Sapientia
non
quaerit
vocis
testimonium
sed
operam
,
saith
Hierom.
Divine
Wisdom
is
justified
more
by
Works
,
than
by
a
verbal
Plea
.
Wisdom's
Children
hear
her
Instructions
,
follow
her
Directions
and
Institutes
;
and
with
diligence
observe
the
way
of
Salvation
prescribed
by
God
,
tho
others
slight
it
,
and
so
justify
it
against
the
Exceptions
and
Reproaches
of
the
carnal
World
.
4.
Of
whom
;
Of
her
Children
.
The
Children
of
Wisdom
are
the
Professors
of
it
;
those
who
are
begotten
by
God
,
by
the
Word
of
Truth
,
Iames
1.
18.
and
are
willing
to
attain
the
end
,
by
the
ways
and
means
wherein
God
affordeth
it
:
These
are
Wisdom's
Children
,
begotten
,
bred
up
,
and
instructed
by
her
;
't
is
an
Hebraism
,
as
Children
of
Corah
,
Children
of
Light
,
Children
of
this
World
,
and
the
like
;
the
Professors
and
Followers
of
the
Gospel
.
The
Point
that
I
shall
insist
on
is
this
;
That
the
Wisdom
of
God
,
leading
Men
to
Salvation
,
in
the
ways
and
means
pointed
out
in
the
Gospel
,
is
and
should
be
justified
of
all
the
sincere
Professors
of
it
.
In
managing
this
Point
,
I
shall
shew
you
,
-
First
,
What
is
the
Wisdom
of
God
in
the
way
of
Salvation
prescribed
by
the
Gospel
.
-
Secondly
,
That
this
Wisdom
is
despised
,
slighted
,
and
contradicted
by
the
carnal
World
;
and
why
?
-
Thirdly
,
How
,
and
why
it
must
be
justified
by
the
sincere
Professors
of
the
Gospel
.
First
,
What
is
the
Wisdom
of
God
in
the
way
of
Salvation
prescribed
by
the
Gospel
.
The
sum
of
the
Gospel
is
this
,
That
all
th●se
who
by
true
Repentance
and
Faith
,
do
forsake
the
Flesh
,
the
World
,
and
the
Devil
,
and
give
up
themselves
to
God
the
Father
,
Son
,
and
Holy
Spirit
,
as
their
Creator
,
Redeemer
,
and
Sanctifier
,
shall
find
God
as
a
Father
,
taking
them
for
his
reconciled
Children
,
and
for
Christ's
sake
pardoning
their
Sins
,
and
by
his
Spirit
giving
them
his
Grace
;
and
if
they
persevere
in
this
course
,
will
finally
glorify
them
,
and
bestow
upon
them
everlasting
Happiness
;
but
will
condemn
the
Unbelievers
,
Impenitent
,
and
Ungodly
,
to
everlasting
punishment
.
That
this
is
the
sum
of
the
Gospel
,
appeareth
by
Mark
16.
15
,
16.
Go
,
preach
the
Gospel
to
every
Creature
.
He
that
believeth
,
and
is
baptized
,
shall
be
saved
;
but
he
that
believeth
not
,
shall
be
damned
.
Where
you
have
all
the
Christian
Religion
laid
before
you
in
one
short
view
and
prospect
.
It
concerneth
either
the
End
,
or
the
Means
.
1.
The
End
.
The
Apostle
telleth
you
,
That
God
hath
brought
Life
and
Immortality
to
light
in
the
Gospel
,
2
Tim.
1.
10.
or
clearly
discovered
an
Happiness
,
and
a
misery
in
the
World
to
come
.
2.
The
Means
.
He
hath
pointed
out
a
sure
way
for
obtaining
the
one
,
and
avoiding
the
other
.
As
to
the
Means
,
Christian
Religion
is
considerable
,
either
as
to
the
entrance
,
or
the
progress
of
it
.
Our
Lord
telleth
us
,
Mat.
7.
14.
Streight
is
the
Gate
,
and
narrow
is
the
Way
which
leadeth
unto
Life
.
He
speaketh
of
a
Gate
,
and
a
Way
:
The
Gate
,
noteth
the
Entrance
,
the
Way
,
the
Progress
therein
.
In
other
Scriptures
we
read
of
making
Covenant
with
God
,
and
keeping
Covenant
with
God
:
The
Covenant
must
not
only
be
made
,
but
kept
.
So
again
we
read
of
Dedication
and
Use
:
of
devotedness
to
God
,
and
faithfulness
to
him
;
of
our
Purpose
and
Progress
,
Choice
and
Course
;
all
which
expressions
tend
to
the
same
effect
.
1.
As
to
the
way
of
entring
into
Covenant
with
God
;
there
is
required
,
(
1.
)
True
Repentance
and
Faith
.
Repentance
towards
God
,
and
Faith
in
our
Lord
Jesus
Christ
,
Acts
20.
21.
Repentance
respects
God
as
our
End
,
and
Faith
respects
Christ
as
Mediator
,
as
the
only
way
of
returning
to
God
,
from
whom
we
have
strayed
by
our
own
folly
and
sin
.
(
2.
In
the
exercise
of
this
Repentance
and
Faith
,
there
must
be
a
forsaking
the
Devil
,
the
World
,
and
the
Flesh
,
and
a
giving
up
our selves
to
God
the
Father
,
Son
,
and
Holy
Ghost
,
as
our
Creator
,
Redeemer
,
and
Sanctifier
.
For
the
former
,
there
are
three
great
Enemies
to
God
and
us
,
the
Devil
,
the
World
,
and
the
Flesh
,
reckoned
up
Ephes.
2.
2
,
3.
In
time
past
y●
walked
according
to
the
course
of
this
World
,
after
the
Prince
of
the
Power
of
the
Air
,
the
Spirit
that
now
worketh
in
the
Children
of
disobedience
:
Among
whom
also
we
all
had
our
conversation
in
times
past
,
in
the
lusts
of
the
Flesh
,
fulfilling
the
desires
of
the
Flesh
,
and
of
the
Mind
.
There
all
your
Enemies
appear
abreast
;
the
Devil
as
the
grand
Deceiver
,
and
principle
of
all
wickedness
.
The
World
with
its
Pleasures
,
Honours
,
and
Profits
,
as
the
Bait
by
which
the
Devil
would
deceive
us
,
and
steal
away
our
Hearts
from
God
,
and
divert
us
from
looking
after
the
one
thing
necessary
.
The
Flesh
,
as
the
corrupt
inclination
in
us
,
which
entertaineth
and
closeth
with
these
Temptations
,
to
the
neglect
of
God
,
and
wrong
of
our
own
Souls
;
this
is
importunate
to
be
pleased
,
and
is
the
proper
internal
cause
of
all
our
mischief
;
for
every
Man
is
enticed
and
drawn
away
by
his
own
Lusts.
Now
these
must
be
renounced
,
before
we
can
return
to
God
by
Jesus
Christ
:
for
,
as
Ioshua
told
the
Israelites
,
so
must
we
say
to
all
of
you
,
Iosh.
24.
23.
Put
away
the
strange
Gods
which
are
among
you
,
and
incline
your
Heart
to
the
Lord
God
of
Israel
.
1.
There
must
be
a
renouncing
of
our
Idols
,
before
our
Hearts
can
incline
unto
the
true
God
:
We
must
be
turned
from
Satan
to
God
,
Acts
20.
18.
And
the
World
must
be
renounced
,
Titus
2.
12.
Denying
all
ungodliness
and
worldly
Lusts.
And
we
must
not
look
upon
our selves
as
Debtors
to
the
Flesh
,
to
fulfil
the
Lusts
thereof
,
Rom.
8.
10.
God
will
have
no
Copartners
and
Competitors
in
our
Hearts
.
And
then
the
second
part
in
exercising
of
our
Faith
and
Repentance
,
is
giving
up
our selves
to
God
the
Father
,
Son
,
and
Spirit
,
as
our
Creator
,
Redeemer
,
and
Sanctifier
:
And
therefore
in
Baptism
,
which
is
our
first
entrance
and
initiation
into
the
Christian
Religion
,
we
are
baptized
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
Mat.
28.
19.
which
implieth
a
dedication
,
and
giving
up
our selves
to
them
,
according
to
their
personal
Relations
.
To
the
Father
,
as
our
Creator
,
to
love
him
,
obey
him
,
and
depend
upon
him
,
and
be
happy
in
his
love
as
dear
Children
.
To
Christ
as
our
Redeemer
,
to
free
us
from
the
guilt
of
Sin
,
and
the
wrath
of
God
.
To
the
Holy
Ghost
,
to
guide
and
sanctify
us
,
and
comfort
us
,
with
the
sense
of
our
present
interest
in
God's
Love
,
and
the
hopes
of
future
Glory
.
Secondly
,
As
to
our
Progress
and
Perseverance
,
which
is
our
walking
in
the
narrow
way
:
Three
things
are
required
.
And
that
,
1.
As
to
the
Enemies
of
God
and
our
Souls
.
As
there
is
a
renouncing
required
at
first
,
so
at
length
there
is
requisite
an
overcoming
,
the
Devil
,
the
World
,
and
the
Flesh
;
Rev.
2.
7.
To
him
that
overcometh
,
will
I
give
to
eat
of
the
Tree
of
Life
,
which
is
in
the
midst
of
the
Paradise
of
God
.
We
overcome
the
Devil
,
when
we
keep
up
our
Resistance
,
and
stand
out
against
his
Batteries
and
Assaults
;
1
Pet.
5.
8
,
9.
Be
sober
,
be
vigilant
,
because
your
Adversary
the
Devil
,
as
a
roaring
Lion
,
walketh
about
,
seeking
whom
he
may
devour
.
Whom
resist
stedfast
in
the
Faith
.
We
overcome
the
World
,
when
the
terrors
and
allurements
of
it
have
less
force
and
influence
upon
us
;
1
John
5.
4
,
5.
Whatsoever
is
born
of
God
,
overcometh
the
World
:
And
this
is
the
Victory
that
overcometh
the
World
,
even
our
Faith
.
Who
is
he
that
overcometh
the
World
,
but
he
that
believeth
that
Iesus
is
the
Son
of
God
?
and
,
Gal.
6.
14.
But
God
forbid
that
I
should
glory
,
save
in
the
Cross
of
our
Lord
Iesus
Christ
,
by
whom
the
World
is
crucified
unto
me
,
and
I
unto
the
World
.
We
overcome
and
subdue
the
Flesh
,
when
we
have
crucified
the
Flesh
,
with
the
Affections
and
Lusts
,
Gal.
5.
24.
When
we
get
the
mastery
over
the
passions
and
affections
thereof
:
and
tho
we
be
sometimes
foiled
,
yet
the
drift
and
bent
of
our
lives
is
for
God
,
and
our
Salvation
.
2.
As
to
God
,
to
whom
we
have
devoted
our selves
.
We
must
love
him
above
all
,
and
not
put
him
off
with
what
the
Flesh
can
spare
,
or
the
World
will
allow
,
or
the
Devil
will
suffer
us
to
go
on
contentedly
with
;
but
we
must
serve
him
sincerely
,
in
Holiness
and
Righteousness
all
our
days
,
Luke
1.
75.
The
love
and
patient
service
of
our
Creator
,
is
our
great
and
daily
work
.
3.
As
to
our
End
.
We
must
live
in
the
hope
of
the
coming
of
Christ
,
and
our
everlasting
Glory
,
Titus
2.
13.
Looking
for
that
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
Iesus
Christ
.
And
Iude
,
vers.
21.
Keep
your selves
in
the
love
of
God
,
looking
for
the
Mercy
of
our
Lord
Iesus
Christ
unto
eternal
Life
.
Well
then
,
as
we
did
at
first
thankfully
accept
of
our
recovery
by
Christ
,
and
did
at
first
renounce
the
Devil
,
the
World
,
and
the
Flesh
,
and
consented
to
follow
his
direction
,
and
use
his
means
in
order
to
our
final
Happiness
,
so
we
must
still
persevere
in
this
mind
and
resolution
,
till
our
Glory
come
in
hand
.
This
is
God's
Wisdom
.
Secondly
,
Let
us
now
see
how
this
Counsel
of
God
is
entertained
by
the
carnal
World
;
't
is
there
despised
,
slighted
,
and
contradicted
.
The
World
is
a
distracted
World
;
some
neglect
God's
Counsel
,
and
never
lay
it
to
heart
;
Heb.
2.
3.
How
shall
we
escape
if
we
neglect
so
great
Salvation
?
and
Mat.
22.
5.
But
they
made
light
of
it
,
and
went
their
ways
,
one
to
his
Farm
,
another
to
his
Merchandize
.
Some
laugh
at
these
things
,
and
make
an
holy
and
heavenly
life
the
matter
of
their
scorn
and
derision
.
Luke
16.
14.
The
Pharisees
also
,
who
were
covetous
,
heard
all
these
things
,
and
they
derided
him
.
And
,
Acts
17.
32.
—
Some
mocked
;
and
others
said
,
We
will
hear
thee
again
of
this
matter
—
Howbeit
,
certain
Men
clave
unto
him
,
and
believed
.
There
are
others
who
fasten
odious
reproaches
on
the
godly
.
And
tho
the
Christian
Religion
be
so
holy
and
innocent
in
its
design
,
so
agreeable
to
the
nature
of
God
and
Man
,
so
well
contrived
to
remedy
our
Miseries
,
and
to
secure
our
true
and
proper
Happiness
;
yet
the
strictness
of
it
is
distasted
by
the
World
:
By
the
prophane
,
who
have
nothing
to
excuse
their
wickedness
,
't
is
counted
hypocrisy
;
As
deceivers
,
yet
true
,
2
Cor.
6.
8.
because
they
cannot
condemn
the
Life
,
they
judg
the
Heart
:
By
them
who
affect
the
Vanities
of
the
World
,
and
have
a
passionate
love
for
the
Pleasures
and
Honours
thereof
;
because
the
generality
of
the
World
are
of
that
mind
,
they
brand
it
with
the
imputation
of
foolish
singularity
.
And
the
Carnal
Politicians
,
because
it
was
never
yet
so
well
with
the
World
,
but
some
things
which
God
requireth
are
discountenanced
,
they
tax
it
of
disobedience
,
and
they
counted
Paul
as
a
mover
of
Sedition
,
Acts
25.
5.
And
because
the
Operations
of
Grace
are
above
the
Line
of
Nature
,
others
tax
it
of
Fanaticism
and
Enthusiasm
:
Atheists
who
are
all
for
demonstrations
of
sense
,
sight
,
and
present
things
,
because
Christianity
mainly
inviteth
to
things
Spiritual
and
Heavenly
,
and
to
live
upon
the
hopes
of
an
unseen
World
that
is
yet
to
come
,
they
judg
it
to
be
a
foppery
,
or
meer
imposture
,
or
needless
superstition
.
Though
both
the
Hopes
and
Precepts
of
Religion
carry
a
marvellous
complyance
with
right-reason
,
yet
none
of
these
things
move
them
.
Lastly
,
There
are
others
that
malign
,
oppose
and
oppugn
Holiness
.
There
is
an
everlasting
enmity
between
the
two
Seeds
;
as
between
the
Wolf
and
the
Lamb
,
the
Raven
and
the
Dove
;
the
World
will
love
its
own
,
and
hate
those
that
go
a
contrary
course
,
Iohn
15.
19.
And
as
he
that
was
born
after
the
Flesh
,
persecuted
him
that
was
born
after
the
Spirit
,
even
so
it
is
now
,
Gal.
4.
29.
and
so
it
will
be
to
the
end
of
the
World
.
When
the
Powers
of
the
World
give
any
rest
,
yet
the
carnal
Seed
will
be
mocking
and
scoffing
,
and
bringing
God's
holy
Ways
into
contempt
,
branding
them
with
Censures
and
Calumnies
.
The
Reasons
of
this
,
are
partly
because
Men
are
drunk
with
the
delusions
of
the
Flesh
,
and
so
cannot
judg
of
Spiritual
Things
;
partly
to
excuse
themselves
.
Men
will
be
quarreling
at
Religion
,
when
they
have
no
mind
to
practise
it
;
and
dispute
away
Duties
,
when
they
are
unwilling
to
perform
them
:
Partly
,
they
take
occasion
from
the
failings
of
God's
People
,
tho
there
is
no
reason
why
they
should
do
so
.
An
Art
should
not
be
condemned
for
the
workman's
want
of
skill
;
but
they
do
so
.
If
Christians
be
serious
to
any
degree
of
sadness
,
then
Religion
is
counted
an
uncomfortable
thi●g
,
it
mopeth
them
.
If
there
be
any
differences
among
God's
People
,
because
of
their
several
degrees
of
light
,
oh
then
there
are
so
many
Sects
,
and
Factions
,
and
Controversies
about
Religion
,
they
suspect
all
,
and
are
true
to
none
.
If
any
creep
into
the
Holy
Profession
,
and
pallute
it
with
their
Scandals
,
then
all
strictness
in
Religion
is
but
a
pretence
and
imposture
.
If
Men
be
strict
,
and
would
avoid
every
ordinary
failing
incident
to
Mankind
,
then
they
are
more
nice
than
wise
,
and
this
is
preciseness
and
indiscretion
.
'T
were
endless
to
rake
in
this
Puddle
,
and
to
reckon
up
all
the
Cavils
and
Exceptions
which
naughty
Men
commense
against
the
Ways
of
God
.
Thirdly
,
How
,
and
Why
it
must
be
justified
by
the
sincere
Professors
of
the
Gospel
.
1.
How
.
I
answer
;
three
ways
.
(
1.
)
It
must
be
approved
and
received
by
themselves
.
'T
is
Wisdom's
Children
that
can
only
justify
Wisdom
;
they
that
have
entertained
it
,
felt
the
power
and
force
of
it
in
their
own
hearts
:
yea
,
their
very
receiving
is
a
justifying
;
they
shew
the
clamourings
of
the
World
do
not
move
them
:
Therefore
it
must
be
approved
by
us
,
before
it
can
be
recommended
to
others
;
and
approved
,
not
speculatively
only
,
but
practically
,
so
as
to
resolve
to
follow
after
Salvation
in
this
way
.
Speculatively
,
they
may
approve
it
that
have
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
2.
18
,
and
20
verses
;
a
form
of
Knowledg
,
and
dishonour
it
in
their
practices
,
as
vers.
23
,
24.
Men
may
justify
Religion
in
word
,
by
a
bare
naked
approbation
,
and
soundly
vindicate
it
from
the
Cavils
and
Exceptions
of
Men.
But
godly
Men
have
eyes
to
see
the
beauty
and
excellency
of
it
,
and
have
sincerely
accepted
it
;
Acts
2.
41.
They
received
the
Word
gladly
.
'T
is
good
news
to
a
poor
guilty
Conscience
,
to
hear
of
a
pardoning
God
,
and
a
merciful
and
faithful
Redeemer
;
the
promise
of
eternal
Life
,
and
a
sure
way
had
to
come
to
it
.
They
are
said
to
justify
God
,
that
accepted
his
Counsel
,
Luke
7.
29
,
30.
The
Hearts
of
God's
Children
are
thorowly
possessed
with
the
reality
,
excellency
,
and
blessedness
of
this
Religion
;
they
know
and
believe
the
infinite
consequence
of
these
things
:
Their
Faith
is
a
kind
of
justifying
,
Iohn
3.
33.
He
that
hath
received
his
Testimony
,
hath
set
to
his
Seal
that
God
is
true
.
2.
It
must
be
professed
and
owned
,
when
it
is
vilified
,
and
in
contempt
and
disgrace
in
the
World
.
We
must
stand
to
Christ
and
his
ways
,
tho
we
stand
alone
;
as
Elijah
,
1
Kings
19.
10.
and
not
be
ashamed
of
Holiness
,
notwithstanding
trouble
and
contradiction
.
Christ
will
be
confessed
before
Men
,
and
will
be
ashamed
before
God
and
Angels
,
of
them
who
are
ashamed
of
him
in
the
World
,
and
refuse
to
own
Him
,
and
his
Ways
,
and
Truths
,
only
because
they
are
despised
,
and
contradicted
,
and
discountenanced
in
the
World
.
Pleading
for
Religion
is
one
of
the
professing
Acts
,
2
Cor.
4.
13.
We
having
the
same
Spirit
of
Faith
,
according
as
it
is
written
,
I
believed
,
and
therefore
have
I
spoken
:
We
also
believe
,
and
therefore
speak
.
As
David
when
sore
afflicted
,
did
confess
and
avow
his
confidence
in
God
;
so
we
heartily
believing
and
approving
the
Gospel
,
must
make
a
bold
profession
of
it
.
The
Sacraments
were
ordained
for
this
purpose
,
for
badges
of
Profession
.
Baptism
is
a
visible
entring
into
Covenant
with
God
;
Mark
16.
16.
He
that
believeth
,
and
is
baptized
,
shall
be
saved
;
and
he
that
believeth
not
,
shall
be
damned
.
Where
not
only
Belief
is
required
,
but
open
Profession
.
Baptism
is
a
Badg
and
a
Bond
;
a
Badg
to
distinguish
the
worshippers
of
Christ
from
others
,
and
a
Bond
to
bind
us
to
open
profession
of
the
Name
of
Christ
.
The
Lord's
Supper
,
it
is
a
profession
of
Communion
;
1
Cor.
10.
16.
The
Cup
of
Blessing
which
we
bless
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
break
,
is
it
not
the
communion
of
the
Body
of
Christ
?
and
,
vers.
18.
Are
not
they
which
eat
of
the
Sacrifices
,
partakers
of
the
Altar
?
They
that
did
any
part
of
the
Sacrifices
,
did
eat
and
drink
with
God
at
the
Altar
.
And
,
ver.
20
,
21.
—
I
would
not
that
ye
should
have
fellowship
with
Devils
.
Ye
cannot
drink
the
Cup
of
the
Lord
,
and
the
Cup
of
Devils
:
ye
cannot
be
partakers
of
the
Lord's
Table
,
and
the
Table
of
Devils
.
Professing
communicating
with
Christ
,
is
not
consistent
with
professing
communicating
with
Devils
.
So
Prayer
and
Praise
is
a
part
of
Confessing
;
Rom.
10.
10.
With
the
Heart
Man
beliveth
unto
Righteousness
,
and
with
the
Mouth
Confession
is
made
unto
Salvation
.
The
first
is
proved
vers.
11.
For
the
Scripture
saith
,
Whosoever
believeth
on
him
,
shall
not
be
ashamed
.
The
second
,
vers.
13.
For
whosoever
shall
call
upon
the
Name
of
the
Lord
,
shall
be
saved
.
Calling
upon
the
Name
of
the
Lord
in
Prayer
and
Praise
;
'T
is
an
open
professing
Act
,
by
which
we
own
God
in
Christ
for
our
God
.
So
the
assembling
our selves
together
for
publick
Worship
,
is
a
part
of
this
Profession
,
and
must
not
be
omitted
for
fear
.
Heb.
10.
23
,
with
25.
Let
us
hold
fast
the
profession
of
our
Faith
without
wavering
.
How
?
vers.
25.
Not
forsaking
the
assembling
of
our selves
together
,
as
the
manner
of
some
is
.
These
Assemblies
were
instituted
for
publick
converse
with
God
,
testifying
their
Union
and
Agreement
in
the
same
Faith
and
Worship
:
Indeed
,
in
lesser
Truths
,
that
fall
within
the
latitude
of
allowable
differences
in
the
Church
,
Profession
is
not
always
a
Duty
,
for
in
some
cases
we
may
have
Faith
to
our selves
:
But
a
denying
of
God
,
or
being
ashamed
of
him
,
is
always
a
sin
.
When
called
to
give
an
account
,
we
are
with
boldness
to
own
our
Profession
;
Acts
4.
10.
Be
it
known
unto
you
all
,
and
to
all
the
People
of
Israel
,
that
by
the
Name
of
Iesus
Christ
of
Nazareth
,
whom
ye
crucified
,
whom
God
raised
from
the
dead
,
even
by
him
doth
this
Man
stand
here
before
you
whole
.
And
,
Dan.
3.
17
,
18.
If
it
be
so
,
our
God
whom
we
serve
,
is
able
to
deliver
us
from
the
burning
fiery
Furnace
,
and
he
will
deliver
us
out
of
thy
hand
,
O
King
.
But
if
not
,
be
it
known
unto
thee
,
O
King
,
that
we
will
not
serve
thy
Gods
,
nor
worship
the
golden
Image
,
which
thou
hast
set
up
.
3.
This
Profession
must
be
honoured
,
and
recommended
to
others
,
by
an
holy
Conversation
.
But
now
what
kind
of
conversation
honoureth
Religion
.
1.
Such
as
is
carried
on
with
diligence
and
seriousness
:
As
Noah
,
Heb.
11.
7.
By
Faith
Noah
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
prepared
an
Ark
to
the
saving
of
his
House
;
by
the
which
he
condemned
the
World
,
and
became
Heir
of
the
Righteousness
which
is
by
Faith
.
They
behaved
themselves
,
as
those
that
in
earnest
believed
a
Flood
,
when
they
made
such
thorow
preparation
,
which
was
a
just
reproof
to
the
security
and
incredulity
of
the
carnal
World
.
Wh●n
we
do
,
as
we
say
in
good
earnest
,
make
preparation
for
another
World
,
otherwise
Religion
is
but
suspected
as
a
vain
pretense
,
and
empty
talk
.
Then
we
look
after
Heaven
indeed
,
then
we
believe
it
,
when
we
do
the
things
that
belief
bindeth
us
unto
.
A
carnal
Man
that
is
all
talk
and
no
practice
,
he
doth
not
Religion
so
much
honour
in
his
words
,
as
he
doth
dishonour
it
in
his
works
.
He
liveth
down
his
Profession
,
while
he
seemeth
to
cry
it
up
,
Titus
1.
16.
They
profess
that
they
know
God
,
but
in
works
they
deny
him
,
being
abominable
,
and
disobedient
,
and
unto
every
good
work
reprobate
.
Contrary
motions
are
an
implicite
denial
of
the
Faith
,
1
Tim.
5.
8.
But
laziness
and
negligence
do
also
foment
and
breed
Atheism
;
and
we
carry
on
the
life
of
Godliness
coldly
and
faintly
,
and
so
our
Conversations
,
which
should
be
a
confirmation
of
the
Gospel
,
prove
a
confutation
rather
.
Those
that
are
Disciples
in
Name
only
,
the
Word
of
God
cometh
to
them
in
Word
only
.
The
careless
Practicer
is
as
bad
as
he
that
is
haunted
with
actual
doubts
about
the
Truth
of
Christianity
.
The
troubled
Doubter
mindeth
his
business
,
but
these
never
regard
it
,
and
do
in
effect
say
,
That
Christ
and
his
Salvation
is
not
worth
the
looking
after
.
As
't
is
said
of
the
Israelites
,
Psal.
106.
24.
They
despised
the
good
Land
,
they
believed
not
his
Word
.
Those
that
resolved
to
give
over
the
pursuit
of
Canaan
,
are
said
to
doubt
of
his
Promise
.
So
they
that
neglect
Salvation
,
do
not
believe
the
truth
of
it
,
Heb.
2.
3
,
4.
and
tho
they
talk
high
,
they
secretly
propagate
their
infidelity
.
The
strength
of
our
Faith
should
appear
by
the
diligence
of
our
Lives
,
the
seriousness
of
our
Endeavours
,
and
the
fervor
of
our
Duties
.
Practices
do
more
express
the
Image
of
our
Minds
than
Words
.
The
Faith
that
issueth
out
into
Works
,
doth
most
commend
it self
to
others
;
2
Thess.
1.
11
,
12.
That
you
may
fulfil
the
Work
of
Faith
with
Power
;
that
Christ
Iesus
may
be
glorified
in
you
,
and
you
in
him
.
Then
is
Christ
glorified
,
when
you
live
answerably
to
your
Profession
,
and
do
by
the
Power
of
God
carry
on
an
Holy
Life
upon
the
incouragements
of
the
Promises
of
the
Gospel
.
2.
Such
as
is
governed
by
the
respects
of
the
other
World
.
When
we
are
patient
and
joyful
under
the
Cross
,
and
full
of
hope
and
comfort
in
great
straits
,
and
delight
in
our
Work
,
which
the
World
hateth
and
discountenanceth
,
and
hope
against
Hope
,
and
live
in
the
Promises
;
Psal.
119.
111.
Thy
Testimonies
have
I
taken
as
an
Heritage
for
ever
:
for
they
are
the
rejoicing
of
my
heart
.
Then
we
justify
Wisdom
,
and
commend
our
Faith
to
others
.
God
was
angry
with
Moses
and
Aaron
;
Numb.
20.
12.
Because
ye
believed
not
,
to
sanctify
me
in
the
Eyes
of
the
Children
of
Israel
.
We
are
not
only
firmly
to
believe
our selves
,
but
to
sanctify
him
in
the
eyes
of
others
;
and
that
is
done
by
the
labour
of
our
Faith
,
the
patience
of
our
Hope
,
our
joyfulness
and
delight
in
God
,
when
we
have
but
little
in
hand
,
and
the
readiness
of
our
Obedience
,
even
under
deep
Sufferings
.
When
the
Thessalonians
had
received
the
Word
in
much
Assurance
and
〈…〉
,
and
much
joy
in
the
Holy
Ghost
;
The
Apostle
telleth
,
1
Thess.
1.
5
,
6
,
7.
They
were
●●samples
to
all
that
believed
in
Achaia
and
Mac●donia
,
and
from
them
sounded
out
the
Word
of
God
to
other
places
.
Thus
we
propagate
our
Faith
,
and
commend
the
Truth
of
God
to
others
.
The
Life
of
Faith
is
a
glorious
Thing
,
but
the
Life
of
Sense
or
Reason
hath
no
glory
in
it
,
or
a
Life
carried
on
meerly
upon
external
Probabilities
.
When
we
can
contemn
this
World
,
both
the
good
and
evil
things
of
it
,
in
hopes
of
a
better
,
and
part
with
all
that
is
dear
to
●s
in
this
World
,
upon
the
Conscience
of
our
Duty
,
then
we
justify
Wisdom
.
3.
By
an
exact
purity
and
holiness
,
or
a
full
conformity
to
all
God's
Precepts
and
Institutes
,
and
by
a
faithful
discharging
all
Duties
to
God
and
Men.
Every
true
Christian
should
be
a
transcript
of
his
Religion
;
2
Cor.
3.
3.
Ye
are
manifestly
declared
to
be
the
Epistle
of
Christ
,
written
not
with
Ink
,
but
with
the
Spirit
.
An
Epistle
is
that
wherein
a
Man
hath
written
his
Mind
;
our
Conversations
should
be
Religion
exemplified
,
a
real
Sermon
,
Phil.
2.
16.
Holding
forth
the
Word
of
Life
.
The
Wax
hath
an
impression
and
stamp
left
upon
it
,
according
to
what
is
engraven
upon
the
Seal
.
Then
we
honour
Religion
,
when
the
impression
and
print
of
it
is
left
upon
our
Hearts
and
Lives
,
and
we
are
cast
into
this
Mould
.
More
particularly
,
Duties
of
Relations
,
which
are
visible
,
and
easily
observed
,
justify
and
honour
Religion
;
Titus
2.
10.
and
1
Pet.
2.
15.
So
is
the
Will
of
God
,
that
with
well-doing
ye
may
put
to
silence
the
ignorance
of
foolish
Men.
These
conduce
to
the
good
of
humane
Societies
,
are
most
regarded
,
and
make
the
ways
of
God
amiable
.
Thus
how
Wisdom
is
to
be
justified
.
I
now
come
to
shew
you
,
2.
Why.
1.
Because
of
the
charge
that
is
put
upon
us
to
testify
for
God
,
and
justify
his
Ways
;
Isa.
43.
10.
Ye
are
my
Witnesses
,
saith
the
Lord
.
They
that
are
most
acquainted
with
God
,
can
most
witness
for
him
.
So
Wisdom's
Children
can
most
justify
Her
.
They
are
acquainted
with
her
Promises
and
Precepts
,
and
have
experience
of
the
virtue
and
power
of
them
,
in
comforting
and
changing
the
Heart
.
A
report
of
a
report
,
is
a
cold
thing
;
they
that
have
felt
somewhat
in
their
Hearts
,
that
which
they
have
seen
and
felt
,
they
can
speak
of
.
The
World
needeth
some
Witnesses
for
God
,
some
Testimony
and
preparative
inducement
to
invite
them
to
embrace
the
ways
of
God
.
Miracles
served
for
that
use
heretofore
;
Acts
5.
32.
And
we
are
his
witnesses
of
those
things
,
and
so
is
also
the
Holy
Ghost
,
whom
God
hath
given
to
them
that
obey
him
.
And
in
the
place
of
Miracles
,
there
succeeded
good
conversation
,
or
the
wonderful
effects
of
his
Spirit
.
Grace
in
the
Heart
and
Lives
of
his
Children
;
this
is
apt
to
beget
wonder
,
as
Miracles
did
,
1
Pet.
4.
4.
When
they
can
renounce
the
Lusts
which
most
are
mastered
by
,
and
grow
dead
to
worldly
Interests
,
live
in
the
World
above
the
World
,
in
the
Flesh
contrary
to
the
Flesh.
A
Miracle
strikes
a
little
wonderment
at
first
,
but
this
sinketh
and
soaketh
to
the
Heart
.
When
Men
are
so
strictly
Holy
,
so
ravishingly
Heavenly
,
and
bear
up
upon
the
hopes
and
incouragements
of
the
other
World
,
and
are
so
conscientious
in
all
Duties
to
God
and
Man
,
you
shew
that
Religion
is
not
a
Notion
,
or
an
Imagination
.
2.
Wisdom
deserveth
to
be
justified
by
us
.
What
is
there
in
all
the
Christian
Religion
,
but
what
is
justifiable
,
or
that
we
should
be
ashamed
of
?
Is
it
the
hopes
of
it
?
The
hopes
of
it
are
such
as
are
fit
to
be
propounded
to
Man
,
sought
after
by
all
the
World
,
but
no
where
discovered
with
such
certainty
and
distinctness
as
in
the
Gospel
.
Nothing
doth
resine
and
en●ble
the
Heart
so
much
as
these
hopes
;
the
heavenly
Spirit
,
that
can
support
it self
with
the
hopes
of
an
unseen
Glory
,
is
the
only
true
sublime
Spirit
:
an
earthly
Spirit
,
is
a
base
Spirit
,
so
a
sensual
,
the
dregs
of
Mankind
.
Amongst
Men
,
the
ambitious
,
who
aspire
to
Crowns
and
Kingdoms
,
and
aim
at
perpetual
Fame
by
their
Heroick
Virtues
and
Exploits
,
are
judged
Persons
of
far
greater
Gallantry
,
than
covetous
Muckworms
or
brutish
Epicures
;
yet
they
are
poor
base
spirited
People
in
their
highest
Thoughts
and
Designs
,
to
that
noble
and
divine
Spirit
which
worketh
in
the
breast
of
those
who
sincerely
and
heartily
seek
Heavenly
Things
.
For
what
is
the
honour
of
the
World
to
approbation
with
God
?
temporal
Trifles
to
an
everlasting
Kingdom
?
Is
it
the
way
and
means
,
the
first
,
the
terms
of
setling
our
Souls
in
the
way
of
Faith
and
Repentance
?
What
more
Rational
?
Should
we
return
to
our
Creator's
Service
without
acknowledging
our
Offence
in
straying
or
humbling
our selves
for
our
Errors
,
and
purposing
for
the
future
to
live
in
his
Love
and
Obedience
?
Or
can
we
expect
Mercy
without
returning
?
Reason
will
say
,
our
case
is
not
compassionable
:
Or
should
God
quit
▪
his
Law
without
satisfaction
?
Or
should
we
not
own
our
Benefactor
,
the
〈◊〉
satisfying
?
certainly
there
is
〈…〉
reasonable
?
So
also
for
new
〈◊〉
.
Therefore
Wisdom
deserveth
〈…〉
by
us
.
3.
Those
that
condemn
Wisdom
,
yet
do
in
some
measure
at
the
same
time
justify
it
.
They
condemn
it
with
their
Tongues
,
but
justify
it
with
their
Consciences
:
They
hate
and
fear
strictness
;
Mark
6.
20.
Herod
feared
John
,
because
he
was
a
just
Man
,
and
an
holy
,
and
observed
him
.
They
sco●f
at
it
with
their
Tongues
,
but
have
a
fear
of
it
in
their
Consciences
:
They
revile
at
it
while
they
live
,
but
what
mind
are
they
of
when
they
come
to
die
?
Then
all
will
speak
well
of
an
holy
Life
,
and
the
strictest
obedience
to
the
Laws
of
God
;
Numb.
23.
10.
Let
me
die
the
death
of
the
Righteous
,
and
let
my
last
end
be
like
his
.
And
,
Mat.
25.
8.
Give
us
of
your
Oil
,
for
our
Lamps
are
gone
out
.
Oh
that
they
had
a
little
of
that
holiness
and
strictness
which
they
sco●fed
at
,
whilst
they
were
pursuing
their
Lusts
!
How
will
they
desire
to
die
?
As
carnal
and
careless
Sinners
,
or
as
morti●ied
Saints
?
They
approve
it
in
Thes●
,
and
condemn
it
in
Hypothesi
.
All
the
opposers
and
scoffers
at
Godliness
,
within
the
Pale
of
the
visible
Church
,
have
the
same
Bible
,
Baptism
,
Creed
,
and
pretend
to
believe
in
the
same
God
and
Christ
,
which
they
own
with
those
whom
they
oppose
:
All
the
difference
is
,
the
one
are
real
Christians
,
the
other
are
nominal
;
some
profess
at
large
,
others
practise
what
they
profess
;
the
one
have
a
Religion
to
talk
of
,
the
other
to
live
by
;
they
approve
it
in
the
Form
,
but
hate
it
in
the
Power
.
A
Picture
of
Christ
that
is
drawn
by
a
Painter
they
like
,
and
the
forbidden
Image
of
God
made
by
a
Carver
,
they
will
reverence
and
honour
,
and
be
zealous
for
;
but
the
Image
of
God
framed
by
the
Spirit
in
the
Hearts
of
the
Faithful
,
and
described
in
the
lives
of
the
heavenly
and
the
sanctified
,
this
they
scorn
and
scoff
at
.
4.
If
we
do
not
justify
Religion
,
we
justify
the
World
.
It
must
needs
be
so
,
for
these
two
are
opposites
,
the
carnal
World
,
and
Wisdom
:
the
carnal
World
must
be
condemned
,
and
Religion
justified
;
or
Religion
will
be
condemned
,
and
the
World
justified
.
Some
condemn
the
World
,
Heb.
11.
7.
By
Faith
Noah
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
prepared
an
Ark
to
the
saving
of
his
House
;
by
the
which
he
condemned
the
World
,
and
became
Heir
of
the
Righteousness
which
is
by
Faith
.
Some
justifie
the
World
,
as
Israel
justified
Sodom
,
Ezek.
16.
51.
But
thou
hast
multiplied
thy
Abominations
more
than
they
,
and
hast
justified
thy
Sisters
in
all
thine
Abominations
which
thou
hast
done
.
Their
Sin
seemeth
more
excusable
;
you
either
upbraid
their
security
and
carelesness
,
or
countenance
it
by
your
own
practice
;
your
seriousness
is
a
real
rebuke
to
the
carnal
World
:
your
working
out
your
Salvation
in
fear
and
trembling
,
upbraideth
their
security
and
carelesness
;
your
rejoicing
in
God
,
condemneth
their
carnal
delight
.
When
you
are
troubled
about
a
vain
Thought
,
and
are
watchful
against
a
light
Word
,
you
condemn
them
for
their
loosness
,
and
wallowing
in
all
silthiness
:
but
if
not
,
you
justify
the
World
,
and
harden
the
Wicked
in
their
Prejudices
,
and
cause
them
to
hold
up
their
course
with
the
greater
pretence
.
When
you
are
wrathful
,
proud
,
sensual
,
turbulent
,
self-seeking
,
you
are
an
occasion
of
stumbling
unto
them
.
Cyprian
in
his
Book
de
duplici
Martyro
,
bringeth
in
the
Heathens
thus
speaking
,
Ecce
qui
jac●ant
se
Redemptos
à
Tyra●●idae
Sathanae
,
qui
pr●●dicant
se
mortuos
mundo
,
nihilo
minus
vincuntur
à
cupi●itatibus
suis
,
quam
nos
quos
dicunt
,
teneri
sub
Regno
Sathan●e
,
quid
prodest
illis
Baptismus
,
quid
prodest
Spiritus
Sanctus
,
cujus
arbitrio
dicunt
se
Temperari
?
&c.
Behold
those
that
boast
themselves
to
be
redeemed
from
the
tyranny
of
the
Devil
,
to
be
dead
to
the
World
,
to
have
crucified
the
Flesh
:
They
are
overcome
by
their
base
and
bru●ish
Lusts
,
even
as
we
are
,
whom
they
account
to
be
still
under
the
Kingdom
of
the
Devil
.
What
doth
their
Baptism
profit
them
?
what
the
Holy
Ghost
,
whose
direction
they
profess
to
live
by
?
Why
should
we
trouble
our selves
about
changing
our
course
,
which
is
as
good
as
theirs
.
So
in
Salvian's
time
,
the
Heathens
were
wont
to
upbraid
the
Christians
thus
;
Vbi
est
●atholica
Lex
quam
credunt
?
Vbi
sunt
pietatis
,
&
castitatis
exempla
quae
discunt
?
Evangelia
legunt
&
impudi●u●t
Apostolos
audiant
,
&
ine●riantur
,
Cristum
s●quuntur
,
&
capiunt
?
&c.
They
talk
of
an
Holy
Christ
,
and
yet
are
unjust
,
unclean
,
wrathful
,
cove●ous
;
of
a
meek
patient
Christ
,
and
yet
are
rapacious
and
violent
;
of
Holy
Apostles
,
and
yet
are
impure
in
their
conversations
.
Our
Author
goeth
on
thus
,
Sancta
à
Christianis
fierent
;
si
Sancta
Christus
docuisset
,
aestimari
à
〈◊〉
potest
is●e
qui
colitur
,
quomodo
bonus
Magister
,
●ujus
tum
malos
esse
videmus
Discipulos
?
If
their
Christ
were
an
holy
meek
Christ
,
they
would
be
better
,
&c.
And
as
carnal
Men
now
speak
.
For
all
their
Godliness
and
Religion
that
they
talk
of
,
our
life
,
and
course
,
and
dealings
,
are
as
good
,
and
honest
,
and
justifiable
as
theirs
.
Thus
the
wicked
are
justified
in
their
way
.
5.
Christ
will
one
day
justify
all
his
sincere
Followers
before
Men
,
and
Angels
,
and
Devils
.
Luke
12.
8.
Whosoever
shall
confess
me
,
him
shall
the
Son
of
Man
confess
before
the
Angels
of
God
.
Let
us
justify
his
ways
,
and
he
will
justify
us
,
and
our
Faith
at
length
shall
be
found
to
Praise
,
and
Glory
,
and
Honour
.
Christ
will
then
wipe
off
all
the
Aspertions
which
be
cast
upon
the
Children
of
Wisdom
for
Godliness-sake
,
as
Faction
,
Pride
,
Singularity
,
Hypocrisy
;
and
that
which
was
branded
with
such
ignominious
Titles
,
will
then
be
found
to
be
the
very
Wisdom
of
God
.
6.
Because
of
the
necessity
of
justifying
Wisdom
,
in
the
times
we
live
in
;
't
is
said
,
2
Pet.
3.
3.
In
the
last
Time
there
shall
come
Scoffers
,
and
Mockers
,
walking
after
their
own
Lusts.
The
last
days
shall
be
full
of
these
prophane
Scoffers
.
While
Truths
were
new
,
and
the
exercises
of
the
Christian
Religion
lovely
,
there
was
great
concord
and
seriousness
amongst
the
Professors
of
the
Gospel
,
and
then
prophane
Scoffers
were
rare
and
unfrequent
.
Before
Mens
senses
were
benummed
with
the
customary
use
of
Religious
Duties
,
the
Notions
of
God
were
fresh
and
lively
upon
their
Hearts
;
but
afterwards
when
the
Profession
of
Christianity
grew
into
a
form
and
national
Interest
,
and
Men
were
rather
made
Christians
by
the
chance
of
their
Birth
,
than
choice
and
rational
Convictions
;
then
the
Church
was
much
pestered
with
this
kind
of
Cattel
;
especially
now
are
they
rise
among
us
,
who
live
in
the
dregs
of
Christianity
,
when
Men
are
grown
weary
of
the
Name
of
Christ
,
and
the
ancient
severity
and
strictness
is
much
lost
,
and
the
memory
of
those
Miracles
,
and
wonder●ul
Effects
by
which
our
Religion
was
confirmed
,
is
almost
worn
out
,
or
else
questioned
by
Men
of
subtile
Wits
,
and
a
prostituted
Conscience
.
Therefore
now
Mockers
,
and
Men
of
atheistical
Spirits
swarm
every
where
,
and
it
concerneth
Wisdom's
Children
to
justify
it
,
and
to
maintain
its
former
Vigor
and
Power
.
The
Vse
that
we
may
make
is
double
;
1.
To
the
Enemies
of
Wisdom
.
Judg
not
of
an
Holy
Life
,
and
those
that
profess
it
at
a
distance
and
by
hear-say
,
but
try
.
We
are
not
afraid
to
come
to
the
Bar
with
our
Enemies
;
John
7.
24.
Iudg
not
according
to
appearance
,
but
judg
Righteous
Iudgment
.
If
Men
would
not
be
blinded
with
visible
Appearance
,
and
the
Mask
of
Passiou
,
Prejudice
,
and
Interest
,
and
condemn
the
People
of
God
as
they
are
represented
in
a
false
Mirror
;
judg
and
spare
not
,
and
where
you
●ind
the
true
Spirit
of
Christianity
,
take
all
leave
,
we
desire
no
other
Trial
;
but
speak
not
against
things
you
know
not
.
Try
,
and
judg
as
you
find
,
where
is
the
deepest
sense
of
the
other
World
,
where
the
most
careful
preparation
to
get
thither
;
the
joy
of
Faith
,
the
love
of
Holiness
.
If
Christianity
will
allow
that
worldly
Pomp
,
that
vanity
and
liberty
which
others
take
,
then
judg
the
Servants
of
the
Lord
as
guilty
of
a
foolish
niceness
,
preciseness
,
and
singularity
;
but
if
we
be
baptized
into
these
things
,
and
unquestionably
and
indispensibly
bound
to
them
,
either
renounce
your
Baptism
,
or
forbear
your
Censures
,
or
rather
chuse
this
clear
and
pure
way
to
everlasting
Glory
.
If
you
will
not
stand
to
God's
Word
,
stand
to
your
own
sober
Moods
.
We
will
make
you
your selves
Judges
,
when
you
are
serious
and
best
able
to
judg
of
things
,
not
in
you
Passion
,
when
Lusts
are
stirring
.
When
you
are
entring
the
Confines
of
Eternity
,
when
Conscience
is
likely
to
speak
truth
to
you
,
you
will
wish
then
you
were
one
of
those
poor
godly
Men
,
whom
now
you
count
proud
,
humorous
,
and
factious
.
2.
To
the
Children
of
Wisdom
.
Do
not
scandalize
the
Holy
Ways
of
God
,
but
justify
them
;
be
neither
ashamed
of
them
,
nor
a
shame
to
them
:
Till
the
ancient
strictness
be
revived
,
Wisdom
will
never
be
justified
.
The
faithful
Followers
of
Chirst
must
expect
Troubles
in
this
World
.
LUKE
9.
57
,
58
,
59
,
60
,
61
,
62.
And
it
came
to
pass
,
that
as
they
went
in
the
way
,
a
certain
Man
said
unto
him
,
Lord
,
I
will
follow
thee
whithersoever
thou
goest
.
And
Iesus
said
unto
him
,
Foxes
have
Holes
,
and
Birds
of
the
Air
have
Nests
,
but
the
Son
of
Man
hath
not
where
to
lay
●●s
Head
.
And
he
said
unto
another
,
Follow
〈◊〉
,
but
he
said
,
Lord
,
suffer
me
first
to
go
and
bury
my
Father
.
Iesus
said
unto
them
,
Let
the
Dead
〈◊〉
their
Dead
;
but
go
thou
and
prea●●
the
Kingdom
of
God
.
And
another
also
said
,
Lord
,
I
will
foll●●
thee
:
but
let
me
first
go
bid
them
farewel
which
are
at
home
at
my
House
.
And
Iesus
said
unto
him
,
No
Man
having
put
his
Hand
to
the
Plough
,
and
looking
back
,
is
fit
for
the
Kingdom
of
God
.
HERE
are
three
Stories
put
together
by
the
Evangelist
,
to
teach
us
in
what
manner
we
should
address
our selves
to
follow
Christ
.
The
first
is
of
a
Scribe
,
that
came
uncalled
,
but
his
Heart
was
not
right
with
God
,
having
a
temporal
biass
upon
it
.
The
second
is
of
one
called
,
vers.
59.
Christ
saith
,
Follow
me
.
But
he
would
first
cherish
,
then
bury
his
dying
Father
.
But
Christ
would
have
no
delays
,
but
presently
sets
him
about
his
Ministry
and
Service
in
the
Gospel
.
This
upon
the
Authority
of
Clemens
Alexandrinus
,
who
received
it
upon
Ancient
Tradition
,
is
supposed
to
be
Philip.
A
third
offereth
himself
to
follow
Christ
;
but
first
he
would
take
his
farewel
at
home
,
and
compose
Matters
in
his
Family
.
But
when
we
set
our
Faces
Godward
,
there
is
no
looking
back
.
There
must
be
no
more
consulting
with
Flesh
and
Blood
;
The
Divine
Instinct
must
be
obeyed
speedily
,
and
wholly
,
and
Christ
followed
without
Reserves
and
Conditions
.
Of
these
in
their
order
.
I
begin
with
the
First
.
And
it
came
to
pass
,
as
they
went
on
the
way
,
a
certain
Man
said
unto
him
,
Lord
,
I
will
follow
thee
whithersoever
thou
goest
,
&c.
In
which
words
observe
;
1.
The
Time
.
It
came
to
pass
,
as
they
went
on
the
way
,
a
certain
Man
said
to
him
.
2.
A
Resolution
professed
.
Lord
,
I
will
follow
thee
whithersoever
thou
goest
.
3.
Christ's
Reply
.
And
Iesus
said
unto
him
,
Foxes
have
Holes
,
and
the
Birds
of
the
Air
have
Nests
;
but
the
Son
of
Man
hath
not
where
to
lay
his
head
.
1.
The
Time
.
In
Matth.
8.
19.
'T
is
when
Christ
had
a
mind
to
retire
,
and
had
declared
his
purpose
to
go
into
the
Desert
.
In
Luke
,
when
he
stedfastly
set
his
Face
to
go
to
Ierusalem
:
Both
may
agree
;
the
one
more
immediatly
,
the
other
more
remotely
;
first
to
the
Desert
,
then
to
Ierusalem
.
About
that
time
,
a
certain
Man
seeing
Christ
about
to
remove
from
the
place
where
he
then
was
,
offereth
himself
to
be
one
of
his
Disciples
.
This
certain
Man
is
by
St.
Matthew
said
to
be
a
Scribe
.
Men
of
that
Rank
and
Order
,
had
usually
a
Male
Talent
against
the
Gospel
,
and
are
frequently
coupled
with
the
Pharisees
,
Men
covetous
,
and
of
a
bitter
Spirit
.
This
Man
seeing
Christ
did
great
Miracles
,
and
hoping
that
he
would
set
up
a
Temporal
Kingdom
,
he
puts
in
for
a
place
betimes
,
that
he
might
share
in
the
Honours
of
it
.
2.
Here
is
a
Resolution
professed
;
Lord
,
I
will
follow
thee
whithersoever
thou
goest
.
Where
take
notice
,
(
1.
)
Of
the
ready
forwardness
of
the
Scribe
:
He
was
not
called
by
Christ
,
but
offered
himself
of
his
own
accord
.
(
2.
)
Observe
the
largeness
of
the
Offer
,
and
unboundedness
of
it
,
Whithersoever
;
as
indeed
it
is
our
Duty
to
follow
Christ
through
thick
and
thin
.
In
the
Revelations
,
Christ's
unde●iled
Company
are
described
to
be
such
as
follow
the
Lamb
whithersoever
he
goeth
,
Rev.
14.
4.
That
is
,
obeyed
him
,
though
to
their
great
peril
and
loss
.
Well
then
,
here
is
readiness
,
here
is
largeness
;
it
is
well
if
all
be
sincere
.
Therefore
let
us
see
,
3.
Christ's
Answer
and
Reply
:
And
Iesus
said
unto
him
,
Foxes
have
Holes
,
and
the
Birds
of
the
Air
have
Nests
,
but
the
Son
of
Man
hath
not
where
to
lay
his
Head
.
By
the
tenour
of
Christ's
Answer
,
you
may
know
what
ails
him
,
and
on
what
Foot
he
limped
;
For
this
is
spoken
either
by
way
of
preparation
,
to
enable
him
to
keep
his
Resolution
,
or
rather
by
way
of
probation
,
to
try
the
truth
and
strength
of
it
,
whether
it
were
sincere
and
sound
,
yea
or
no
:
As
the
young
Man
was
tried
;
Mark
10.
21.
One
thing
thou
lackest
,
go
thy
way
,
sell
whatsoever
thou
hast
,
and
give
to
the
poor
,
and
thou
shalt
have
Treasure
in
Heaven
;
and
come
,
and
take
up
thy
Cross
and
follow
me
:
But
he
went
away
sad
at
that
saying
.
So
here
,
we
hear
no
more
of
this
Scribe
;
our
Lord
knew
how
to
discover
Hypocrites
.
Two
things
were
defective
in
this
Resolution
.
1.
'T
was
suddain
and
rash
,
not
weighing
the
Difficulties
.
They
that
rashly
leap
into
a
Profession
,
usually
fall
back
at
first
trial
.
Therefore
we
must
sit
down
and
count
the
Charges
,
Luke
14.
28.
2.
There
was
a
carnal
Aim
in
it
.
He
minded
his
own
Profit
and
Honour
:
Therefore
Christ
in
effect
telleth
him
,
you
had
best
consider
what
you
do
,
for
following
of
me
,
will
be
far
from
advancing
any
temporal
Interest
of
yours
.
The
Scribe
was
leavened
with
a
Conceit
of
a
worldly
Kingdom
,
and
had
an
Eye
to
some
Temporal
Advantage
:
Therefore
Christ
telleth
him
plainly
,
There
was
no
worldly
Ease
and
Riches
to
be
expected
from
him
:
And
so
,
Non
repulit
valentem
;
sed
fingentem
prodidit
;
He
did
not
discourage
a
willing
Follower
,
but
discover
a
worldly
Hypocrite
,
saith
Chrysologus
.
The
Doctrine
we
learn
from
hence
is
this
;
They
that
will
sincerely
follow
Christ
,
must
not
look
for
any
great
Matters
in
the
World
,
but
rather
prepare
themselves
to
run
all
hazards
with
him
.
This
is
evident
;
1.
From
Christ's
own
Example
.
And
the
same
Mind
should
be
in
all
his
Followers
;
John
17.
16.
They
are
not
of
the
World
,
even
as
I
am
not
of
the
World
.
Our
estranging
of
our
Hearts
from
the
World
,
is
an
evidence
of
our
conformity
to
Christ
.
Christ
passed
through
the
World
to
sanctify
it
as
a
Place
of
Service
;
but
his
constant
Residence
was
not
here
,
to
●ix
it
as
a
Place
of
Rest
:
And
all
that
are
Christ's
,
are
alike
affected
.
We
pass
through
as
Strangers
,
but
are
not
at
home
as
Inhabitants
or
Dwellers
;
and
if
we
have
little
of
the
World's
Favour
,
't
is
enough
if
any
degree
of
Service
for
God
.
2.
From
the
Nature
of
his
Kingdom
.
His
Kingdom
is
not
of
this
World
,
Iohn
18.
3
,
6.
'T
is
not
a
Kingdom
of
Pomp
,
but
a
Kingdom
of
Patience
.
Here
we
suffer
with
Christ
,
hereafter
we
reign
with
him
.
The
Comforts
are
not
earthly
,
or
the
good
Things
of
this
World
;
but
heavenly
,
the
good
Things
of
the
World
to
come
.
This
was
the
Scribes
Mistake
.
3.
From
the
Spirit
of
Christ
.
His
Spirit
is
given
us
,
to
draw
us
off
from
this
World
to
that
which
is
to
come
.
1
Cor.
2.
12.
Now
we
have
not
received
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
,
that
we
may
know
the
Things
which
are
given
us
of
God
.
The
Spirit
of
the
World
,
is
that
which
possesseth
and
governeth
worldly
Men
,
and
inclineth
them
to
a
worldly
Happiness
;
this
is
in
all
Men
naturally
:
Corrupt
Nature
doth
sufficiently
prompt
and
incline
Men
to
look
after
the
Honours
,
and
Pleasures
,
and
Profits
of
this
World
.
Iames
3.
15.
the
Apostle
,
when
he
would
describe
the
Wisdom
which
is
not
from
above
,
he
saith
,
that
it
is
earthly
,
sensual
,
devillish
;
this
Wisdom
cometh
not
from
above
.
Present
Things
are
known
by
Sense
,
and
known
easily
,
and
known
by
all
.
But
there
is
a
Divine
Spirit
put
into
Christians
,
which
inclineth
them
to
Things
to
come
,
and
worketh
Graces
suitable
:
Some
of
which
give
us
a
sight
of
the
Truth
of
those
Things
,
as
Faith
;
some
,
a
Taste
or
an
Esteem
of
them
,
as
Love
;
some
an
earnest
Desire
,
as
Hope
:
This
Spirit
cometh
from
God
and
Christ
,
Ephes.
1.
17
,
18.
And
without
these
Graces
we
can
have
no
sight
nor
desire
of
heavenly
Things
.
1
Cor.
2.
14.
The
natural
Man
receiveth
not
the
Things
of
the
Spirit
of
God
,
for
they
are
Foolishness
unto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
They
think
't
is
folly
to
hazard
present
Conveniencies
for
future
Rewards
;
and
the
truest
Wisdom
to
live
in
Ease
,
Plenty
,
and
Honour
.
On
the
contrary
,
the
Divine
Spirit
convinceth
us
,
that
there
is
no
such
Business
of
Importance
,
as
looking
after
eternal
Life
:
That
all
the
gay
Things
of
Sense
are
but
so
many
Maygames
to
Heavens
Happiness
;
the
terrible
Things
of
the
World
,
are
but
as
a
Flea-biting
to
Hell-Torments
;
and
the
Pudder
and
Business
of
the
World
,
but
as
a
little
childish
Sport
,
in
comparison
of
working
out
our
Salvation
with
fear
and
trembling
.
This
Spirit
helpeth
us
to
overcome
the
World
,
and
grow
dead
to
the
World
,
that
we
may
be
alive
to
God
;
to
look
for
no
great
things
here
,
but
in
the
World
to
come
.
This
Spirit
is
that
which
we
should
all
labour
after
.
4.
From
the
Covenant
of
Christ
.
'T
is
one
thing
implied
in
the
Gospel-Covenant
,
when
our
Lord
Jesus
sets
down
the
Terms
,
Mat.
16.
24.
he
saith
,
If
any
Man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
Cross
,
and
follow
me
:
That
is
,
we
must
so
believe
in
Christ
,
and
be
persuaded
of
the
Truth
of
his
heavenly
Doctrine
,
that
we
are
willing
to
deny
our
Wit
and
Will
,
natural
Interests
and
Affections
,
and
to
lose
all
,
rather
than
lose
our
Souls
,
or
miss
of
the
Happiness
he
offereth
us
.
Nay
,
taking
up
the
Cross
is
so
considerable
a
part
of
our
Resignation
to
Christ
,
and
Trust
in
him
,
that
in
Luke
't
is
said
,
chap.
9.
23.
Let
him
take
up
his
Cross
daily
:
How
daily
?
There
are
fair
Days
as
well
as
foul
,
and
the
face
of
Heaven
doth
not
always
look
sad
and
lowring
.
What
is
the
meaning
then
of
that
,
Let
him
take
up
his
Cross
daily
?
I
answer
;
First
,
it
must
be
meant
of
daily
Expectation
.
The
first
day
that
we
begin
to
think
of
being
serious
Christians
,
we
must
reckon
of
the
Cross
,
we
know
not
how
soon
it
may
come
.
If
God
seeth
fit
to
spare
you
,
yet
you
must
be
prepared
for
it
;
Stand
ready
,
as
Porters
in
the
Streets
,
to
take
up
the
Burden
which
you
must
carry
.
Daily
inure
your
thoughts
to
the
Cross
,
that
the
grievousness
and
bitterness
of
it
may
be
somewhat
allay'd
.
St.
Paul
saith
,
Acts
21.
13.
I
am
ready
not
to
be
bound
only
,
but
also
to
die
at
Jerusalem
,
for
the
Name
of
the
Lord
Iesus
.
And
,
Ephes.
6.
15.
one
great
Piece
of
the
spiritual
Armor
is
,
the
Preparation
of
the
Gospel
of
Peace
.
And
,
1
Pet.
3.
15.
Be
ready
always
to
give
an
Answer
to
every
Man
that
asketh
a
Reason
of
the
Hope
that
is
in
you
,
with
meekness
and
fear
.
Be
ready
in
point
of
Courage
.
Now
this
is
necessary
,
because
we
are
so
apt
to
promise
great
things
to
our selves
,
and
indulge
the
Security
of
the
Flesh
,
by
putting
off
the
Thoughts
of
the
Cross.
But
Evils
familiarized
are
the
less
burdensom
,
and
by
renewing
our
Resolution
daily
,
we
are
the
more
fortified
.
Secondly
,
to
shew
the
Continuance
of
our
Conflicts
,
as
if
every
day
there
were
some
new
Exercise
for
our
Faith
and
Patience
.
We
are
not
to
prescribe
to
God
,
how
long
he
shall
afflict
us
,
nor
with
how
much
Affliction
he
shall
exercise
us
;
No
,
tho
it
were
all
the
days
of
our
Lives
,
we
must
be
content
:
'T
is
but
a
Moment
to
Eternity
.
We
must
take
up
our
Cross
,
till
God
remove
it
.
Some
promise
fair
,
to
be
contented
with
a
naked
Christ
,
tho
they
run
all
Hazards
,
because
they
hope
God
will
not
take
them
at
their
Words
;
but
as
soon
as
the
Cross
cometh
,
wriggle
,
shift
,
and
distinguish
themselves
out
of
their
Duty
;
or
else
if
it
be
long
,
and
frequently
return
,
quite
tire
and
are
faint
.
So
that
Take
it
up
daily
,
is
as
much
as
,
Let
Patience
have
its
perfect
Work
.
Iames
1.
4.
If
day
after
day
we
must
be
troubled
,
we
must
be
content
to
be
troubled
.
If
God
send
it
daily
,
we
must
take
it
up
daily
.
Well
then
,
in
the
New
Covenant
we
undertook
this
:
the
New
Covenant
doth
comprize
this
as
a
clear
branch
and
part
of
it
.
Christ
telleth
us
the
worst
at
first
;
the
Devil
sheweth
us
the
Bait
,
but
hideth
the
Hook
.
The
World
useth
to
invite
its
Followers
with
promises
of
Honour
and
Riches
;
but
Christ
telleth
us
of
the
Cross
,
and
that
partly
to
discourage
H●pocrites
,
who
cheapen
and
taste
,
but
will
not
buy
;
and
also
to
prepare
sound
Believers
for
the
Nature
and
Temper
of
his
Kingdom
,
which
lieth
in
another
World
.
But
here
by
the
way
we
are
to
und●rgo
several
Trials
,
and
therefore
we
should
be
arm●d
with
a
mind
to
●ndure
them
,
whether
they
come
or
no
▪
God
never
intended
〈◊〉
should
be
〈…〉
〈…〉
Many
think
they
〈…〉
be
good
Christians
,
y●t
live
a
Life
of
〈◊〉
and
●ase
,
and
pleasure
,
free
from
all
trouble
and
molestation
.
This
is
all
one
as
if
a
Souldier
going
to
the
Wars
,
should
promise
himself
a
continual
Peace
or
Truce
with
the
Enemy
:
Or
as
if
a
Mariner
,
undertaking
a
long
Voyage
,
should
only
think
of
fair
Weather
,
and
a
calm
Sea
,
without
Waves
and
Storms
;
so
irrational
is
it
for
a
Christian
to
look
for
nothing
but
Rest
and
Peace
here
upon
Earth
.
No
,
a
Christia●
had
need
think
of
this
to
a
double
end
,
that
he
may
be
a
mortified
and
a
resolute
Man
:
If
he
be
not
mortified
and
dead
to
the
World
,
he
can
never
undergo
the
variety
of
Conditions
which
his
Religion
will
expose
him
unto
;
and
say
with
the
Apostle
,
Phil.
4.
12
,
13.
I
can
do
all
things
through
Christ
which
strengthneth
me
.
Notwithstanding
,
ye
have
well
done
,
that
ye
did
communicate
with
my
affliction
.
And
there
is
usually
in
us
a
propensity
and
inclination
,
either
to
Honours
,
Riches
,
or
Pleasures
.
And
the
Devil
will
work
upon
that
weakness
;
Heb.
12.
13.
That
which
is
lame
,
is
soon
turned
out
of
the
way
.
If
we
have
any
weak
part
in
our
Souls
,
there
the
Assault
will
be
most
strong
and
●ierce
.
A
Garrison
that
looketh
to
be
besieged
,
will
take
care
to
fortify
the
weak
places
,
where
there
is
any
suspicion
of
an
Attaque
:
So
should
a
Christian
mortify
every
corrupt
inclination
,
lest
it
betray
him
,
be
it
love
of
Honour
,
Pleasure
,
or
Profit
.
He
had
need
be
also
a
well-resolved
Man
,
well
shod
with
the
preparation
of
the
Gospel
of
Peace
,
or
else
in
hard
way
he
will
soon
founder
and
halt
.
If
you
be
Christians
indeed
,
you
will
soon
see
the
necessity
of
it
.
Pure
Nature
it self
is
against
bearing
the
Cross
:
Christ
shewed
the
innocent
Aff●ctions
of
humane
Nature
in
his
own
Person
:
it
recoiled
a
little
at
the
thought
of
the
dreadful
Cup
;
Heb.
5.
7.
Who
in
the
days
of
h●s
Flesh
,
when
he
had
offered
up
Prayers
and
Supplication
,
with
strong
crying
and
tears
,
unto
him
that
was
able
to
save
him
from
death
,
and
was
heard
in
that
he
feared
.
And
to
us
't
is
much
more
grievous
to
suffer
.
Heb.
12.
11.
Now
no
chastning
for
the
prese●●
s●emeth
to
be
joyous
,
but
grievous
:
nevertheless
,
afterward
it
yieldeth
the
peaceable
Fruit
of
Righteousness
,
unto
them
which
are
ex●rcised
thereby
.
But
corrupt
Nature
will
certainly
draw
back
,
unless
we
be
armed
with
great
resolution
;
for
after
we
have
launched
out
into
the
deep
with
Christ
,
we
shall
be
ready
to
run
〈◊〉
again
upon
every
Storm
,
unless
we
be
resolved
:
therefore
you
need
to
think
of
the
Cross
to
breed
this
resolution
.
If
Christians
be
not
mortified
,
they
trip
up
their
own
Heels
:
if
they
be
not
resolved
and
prepared
for
all
Weathers
,
they
take
up
Religion
,
rather
as
a
Walk
for
Recreation
,
than
as
a
Journey
or
serious
Passage
to
Heaven
.
Therefore
we
must
all
of
us
prepare
for
Sufferings
in
this
World
,
looking
for
no
great
matters
here
.
We
must
expect
Persecutions
,
Crosses
,
Losses
,
Wants
,
Defamation
,
Injuries
:
and
we
must
get
that
Furniture
of
heart
and
mind
,
which
may
support
and
comfort
us
in
such
a
day
of
tryal
.
2.
It
informeth
us
what
Fools
they
are
,
that
take
up
Religion
upon
a
carnal
design
of
Ease
and
Plenty
,
and
will
follow
Christ
to
grow
rich
in
the
World
:
As
this
Scribe
thought
to
make
a
Market
of
the
Gospel
,
as
Simon
Magus
did
,
Acts
8.
19
,
20.
He
thought
to
make
a
gain
by
the
Power
of
Miracles
.
There
are
Conveniences
which
Religion
affordeth
in
peaceable
Times
;
but
the
very
Profession
,
at
other
Times
,
will
ingage
us
in
great
Troubles
:
And
therefore
Men
do
but
make
way
for
the
shame
of
a
Change
,
and
other
Mischiefs
,
that
hope
for
Temporal
Commodities
by
the
Profession
of
the
Gospel
.
There
are
few
that
are
willing
to
follow
a
naked
Christ
,
upon
unseen
incouragements
;
but
this
must
be
,
for
they
that
aim
to
seek
the
World
in
and
by
their
Religion
,
are
disclaimed
by
our
Lord
as
unfit
to
be
his
Servants
:
and
indeed
sorry
Servants
they
are
,
who
cannot
live
without
Honour
,
Ease
,
and
Plenty
;
therefore
turn
and
wind
to
shift
the
Cross
,
put
many
a
fallacy
upon
their
own
Souls
.
Gal.
6.
12.
As
many
as
desire
to
make
a
fair
shew
in
the
Flesh
,
compel
you
to
be
circumcised
only
,
lest
they
should
suffer
persecution
for
the
Cross
of
Christ
.
If
that
be
their
only
Motive
,
they
are
apt
to
desert
or
pervert
Christ's
Cause
.
Again
,
the
Apostle
telleth
us
of
some
,
who
are
Enemies
to
the
Cross
of
Christ
,
whose
God
is
their
Belly
,
who
mind
earthly
Things
,
Phil.
3.
18
,
19.
Men
that
have
no
love
to
God
,
but
only
serve
their
fleshly
Appetites
,
and
look
no
higher
than
Honours
,
Riches
,
Pleasures
,
and
applause
with
Men
,
will
never
be
faithful
to
Christ
:
They
are
such
as
study
to
save
themselves
,
not
from
Sin
,
but
from
Danger
,
and
accordingly
accommodate
themselves
to
every
Interest
:
As
the
Men
of
Keilah
dealt
with
David
,
entertained
him
for
a
while
;
But
when
Saul
pursued
him
,
were
resolved
to
betray
him
:
They
would
come
into
no
danger
for
David's
sake
.
So
they
deal
with
Christ
,
and
Religion
.
They
profess
Christ's
Name
,
but
will
suffer
nothing
for
him
:
If
they
may
injoy
Him
,
and
his
Ways
with
peace
and
quietness
,
and
conveniency
,
and
commodity
to
themselves
,
well
and
good
;
But
if
Troubles
arise
for
the
Gospel's
sake
,
immediatly
they
fall
off
;
not
only
these
Summer-Friends
of
the
Gospel
,
but
the
most
,
yea
the
best
,
have
a
secret
lothness
and
unwillingness
to
condescend
to
a
condition
of
Trouble
or
Distress
.
This
is
a
Point
of
hard
digestion
,
and
most
Stomachs
will
not
bear
it
.
3.
It
informs
us
what
an
unlikely
design
they
have
in
hand
,
who
would
bring
the
World
and
Christ
fairly
to
agree
,
or
reconcile
their
worldly
Advantages
,
and
the
Profession
of
the
Gospel
:
And
when
they
cannot
frame
the
World
,
and
their
Conveniences
to
the
Gospel
,
do
fashion
the
Gospel
to
the
World
,
and
the
carnal
courses
of
it
.
'T
is
pity
these
Men
had
not
been
of
the
Lord's
Council
,
when
he
first
contrived
and
preached
the
Gospel
,
that
they
might
have
helped
him
to
some
discreet
and
middle
courses
,
that
might
have
served
turn
for
Heaven
and
Earth
too
.
But
do
they
what
they
will
,
or
can
,
the
Way
is
narrow
that
leadeth
to
Life
;
and
they
must
take
Christ's
Yoke
upon
them
,
if
they
would
find
rest
for
their
Souls
.
They
will
find
that
pure
and
strict
Religion
will
be
unpleasing
to
the
Ungodly
and
the
Carnal
;
that
the
Enmity
between
the
two
Seeds
will
remain
,
and
the
Flesh
and
the
World
must
not
always
be
pleased
:
that
there
is
more
danger
of
the
World
smiling
,
than
frowning
.
As
to
the
Church
in
general
,
(
in
Constantine's
Time
)
Ecclesia
facta
est
opibus
major
,
virtutibus
minor
:
so
to
Believers
in
particular
,
that
the
Heart
is
corrupted
by
the
Love
of
the
World
;
and
Men
never
grow
so
dull
and
careless
of
their
Souls
,
as
when
they
have
most
of
the
World
at
will
.
And
that
we
are
more
awakened
,
and
have
a
more
lively
sense
of
Eternal
Life
,
when
under
the
Cross
,
than
when
we
live
in
the
greatest
ease
and
pomp
.
That
Christ
permitteth
Troubles
,
not
for
want
of
love
to
his
People
,
or
want
of
Power
to
secure
their
peace
,
but
for
holy
and
wise
ends
to
promote
their
good
.
Vse
2.
Is
Instruction
.
When
you
come
to
enter
into
Covenant
with
Christ
,
consider
,
1.
Christ
knoweth
what
Motives
do
induce
you
;
John
2.
25.
He
needeth
not
that
any
should
testifie
of
Man
,
for
he
knoweth
what
is
in
Man
.
Some
believed
,
but
Jesus
committed
not
himself
unto
them
:
He
knoweth
whether
there
be
a
real
bent
,
or
carnal
biass
upon
the
Heart
.
2.
If
the
Heart
be
false
in
making
the
Covenant
,
it
will
never
hold
good
:
An
error
in
the
first
Concoction
,
will
never
be
mended
in
the
second
;
Deut.
5.
29.
O
that
there
were
such
an
heart
in
them
,
that
they
would
fear
me
,
and
keep
my
Commandments
always
,
that
it
might
be
well
with
them
,
and
with
their
Children
for
ever
.
So
,
Mat.
13.
21.
The
stony
Ground
received
the
Word
with
joy
;
Yet
hath
he
not
root
in
himself
,
but
dureth
but
for
a
while
;
for
when
Tribulation
or
Persecution
ariseth
because
of
the
Word
,
by
and
by
he
is
offended
.
Some
temporal
thing
sitteth
too
near
,
and
close
to
the
Heart
:
you
are
never
upright
with
God
,
till
a
Relation
to
God
,
and
a
Right
to
Heaven
,
do
incomparably
weigh
down
all
temporal
Troubles
;
and
you
can
rejoice
more
in
the
Testimonies
of
God
,
fatherly
Love
,
and
right
to
eternal
Life
,
than
in
outward
things
;
Psalm
.
4.
6
,
7.
There
be
many
that
say
,
Who
will
shew
us
any
good
?
Lord
lift
thou
up
the
Light
of
thy
Countenance
upon
us
.
Thou
hast
put
gladness
in
my
heart
,
more
than
in
the
time
that
their
Corn
and
their
Wine
increased
.
David
speaks
in
his
own
Name
,
and
in
the
Name
of
all
those
that
were
alike
minded
with
himself
.
And
,
Luke
10.
20.
Notwithstanding
in
this
rejoice
not
,
that
the
Spirits
are
subject
unto
you
,
but
rather
rejoice
because
your
Names
are
written
in
Heaven
.
3.
That
Christ
cannot
but
take
it
ill
,
that
we
are
so
delicate
and
tender
of
our
Interests
,
and
so
impatient
under
the
Cross
;
when
he
endured
so
willingly
such
great
things
for
our
sakes
:
we
cannot
lose
for
him
,
so
much
as
he
hath
done
for
us
;
and
if
he
had
been
unwilling
to
suffer
for
us
,
what
had
been
our
state
and
condition
to
all
Eternity
?
we
should
have
suffered
eternal
Misery
.
If
you
would
not
have
Christ
of
another
mind
,
why
will
you
be
of
another
mind
?
1
Pet.
4.
1.
Forasmuch
then
as
Christ
hath
suffered
for
us
in
the
Flesh
,
arm
your selves
likewise
with
the
same
mind
;
for
he
that
hath
suffered
in
the
Flesh
,
hath
ceased
from
Sin
.
4.
If
you
be
not
dead
to
the
things
of
the
World
,
you
are
not
acquainted
with
the
Virtue
and
Power
of
Christ's
Cross
,
and
have
not
a
true
sense
of
Christianity
,
cannot
glory
in
it
as
the
most
excellent
Profession
in
the
World
;
Gal.
6.
14.
God
forbid
that
I
should
glory
,
save
in
the
Cross
of
our
Lord
Iesus
Christ
,
by
whom
the
World
is
crucified
unto
me
,
and
I
unto
the
World
.
You
are
in
a
dangerous
temptation
to
Atheism
.
5.
We
are
gainers
by
Christ
,
if
we
part
with
all
the
World
for
his
sake
,
Mark
10.
29
,
30.
Therefore
no
loss
should
seem
too
great
in
obeying
his
Will.
Certainly
a
Man
cannot
be
a
loser
by
God
.
6.
All
worldly
things
were
confiscated
by
the
fall
,
and
we
can
have
no
spiritual
right
to
them
,
'till
we
receive
a
new
grant
by
Jesus
Christ
,
who
is
the
Heir
of
all
things
.
Dominium
Politicum
,
fundatur
in
providen●ia
Evangelicum
in
gratia
.
1
Cor.
3.
23.
All
things
are
yours
,
because
you
are
Christ's
,
and
Christ
is
God's
.
And
,
1
Tim.
4.
3.
God
hath
made
them
to
be
received
with
thanksgiving
of
them
which
believe
,
and
know
the
Truth
.
So
that
what
we
enjoy
,
is
by
the
meer
favour
of
the
Redeemer
,
and
should
be
parted
with
again
when
he
calleth
for
it
.
Thus
much
for
the
first
Point
.
A
second
Doctrine
or
Point
here
offered
is
,
The
great
Poverty
of
our
Lord
Iesus
Christ
.
Beasts
and
Fowls
have
places
to
shelter
themselves
in
,
but
Christ
had
no
certain
place
of
residence
,
or
dwelling
wherein
to
rest
.
He
doth
not
say
,
Kings
have
Palaces
,
but
I
have
none
;
rich
Men
have
Houses
and
Lands
,
but
I
have
none
:
But
he
saith
,
Foxes
have
Holes
,
and
the
Birds
of
the
Air
have
Nests
,
but
the
Son
of
Man
hath
not
where
to
lay
his
head
.
The
Reasons
of
this
,
are
these
following
.
1.
To
increase
the
value
and
merit
of
his
Satisfaction
.
Our
Sins
did
deserve
this
,
his
whole
Humiliation
,
and
every
degree
of
it
;
and
Christ
was
content
to
suffer
it
for
the
ransom
of
our
Souls
.
'T
is
clear
this
,
that
all
his
condescention
conduced
to
make
up
the
Remedy
more
full
:
and
't
is
evident
by
the
Apostle
,
that
it
giveth
us
a
right
to
a
larger
allowance
of
Grace
;
2
Cor.
8.
9.
For
ye
know
the
Grace
of
our
Lord
Iesus
Christ
,
that
though
he
was
rich
,
yet
for
your
sakes
he
became
poor
,
that
ye
through
his
poverty
might
become
rich
.
2.
Christ
came
to
offer
the
Kingdom
of
Heaven
,
and
the
good
things
of
the
other
World
,
and
to
draw
Mens
minds
and
hearts
thither
.
And
therefore
that
he
might
appear
a
fit
Teacher
of
the
World
,
by
his
own
Example
,
he
taught
us
contempt
of
outward
things
.
If
he
had
preached
up
heavenly-mindedness
,
and
lived
himself
in
pomp
and
fulness
,
the
People
would
not
have
regarded
his
words
.
Alexander
,
when
his
Army
grew
sluggish
,
because
laden
with
the
spoils
of
their
Enemies
;
to
free
them
from
this
encumbrance
,
commanded
all
his
own
Carriages
to
be
set
on
fire
;
that
when
they
saw
the
King
himself
devote
his
rich
Treasures
to
the
flame
,
they
might
not
murmur
if
their
Mite
and
Pittance
were
consumed
also
.
So
if
Christ
had
taught
us
contempt
of
the
World
,
and
had
not
given
us
an
instance
of
it
in
his
Person
,
his
Doctrine
had
been
less
powerful
and
effectual
.
3.
To
season
and
sanctify
a
mean
estate
and
degree
of
Life
,
when
we
are
called
to
it
by
God's
Providence
.
Christ's
own
poverty
teacheth
us
to
bear
a
mean
condition
well
;
Mat.
18.
25.
It
is
enough
for
a
Disciple
that
he
be
as
his
Master
,
and
a
Servant
as
his
Lord
.
Vriah
would
not
give
way
to
any
softness
,
while
Ioab
his
General
was
in
the
Field
;
2
Sam.
11.
11.
The
Ark
,
and
Israel
,
are
in
Tents
,
and
my
Lord
Joab
,
and
the
Servants
of
my
Lord
are
in
the
open
fields
;
Shall
I
go
into
my
House
,
and
eat
,
and
drink
?
&c.
We
must
be
contented
to
fare
as
Christ
did
,
we
cannot
be
poorer
than
Christ
as
poor
as
we
are
;
for
the
poorest
have
some
place
of
shelter
,
but
he
had
none
whereon
to
lay
his
head
.
1.
Let
this
then
enforce
the
former
Lesson
,
and
teach
us
contempt
of
the
World
,
and
the
Riches
and
Greatness
thereof
.
'T
is
some
Argument
that
the
vilest
are
capable
thereof
,
as
well
as
the
most
generous
and
best
deserving
,
and
oftner
it
hapneth
to
be
so
.
But
this
is
the
Argument
of
Arguments
,
That
the
Lord
Jesus
,
when
he
came
to
instruct
the
World
by
his
Example
,
he
was
not
one
of
the
Rich
and
Voluptuous
,
but
chose
a
mean
estate
,
as
most
conducible
to
his
ends
.
2.
If
you
be
rich
,
yet
be
poor
in
Spirit
;
Mat.
5.
3.
Blessed
are
the
poor
in
Spirit
,
for
theirs
is
the
Kingdom
of
Heaven
.
Let
us
possess
all
things
as
if
we
possessed
them
not
,
1
Cor.
7.
31.
And
so
,
Iames
1.
9
,
10.
Let
the
Brother
of
low
degree
rejoice
in
that
he
is
exalted
:
but
the
rich
,
in
that
he
is
made
low
,
because
as
the
flower
of
the
Grass
he
shall
pass
away
.
We
should
be
as
having
nothing
,
sitting
loose
from
earthly
things
,
considering
that
shortly
we
shall
be
as
poor
as
the
poorest
,
for
we
can
carry
nothing
away
with
us
.
3.
Let
us
prepare
our selves
to
entertain
Poverty
;
and
if
it
be
already
come
upon
us
,
and
God
hath
reduced
us
to
a
mean
inferior
Life
;
let
us
have
our
hearts
reconciled
and
suited
to
a
low
estate
,
so
it
may
be
an
help
to
Heaven
,
so
we
may
have
the
true
Riches
,
and
may
learn
to
live
by
Faith
,
though
God
feedeth
us
from
Hand
to
Mouth
;
so
we
may
imitate
Christ
,
and
follow
him
into
Glory
,
it
is
enough
for
us
.
No
excuse
against
a
speedy
obeying
Christ's
Call
.
WE
have
done
with
the
first
instance
of
a
Scribe
that
came
uncalled
,
we
come
now
to
another
:
this
Man
offereth
not
himself
,
but
is
called
by
Christ
.
And
he
said
unto
another
,
Follow
me
,
&c.
He
was
already
a
Disciple
at
large
;
for
in
Matthew
't
is
said
,
Chap.
8.
21.
Another
of
his
Disciples
said
unto
him
,
Suffer
me
first
to
go
any
bury
my
Father
.
He
was
now
called
to
a
nearer
and
constant
attendance
on
Christ
.
Clemens
Alexandrinus
,
from
an
ancient
Tradition
,
telleth
us
,
this
was
Philip.
But
before
he
complied
with
this
Call
,
he
desireth
a
little
delay
and
respit
,
'till
his
aged
Father
were
dead
and
buried
;
whether
his
Father
were
already
dead
,
and
he
would
do
this
last
Office
to
see
him
decently
interred
;
or
whether
his
Father
were
yet
living
,
but
not
likely
long
to
continue
,
and
he
would
attend
him
till
his
Death
and
Funeral
,
and
then
follow
Christ
as
Theophilact
thinketh
,
it
is
not
much
material
.
Clear
it
is
,
he
putteth
off
the
matter
with
an
excuse
;
even
the
Elect
do
not
at
first
so
readily
obey
the
Heavenly
Calling
;
some
of
them
may
put
off
Christ
,
but
when
he
intendeth
to
have
them
,
he
will
not
be
put
off
so
,
the
importunity
of
his
Grace
overcoming
their
unwillingness
.
But
what
was
Christ's
Answer
?
L●●
the
Dead
bury
their
Dead
▪
but
go
thou
and
preach
the
Kingdom
of
God
;
that
is
,
leave
that
Office
to
others
,
who
are
not
designed
for
this
Divine
and
Holy
Employment
.
It
seemeth
ha●d
to
many
,
that
Christ
should
●eny
him
to
do
this
little
Office
of
Love
to
his
Father
;
and
they
know
not
the
meaning
of
that
expression
,
Let
the
Dead
bury
their
Dead
.
Therefore
,
-
1.
Let
us
open
the
Expression
.
-
2.
Shew
you
what
Christ
teacheth
us
by
this
Refusal
.
1.
For
the
Expression
.
It
may
be
used
either
Proverbially
,
or
Allusively
.
Proverbially
;
Let
one
dead
Man
bury
another
;
that
is
,
let
them
lie
unburied
,
rather
than
my
Service
be
neglected
;
or
,
there
will
not
want
others
that
will
remove
the
dead
out
of
their
sight
:
and
't
is
our
Wisdom
to
let
go
things
unnecessary
,
and
mind
the
main
.
Or
else
it
is
used
Allusively
,
to
the
Law
of
the
Nazarites
,
and
the
Priests
of
the
Old
Testament
.
The
Law
of
the
Nazarites
is
in
Numb.
6.
6
,
7
,
8.
All
the
days
that
he
separateth
himself
unto
the
Lord
,
he
shall
come
at
no
dead
Body
.
He
shall
not
make
himself
unclean
,
for
his
Father
,
or
his
Mother
,
for
his
Brother
,
or
his
Sister
,
when
they
die
:
because
the
consecration
of
his
God
is
upon
his
Head
.
All
the
days
of
his
separation
he
is
holy
unto
the
Lord
;
that
is
,
he
must
rather
follow
his
Vow
,
in
honouring
the
Lord
,
than
to
follow
natural
Duty
,
in
honouring
his
dead
Parents
.
Now
those
whom
Christ
called
especially
to
follow
him
,
were
consecrated
to
that
service
,
as
the
Nazarite
unto
the
Lord
,
during
the
days
of
his
separation
.
And
as
they
might
not
meddle
even
with
the
interment
of
their
Parents
,
so
this
excuse
was
frivolous
.
Or
else
the
Allusion
might
be
to
the
High
Priests
,
of
whom
we
read
,
Deut.
33.
9.
Who
said
to
his
Father
,
and
his
Mother
,
.
I
have
not
seen
him
;
neither
did
he
acknowledg
his
●Brethren
,
nor
know
his
own
Children
.
Some
think
this
hath
reference
to
the
Levites
Fact
,
who
being
commanded
by
Moses
,
killed
every
Man
his
Brother
,
Neighbour
,
Friend
,
and
Son
,
that
had
sinned
in
making
or
worshipping
the
Golden
Calf
,
Exod.
32.
26
,
—
29.
Rather
't
is
meant
of
the
Priests
continual
Duty
,
who
by
the
Law
,
if
his
Father
,
Mother
,
Brother
,
or
Child
did
die
,
he
might
not
mourn
for
them
,
but
carry
himself
as
if
he
did
not
respect
or
know
them
;
for
God
would
have
them
more
regard
their
Function
or
Duty
in
his
Service
,
than
any
natural
Affection
whatsoever
:
The
Law
is
,
Levit.
21.
11
,
12.
He
shall
not
go
in
to
any
dead
Body
,
nor
de●ile
himself
for
his
Father
,
or
his
Mother
;
neither
shall
he
go
out
of
the
Sanctuary
,
nor
prophane
the
Sanctuary
of
his
God
,
for
the
Crown
of
the
anointing
Oil
of
his
God
is
upon
him
.
Now
Christ
alludeth
to
the
Law
,
to
shew
the
urgency
of
this
present
service
and
imploiment
to
which
he
was
consecrated
:
and
the
burial
of
the
Dead
might
be
left
to
Persons
less
sacred
,
or
more
at
leisure
.
2.
The
Reasons
of
Christ's
refulsal
.
Christ
would
shew
hereby
,
1.
That
all
Humane
Offices
and
Duties
,
must
give
place
to
the
Duty
we
owe
to
God
.
Duty
to
Parents
must
be
observed
,
but
Duty
to
God
must
be
preferred
before
that
,
or
any
thing
whatsoever
.
A
Truth
justified
by
Christ's
own
Example
.
He
began
betimes
,
at
twelve
years
old
,
when
he
was
disputing
with
the
Doctors
,
and
his
Parents
sought
for
him
;
Luke
2.
49.
He
said
unto
them
,
How
is
it
that
you
sought
me
?
Wist
you
not
that
I
must
be
about
my
Father's
business
?
So
,
Mat.
12.
47
,
48.
When
his
Mother
and
Kindred
waited
for
him
,
desiring
to
speak
with
him
,
He
answered
and
said
unto
him
that
told
him
,
Who
is
my
Mother
,
and
who
are
my
Brethren
?
Obedience
to
God
,
and
declaring
his
Father's
Will
,
was
dearer
to
him
than
all
Relations
.
Natural
and
secular
respects
swayed
not
with
him
,
in
comparison
of
gaining
Pro●elites
to
Heaven
;
his
Mother's
Conference
with
him
,
was
nothing
to
his
Father's
Service
,
and
teaching
the
People
a
more
acceptable
Work
,
than
paying
a
civility
to
his
natural
Relations
:
So
,
Iohn
2.
4.
Woman
,
what
have
I
to
do
with
thee
?
mine
hour
is
not
yet
come
.
His
Office
to
which
he
was
sent
by
God
,
was
a
matter
in
which
she
,
though
his
earthly
Parent
,
was
not
to
interpose
,
God's
Work
must
be
done
in
God's
own
Way
,
Time
,
and
Method
:
God
hath
greater
authority
over
you
,
than
all
the
Men
in
the
World
.
2.
He
would
teach
us
hereby
that
the
Ministry
requires
the
whole
Man
,
even
sometimes
the
omission
of
necessary
Works
,
much
more
superfluous
;
Give
thy self
wholly
to
these
things
,
1
Tim.
4.
15.
The
words
are
now
explained
;
The
practical
Notes
are
these
two
;
-
First
,
That
nothing
in
the
World
is
a
matter
of
such
great
weight
,
as
to
be
a
sufficient
excuse
for
not
following
of
Christ
.
-
Secondly
,
That
those
who
are
called
to
follow
Christ
,
should
follow
him
speedily
,
without
interposing
any
delays
.
For
the
first
Point
;
That
nothing
in
the
World
is
a
matter
of
such
great
weight
,
as
to
be
a
sufficient
excuse
for
not
following
of
Christ
.
I
will
illustrate
it
by
these
Considerations
.
1.
There
are
two
sorts
of
Men
;
Some
understand
not
their
Lord's
Will
,
others
have
no
mind
to
do
it
,
Luke
12.
47
,
48.
Some
understand
not
the
Terms
of
the
Gospel
;
they
think
to
have
Christ
,
and
the
Pleasures
of
the
Flesh
,
and
the
World
too
.
But
there
are
others
who
understand
Christ's
Terms
,
but
are
loth
to
become
Christ's
Disciples
;
they
know
their
Master's
Will
,
but
they
do
not
prepare
themselves
to
do
it
;
that
is
,
they
do
not
presently
set
upon
the
Work
,
but
make
so
many
delays
,
that
it
plainly
appeareth
that
they
are
loth
to
yield
to
Christ's
Terms
;
that
is
,
to
turn
their
backs
upon
the
Vanities
of
the
World
,
and
renounce
their
most
pleasing
Sins
,
and
to
take
the
Word
for
their
Rule
,
the
Spirit
for
their
Guide
,
and
eternal
Life
for
their
Felicity
and
Happiness
;
to
such
we
now
speak
.
2.
They
that
have
no
mind
to
follow
Christ
,
put
off
the
Matter
with
dilatory
shifts
and
excuses
.
To
refuse
altogether
is
more
hainous
,
and
therefore
they
shift
it
off
for
a
time
;
Non
vacat
is
the
pretence
,
I
am
not
at
leisure
;
Non
placet
,
I
like
it
not
,
is
the
real
interpretation
,
disposition
,
and
inclination
of
their
Hearts
;
for
Excuses
are
always
a
sign
of
an
unwilling
and
backward
Heart
.
When
they
should
serve
God
,
there
is
still
something
in
the
way
,
some
danger
,
or
some
difficulty
which
they
are
loth
to
encounter
with
:
As
,
Prov.
26.
13.
The
slothful
Man
saith
,
There
is
a
Lion
in
the
way
,
there
is
a
Lion
in
the
streets
.
Palestine
was
a
Land
infested
with
Lions
,
because
of
the
many
Desarts
and
Thickets
that
were
in
it
;
but
being
well
peopled
,
they
did
rarely
appear
.
Now
the
Sluggard
taketh
this
pretence
from
thence
;
if
his
Business
lay
in
the
Fields
,
there
was
a
Lion
in
the
way
;
if
his
Business
lay
in
the
Towns
and
Cities
,
there
is
a
Lion
in
the
streets
:
as
sometimes
,
though
but
rarely
,
they
came
into
places
inhabited
,
and
of
great
resort
.
Now
if
he
should
go
about
his
Business
too
early
,
he
might
meet
with
a
Lion
in
his
range
and
walk
,
before
they
were
retired
into
their
Dens
.
Thus
do
Men
alarm
themselves
with
their
own
foolish
fears
,
to
excuse
their
idleness
and
negligence
.
So
again
,
Prov.
15.
19.
The
way
of
the
slothful
,
is
as
an
hedg
of
thorns
,
but
the
way
of
the
Righteous
is
made
plain
.
They
imagine
difficulties
,
and
intollerable
hardships
in
a
course
of
Godliness
;
but
't
is
their
cowardise
,
and
pusilanimous
negligence
,
which
maketh
the
Ways
of
God
seem
hard
:
they
are
all
comfortable
,
plain
,
and
easy
,
to
the
pure
and
upright
Heart
,
and
willing
Mind
.
Come
we
to
the
New
Testament
;
Luke
14.
18
,
19
,
20.
They
all
with
one
consent
began
to
make
excuse
:
The
first
said
,
I
have
bought
me
a
piece
of
Ground
,
and
I
must
go
to
see
it
;
I
pray
thee
have
me
excused
.
And
another
said
,
I
have
bought
five
yoke
of
Oxen
,
and
I
go
to
prove
them
:
I
pray
thee
have
me
excused
.
And
another
said
,
I
have
married
a
Wife
,
and
cannot
come
.
The
meaning
is
,
Many
were
invited
to
everlasting
Happiness
,
but
they
preferred
their
designs
of
worldly
advantages
.
Mark
,
they
do
not
absolutely
deny
,
but
make
excuse
.
Excuses
are
the
fruit
of
the
quarrel
between
Conviction
and
Corruption
.
They
are
convinced
of
better
things
,
but
being
prepossessed
and
biassed
with
worldly
Inclinations
,
they
dare
not
fully
yield
,
nor
flatly
deny
;
therefore
they
chose
a
middle
course
,
to
make
excuses
.
Doing
is
safe
,
or
preparing
our selves
to
do
;
but
excusing
is
but
a
patch
upon
a
filthy
sore
,
or
a
poor
covering
of
Fig-leagues
,
for
a
naughty
Heart
.
3.
The
usual
excuses
which
Sinners
may
,
and
usually
do
allege
,
are
these
four
.
The
Difficulty
of
Religion
.
The
danger
that
attendeth
it
.
Want
of
Time
.
And
that
they
have
no
power
or
strength
to
do
good
.
1.
For
the
first
;
'T
is
troublesome
and
tedious
to
Flesh
and
Blood
to
be
held
to
so
much
Duty
,
and
to
wean
our
Hearts
from
things
we
so
dearly
love
;
and
the
World
thinketh
that
we
are
too
nice
and
precise
to
urge
Men
to
such
a
strict
and
holy
and
heavenly
Life
,
and
less
ado
will
serve
the
turn
.
To
this
I
answer
▪
〈…〉
deligent
,
that
ye
may
be
found
of
him
in
peace
without
spot
and
blameless
.
And
therefore
if
you
cannot
deny
the
ease
and
sloth
of
the
Flesh
,
you
are
wholly
unfit
for
the
Work
of
Godliness
.
(
2.
)
This
Diligence
is
no
more
than
needeth
,
whatever
the
carnal
World
thinketh
,
who
leave
the
Boat
to
the
Stream
,
and
hope
to
be
accepted
with
God
,
for
a
few
cold
and
drowsy
Devotions
,
or
some
superficial
Righteousness
.
A
Painter-stainer
,
will
think
a
Painter-limner
too
curious
,
because
his
own
work
is
but
a
little
daubing
.
The
broad
way
pleaseth
the
World
best
,
but
the
narrow
way
leadeth
to
Life
.
(
3.
)
This
Diligence
may
be
well
afforded
,
considering
that
eternal
Life
and
Death
is
in
the
case
.
Life
:
Will
you
stop
a
Journey
for
your
Lives
,
because
't
is
a
little
tedious
?
or
there
is
Dirt
in
the
way
,
or
the
Wind
bloweth
on
you
,
and
the
like
?
Since
't
is
for
God
and
Heaven
,
we
should
not
grudg
at
a
little
labour
;
1
Cor.
15.
58.
Therefore
be
ye
stedfast
,
unmoveable
,
always
abounding
in
the
Work
of
the
Lord
;
forasmuch
as
ye
know
that
your
labour
is
not
in
vain
in
the
Lord
.
There
is
also
Death
in
the
case
.
Now
which
is
better
,
To
take
a
little
profitable
pains
in
Godliness
,
or
to
endure
everlasting
Torments
?
to
save
a
little
labour
or
diligence
in
the
holy
Life
,
and
run
the
hazard
of
being
miserable
for
ever
?
Which
is
worst
,
the
trouble
of
Physick
,
or
the
danger
of
a
mortal
Disease
?
2.
Another
Excuse
is
,
the
Danger
which
attendeth
it
.
It
may
expose
you
to
great
Troubles
to
own
God
and
Religion
heartily
:
And
if
there
be
Peace
abroad
,
and
Magistrates
countenan●●
Religion
,
yet
many
times
at
home
a
Man's
greatest
Foes
may
be
those
of
his
own
Houshold
,
Mat.
10.
36.
But
for
the
pleasing
or
displeasing
of
your
Relations
,
you
must
not
neglect
your
Duty
to
God
;
as
Ierom
to
Helidorus
;
Per
calcatum
perge
Patrem
;
If
thy
Father
lie
in
the
way
,
tread
upon
his
Bowels
rather
than
not
come
unto
Christ
.
Our
Lord
hath
expresly
told
us
,
Mat.
10.
37.
He
that
loveth
Father
or
Mother
more
than
me
,
is
not
worthy
of
me
.
Neither
favour
nor
disfavour
of
our
Friends
,
is
a
just
lett
or
impediment
to
our
Duty
:
The
Advantages
we
can
,
or
are
likely
to
receive
from
Parents
,
are
not
worthy
to
be
compared
with
those
we
expect
from
God
;
nor
is
their
Authority
over
us
so
great
as
God's
is
;
Luke
14.
26.
If
any
Man
come
to
me
,
and
hate
not
his
Father
or
Mother
,
and
Wife
,
and
Children
,
and
Brethren
and
Sisters
,
yea
and
his
own
Life
also
,
he
cannot
be
my
Disciple
.
Though
Christianity
doth
not
discharge
us
from
obedience
to
Parents
,
yet
the
higher
Duty
must
be
preferred
,
namely
obedience
to
Christ
,
and
loving
less
is
hating
.
3.
Another
excuse
is
,
I
have
no
time
to
mind
Soul-affairs
.
My
distractions
in
the
World
are
so
great
,
and
my
course
of
life
is
such
,
that
I
have
no
leisure
.
I
answer
,
Will
you
neglect
God
and
Salvation
,
because
you
have
worldly
things
to
mind
?
Whatever
your
business
be
,
you
have
a
time
to
eat
,
and
drink
,
and
sleep
;
and
have
you
no
time
to
be
saved
?
Better
incroach
upon
other
things
,
than
that
Religion
should
be
cast
to
the
Walls
,
or
justled
out
of
your
thoughts
.
David
was
a
King
,
and
he
had
more
distracting
cares
than
most
of
us
have
,
or
can
have
;
yet
he
saith
,
Psal.
119.
147
,
148.
I
prevented
the
dawning
of
the
Morning
;
and
cried
,
I
hoped
in
thy
Word
.
Mine
Eyes
prevent
the
Night-watches
,
that
I
may
meditate
in
thy
Word
.
And
,
v.
164.
S●ven
times
a
day
do
I
praise
thee
,
because
of
thy
Righteous
Iudgments
.
Do
you
spend
no
time
in
idleness
▪
vain
talking
,
and
carnal
sports
?
and
might
not
this
be
better
employed
about
heavenly
things
?
Ephes.
5.
15
,
16.
See
then
that
●e
walk
circumspectly
,
not
as
Fools
,
but
as
Wise
,
redeeming
the
time
,
because
the
days
ar●
evil
.
Vitam
non
accipimus
brevem
,
sed
fecimus
,
nec
inopes
temporis
,
sed
prodigi
sumus
.
God
hath
not
s●t
you
about
Work
that
he
alloweth
you
no
time
for
;
but
we
waste
our
time
,
and
then
God
is
straitned
.
Many
poorer
than
you
have
time
,
because
they
have
an
heart
and
will
to
improve
it
.
4.
I
have
no
power
or
strength
to
do
good
;
And
what
will
you
have
us
do
?
This
is
the
excuse
of
the
idle
and
naughty
Servant
;
Mat.
25.
24.
I
knew
that
thou
wert
an
hard
Man
,
reaping
where
thou
hast
not
sowen
,
and
gathering
where
thou
hast
not
strawed
.
God
sets
you
about
work
,
but
giveth
you
no
strength
,
is
your
●xcuse
:
but
certainly
you
can
do
more
than
you
do
,
but
you
will
not
make
trial
.
God
may
be
more
ready
with
the
assistances
of
his
Grace
than
you
can
imagine
.
The
tired
Man
may
complain
of
the
length
of
the
way
,
but
not
the
lazy
,
who
will
not
stir
a
foot
.
If
you
did
make
trial
,
you
would
not
complain
of
God
,
but
your selves
,
and
beg
Grace
more
f●●lingly
.
In
short
,
you
are
not
able
,
because
you
are
not
willing
.
And
your
impotency
is
increased
by
evil
habits
contracted
,
and
long
custom
in
Sin
.
I
now
proceed
to
the
fourth
Consideration
.
4.
None
of
these
Excuses
are
sufficient
for
not
following
of
Christ
.
And
that
,
1.
Because
of
his
Authority
.
Who
requireth
this
Duty
from
us
,
or
imposeth
it
on
us
?
'T
is
the
Lord
Jesus
Christ
,
to
whose
Sentence
we
must
stand
or
fall
.
When
he
biddeth
us
follow
him
,
and
follow
him
speedily
;
to
excuse
our selves
,
is
to
countermand
and
contradict
his
Authority
:
'T
is
flat
disobedience
,
though
we
do
not
deny
the
Duty
,
but
only
shift
off
and
excuse
our
present
complyance
.
For
he
is
as
peremptory
for
the
Time
and
Season
,
as
for
the
Duty
.
Now
while
't
is
called
to
day
,
harden
not
your
hearts
,
Heb.
3.
7
,
8.
God
standeth
upon
his
Authority
,
and
will
have
a
present
Answer
.
If
he
say
,
To
day
,
't
is
flat
disobedience
for
us
to
say
,
To
morrow
;
or
suffer
me
●irst
to
do
this
and
that
business
.
2.
It
appeareth
from
his
Charge
to
his
Messengers
.
Nothing
can
take
off
a
Minister
of
the
Gospel
from
seeking
the
Conversion
and
Salvation
of
Souls
.
We
cannot
plead
any
thing
to
exempt
us
from
this
Work
:
to
plead
that
the
Peoples
hearts
are
hard
,
and
that
the
Work
is
difficult
and
full
of
danger
,
will
not
serve
the
turn
;
no
,
Their
Blood
will
I
require
at
thy
hands
.
Therefore
all
excuses
set
aside
,
we
must
address
our selves
to
our
work
.
Acts
20.
23
,
24.
Paul
went
bound
in
the
Spirit
;
and
the
Holy
Ghost
had
told
him
,
that
in
every
City
Bonds
and
Afflictions
did
abide
and
wait
for
him
:
But
,
saith
he
,
None
of
these
things
move
me
,
neither
count
I
my
Life
dear
to
my self
,
so
as
I
may
finish
my
course
with
joy
,
and
the
Ministry
which
I
have
received
of
my
Lord
Iesus
,
to
testify
the
Gospel
of
the
Grace
of
God
.
He
was
willing
and
ready
to
endure
what
should
befal
him
at
Ierusalem
,
and
reckoned
nothing
of
it
,
nor
of
loss
of
Life
,
if
he
might
successfully
preach
the
Gospel
,
and
serve
Christ
faithfully
in
the
Office
of
the
Ministry
.
If
nothing
be
an
excuse
to
us
,
can
any
thing
be
an
excuse
to
you
?
Should
your
Souls
be
nearer
and
dearer
to
us
than
to
your selves
?
3.
It
appeareth
from
the
matter
of
the
Duty
imposed
on
you
:
If
you
consider
,
the
Excellency
,
and
the
Nececessity
of
it
.
To
begin
first
,
the
Excellency
.
All
Ex●uses
against
Obedience
to
God's
Call
,
are
〈◊〉
from
the
World
,
and
the
things
〈…〉
in
the
World
.
Now
there
is
no
〈…〉
between
the
things
of
the
〈…〉
following
Christ's
Counsel
,
〈…〉
●verlastingly
happ●
.
The
Question
will
soon
be
reduced
to
this
,
Which
is
most
to
be
regarded
,
God
or
the
Creature
,
the
Body
or
the
Soul
,
Eternity
or
Time
?
The
Excuses
are
for
the
Body
,
for
Time
,
for
the
Creature
;
but
the
Injunctions
of
Duty
are
for
God
,
for
the
Soul
,
and
for
Eternity
.
Sense
saith
,
Favour
the
Flesh
;
Faith
saith
,
Save
thy
Soul
:
The
one
is
of
everlasting
Consequence
,
and
conduceth
to
an
happiness
that
hath
no
end
;
the
other
only
for
a
time
.
2
Cor.
4.
18.
While
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
:
for
the
things
which
are
seen
,
are
temporal
;
but
the
things
which
are
not
seen
,
are
eternal
.
One
turn
of
the
Hand
of
God
,
separateth
the
neglected
Soul
from
the
pampered
Body
:
And
then
whose
are
all
these
things
?
2.
The
Necessity
;
that
we
may
please
God
,
and
enjoy
him
for
ever
.
We
can
never
plead
for
a
necessity
of
sinning
,
for
a
Man
is
never
driven
to
those
streights
,
whether
he
shall
sin
more
or
less
;
but
sometimes
Duties
come
in
competition
,
Duty
to
a
Father
,
and
a
special
injunction
of
Christ's
to
follow
him
:
One
must
be
subordinated
to
the
other
,
and
the
most
necessary
must
take
place
;
the
less
give
place
to
the
greater
.
Now
this
is
much
more
true
of
those
things
which
are
usually
pleaded
by
way
of
hesistancy
,
or
as
a
bar
to
our
Duty
;
as
our
worldly
and
carnal
satisfactions
.
But
you
will
say
,
We
must
avoid
poverty
and
shame
.
But
it
is
more
necessary
to
avoid
damnation
.
Not
to
preserve
our
temporal
Interests
,
but
to
seek
after
eternal
Life
;
Luke
10.
42.
One
thing
is
necessary
.
4.
It
appeareth
from
the
nature
of
the
Work
.
To
follow
Christ
,
is
not
to
give
to
him
as
much
as
the
Flesh
can
spare
,
but
wholly
to
devote
your selves
to
his
Service
,
to
sell
all
for
the
Pearl
of
great
price
,
Mat.
13.
46.
And
you
are
obliged
to
walk
so
,
that
all
may
give
way
to
the
Glory
of
God
,
and
the
Service
of
your
Redeemer
.
If
he
will
imploy
us
thus
and
thus
,
we
must
not
contradict
it
,
or
please
any
thing
by
way
of
excuse
.
Vse
.
Do
not
neglect
your
Duty
for
vain
Excus●s
.
The
excusing
humour
is
very
rife
,
and
very
prejudicial
to
us
,
for
the
Sluggard
hath
an
high
conceit
of
his
own
Allegations
:
Prov.
26.
16.
The
Sluggard
is
wiser
in
his
own
conceit
,
than
seven
Men
that
can
r●nder
a
reason
.
In
the
Eastern
Countries
their
Counsel
usually
consisted
of
seven
;
as
we
read
of
the
seven
Princes
of
Media
and
Persia
,
Esther
1.
14.
Therefore
let
us
a
little
disprove
this
vain
conceit
.
The
Sluggard
thinketh
himself
so
wise
,
that
all
others
are
but
giddy
and
●raisy-brain'd
People
,
that
are
too
nice
and
scrupulous
,
and
make
more
ado
with
Religion
than
needeth
:
But
can
a
Man
do
too
much
for
God
and
Heaven
?
1
Thess.
2.
12.
The
Sluggard
thinketh
't
is
a
venture
,
and
he
may
venture
on
one
side
as
well
as
the
other
;
but
't
is
a
thousand
to
one
against
him
in
the
eye
of
Reason
,
put
aside
Faith
:
in
doubtful
Cases
,
the
surest
way
is
to
be
taken
.
But
to
draw
it
to
a
more
certain
determination
.
1.
Nothing
is
a
reasonable
excuse
which
God's
Word
disproveth
:
for
the
Scriptures
were
penned
to
discover
the
vain
Sophisms
which
are
in
the
Hearts
of
Men.
Heb.
4.
12.
For
the
Word
of
God
is
quick
and
powerful
,
and
sharper
than
any
two-edged
Sword
,
piercing
even
to
the
dividing
asunder
of
Soul
and
Spirit
,
and
of
the
Ioints
and
Marrow
,
and
is
a
discerner
of
the
Thoughts
and
Intents
of
the
Heart
.
To
discover
the
Affections
of
a
sensual
Heart
,
however
palliated
with
the
pretences
of
a
crafty
Understanding
.
Certainly
our
private
Conceits
must
not
be
lifted
up
against
the
Wisdom
of
God
,
nor
can
a
Creature
be
justified
in
going
against
his
Maker's
Will.
Nothing
can
be
Reason
,
which
the
God
of
Wisdom
contradicts
and
calleth
Folly
;
Jer.
8.
9.
Lo
,
they
have
rejected
the
Word
of
the
Lord
,
and
what
Wisdom
is
in
them
?
2.
Nothing
can
be
pleaded
as
a
reasonable
Excuse
,
which
your
Consciences
are
not
satisfied
is
Reason
.
Men
consult
with
their
Affections
,
rather
than
with
their
Consciences
.
Conscience
would
draw
other
Conclusions
,
therefore
our
Excuses
are
usually
our
Aggravations
:
Luk.
19.
22.
Out
of
thy
own
mouth
will
I
judg
thee
,
thou
wicked
Servant
.
The
Master
expected
increase
,
therefore
he
should
have
done
what
he
could
;
Job
15.
6.
Thine
own
Mouth
condemneth
thee
;
—
yea
,
thine
own
Lips
testify
against
thee
.
That
's
the
strongest
Conviction
which
ariseth
from
a
Man
's
own
Bosom
;
that
's
the
reason
why
there
are
so
many
Appeals
to
Conscience
in
Scripture
;
1
Cor.
10.
15.
I
speak
as
to
wise
Men
,
judg
ye
what
I
say
.
Your
own
Hearts
tell
you
,
ye
ought
to
be
better
;
to
mind
God
more
,
and
the
World
less
;
to
be
more
serious
in
preparing
for
your
eternal
estate
.
3.
Nothing
can
be
a
reasonable
Excuse
which
reflects
upon
God
,
as
if
he
had
made
an
hard
Law
which
none
can
keep
;
especially
if
urged
against
the
Law
of
Grace
:
This
is
to
say
,
the
Ways
of
God
are
not
equal
;
therefore
there
can
be
no
excuse
for
the
total
omission
of
necessary
Duties
.
4.
No
Excuse
can
be
reasonable
,
but
what
you
dare
plead
at
the
Bar
of
Christ
:
for
that
is
Reason
,
which
will
go
for
Reason
at
last
.
Then
the
weight
of
all
Pleas
will
be
considered
,
and
all
negligent
Persons
that
have
not
improved
the
Light
of
Nature
,
or
have
not
obeyed
the
Gospel
,
will
be
left
without
excuse
.
What
doth
it
avail
Prisoners
to
set
up
a
Mock-Sessions
among
themselves
to
acquit
one
,
and
condemn
another
?
He
is
in
a
good
condition
that
shall
be
excused
in
the
last
Judgment
,
and
in
a
bad
condition
that
shall
be
condemned
then
.
I
now
proceed
to
the
second
Point
.
Secondly
,
That
those
who
are
called
to
follow
Christ
,
should
follow
him
speedily
,
without
interposing
any
delays
.
Consider
;
1.
Ready
Obedience
,
is
a
good
evidence
of
a
sound
Impression
of
Grace
left
upon
our
Hearts
.
There
is
slighter
Conviction
,
which
breedeth
a
sense
of
our
Duty
,
but
doth
not
so
strongly
urge
us
to
the
performance
of
it
.
And
there
is
a
more
sound
Conviction
,
which
is
accompanied
with
a
prevailing
efficacy
,
and
then
all
Excuses
and
Delays
are
laid
aside
,
and
Men
kindly
comply
with
God's
Call
.
Cant.
1.
4.
Draw
me
,
I
will
run
after
thee
,
Run
;
It
noteth
an
earnest
and
speedy
motion
;
the
Fruit
of
the
powerful
attraction
of
the
Spirit
;
Mat.
4.
20.
They
straightway
left
their
N●ts
,
and
followed
him
.
The
scoffing
atheistical
World
,
thinketh
it
easiness
and
fond
credulity
:
but
it
argu●th
a
sound
Impression
.
The
impulsions
of
the
Holy
Spirit
work
in
an
instant
,
for
they
carry
their
own
evidence
with
them
:
Gal.
1.
11.
Immediatly
I
consulted
not
with
Flesh
and
Blood
.
In
Divinis
,
non
est
deliberandum
.
When
our
Call
is
clear
,
there
needeth
no
debate
or
demurring
upon
the
Matter
.
2.
The
Work
goeth
on
the
more
kindly
,
when
we
speedily
obey
the
sanctifying
motions
of
the
Spirit
,
and
the
present
influence
and
impulsion
of
his
Grace
.
You
have
not
such
an
advantage
of
a
warm
conviction
afterward
:
When
the
Waters
are
stirred
,
then
we
must
put
in
for
a
cure
,
Iohn
5.
4.
To
adjourn
and
put
it
off
as
Foelix
did
,
Acts
24.
15.
doth
damp
and
cool
the
Work
,
you
quench
this
holy
Fire
;
or
to
stand
hucking
with
God
,
as
Pharaoh
did
,
the
Work
dieth
on
your
hand
.
3.
There
is
hazard
in
delaying
and
putting
off
such
a
business
of
concernment
,
as
Conversion
to
God
.
Certainly
this
is
a
business
of
the
greatest
concernment
,
and
the
greatest
Work
should
be
first
thought
of
:
[
Mat.
6.
33.
Seek
first
the
Kingdom
of
God
,
and
the
Righteousness
thereof
.
]
and
most
thought
of
,
Psal.
27.
4.
One
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
that
I
may
dwell
in
the
House
of
the
Lord
.
Now
if
we
delay
,
it
is
left
upon
great
hazards
.
Life
is
uncertain
,
for
you
know
not
what
a
day
may
bring
forth
;
Prov.
27.
1.
Boast
not
thy
s●lf
of
to
morrow
;
for
thou
knowest
not
what
a
day
may
bring
forth
.
If
God
had
given
leave
,
(
as
Princes
sometimes
in
a
Proclamation
,
for
all
to
come
in
within
a
certain
day
)
;
so
if
God
had
said
,
Whosoever
doth
not
repent
till
thirty
of
forty
Years
be
out
,
there
were
no
great
hazard
till
the
time
were
expired
;
we
might
entertain
Sin
a
little
while
longer
:
But
we
know
not
the
day
of
our
death
,
therefore
we
should
get
God
to
bless
us
er'e
we
die
.
A
new
Call
is
uncertain
,
2
Cor.
6.
1
,
2.
It
may
be
he
will
treat
with
us
no
more
in
such
a
warm
and
affectionate
manner
.
If
he
call
,
yet
not
vouchsafe
such
assistances
of
his
Grace
,
if
peradventure
God
will
give
them
repentance
unto
Life
,
2
Tim.
2.
25.
'T
is
an
hazard
or
uncertain
,
if
the
Spirit
of
God
will
put
another
thought
of
turning
into
your
hearts
,
when
former
Grace
is
despised
.
Isa.
55.
6.
Call
upon
the
Lord
while
he
is
near
,
and
seek
him
while
he
may
be
found
.
4.
Consider
the
mischiefs
of
delaying
;
every
day
we
contract
a
greater
indisposition
of
embracing
God's
Call
.
We
complain
now
't
is
hard
:
if
it
be
hard
to
day
,
it
will
be
harder
to
morrow
,
when
God
is
more
provoked
,
and
Sin
more
strengthned
,
Ier.
13.
23.
Yea
,
it
may
be
,
our
natural
Faculties
are
decayed
,
the
vigor
of
our
Youth
exhausted
.
When
the
tackling
is
spoiled
,
and
the
Ship
rotten
,
it
is
an
ill
time
to
put
to
Sea
.
Eccles.
12.
1.
Remember
now
thy
Creator
in
the
days
of
thy
Youth
.
And
besides
,
consider
the
suspicion
that
is
upon
a
late
Repentance
.
The
most
prophane
would
have
God
for
their
portion
at
last
.
5.
The
Reasons
for
delay
are
inconsiderable
.
Suppose
it
be
our
satisfaction
in
our
present
estate
.
The
Pleasures
of
Sin
are
sweet
,
and
we
are
loth
to
forgo
them
;
but
those
Pleasures
must
one
day
be
renounced
,
or
you
are
for
ever
miserable
;
Why
not
now
?
Sin
will
be
as
sweet
to
the
carnal
Appetite
hereafter
as
now
it
is
;
and
Salvation
is
dispensed
upon
the
same
terms
;
you
cannot
be
saved
hereafter
with
less
ado
,
or
bring
down
Christ
and
Heaven
to
a
lower
rate
.
If
this
be
a
Reason
now
,
it
will
for
ever
lie
as
a
Reason
against
Christ
,
and
against
Conversion
.
The
Laws
of
Christianity
are
unalterable
,
always
the
same
,
and
your
Hearts
not
like
to
be
better
.
Or
is
it
,
That
you
are
willing
now
,
but
you
have
no
leasure
;
when
such
encumbrances
are
over
,
you
shall
get
your
Hearts
into
a
better
posture
!
Oh
no
,
't
is
hypocrisy
to
think
you
are
willing
,
when
you
delay
.
Nothing
now
hindreth
,
but
a
want
of
Will
;
and
when
God
treateth
with
thee
about
thine
eternal
Peace
,
it
is
the
best
time
;
but
God
always
cometh
to
the
Sinner
unseasonably
in
his
own
account
.
But
consider
,
it
was
the
Devil
that
said
,
Mat.
8.
29.
Art
thou
come
hither
to
torment
us
before
the
time
?
The
Vse
is
,
1.
To
reprove
that
dallying
with
God
in
the
Work
of
Conversion
,
which
is
so
common
and
so
natural
to
us
.
The
Causes
of
it
are
,
1.
Unbelief
,
or
want
of
a
due
sense
and
sight
of
things
to
come
.
If
Men
were
perswaded
of
eternal
Life
,
and
eternal
Death
;
they
would
not
stand
hovering
between
Heaven
and
Hell
,
but
presently
engage
their
Hearts
to
draw
nigh
to
God
:
But
we
cannot
see
afar
off
;
2
Pet.
1.
9.
He
that
lacketh
these
things
,
is
blind
,
and
cannot
see
afar
off
.
2.
Another
cause
is
Security
.
They
do
not
take
these
things
into
their
serious
thoughts
.
Faith
sheweth
't
is
sure
,
and
Consideration
bringeth
it
near
;
Amos
6.
3.
Ye
put
far
away
the
evil
day
.
Things
at
a
distance
do
not
move
us
.
We
should
pray
,
and
preach
,
and
practise
,
as
if
Death
were
at
our
backs
.
And
remember
,
that
all
our
Security
dependeth
upon
the
slender
Thread
of
a
frail
Life
.
3.
Another
cause
is
,
Aversness
of
Heart
,
they
have
no
mind
to
these
things
;
Rom.
8.
7.
The
carnal
Mind
is
enmity
against
God
.
The
Heart
is
inclined
to
worldly
Vanities
,
set
against
God
and
Godliness
.
Now
let
us
consider
the
hainousness
of
this
Sin
.
'T
is
ingratitude
and
unthankfulness
for
God's
eternal
Love
;
Psal.
103.
17.
The
Mercy
of
the
Lord
is
from
everlasting
to
everlasting
upon
them
that
fear
him
.
'T
is
also
disingenuity
;
we
would
be
heard
presently
;
Psal.
102.
2.
Lord
,
hear
me
speedily
.
To
day
is
the
season
of
Mercy
,
to
morrow
of
Duty
.
We
are
always
in
haste
,
would
have
the
Lord
to
tarry
for
our
sinful
leisure
,
when
we
will
not
tarry
his
holy
leisure
.
'T
is
also
base
Self-love
,
we
can
be
content
to
dishonour
God
longer
,
provided
at
length
we
may
be
saved
.
Lastly
,
It
is
great
injustice
to
keep
God
out
of
his
Right
,
he
hath
been
long
enough
kept
out
of
his
Right
already
;
1
Pet.
4.
3.
The
time
past
of
our
Life
may
suffice
to
have
wrought
the
Will
of
the
Gentiles
.
Therefore
let
us
no
longer
delay
,
but
speedily
address
our selves
to
entertain
the
Motions
of
the
Holy
Spirit
.
Looking
back
,
ill
becomes
those
that
have
set
their
face
Heavenward
.
WE
are
now
come
to
the
third
Instance
,
wherein
we
are
instructed
how
to
avoid
Miscarriages
in
following
Christ
.
The
first
Instance
teaches
us
to
beware
of
hasty
and
hypocritical
Profession
,
which
is
the
Fruit
of
Resolution
without
Deliberation
,
or
sitting
down
and
counting
the
Charges
;
this
was
the
fault
of
the
Scribe
.
The
second
Instance
cautioneth
us
against
dilatory
Shifts
and
Excuses
.
The
most
necessary
Business
must
not
be
put
off
upon
any
pretence
whatsoever
.
The
third
Instance
forbiddeth
all
thoughts
of
compounding
,
or
hopes
to
have
Christ
and
the
World
too
.
As
this
Man
hoped
first
to
secure
his
worldly
Interest
,
and
then
to
follow
Christ
at
leisure
.
Whether
this
Man
were
called
,
or
uncalled
,
it
appeareth
not
.
'T
is
only
said
in
the
Text
[
Another
also
said
]
;
the
middle
Person
was
only
called
by
Christ
;
the
other
two
offered
themselves
.
The
first
was
forward
upon
a
mistaken
Ground
,
to
share
the
Honours
of
the
Kingdom
of
the
Messiah
,
which
he
supposed
to
be
Temporal
.
This
last
offereth
himself
,
but
his
Heart
was
not
sufficiently
loosned
from
the
World
.
From
both
we
see
,
That
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
God
that
sheweth
Mercy
,
Rom.
7.
16.
For
neither
of
those
that
offered
themselves
are
accepted
.
In
the
words
you
may
observe
;
-
1.
His
Request
.
-
2.
Christ's
Answer
.
1.
His
Request
.
This
third
offereth
himself
to
be
a
Disciple
of
Christ
;
but
with
an
Exception
,
That
he
might
take
his
farewel
at
home
,
and
dispose
of
his
Estate
there
,
and
so
secure
his
wordly
Interests
.
—
I
will
follow
thee
,
but
let
me
bid
those
farewel
which
are
at
home
in
my
House
.
You
will
say
,
what
harm
is
in
this
Request
?
Elijah
granted
it
to
●lisha
,
1
Kings
19.
21.
When
he
had
laid
his
Mantle
on
him
,
thereby
investing
him
in
the
Office
of
a
Prophet
.
Elisha
said
,
Let
me
,
I
pray
thee
,
go
and
kiss
my
Father
,
and
my
Mother
,
and
then
I
will
follow
thee
.
Which
the
Prophet
grant●th
,
and
gave
way
to
Elisha
to
go
home
and
salute
his
Friends
.
I
Answer
;
1.
The
Evangelical
Ministry
exceedeth
the
Prophetical
,
both
as
to
Excellency
and
Necessity
,
and
must
be
gone
about
speedily
without
any
delay
.
The
Harvest
was
great
,
and
such
an
extraordinary
Work
was
not
to
be
delayed
nor
interrupted
.
2.
If
two
Men
do
the
same
thing
,
it
followeth
not
,
that
they
do
it
with
the
same
mind
.
Things
may
be
the
same
,
as
to
the
substance
or
matter
of
the
Action
,
yet
Circumstances
may
be
different
.
Christ
knew
this
Man's
Heart
,
and
could
interpret
the
meaning
of
his
desire
to
go
home
first
.
He
might
make
it
a
pretence
to
depart
clean
away
from
Christ
.
We
cannot
distinguish
between
the
look
of
Abraham
,
and
the
look
of
Lot
.
One
is
allowed
,
the
other
forbidden
.
Abraham
is
allowed
to
look
towards
Sodom
,
Gen.
19.
28.
And
Abraham
got
up
early
in
the
morning
,
and
looked
towards
Sodom
,
and
beh●ld
the
smoke
of
the
Country
went
up
as
the
smoke
of
a
●urnace
.
Yet
Lot
and
his
Family
are
forbidden
to
look
that
way
;
Gen.
19.
17.
Look
not
●ehind
thee
.
We
cannot
distinguish
between
the
laughter
of
Abraham
,
and
the
laughter
of
Sarah
;
Gen.
17.
17.
And
Abraham
●ell
upon
his
face
,
and
laughed
,
and
said
in
his
heart
,
Shall
a
Child
be
born
to
him
that
is
an
hundred
years
old
?
And
shall
Sarah
that
is
ninety
years
old
,
●ear
?
Now
compare
Gen.
18.
12.
't
is
said
,
And
Sarah
laughed
within
her self
,
saying
,
After
I
am
waxed
old
,
shall
I
have
pleasure
,
my
Lord
also
being
old
?
Yet
she
is
reproved
,
For
the
Lord
said
,
Wherefore
did
Sarah
l●ugh
?
The
one
was
Joy
and
Reverence
,
the
other
Unbelief
and
Contempt
.
We
cannot
distinguish
between
the
Virgin
Mary's
Question
,
Luk.
1.
34.
How
can
this
be
?
and
the
Question
of
Zachary
,
Iohn's
Father
,
Luke
1.
18.
How
shall
I
know
this
,
●or
I
am
an
old
Man
?
Mary
was
not
reproved
,
but
he
was
struck
dumb
for
that
Spe●ch
:
But
though
we
cannot
distinguish
,
God
,
that
knoweth
the
secrets
of
all
hearts
,
can
distinguish
.
3.
Those
that
followed
Christ
on
these
extraordinary
Calls
,
were
to
leave
all
things
they
had
,
without
any
farther
care
about
them
;
Matth.
10.
21.
S●ll
all
that
t●ou
hast
,
and
follow
me
,
and
thou
sha●t
have
Treasure
in
Heaven
.
So
,
Mat.
4.
19
,
20.
He
s●ith
unto
them
,
Follow
me
,
and
I
will
make
you
Fishers
of
Men
;
and
they
straitway
left
their
Nets
and
followed
him
.
So
,
Matth.
9.
9.
As
Iesus
passed
forth
from
thence
,
he
saw
a
Man
named
Matthew
,
sitting
at
the
receipt
of
custom
;
and
he
saith
unto
him
,
Follow
me
.
And
he
arose
and
followed
him
.
Therefore
it
was
preposterous
for
this
Man
to
desire
to
go
home
,
to
order
and
dispose
of
his
Estate
and
Family
,
before
he
complied
with
his
Call
.
4.
In
Resolution
,
Estimation
,
and
Vow
.
The
same
is
required
of
all
Christians
,
when
Christ's
Work
calleth
for
it
.
Luke
14.
33.
So
likewise
whosoever
he
be
of
you
,
that
forsaketh
not
all
that
he
hath
,
he
cannot
be
my
Disciple
.
2.
Christ's
Answer
.
Which
consists
of
a
Similitude
,
and
its
Interpretation
joined
together
.
1.
The
Metaphor
or
Similitude
:
Taken
from
Ploughmen
,
who
cannot
make
streight
Furrows
if
they
look
back
:
So
to
look
back
,
after
we
have
undertaken
Christ's
Yoke
and
Service
,
rendreth
us
unfit
for
the
Kingdom
of
God
.
Putting
our
hands
to
the
Plough
,
is
to
undertake
Christ's
Work
,
or
to
resolve
to
be
his
Disciples
.
Looking
back
,
noteth
an
hankring
of
Mind
a●ter
the
World
;
and
also
a
return
to
the
worldly
Life
.
For
,
first
,
we
look
back
,
and
then
we
go
back
:
First
,
we
have
an
over-valuing
of
the
World
,
and
then
we
return
to
the
worldly
Life
.
Doct.
That
looking
back
will
not
become
those
who
have
set
their
faces
Heavenward
.
We
have
an
Instance
in
the
Text
of
a
Man
which
pretended
to
follow
Christ
,
which
is
to
set
our
Faces
Heavenward
,
(
for
we
follow
Christ
,
first
in
Labour
and
Patience
,
and
then
into
Glory
)
:
But
he
would
look
back
,
and
had
many
thoughts
of
what
he
had
left
at
home
:
And
he
is
pronounced
un●it
for
the
Kingdom
of
God
,
that
is
,
to
be
a
Disciple
of
Christ
.
And
we
have
another
Instance
recommended
to
our
Observation
by
our
Lord
himself
.
Luke
17.
32.
Remember
Lot'●
Wi●e
;
that
is
,
remember
her
Sin
,
and
remember
her
Punishment
:
Both
are
taken
notice
of
,
Gen.
19.
17.
But
his
Wi●e
looked
back
from
be●ind
him
,
and
she
became
a
〈…〉
.
There
was
a
hankring
of
mind
after
what
she
had
le●t
in
Sodom
:
She
looked
back
,
because
she
had
l●ft
her
〈…〉
In
〈…〉
shew
you
,
-
1.
Upon
what
〈◊〉
we
may
be
said
to
look
〈◊〉
.
-
2.
〈…〉
those
that
●●ve
put
their
〈◊〉
to
the
Plough
.
1.
Upon
what
Occasio●s
we
may
be
〈◊〉
to
look
back
.
A
double
pair
I
shall
mention
.
The
first
sort
of
those
,
1.
That
pretend
to
follow
Christ
,
and
yet
their
Hearts
ha●ker
after
the
World
;
the
Cares
,
Pleasures
,
and
vain
Pomp
thereof
.
Certainly
all
that
would
follow
Christ
,
must
renounce
their
worldly
Affections
and
Inclinations
,
or
else
they
can
make
no
work
of
Christianity
.
I
prove
it
from
the
Nature
of
Conversion
,
which
is
a
turning
from
the
Creature
to
God
,
from
self
to
Christ
,
and
from
Sin
to
Holiness
.
The
first
is
proper
to
our
●ase
:
As
our
degeneration
was
a
falling
from
God
to
the
Creature
,
Ier.
2.
13.
so
our
Regeneration
is
a
turning
from
the
Creature
to
God
.
If
we
leave
the
World
unwillingly
,
our
dedication
will
soon
come
to
nothing
,
for
then
our
Hearts
are
false
with
God
in
the
very
making
of
the
Covenant
.
If
we
engaged
our
s●lves
to
God
,
before
the
●leshly
Mind
and
Interest
were
never
well
conquered
;
as
we
w●r●
not
well
loosned
from
the
World
,
so
not
●irmly
ingaged
to
God
;
and
therefore
when
our
Interest
requires
it
,
we
shall
soon
fors●ke
God
.
2.
When
Men
are
discouraged
in
his
Service
by
Troubles
and
Difficulties
;
and
so
after
a
forward
Profession
,
all
cometh
to
nothing
.
Heb.
10.
38.
If
any
M●n
draw
back
,
my
Soul
shall
have
no
pleasure
in
〈◊〉
.
The
former
is
looking
back
,
and
this
is
drawing
back
.
The
one
ariseth
out
of
the
other
;
all
their
former
Zeal
and
Courage
is
lost
,
they
are
affrighted
and
driven
out
of
th●ir
Profession
,
and
relapse
into
the
Errors
they
have
escaped
:
This
is
the
first
●air
.
Once
more
;
The
other
pair
i●
this
;
There
is
a
looking
back
with
respect
to
〈◊〉
;
And
a
looking
back
with
r●sp●ct
to
Vivification
.
1.
Wi●h
respect
to
Mortification
,
which
is
the
first
part
of
Conversion
.
So
we
must
not
look
back
,
or
mind
any
thing
behind
us
,
which
may
turn
us
back
and
stop
us
in
our
course
.
The
World
and
the
Flesh
are
the
things
behind
us
;
we
turned
our
back
upon
them
in
Conversion
when
we
turn●d
to
God
.
Grace
〈…〉
deny
Ungodlin●ss
and
〈…〉
,
T●tus
2.
12.
It
is
the
〈…〉
doth
call
back
our
Thoughts
,
〈…〉
our
Affections
.
The
World
that
is
an
Enemy
to
God
,
and
our
Religion
,
Iames
4.
4.
Therefore
the
World
must
be
renounced
,
and
we
must
grow
dead
to
the
World
,
that
we
may
be
alive
to
God
:
There
is
no
halting
between
both
.
2.
With
respect
to
Vivification
,
or
progress
in
the
Duties
of
the
Holy
and
Heavenly
Life
.
So
the
Apostle
telleth
us
,
Phil.
3.
13.
But
this
one
thing
I
do
,
forgetting
those
things
which
are
behind
,
and
reaching
forth
unto
those
things
which
are
before
,
&c.
Farther
progress
in
Holiness
,
is
the
one
thing
that
we
should
mind
,
and
that
above
all
other
things
.
This
is
the
unum
necessarium
,
Luke
10.
42.
The
Primum
,
or
Principium
;
the
one
thing
,
that
is
the
main
thing
.
Psal.
27.
4.
One
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
.
But
how
should
we
mind
it
?
Not
looking
to
the
things
which
are
behind
,
but
looking
to
the
things
which
are
before
.
The
things
behind
,
are
our
imperfect
beginnings
,
or
so
much
of
the
race
as
we
have
overcome
and
got
through
.
'T
is
the
Sluggard's
trick
,
to
consider
how
much
of
the
Journey
is
past
,
or
how
far
the
rest
of
the
Racers
are
behind
him
.
But
he
that
sets
heartily
to
his
Business
,
considers
how
much
is
before
,
that
he
may
get
through
the
remainder
of
his
Race
,
and
so
obtain
the
Prize
.
The
Things
which
are
before
us
,
are
God
,
and
Heaven
,
and
the
remaining
Duties
of
the
Holy
Life
.
These
we
should
mind
,
and
not
look
back
,
as
satisfying
our selves
with
what
we
have
attained
to
already
.
2.
How
ill
it
becometh
those
that
have
put
their
hands
to
the
Spiritual
Plough
.
1.
In
respect
of
the
Covenant
into
which
they
enter
,
or
the
manner
of
entrance
into
it
;
which
is
by
a
fixed
,
unbounded
resignation
of
themselves
unto
God
.
Till
this
be
done
,
we
are
but
half
Christians
:
As
suppose
we
desire
Privileges
,
would
have
God
to
be
our
God
,
but
neglect
Duties
,
and
are
loth
to
become
his
People
;
or
,
suppose
we
see
a
necessity
of
that
,
and
so
are
in
some
measure
willing
to
give
up
our selves
to
him
:
yet
if
our
resolution
be
not
●ixed
,
or
be
not
unbounded
without
reserves
,
and
against
all
reserves
,
the
Covenant
is
not
condescended
unto
;
we
do
nothing
,
unless
we
do
that
which
is
farther
required
of
us
.
(
1.
)
If
it
be
not
fixed
,
but
wavering
,
we
do
but
treat
,
we
do
not
conclude
and
come
to
a
full
agre●ment
with
God
.
Acts
11.
23.
He
exhorted
them
all
,
that
with
full
purpose
of
Heart
they
would
cleave
unto
the
Lord
:
It
implieth
such
a
resolution
as
carrieth
the
force
of
a
Principle
.
Agrippa
was
almost
a
Christian
,
had
some
in●mouring
and
uncertain
Inclinations
;
Acts
26.
28.
Almost
thou
perswadest
me
to
be
a
Christian.
Christ
is
resolved
to
stick
to
his
Servants
,
and
therefore
he
expects
that
they
should
be
resolved
to
stick
to
him
.
(
2.
)
If
it
be
not
unbounded
,
reserving
nothing
,
but
leaving
all
to
Christ
,
to
be
disposed
of
at
his
Will.
Except
but
one
thing
,
and
the
Covenant
is
not
fully
concluded
,
it
sticketh
at
that
Article
:
't
is
but
hucking
with
God
,
not
agreeing
with
God
:
Resolving
with
reserves
is
no
resolution
at
all
.
●Tis
but
dealing
like
Ananias
and
Sapp●ir●
,
giving
something
,
and
keeping
back
the
rest
,
Acts
5.
Christ
will
have
no
Disciples
which
will
not
part
with
all
.
Nothing
must
be
reserved
,
neither
Credit
,
nor
Life
,
nor
Estate
,
Luke
14.
28.
Now
none
of
this
can
be
as
long
as
you
look
back
,
or
allow
that
,
that
will
tempt
you
to
look
back
;
that
is
,
till
you
be
throughly
loosned
from
the
World
;
for
whilst
the
Heart
cleaveth
to
any
earthly
thing
,
your
resolution
is
unfixed
:
They
that
only
take
Christ
upon
liking
,
will
soon
be
tempted
to
mislike
him
and
his
ways
;
And
your
resolution
is
not
unbounded
,
whilst
you
set
upon
the
Profession
of
Religion
,
and
yet
keep
the
World
,
or
something
of
the
World
,
your
Heart
will
ever
and
anon
be
seeking
occasions
to
withdraw
;
for
you
were
false
at
heart
at
your
first
setting
out
,
and
treacherous
in
the
very
making
of
your
Covenant
.
2.
With
respect
to
the
Duties
of
Christianity
;
or
that
part
of
the
Kingdom
of
God
which
concerneth
your
Obedience
to
him
.
You
are
never
●it
for
these
,
while
the
Heart
cleaveth
to
earthly
things
;
and
you
are
still
hankring
after
the
World
.
A
threefold
Defect
there
will
be
in
our
Duties
.
-
1.
They
will
be
unpleasant
.
-
2.
They
will
be
inconstant
.
-
3.
Imperfect
in
such
a
degree
,
as
to
want
sincerity
.
1.
Your
Duty
will
be
unpleasant
to
you
,
so
far
as
you
are
wordly
and
carnal
;
so
that
you
can
never
yield
ch●arful
and
ready
obedience
to
God
.
Certain
it
is
,
that
we
must
serve
God
,
and
serve
him
with
delight
;
his
Commandments
should
be
kept
,
and
they
should
not
be
grievous
to
us
,
1
Ioh.
5.
3.
Now
what
is
the
great
Impediment
?
Worldly
Lusts
are
not
throughly
purged
out
of
the
heart
;
for
presently
he
addeth
this
reason
,
For
whatsoever
is
born
of
God
,
overcometh
the
World
.
'T
is
an
hard
Heart
maketh
our
work
hard
;
and
the
Heart
is
hard
and
unperswadable
,
when
our
Affections
are
ingaged
elsewhere
.
The
readiness
of
our
Obedience
dependeth
on
the
fervency
of
our
Love
;
the
fervency
of
our
Love
,
on
our
victory
over
the
World
;
our
victory
over
the
World
,
on
the
strength
of
our
Faith
;
the
strength
of
our
Faith
,
on
the
certainty
we
have
of
the
principal
Object
of
our
Faith
;
the
principal
Object
of
our
Faith
is
,
That
Jesus
is
the
Son
of
God
,
whose
Counsel
we
must
take
,
if
we
will
be
happy
.
And
the
evidence
of
that
Principle
,
is
the
double
Testimony
or
Attestation
given
to
him
from
Heaven
,
or
in
the
Heart
of
a
Believer
.
Once
settle
in
that
,
that
you
can
intirely
trust
your selves
,
and
all
your
Interests
,
in
the
hands
of
Christ
,
and
all
Duties
will
be
easy
.
2.
You
will
be
inconstant
in
it
,
and
apt
to
be
ens●ared
again
,
when
you
meet
with
Occasions
and
Temptations
that
suit
with
your
Heart's
Lusts.
As
the
Israelites
were
drawn
out
of
Egypt
against
their
Wills
.
The
Flesh●pots
of
Egypt
were
still
in
their
minds
,
and
therefore
were
ready
to
make
themselves
a
Captain
,
and
return
again
,
Numb.
14.
4.
and
Iames
1.
8.
A
double-minded
Man
is
unstable
in
all
his
ways
.
Nothing
will
hold
an
unwilling
Heart
;
Demas
had
not
quitted
this
hankring
mind
after
the
World
,
and
therefore
it
prevented
him
doing
his
Duty
.
2
Tim.
4.
10.
Demas
hath
forsaken
me
,
having
loved
this
present
World
.
He
left
the
Work
of
the
Gospel
,
to
mind
his
own
privat
Affairs
.
The
love
of
Riches
,
Pleasure
,
Ease
,
and
Safety
,
if
they
be
not
thorowly
renounced
,
will
tempt
us
to
a
like
revolt
and
neglect
of
God
.
Therefore
to
prevent
it
,
when
we
first
put
our
hands
to
the
Plough
,
we
must
resolve
to
renounce
the
World
.
Psal.
45.
10.
—
Forget
also
thine
own
People
,
and
thy
Father's
House
.
Look
back
no
more
;
as
long
as
we
are
intangled
in
our
Lusts
and
Inticements
of
the
World
,
we
are
unmeet
to
serve
God
.
Paul
counted
those
things
that
were
gain
to
him
,
to
be
loss
for
Christ
,
Philip.
3.
7
,
8.
Yea
doubtless
and
I
count
all
things
but
loss
,
for
the
excellency
of
the
Knowledg
of
Christ
Iesus
my
Lord
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
count
them
but
Dung
,
that
I
may
win
Christ
.
Paul
repented
not
of
his
Choice
,
but
sheweth
his
perseverance
in
the
contempt
of
the
World
;
I
have
counted
,
and
do
count
.
He
seeth
no
cause
to
recede
from
his
Choice
.
Many
affect
Novelties
,
are
transported
at
their
first
Change
,
but
repent
at
leisure
.
3.
We
are
imperfect
in
it
;
I
mean
,
to
such
a
degree
,
as
to
want
sincerity
,
for
they
bring
nothing
to
perfection
,
Luke
8.
14.
Their
Fruit
never
groweth
ripe
,
or
sound
;
for
Religion
is
an
underling
.
Some
good
Inclinations
they
have
to
heavenly
things
,
but
their
worldly
Affections
are
greater
,
and
overtop
them
so
,
that
though
they
do
not
plainly
revolt
from
their
Profession
,
yet
their
Duties
want
that
Life
and
Power
which
is
necessary
;
so
that
they
bring
little
honour
to
Christ
by
being
Christians
.
3.
In
respect
of
the
hurt
that
cometh
from
their
looking
back
;
both
to
themselves
,
and
to
Religion
.
1.
To
themselves
.
2
Pet.
2.
20
,
21.
For
if
after
they
have
escaped
the
Pollutions
of
the
World
,
through
the
knowledg
of
our
Lord
and
Saviour
Iesus
Christ
,
they
are
again
intangled
therein
,
their
latter
end
is
worse
with
them
than
their
beginning
;
for
it
had
been
better
for
them
not
to
have
known
the
way
of
Righteousness
,
than
after
they
have
known
it
,
to
turn
from
the
Holy
Commandment
delivered
to
them
.
Many
have
so
much
of
the
knowledg
of
Christ
,
as
to
cleanse
their
external
Conversation
.
But
Sin
and
the
World
were
never
so
effectually
cast
out
,
but
they
are
in
secret
League
with
them
still
;
and
therefore
they
are
first
intangled
,
and
then
overcome
;
first
enticed
by
some
Pleasure
or
Profit
,
and
then
carried
away
with
the
Temptation
.
But
what
cometh
of
this
?
Their
lattar
end
is
worse
than
their
beginning
.
Their
Sin
is
gre●ter
,
since
they
sin
against
Light
and
Taste
;
their
Judgment
is
greater
,
both
Spiritual
and
Eternal
.
As
God
giveth
them
over
to
brutish
Lusts
,
and
to
the
Power
of
Satan
.
And
this
will
be
a
cutting
thought
to
them
to
all
Eternity
,
to
remember
how
they
lost
their
acquaintance
with
,
and
benefit
by
Christ
,
by
looking
back
to
the
World
,
and
deserting
that
good
way
wherein
they
found
so
much
sweetness
in
Christ
.
2.
The
Mischief
which
is
done
to
Religion
.
They
wonderfully
dishonour
God
,
and
bring
contempt
upon
the
Ways
of
Godliness
,
when
after
they
have
made
trial
of
it
,
they
prefer
Sin
before
it
;
as
if
God
had
wearied
them
,
Mich.
6.
3.
Therefore
't
is
just
with
God
to
vindicate
his
Honour
.
And
Satan
,
after
he
seemeth
to
be
for
a
while
rejected
,
taketh
a
more
durable
possession
of
them
,
Luke
11.
26.
O
think
of
this
often
!
to
look
back
after
we
seemed
to
escape
,
doth
involve
us
in
the
greater
Sin
and
Misery
:
Better
never
to
have
yielded
to
God
so
far
,
than
to
retract
at
last
;
partly
,
because
their
Sins
are
Sins
against
Knowledg
.
Luk.
12.
47.
That
Servant
which
knew
his
Lord's
Will
,
and
prepared
not
himself
,
neither
did
according
to
his
Will
,
shall
be
beaten
with
many
stripes
.
Partly
,
because
they
are
unthankful
for
so
much
deliverance
by
the
knowledg
of
Christ
as
they
received
;
and
that
's
an
hainous
aggravation
of
their
Offence
.
Partly
,
because
their
Sin
is
Treachery
,
and
breach
of
Vows
;
for
they
turned
the
back
upon
the
World
,
and
all
the
Allurements
thereof
,
when
they
consented
to
the
Covenant
,
and
resolved
to
follow
Christ
in
all
Conditions
,
till
he
should
bring
them
into
a
place
of
Rest
and
Safety
.
Partly
,
because
they
sin
against
Experience
,
after
they
have
had
some
relish
and
taste
of
better
things
,
Heb.
6.
4.
Partly
,
because
their
Conversion
again
is
the
more
difficult
,
the
Devil
having
a
greater
hold
of
them
,
Mat.
12.
44.
4.
With
respect
to
the
disproportion
that
is
between
the
things
that
tempt
us
to
look
back
,
and
those
things
that
are
set
before
us
.
1.
The
things
that
tempt
us
to
look
back
,
are
the
Pleasures
of
Sin
,
and
the
Profits
of
the
World
;
both
are
but
a
tempory
injoyment
;
Heb.
11.
25.
The
Pleasures
of
Sin
,
which
are
but
for
a
Season
.
The
pleasures
of
Sin
are
base
and
brutish
,
which
captivate
and
bring
a
slavery
on
the
Soul
,
Titus
3.
3.
The
enjoiments
of
the
World
cannot
last
long
;
your
gust
and
relish
of
them
,
within
a
little
while
will
be
gone
,
1
Iohn
2.
17.
yet
these
are
the
things
that
tempt
you
to
forget
and
draw
you
off
from
God
:
And
will
you
marry
your
Souls
again
to
those
Sins
from
which
they
were
once
divorced
,
and
for
such
paltry
Vanities
repent
of
your
Obedience
to
God
,
even
after
you
have
made
trial
of
him
?
Are
these
things
grown
better
,
or
God
grown
worse
,
that
you
should
turn
your
Hearts
from
him
to
them
?
2.
The
things
that
are
before
you
,
are
God
,
and
Heaven
;
Reconciliation
with
God
,
and
the
everlasting
Fruition
of
him
in
Glory
.
1.
Reconciliation
with
God
,
with
the
consequent
Benefits
;
Communion
with
God
now
,
Peace
of
Conscience
,
the
Gift
of
the
Spirit
,
and
the
Hopes
of
Glory
.
If
there
were
no
more
than
these
,
Shall
we
look
back
?
Can
we
find
better
things
in
the
World
?
Alas
!
there
is
nothing
here
,
but
Fears
and
Snares
,
a
vexatious
Uncertainty
,
and
polluting
Injoyments
,
such
as
may
easily
make
us
worse
,
but
cannot
make
us
better
.
What
is
this
,
but
to
forsake
the
cold
flowing
Waters
for
a
dirty
Puddle
?
Ier.
18.
14.
Our
own
Mercies
for
lying
Vanities
,
Ionah
2.
8.
2.
The
everlasting
Fruition
of
him
in
Glory
.
Shall
we
look
back
that
are
striving
for
a
Crown
of
endless
Glory
,
as
if
we
were
weary
of
the
pursuit
,
and
give
it
over
as
an
hopeless
or
fruitless
Business
?
If
Christ
will
lead
us
to
this
Glory
,
let
us
follow
him
,
and
go
on
in
what
is
well
begun
without
looking
back
.
Never
let
us
leave
a
Crown
of
Glory
,
for
a
Crown
of
Thorns
.
Vse
1.
Is
for
Instruction
,
to
teach
us
what
to
do
if
we
would
set
about
the
strict
practice
of
Religion
.
1.
See
that
your
worldly
Love
be
well
mortified
:
For
till
you
be
dead
to
the
World
,
God
cannot
recover
his
Interest
in
your
Souls
,
nor
the
Divine
Nature
be
set
up
there
with
any
Life
and
Power
,
2
Pet.
1.
4.
see
also
1
Iohn
2.
15.
and
1
Iohn
5.
4.
Till
this
be
done
,
God
and
Glory
cannot
be
your
ultimate
End
,
nor
the
main
design
of
your
Life
;
for
the
World
will
turn
your
Hearts
another
way
,
and
will
have
the
principal
ruling
and
disposing
of
your
Lives
:
The
World
will
have
that
Love
,
Trust
,
Care
,
and
Service
,
that
belongeth
to
God
,
and
be
a
great
hindrance
to
you
in
the
way
to
Heaven
,
and
you
will
never
have
peace
.
The
World
doth
first
delude
you
,
and
then
disquiet
you
.
And
if
you
cleave
to
it
as
your
Portion
,
you
must
look
for
no
more
.
Well
then
,
mortified
it
must
be
;
For
how
can
you
renounce
the
World
as
an
Enemy
,
if
your
Hearts
be
not
weaned
from
it
so
far
,
that
it
is
a
more
indifferent
thing
to
you
to
have
it
,
or
want
it
,
and
that
you
be
not
so
eager
for
it
,
or
so
careful
about
it
?
2.
Let
not
the
World
steal
into
your
Hearts
again
,
nor
se●m
so
sweet
to
you
,
●or
th●n
you
are
under
a
temptation
;
't
is
our
remaining-Folly
,
and
backsliding-Nature
,
that
is
ever
looking
to
the
World
which
we
have
forsaken
.
Now
when
you
find
this
,
whenever
the
World
hath
insinuated
into
your
Affections
,
and
chilled
and
cooled
them
to
God
and
Heaven
,
see
that
the
Distemper
be
presently
expelled
;
pray
,
as
David
,
Psal.
119.
36.
Incline
my
Heart
unto
thy
Testimonies
,
and
not
unto
Covetousness
.
Be
sure
to
be
more
fruitful
in
good
Works
;
Luke
11.
41.
Give
Alms
of
such
things
as
you
have
,
and
behold
all
things
are
clean
unto
you
.
We
renounced
the
World
in
our
Baptismal
Vow
,
we
overcame
the
World
in
our
whole
after-course
.
'T
is
not
so
got
out
of
any
,
but
that
we
still
need
an
holy
jealousy
and
watchfulness
over
our selves
.
Now
that
we
may
do
both
of
these
,
I
shall
give
you
some
Directions
.
1.
Fix
your
End
and
Scope
,
which
is
to
be
everlastingly
happy
in
the
injoyment
of
God
:
The
more
you
do
so
,
the
less
in
danger
you
will
be
of
looking
back
.
We
are
often
pressed
to
lay
up
Treasures
in
Heaven
,
Mat.
6.
20.
And
,
as
those
that
are
risen
with
Christ
,
to
seek
the
things
which
are
above
,
Col.
3.
1.
Our
Lord
himself
saith
to
the
young
Man
,
Mark
10.
21.
Go
,
sell
all
that
thou
hast
,
and
give
to
the
Poor
,
and
thou
shalt
have
Treasures
in
Heaven
.
If
our
Life
and
Business
be
for
Heaven
,
and
your
mind
be
kept
intent
on
the
greater
Matters
of
Everlasting
Life
,
nothing
will
divert
you
therefrom
;
you
will
almost
be
ready
to
forget
Earth
,
because
you
have
higher
and
better
things
to
mind
.
'T
is
not
barely
thinking
of
the
Troubles
of
the
World
,
or
confessing
its
Vanities
,
will
cure
your
Distempers
,
but
the
true
sight
of
a
better
Happiness
.
A
little
in
hand
is
better
,
you
will
think
,
than
uncertain
Hopes
;
but
a
sound
Belief
,
which
is
the
substance
of
things
hoped
for
,
the
evidence
of
things
not
seen
,
that
openeth
Heaven
to
you
,
and
will
soon
make
you
of
another
mind
.
2.
Intirely
trust
your self
,
and
all
your
Concernmen●s
in
the
Hand
of
God
.
Christ
expected
from
all
those
whom
he
called
in
an
extraordinary
manner
,
that
they
should
leave
all
without
any
thought
or
solicitude
about
it
,
trusting
in
him
not
only
for
their
●ternal
Reward
,
but
for
their
Provision
and
Protection
by
the
way
during
their
service
.
And
the
same
in
effect
is
required
of
all
Christians
,
not
to
leave
our
Estates
,
or
neglect
our
Calling
;
but
renouncing
the
World
,
and
resolving
to
take
such
a
lot
in
good
part
,
as
he
shall
carve
out
to
them
.
All
that
enter
into
Covenant
with
God
,
must
believe
him
to
be
God
All-sufficient
,
Gen.
17.
1.
The
Apostle
when
he
diswadeth
from
Worldliness
,
he
produceth
a
promise
of
God's
not
forsaking
us
,
and
leaving
us
utterly
destitute
;
Heb.
13.
5.
Let
your
Conversation
be
without
Covetousness
,
and
be
content
with
such
things
as
you
have
.
For
he
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
.
On
the
other
side
,
certainly
't
is
Unbelief
that
is
the
cause
of
Apostacy
,
or
falling
back
from
God
;
Heb.
3.
12.
Take
heed
,
Brethren
,
lest
there
be
in
any
of
you
an
evil
Heart
of
Vnbelief
,
in
departing
from
the
living
God
.
Certainly
when
we
have
resigned
up
our selves
to
Christ
to
do
his
Work
,
we
may
trust
him
boldly
,
and
serve
him
chearfully
,
we
need
not
look
back
to
shift
for
our selves
.
If
you
are
willing
to
be
his
People
,
he
will
be
your
God
,
and
your
Saviour
,
and
then
you
may
conclude
,
that
God
,
even
our
God
shall
bless
us
,
Psalm
.
67.
6.
He
will
not
be
wanting
to
those
that
unreservedly
yield
up
themselves
to
his
Obedience
.
3.
Consider
that
they
are
deluded
Hypocrites
,
that
will
meddle
no
farther
with
Religion
,
than
they
can
reconcile
it
with
their
worldly
Happiness
:
What-ever
glorious
Notions
they
have
of
God
,
or
pretences
of
admiring
free
Grace
;
't
is
Self-denial
that
Christ
calleth
for
;
and
taking
up
our
Cross
,
is
the
first
Lesson
in
his
School
.
And
true
Conversion
is
a
turning
from
the
Creature
to
God
,
and
beginneth
in
Mortification
;
and
Baptism
implieth
a
renunciation
of
the
Devil
,
the
World
,
and
the
Flesh.
Therefore
those
that
will
save
their
wordly
State
,
and
launch
out
no
farther
in
the
Cause
of
Religion
,
than
they
may
easily
get
ashore
again
when
a
storm
cometh
;
and
love
and
serve
God
no
farther
than
will
stand
with
the
contentment
of
the
Flesh
;
and
divide
their
Hearts
between
God
and
the
World
,
give
God
but
half
,
and
the
worst
half
;
surely
these
were
never
sincere
with
God
.
'T
is
an
impossible
Design
they
drive
on
,
to
serve
two
Masters
,
Mat.
6.
24.
You
must
let
go
Christ
,
and
Glory
,
if
you
be
so
earnest
after
the
World
,
and
so
indulgent
to
the
Flesh.
4.
Consider
how
much
't
is
your
business
to
observe
what
maketh
you
fit
,
or
unfit
for
the
Kingdom
of
God
.
The
aptitude
or
inaptitude
of
means
is
to
be
judged
with
respect
to
the
end
;
as
they
help
or
hinder
the
attainment
of
your
great
End
:
For
,
Finis
,
est
mensura
mediorum
:
Mat.
6.
22.
The
Light
of
the
Body
is
the
Eye
;
If
therefore
thine
Eye
be
single
,
thy
whole
Body
shall
be
full
of
Light
.
Now
our
great
end
,
is
to
enjoy
God
for
ever
.
And
what
fitteth
you
for
this
,
looking
back
,
or
keeping
the
Heart
in
Heaven
?
Experience
will
shew
.
The
observant
and
watchful
Christian
will
soon
find
where
his
great
hindrance
lieth
.
How
much
he
findeth
his
Heart
down
by
minding
the
World
,
and
how
he
needeth
to
wind
it
up
again
,
by
Faith
and
Love
:
Psal.
25.
1.
Vnto
thee
,
O
Lord
,
do
I
lift
up
my
Soul
.
The
World
is
the
great
Impediment
that
keepeth
him
from
God
,
and
indisposeth
him
for
his
Service
;
dampeth
his
Love
,
and
quencheth
his
Zeal
,
and
abateth
his
Diligence
;
he
will
soon
find
how
much
more
he
might
do
for
God
,
if
he
could
draw
off
his
Heart
more
from
those
inferior
Objects
:
This
is
the
weight
that
presseth
us
down
,
and
maketh
us
so
cold
and
cursory
in
God's
Service
.
5.
Consider
,
in
the
Text
,
here
is
the
Kingdom
of
God
;
which
is
double
;
The
Kingdom
of
Grace
,
and
the
Kingdom
of
Glory
.
The
one
is
called
,
The
Kingdom
and
Patience
of
Iesus
Christ
,
Rev.
1.
9.
The
other
is
called
,
His
Kingdom
and
Glory
,
1
Thess.
2.
12.
By
the
first
,
we
are
prepared
for
the
second
;
and
the
second
is
the
great
Incouragement
.
Now
they
that
look
back
,
are
unfit
for
either
;
the
Duties
of
Christians
,
or
the
Reward
of
Christians
;
he
slincheth
from
his
Duty
here
,
and
shall
be
shut
out
of
Heaven
at
last
:
2
Thess.
1.
5.
—
That
ye
may
be
counted
worthy
of
the
Kingdom
of
God
,
for
which
ye
also
suffer
.
They
are
only
counted
worthy
,
who
constantly
and
patiently
look
for
it
,
and
venture
something
on
it
.
6.
Consider
the
great
loss
you
will
incur
by
looking
back
after
you
have
put
your
hand
to
the
Plough
.
You
will
lose
all
that
you
have
wrought
,
and
all
that
you
have
suffered
.
1.
What
you
have
wrought
;
2
Ep.
Iohn
8.
Look
to
your selves
,
that
ye
lose
not
the
things
which
ye
have
wrought
,
but
that
ye
receive
a
full
Reward
.
You
forfeit
the
Reward
of
your
good
Beginnings
.
A
partial
Reward
they
may
have
in
this
Life
,
while
they
continue
their
well-doing
,
(
for
no
Man
is
a
loser
by
God
)
;
but
not
a
Compleat
and
full
Reward
till
the
Life
to
come
.
Some
overflowings
of
God's
Temporal
Bounty
they
may
have
,
but
not
the
Crown
of
Life
and
Glory
.
So
,
Ezek.
18.
24.
All
his
Righteousness
that
he
hath
done
,
shall
not
be
mentioned
.
All
is
obliterated
,
and
forgotten
,
and
made
void
,
as
to
any
Interest
in
the
great
Reward
.
This
was
represented
in
the
Type
of
the
Nazarite
,
Numb.
6.
12.
The
days
that
were
before
shall
be
lost
,
because
his
separation
was
defiled
.
He
was
to
begin
all
anew
.
2.
All
that
you
have
suffered
;
as
a
Man
may
make
some
petty
losses
for
Jesus
Christ
.
Gal.
3.
4.
Have
ye
suffered
so
many
things
in
vain
?
if
it
be
yet
in
vain
.
This
maketh
all
the
cost
and
expence
that
you
have
been
at
,
to
be
to
no
purpose
.
FINIS
.
THE
Nature
and
Excellency
OF
Saving
Faith
.
IN
TWO
SERMONS
.
FROM
Heb.
10.
39.
&
1
Pet.
1.
4.
To
which
is
added
,
A
Wedding
Sermon
,
On
Gen.
2.
22.
THE
EXCELLENCY
OF
Saving
Faith
.
HEB.
10.
39.
But
we
are
not
of
them
who
draw
back
unto
Perdition
;
but
of
them
that
believe
,
to
the
saving
of
the
Soul
.
IN
the
Verse
immediatly
preceding
,
there
is
a
dreadful
Doom
pronounced
on
Apostates
,
that
God
will
take
no
pleasure
in
them
.
Now
lest
they
should
be
much
afrighted
with
the
terror
of
it
,
and
suppose
that
he
had
too
hard
an
Opinion
of
them
,
he
sheweth
,
That
tho
he
did
warn
them
,
he
did
not
suspect
them
,
presuming
other
things
of
them
according
to
their
Profession
.
But
we
are
not
of
them
that
draw
back
unto
Perdition
;
but
of
them
that
believe
to
the
saving
of
the
Soul
.
In
the
words
two
things
are
observable
.
-
1.
The
denial
of
the
suspicion
of
their
Apostacy
.
-
2.
An
Assertion
of
the
Truth
and
Constancy
of
their
Faith
.
That
Clause
I
shall
insist
upon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Where
,
first
take
notice
of
their
Faith
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Secondly
,
Their
Perseverance
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
signifieth
their
purchasing
,
acquiring
,
obtaining
,
finding
the
Soul
;
meaning
thereby
,
that
though
they
lost
other
things
,
they
did
not
lose
their
Souls
.
Doct.
That
a
true
and
sound
Faith
,
will
cause
us
to
save
the
Soul
,
though
with
the
loss
of
other
things
.
1
Pet.
1.
5.
Ye
are
kept
by
the
Power
of
God
through
Faith
unto
Salvation
.
'T
is
the
Power
of
God
indeed
that
keepeth
:
He
that
reserveth
Heaven
for
us
,
reserveth
and
keepeth
us
for
Heaven
.
But
by
what
Instrument
or
Means
?
By
Faith
;
to
depend
upon
an
Invisible
God
,
for
an
Happiness
that
lieth
in
an
invisible
World
;
when
in
the
mean
time
he
permitteth
us
to
be
harrased
with
Difficulties
and
Troubles
,
requireth
Faith
:
And
by
Faith
alone
can
the
Heart
be
upheld
,
till
we
obtain
this
Salvation
.
So
,
vers.
9.
Receiving
the
End
of
your
Faith
,
the
Salvation
of
your
Souls
.
'T
is
Faith
maketh
us
row
against
the
stream
of
Flesh
and
Blood
,
and
deny
its
Cravings
,
that
we
may
obtain
eternal
Salvation
at
length
.
The
Flesh
is
for
sparing
and
favouring
the
Body
;
but
Faith
is
for
saving
the
Soul
:
That
's
the
End
and
Aim
of
Faith
.
To
make
this
evident
to
you
;
-
1.
I
shall
prove
,
That
all
other
things
must
be
hazarded
for
the
saving
of
the
Soul
.
-
2.
That
nothing
will
make
us
hazard
all
things
for
the
purchasing
or
acquiring
the
Salvation
of
the
Soul
but
only
Faith
.
1.
That
all
other
things
must
be
hazarded
for
the
saving
of
the
Soul
.
Mat.
10.
39.
He
that
findeth
his
Life
,
shall
lose
it
:
and
he
that
loseth
his
Life
for
my
sake
,
shall
find
it
.
So
't
is
repeated
again
upon
the
occasion
of
the
Doctrine
of
Self-denial
,
Mat.
●6
.
25
,
26.
The
saving
of
the
Soul
,
is
more
than
the
getting
,
and
keeping
,
or
having
of
all
the
World
.
For
the
World
concerneth
only
the
Body
,
and
bodily
Life
;
but
the
saving
of
Soul
concerneth
Eternal
Life
.
If
Life
be
lost
Temporally
,
't
is
secured
to
Eternity
,
when
we
shall
have
a
Life
which
no
Man
can
take
from
us
.
And
the
Case
standeth
thus
,
That
either
we
must
bring
Eternal
Perdition
upon
our selves
,
or
else
obtain
Eternal
Salvation
.
They
that
are
thrifty
of
Life
bodily
,
and
the
Comforts
and
Interests
of
it
,
are
certainly
prodigal
of
their
Salvation
.
But
on
the
other
side
;
If
we
are
willing
to
venture
Life
Temporal
,
and
all
the
Interests
thereof
,
for
the
saving
of
the
Soul
,
we
make
a
good
Bargain
;
That
which
is
left
for
a
while
,
is
preserved
to
us
for
for
ever
.
In
short
,
so
much
as
God
is
to
be
preferred
before
the
Creature
,
Heaven
before
the
World
,
the
Soul
before
the
Body
,
Eternity
before
Time
,
so
much
doth
it
concern
us
to
have
the
better
part
safe
.
And
as
Men
in
a
great
Fire
,
and
general
Conflagration
,
will
hazard
their
Lumber
to
preserve
their
Treasure
,
their
Mony
,
or
their
Jewels
:
So
should
we
take
care
,
that
if
we
must
lose
one
or
other
,
that
the
better
part
be
out
of
hazard
:
And
what-ever
we
lose
by
the
way
,
we
may
be
sure
to
come
well
to
the
end
of
our
Journey
.
2.
That
nothing
will
make
us
hazard
all
things
,
for
the
purchasing
,
or
acquiring
the
Salvation
of
the
Soul
,
but
only
Faith
.
The
Flesh
is
importunate
to
be
pleased
:
Sense
saith
to
us
,
Favour
thy self
,
that
is
,
spare
the
Flesh
;
But
Faith
saith
,
Save
thy
Soul
.
Faith
,
which
apprehendeth
things
future
and
invisible
,
will
teach
us
to
value
all
things
according
to
their
worth
,
and
to
lose
some
present
satisfaction
,
for
that
future
and
eternal
Gain
which
the
Promises
of
God
do
offer
to
us
.
Now
Faith
doth
this
two
ways
;
By
convincing
us
of
the
Worth
,
and
of
the
Truth
of
things
promised
by
God
through
Christ
.
The
Apostle
when
he
bloweth
his
Trumpet
,
and
summoneth
our
reverence
,
and
attentive
regard
to
the
Gospel
;
in
that
Preface
,
1
Tim.
1.
15.
he
saith
,
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Iesus
Christ
came
into
the
World
to
save
Sinners
.
Salvation
by
Christ
is
worthy
to
be
regarded
above
all
things
:
And
if
it
be
true
,
all
things
should
give
place
unto
it
.
Now
Faith
convinceth
us
of
the
Worth
and
Truth
,
and
maketh
us
to
take
the
thing
promised
for
all
our
Treasure
and
Happiness
;
and
the
Promise
it self
,
or
the
Word
of
God
,
for
our
whole
security
.
1.
It
maketh
us
to
take
the
thing
promised
,
for
all
our
Treasure
and
Happiness
;
Mat.
6.
19
,
20
,
21.
Lay
not
up
for
your selves
Treasures
upon
Earth
,
where
Moth
and
Rust
doth
corrupt
,
and
where
Thieves
break
through
and
steal
.
But
lay
up
for
your selves
Treasure
in
Heaven
,
where
neither
Moth
nor
Rust
doth
corrupt
,
nor
Thieves
break
through
and
steal
.
For
where
your
Treasure
is
,
there
your
Heart
will
be
also
.
It
highly
concerneth
us
to
consider
what
we
make
our
Treasure
.
Worldly
things
are
subject
to
many
Accidents
,
and
dese●ve
not
our
love
nor
esteem
;
only
heavenly
things
deserve
to
be
our
Treasure
.
If
our
Hearts
be
set
upon
these
things
,
't
is
a
sign
we
value
what
Christ
hath
offered
.
So
,
2
Cor.
4.
18.
While
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
:
for
the
things
which
are
seen
,
are
Temporal
;
but
the
things
which
are
not
seen
,
are
Eternal
.
We
make
these
things
our
End
,
aud
Scope
,
and
Happiness
.
'T
is
easy
to
prove
the
worth
of
these
things
in
the
general
,
as
't
is
easy
to
prove
that
Eternity
is
better
than
Time
;
that
things
incorruptible
,
are
better
than
those
which
are
subject
to
corruption
:
That
things
exempted
from
Casualty
,
are
better
than
those
things
which
are
liable
to
Casualty
,
and
are
not
out
of
the
reach
of
Robbery
and
Violence
.
But
to
Creatures
wedded
to
sense
and
present
enjoyment
,
't
is
difficult
and
hard
to
cause
them
to
set
their
Hearts
in
another
World
,
and
to
lay
up
their
Hopes
in
Heaven
,
and
to
part
with
all
things
which
they
see
and
love
,
and
find
comfortable
to
their
Senses
,
for
that
God
and
Glory
which
they
never
saw
.
This
is
the
Business
of
Faith
,
or
the
Work
of
the
Spirit
of
Illumination
changing
their
Hearts
and
Minds
.
This
general
Truth
all
will
determine
,
as
that
things
Eternal
,
are
better
than
things
Temporal
.
But
we
undervalue
these
gracious
Promises
,
whose
accomplishment
must
with
patience
be
expected
,
whilst
their
future
Goodness
cometh
in
actual
competition
with
these
bodily
Delights
which
we
must
forgo
,
and
those
grievous
bodily
Afflictions
which
we
must
endure
out
of
sincere
respect
to
Christ
and
his
Ways
.
Therefore
before
there
can
be
any
true
self-denial
,
Faith
must
incline
us
to
this
offered
Benefit
,
as
our
true
Treasure
and
Happiness
,
whatever
we
forgo
,
or
undergo
to
attain
it
.
2.
For
the
truth
of
it
,
the
Word
of
God
must
be
our
whole
security
,
as
being
enough
to
support
our
Hearts
in
waiting
for
it
,
however
God
cover
himself
with
Frowns
,
and
an
appearance
of
Anger
,
in
those
Afflictions
which
befal
us
in
the
way
thither
.
The
Word
of
God
is
all
in
all
to
his
People
:
Thy
Testimonies
have
I
taken
as
my
Heritage
for
ever
:
they
are
the
rejoicing
of
my
Soul
,
Psal.
119.
111.
If
a
Man
hath
little
ready
Mony
,
yet
if
he
have
an
Heritage
to
live
upon
,
or
sure
Bonds
,
he
is
well
●paid
:
So
is
a
Believer
rich
in
Promises
;
which
being
the
Promises
of
the
Almighty
and
Immutable
God
,
and
built
upon
the
everlasting
Merit
of
Christ
,
are
as
good
to
him
as
Performances
,
and
therefore
cause
joy
in
some
Proportion
as
if
the
things
were
in
hand
;
Heb.
11.
13.
These
all
died
in
Faith
,
not
having
received
the
Promises
,
but
having
seen
then
afar
off
,
and
were
perswaded
of
them
,
and
embraced
them
.
And
,
Psalm
.
56.
4.
In
God
will
I
praise
his
Word
,
in
God
have
I
put
my
trust
,
I
will
not
fear
what
Man
can
do
unto
me
.
Faith
resteth
upon
God's
Word
,
who
is
able
to
save
to
the
uttermost
all
that
come
to
him
by
Christ
.
1.
Vse
is
Information
concerning
a
weighty
Truth
;
namely
,
what
the
Faith
is
by
which
the
Just
do
live
.
'T
is
such
a
trust
or
confidence
in
God's
Promises
of
eternal
Life
through
Iesus
Christ
,
as
that
we
forsake
all
other
hopes
and
happiness
whatsoever
,
that
we
may
obtain
it
.
To
make
good
this
Description
to
you
,
let
me
observe
,
1.
That
Faith
looketh
mainly
to
Heaven
,
or
the
saving
of
the
Soul
,
as
the
prime
Benefit
offered
to
us
by
Jesus
Christ
.
For
all
attend
to
this
;
1
Tim.
1.
16.
For
a
Pattern
to
them
who
should
hereafter
believe
on
him
to
life
everlasting
.
This
was
that
they
chiefly
aimed
at
,
and
therefore
called
the
End
of
our
Faith
,
1
Pet.
1.
9.
For
this
end
were
the
Scriptures
written
;
John
20.
31.
These
things
are
written
that
ye
might
believe
,
that
Iesus
is
the
Christ
,
the
Son
of
God
,
and
that
believing
ye
might
have
Life
through
his
Name
.
The
Scriptures
are
writ●en
,
to
direct
us
to
know
Christ
aright
,
who
is
the
Kernel
and
Marrow
of
all
the
Scriptures
,
who
is
the
great
Subject
of
the
Gospel
;
and
that
the
chief
Benefit
we
have
by
him
,
is
eternal
Life
,
by
which
all
our
Pains
and
losses
for
Christ
are
recompenced
,
and
from
whence
we
fetch
our
Comfort
all
along
during
the
course
of
our
Pilgrimage
,
and
upon
the
hopes
of
which
the
Life
of
Grace
is
carried
on
,
and
the
Temptations
of
Sense
are
defeated
;
so
that
this
is
the
main
Blessing
which
Faith
aimeth
at
.
2.
That
the
sure
grounds
which
Faith
goeth
upon
,
is
God's
Promise
through
Jesus
Christ
;
and
so
it
implieth
.
(
1.
)
That
there
is
a
God
,
who
is
a
Rewarder
of
them
that
diligently
seek
him
:
for
the
Apostle
pursuing
this
Discourse
,
telleth
us
,
Heb.
11.
6.
That
a
Man
must
believe
God's
Being
and
Bounty
,
before
he
can
do
any
thing
to
the
purpose
for
him
.
(
2.
)
That
this
God
hath
revealed
himself
in
Jesus
Christ
,
as
willing
to
accept
poor
Creatures
who
refuse
not
his
New
Covenant
and
remedying-Grace
,
to
Pardon
,
and
Life
.
For
the
guilty
Creature
would
stand
at
a
distance
,
and
not
receive
his
Offers
with
any
comfort
and
Satisfaction
,
had
not
God
been
in
Christ
reconciling
the
World
to
himself
,
2
Cor.
5.
19.
But
now
they
may
be
invited
to
come
to
him
with
hope
,
vers.
20.
And
his
gracious
Promises
standing
upon
such
a
bottom
and
foundation
,
are
the
sooner
believed
;
2
Cor.
1.
20.
For
the
Promises
of
God
are
in
him
Yea
,
and
in
him
Amen
,
to
the
Glory
of
God
by
us
;
that
is
,
the
Promises
of
God
propounded
in
Christ's
Name
,
are
undoubtedly
true
;
they
are
not
Yea
and
Nay
,
but
Yea
,
and
Amen
:
They
do
not
say
Yea
to
Day
,
and
Nay
to
Morrow
;
but
always
Yea
so
it
is
,
and
Amen
,
so
it
shall
be
;
because
they
stand
upon
an
immutable
Foundation
,
the
everlasting
Merit
and
Redemption
of
Christ
.
(
3.
)
It
implieth
,
That
the
Scriptures
which
contain
these
Offers
and
Promises
,
are
the
Word
of
God
:
For
though
God's
Veracity
be
unquestionable
,
how
shall
we
know
that
we
have
his
Word
;
't
is
laid
at
Pledg
with
us
in
the
Scriptures
,
which
are
the
Declaration
of
the
Mind
of
the
Eternal
God
.
The
Promises
are
a
part
of
those
Sacred
Scriptures
which
were
written
by
the
inspiration
of
the
Holy
Spirit
,
and
sealed
with
a
multitude
of
Miracles
,
and
bare
the
very
Image
and
Superscription
of
God
,
(
as
every
thing
which
hath
past
his
Hand
,
hath
his
Signature
upon
it
,
even
to
a
Gnat
or
Pile
of
Grass
)
and
have
been
received
and
preserved
by
the
Church
,
as
the
certain
Oracles
of
God
,
and
blessed
by
him
throughout
all
Generations
,
and
Successions
of
Ages
,
to
the
convincing
,
converting
,
sanctifying
,
and
comforting
of
many
Souls
:
And
carry
their
own
Light
,
Evidence
,
and
Recommendation
to
the
Consciences
of
all
those
who
are
not
strangely
perverted
by
their
brutish
Lusts
,
and
blinded
by
their
worldly
Affections
:
For
the
Apostle
saith
,
By
the
manifestation
of
the
Truth
,
commending
our selves
to
every
Man's
Conscience
.
For
if
our
Gospel
be
hid
,
't
is
hid
to
those
who
are
lost
:
The
God
of
this
World
having
blinded
their
Eyes
,
lest
the
Light
of
the
glorious
Gospel
should
shine
unto
them
,
2
Cor.
4.
2
,
3
,
4.
Upon
these
grounds
doth
Faith
proceed
,
which
I
have
mentioned
the
more
distinctly
,
that
you
might
know
how
to
excite
Faith
;
for
besides
praying
for
the
Spirit
of
Wisdom
and
Illumination
to
open
our
Eyes
,
we
must
use
the
means
,
both
as
rational
Creatures
,
and
new
Creatures
.
And
what
Means
are
more
effectual
than
those
mentioned
?
1.
Is
there
not
a
God
?
If
there
be
not
a
God
,
How
did
we
come
to
be
?
Thou
wer
't
not
made
by
chance
;
And
when
thou
wer
't
not
,
thou
couldst
not
make
thy self
.
Look
upon
thy
Body
,
so
curiously
framed
,
Whose
workmanship
could
this
be
,
but
of
a
Wise
God
?
Upon
thy
Soul
,
Whose
Image
and
Superscription
doth
it
bear
?
Give
unto
Caesar
the
things
which
are
Caesar's
,
and
unto
God
the
things
which
are
God's
.
Nay
,
look
upward
,
downward
,
within
thee
,
without
thee
,
what
dost
thou
see
,
hear
,
and
feel
,
but
the
Products
and
Effects
of
an
eternal
Power
,
Wisdom
,
and
Goodness
?
Thou
canst
not
open
thine
Eyes
,
but
the
Heavens
are
ready
to
say
to
thy
Conscience
,
Man
,
there
is
a
God
,
an
in●inite
eternal
Being
,
who
made
us
,
and
all
things
else
.
Now
for
the
second
:
Hath
not
this
God
revealed
himself
gracious
in
Christ
?
Nature
declareth
there
is
a
God
;
and
Scripture
,
that
there
is
a
Christ
.
As
there
is
one
God
,
the
first
Cause
of
all
,
infinitely
powerful
,
wise
,
and
good
;
therefore
't
is
but
reasonable
that
he
should
be
served
,
and
according
to
his
own
Will.
But
we
have
faulted
in
our
Duty
to
our
Creator
,
and
therefore
are
in
dread
of
his
Justice
.
Certainly
reasonable
Creatures
have
immortal
Souls
,
and
so
die
not
as
the
Beasts
;
therefore
there
is
no
true
Happiness
in
these
things
wherein
Men
ordinarily
seek
it
.
Is
it
not
then
a
blessed
discovery
,
that
God
hath
brought
Light
and
Immortality
to
light
by
Jesus
Christ
;
that
he
sent
him
into
the
World
to
be
a
Propitiation
,
and
to
satisfy
his
Justice
,
and
to
redeem
us
from
our
guilty
Fears
?
And
shall
we
neglect
this
great
Salvation
brought
to
us
by
Jesus
Christ
?
or
coldly
seek
after
it
?
Surely
God
is
willing
to
be
reconciled
to
Man
,
or
〈◊〉
he
would
presently
have
plunged
〈◊〉
into
our
●ternal
Estate
,
as
he
did
the
Angels
upon
their
first
sinning
:
But
he
wai●eth
,
and
beareth
with
many
〈◊〉
;
he
beseecheth
us
,
and
prayeth
〈◊〉
to
be
reconciled
.
And
how
shall
we
〈◊〉
,
if
we
neglect
so
great
Salvation
,
whi●h
w●s
first
spoken
by
the
Lord
,
and
then
conf●●m●d
unto
us
by
them
that
heard
●im
;
God
also
bearing
them
witness
,
both
with
Signs
and
Wonders
,
and
divers
Miracles
,
and
Gifts
of
the
Holy
Ghost
,
according
to
his
own
Will
?
Heb.
2.
3
,
4.
Would
Holy
Men
cheat
the
World
with
an
Imposture
?
or
would
God
be
accessory
in
lending
his
Power
to
do
such
marvellous
things
?
It
cannot
be
.
And
then
for
the
third
:
Is
not
this
a
part
of
the
Word
of
God
,
which
Holy
Men
have
written
to
consign
it
to
the
use
of
the
Church
in
all
Ages
?
1
Iohn
2.
45.
This
is
the
Promise
which
he
hath
promised
us
,
Eternal
Life
.
Is
not
this
God's
Promise
?
And
will
not
God
be
mindful
and
regardful
of
his
Word
?
He
was
wont
to
be
tender
of
it
.
Psal.
138.
2.
Thou
hast
magnified
thy
Word
above
all
thy
Name
:
above
all
that
is
named
,
or
famed
,
or
spoken
and
believed
of
God
.
His
Truth
and
Trustiness
is
most
conspicuous
.
In
the
New
Covenant
he
hath
given
his
solemn
Oath
,
as
well
as
his
Word
,
that
the
Heirs
of
Promise
might
have
strong
Consolation
,
Heb.
6.
18.
What
is
the
matter
that
my
belief
of
these
things
is
so
cold
and
ineffectual
?
If
this
be
God's
Promise
,
and
he
hath
put
in
no
exception
against
me
,
to
exclude
me
from
the
benefit
of
this
Promise
,
What
is
the
reason
why
I
can
no
more
incourage
my self
in
the
Lord
to
seek
after
this
Salvation
;
but
am
disturbed
so
often
by
distracting
Fears
and
Cares
,
and
so
easily
misled
by
vain
Delights
.
Thus
should
we
excite
our
Faith
.
But
I
digress
too
long
.
3.
The
Nature
of
this
Faith
,
I
express
by
a
Trust
and
Confidence
.
There
is
in
Faith
an
Assent
,
which
is
sufficient
when
the
Object
requireth
no
more
.
As
there
are
some
speculative
Principles
which
are
meerly
to
be
believed
,
as
they
lead
on
to
other
things
,
Heb.
11.
3.
there
an
intellectual
Assent
sufficeth
.
But
there
are
other
things
which
are
propounded
,
not
only
as
true
,
but
good
:
There
,
not
only
an
intellectual
Assent
is
required
,
but
a
practical
Assent
,
or
such
as
is
joyned
with
Consent
and
Affiance
.
As
suppose
when
Christ
promiseth
Eternal
Life
to
the
serious
Christian
,
or
mortified
Believer
:
There
must
be
not
only
an
assent
,
or
a
believing
that
this
proposal
and
offer
is
Christ's
,
and
that
it
is
true
;
But
there
must
be
a
consent
,
to
chuse
it
for
my
Portion
and
Happiness
,
and
then
a
confidence
and
dependance
upon
Christ
for
it
,
though
it
lie
out
of
sight
,
and
in
the
mean
time
I
be
exercised
with
sundry
Difficulties
and
Temptations
.
Trust
is
not
a
bare
Opinion
of
Christ's
Fidelity
,
but
a
dependance
upon
his
Word
.
I
do
believe
there
is
a
God
,
and
that
there
is
a
Christ
,
I
do
well
;
I
do
believe
that
this
God
in
Christ
,
hath
brought
Life
and
Immortality
to
light
,
I
do
well
still
,
but
I
must
do
more
;
I
believe
that
he
hath
assured
his
Disciples
and
Followers
,
That
if
they
continue
faithful
with
him
,
they
shall
have
eternal
Life
:
John
5.
29.
Verily
,
verily
,
I
say
unto
you
,
He
that
heareth
my
Word
,
and
believeth
on
him
that
sent
me
,
hath
everlasting
Life
,
and
shall
not
come
into
condemnation
.
I
know
that
Christ
hath
fidelity
and
sufficiency
enough
to
make
good
his
Word
.
This
is
well
,
but
I
must
go
farther
,
that
is
to
say
,
I
must
chuse
this
eternal
Life
that
is
offered
to
me
,
for
my
felicity
and
portion
,
this
is
Consent
;
and
I
must
continue
with
patience
in
well-doing
,
depending
upon
his
faithful
Word
whilst
I
am
in
the
pursuit
of
it
,
this
is
Trust
or
Confidence
.
As
this
World
is
Vanity
,
and
hath
nothing
in
it
worthy
to
be
compared
with
the
Hopes
which
Christ
hath
given
me
of
a
better
Life
,
so
I
chuse
it
for
my
Happiness
.
But
as
I
judg
him
faithful
that
hath
promised
,
and
depend
upon
him
that
he
will
make
good
his
Word
,
though
this
Happiness
be
future
,
and
lieth
in
another
,
an
unseen
,
an
unknown
World
,
to
which
there
is
no
coming
but
by
Faith
,
this
is
the
Trust
,
and
by
that
Name
it
is
often
expressed
in
Scripture
.
'T
is
nothing
else
but
a
sure
and
comfortable
dependance
upon
God
through
Jesus
Christ
,
in
the
way
of
well-doing
for
the
Gift
of
eternal
Life
.
Psalm
.
112.
7.
His
Heart
is
fixed
,
trusting
in
the
Lord
.
So
,
Isa.
26.
3.
Thou
keepest
him
in
perfect
peace
,
whose
mind
is
stayed
on
thee
,
because
he
trusteth
in
thee
.
The
New
Testament
also
useth
this
term
,
2
Cor.
3.
4.
Such
trust
have
we
through
Christ
to
Godward
.
And
,
1
Tim.
4.
10.
For
therefore
we
both
labour
,
and
suffer
reproach
,
because
we
trust
in
the
living
God
.
Well
then
,
this
Trust
is
more
than
an
Assent
,
or
bare
Perswasion
of
the
mind
that
the
Promises
are
true
;
yea
,
't
is
more
than
a
motion
of
the
Will
towards
them
as
good
and
satisfying
;
for
it
noteth
a
quiet
repose
of
the
Heart
,
on
the
fidelity
and
mercy
of
God
in
Christ
,
that
he
will
give
this
Blessedness
,
if
we
do
in
the
first
place
seek
after
it
.
The
more
we
cherish
this
Confidence
,
the
more
sure
we
are
of
our
Interest
,
both
in
Christ
and
the
Promise
;
Heb.
3.
6.
Whose
House
we
are
,
if
we
hold
fast
our
Confidence
,
and
rejoicing
of
Hope
firm
unto
the
end
.
And
,
vers.
14.
We
are
made
partakers
of
Christ
,
if
we
hold
the
beginning
of
our
Confidence
stedfast
unto
the
end
.
And
,
Heb.
10.
35.
a
little
before
the
Text
,
Cast
not
away
your
Confidence
,
which
hath
great
recompence
of
reward
.
In
all
which
places
,
Confidence
noteth
our
resolute
ingaging
in
the
heavenly
Life
,
because
we
depend
upon
Christ's
Rewards
in
another
World
.
In
our
passage
to
Heaven
,
we
meet
with
manifold
Temptations
,
we
are
assaulted
both
on
the
right
hand
,
and
on
the
left
,
with
the
terrors
of
sense
,
which
are
a
discouragement
to
us
;
and
the
delights
of
sense
,
which
are
a
snare
to
us
.
Confidence
or
Trust
,
fortifieth
us
against
both
these
Temptations
,
the
Difficulties
,
Dangers
,
and
Sufferings
,
which
we
meet
with
in
our
passage
to
Heaven
,
yea
tho
it
should
be
death
it self
:
for
Faith
seeth
the
end
glorious
,
and
that
the
Salvation
of
our
Souls
is
sure
and
near
,
if
we
continue
faithful
with
Christ
.
On
the
other
side
,
Affiance
or
Trust
draweth
the
Heart
to
better
things
,
and
we
can
easily
want
or
miss
the
Contentments
of
the
Flesh
,
the
pomp
,
and
ease
,
and
pleasure
of
the
present
Life
,
because
our
Hearts
are
in
Heaven
,
and
we
have
more
excellent
things
in
view
and
pursuit
.
This
breedeth
a
weanedness
from
the
Baits
of
the
Flesh
,
and
a
rejection
and
contempt
of
what
would
take
us
off
from
the
pursuit
of
eternal
Life
:
1
Cor.
9.
26
,
27.
I
run
not
as
one
that
is
uncertain
.
As
if
he
had
said
,
I
am
confident
,
therefore
I
am
mortified
to
the
World
.
4.
The
immediate
Fruit
and
Effect
of
it
,
is
a
forsaking
all
other
Hopes
and
Happiness
for
Christ's
sake
,
and
for
the
Blessedness
which
he
offereth
.
That
forsaking
all
belongeth
to
this
Affiance
and
Trust
,
is
plain
,
because
I
can
neither
trust
God
,
nor
be
true
to
him
,
till
I
can
venture
all
my
Happiness
upon
this
security
.
And
if
God
calleth
me
to
it
,
actually
forsake
all
upon
these
Hopes
.
This
will
appear
to
you
by
these
Arguments
.
1.
By
the
Doctrinal
Descriptions
of
the
Gospel-Faith
.
Our
Lord
hath
told
us
,
that
the
Kingdom
of
Heaven
is
like
a
Merchant-man
,
Matth.
13.
45
,
46.
The
Kingdom
of
Heaven
is
like
unto
a
Merchant-man
,
seeking
goodly
Pearls
;
who
when
he
had
found
one
Pearl
of
great
price
,
went
and
sold
all
that
he
had
,
and
bought
it
.
And
certainly
he
knew
the
Nature
of
that
Faith
better
than
we
do
.
Many
cheapen
the
Pearl
of
Price
,
but
they
do
not
go
through
with
the
Bargain
,
because
they
do
not
fell
all
to
purchase
it
.
No
,
you
must
have
such
a
sense
of
the
Excellency
and
truth
of
Salvation
by
Christ
,
that
you
must
chuse
it
,
and
let
go
all
that
is
inconsistent
with
this
Choice
and
Trust.
You
must
be
resolved
to
let
go
all
your
sinful
Pleasures
,
Profit
,
and
Reputation
,
and
your
Life
it self
,
rather
than
forfeit
these
Hopes
.
So
,
Luke
14.
26.
If
any
Man
come
unto
me
,
and
hate
not
Father
and
Mother
,
and
Wife
,
and
Children
,
and
Brethren
,
and
Sisters
,
yea
,
and
his
own
Life
,
he
cannot
be
my
Disciple
.
So
,
Vers.
33.
Whosoever
he
be
,
that
forsaketh
not
all
that
he
hath
,
cannot
be
my
Disciple
.
After
such
express
declararions
of
the
Will
of
Christ
,
why
should
we
think
of
going
to
Heaven
at
a
cheaper
rate
,
and
that
the
Covenant
will
be
modelled
,
and
brought
down
to
our
Humours
?
Christ's
Service
will
bring
Trouble
with
it
.
All
that
is
precious
in
the
World
,
must
be
renounced
,
or
else
we
shall
not
be
able
to
hold
out
.
The
same
is
inferred
out
of
the
Doctrine
of
Self-denial
,
Matth.
16.
24.
'T
is
the
immediate
Fruit
,
yea
,
the
principal
Act
of
our
Trust
;
for
if
God
be
trusted
,
as
our
F●licity
,
he
must
be
loved
above
all
,
and
all
things
must
give
way
to
God
.
The
same
is
inferred
out
of
the
Baptismal
Covenant
,
which
is
a
renouncing
the
Devil
,
the
World
,
and
the
Flesh
,
and
a
giving
up
our selves
to
Father
,
Son
,
and
Holy
Ghost
,
as
our
God
.
This
Renouncing
,
implieth
a
venturing
of
all
,
that
we
may
obtain
this
Blessedness
,
or
eternal
Life
.
2.
By
all
the
extraordinary
Calls
,
and
Trials
,
that
are
propounded
as
a
Pattern
to
us
.
Faith
was
ever
a
venturing
all
,
and
a
forsaking
all
,
upon
the
belief
of
God's
Veracity
.
Let
us
see
Noah's
Faith
;
Heb.
11.
7.
By
Faith
Noah
being
warned
of
God
,
concerning
things
not
seen
as
yet
,
prepared
an
Ark
for
the
saving
of
his
House
.
That
warning
that
God
gave
him
of
the
Flood
,
was
extraordinary
,
but
they
were
of
things
not
seen
as
yet
;
whilst
these
things
were
in
the
mind
of
God
,
no
Man
or
Angel
could
know
them
;
and
after
God
revealed
them
,
there
was
nothing
but
his
bare
word
for
it
.
But
Noah
believed
;
And
what
then
?
At
God's
prescription
,
with
vast
expence
,
he
prepareth
an
Ark
,
and
that
was
selling
all
.
He
was
of
a
vast
Estate
,
or
else
he
could
not
have
prepared
such
a
Fabrick
,
so
many
Years
in
building
,
and
so
furnished
;
but
this
was
the
prescribed
means
to
save
his
Houshold
.
In
the
next
place
,
let
us
consider
Abraham's
Trial
,
who
was
the
Father
of
the
Faithful
.
His
first
trial
was
,
Heb.
11.
8.
By
Faith
Abraham
when
we
was
called
to
go
out
to
a
place
,
which
he
should
afterwards
receive
for
an
Inheritance
,
obeyed
,
not
knowing
whither
he
went
.
Here
was
trusting
,
and
venturing
all
upon
God's
Call
.
He
forsook
his
Kindred
,
and
Father's
House
,
and
All
,
to
seek
an
Abode
he
knew
not
where
.
Therefore
we
must
forsake
the
World
,
and
all
things
therein
,
yea
,
Life
it self
,
having
our
Thoughts
and
Affections
fixed
on
Heaven
.
There
must
be
a
total
resignation
of
Heart
and
Will
to
God
.
We
owe
God
blind
Obedience
.
To
fors●ke
our
Country
,
Kindred
,
Friends
,
Inheritance
,
is
a
sore
Trial
;
yet
this
was
done
by
him
,
and
must
be
done
by
all
that
will
be
saved
;
We
must
deny
our selves
,
take
up
our
Cross
,
and
forsake
Father
and
Mother
,
Wife
and
Children
,
all
Relations
.
All
this
he
did
,
for
a
Land
which
he
neither
knew
where
it
was
,
nor
the
way
to
it
.
Our
God
hath
told
us
,
He
will
bring
us
into
the
Heavenly
Canaan
.
His
second
trial
you
have
recorded
,
Vers.
17.
By
Faith
Abraham
when
he
was
tried
,
offered
up
Isaac
;
and
he
that
received
the
Promises
,
offered
up
his
only
Son
.
God
would
try
Abraham
,
that
he
might
be
an
Example
of
Faith
to
all
future
Generations
,
whether
Abraham
loved
God
,
or
his
Son
Isaac
more
.
But
he
did
not
shrink
upon
Trial
;
he
offered
him
up
,
that
is
,
in
his
Heart
he
had
parted
with
him
,
and
given
him
wholly
unto
God
,
and
made
all
ready
for
the
Offering
,
being
assured
of
God's
fidelity
;
even
Isaac
,
upon
whom
the
Promises
were
setled
,
must
be
offered
;
Children
,
dear
Children
,
every
thing
must
be
given
up
to
God
.
In
the
next
place
,
Consider
we
the
Israelites
in
the
Red
Sea
;
Heb.
11.
29.
By
Faith
they
passed
through
the
Red
Sea
,
as
by
dry
Land
.
God
commands
Moses
,
when
in
straits
,
to
strike
the
Sea
with
his
Rod
,
and
Israel
to
pass
forward
,
and
expect
the
Salvation
of
God
,
promising
to
deliver
them
.
They
did
so
,
and
the
Sea
was
divided
,
and
the
Waters
stood
like
Walls
and
Mountains
,
as
if
they
had
been
congealed
and
turned
to
Ice
;
and
the
bottom
,
which
never
saw
Sun
before
,
is
made
like
firm
Ground
,
without
Mud
and
Quick-sands
.
Thus
intirely
will
God
be
trusted
by
his
People
,
and
they
must
put
their
All
into
his
hands
.
If
God
will
have
it
so
,
Faith
must
find
a
way
through
the
great
Deep
.
No
Dangers
so
great
that
we
must
decline
.
Come
we
now
to
the
New
Testament
;
Christ's
trial
of
the
young
Man
:
Iesus
said
unto
him
,
Go
thy
way
,
sell
all
that
thou
hast
,
and
give
to
the
Poor
,
and
thou
shalt
have
Treasure
in
Heaven
,
Mark
10.
21.
But
he
could
not
venture
on
Christ's
Command
,
and
went
away
sad
.
The
Promise
of
Eternal
Life
,
and
Treasure
in
Heaven
,
could
not
part
the
young
Man
and
his
great
Estate
,
and
therefore
he
continued
uncapable
of
eternal
Bliss
.
This
young
Man
is
set
forth
in
the
Gospel
as
a
warning
to
others
.
So
in
Peter's
Trial
,
Mat.
1●
.
29
,
30.
If
Christ
bid
Peter
come
to
him
upon
the
Waters
,
Peter
must
come
though
the
storm
continueth
,
and
he
be
ready
to
sink
at
every
step
.
3.
By
all
the
Instances
of
Faith
,
in
the
ordinary
and
common
case
of
Salvation
.
Moses
had
Faith
,
therefore
he
forsook
all
Honours
,
Pleasures
,
and
Treasures
,
for
he
trusted
God
,
and
waited
for
the
recompence
of
Reward
,
Heb.
11.
24
,
25
,
26.
'T
is
endless
in
instancing
in
all
:
Take
these
,
Heb.
10.
34.
Ye
took
joyfully
the
spoiling
of
your
Goods
,
knowing
in
your selves
,
that
ye
have
a
better
and
more
enduring
substance
.
They
were
not
●iscouraged
,
but
took
this
Rapine
joyfully
,
which
argued
a
lively
Faith
in
Christ
,
and
a
sincere
love
to
h●●
.
It
goeth
〈◊〉
to
the
Hearts
of
Worldling●
to
part
with
these
things
,
but
they
valued
Christ
as
infinitely
m●●e
〈◊〉
than
all
the
Wealth
of
the
Wor●d
.
If
they
lost
their
Goods
,
yet
if
they
lost
not
Christ
,
they
were
happy
enough
;
for
then
they
still
kept
the
Title
to
the
enduring
Substance
.
Thus
you
see
what
is
Faith
;
Such
a
trusting
in
God
for
eternal
Life
,
as
maketh
us
willing
to
forsake
all
,
rather
than
be
unfaithful
to
Christ
.
Others
may
delude
you
,
inchant
your
Souls
asleep
with
fine
strains
of
ill-understood
and
abused
Grace
.
But
if
you
would
not
be
deceived
,
take
the
Faith
and
Christianity
of
Christ's
Recommendation
,
which
is
the
Faith
now
described
.
Are
we
in
the
place
of
God
,
that
we
can
make
Heaven
narrower
or
broader
for
you
?
Surely
't
is
Grace
,
rich
Grace
that
God
will
pardon
us
,
and
call
us
to
eternal
Life
by
Jesus
Christ
.
Now
if
you
will
have
it
,
you
must
believe
to
the
Salvation
of
the
Soul
,
so
believe
,
as
to
quit
all
other
things
to
obtain
it
.
Vse
2.
Is
for
Examination
.
Let
us
examine
our
Spiritual
Condition
,
whether
it
be
good
or
bad
;
whether
our
Faith
be
sincere
,
our
Profession
real
;
whether
we
tend
to
Perdition
,
or
to
Salvation
;
whether
we
believe
to
the
saving
of
the
Soul
;
that
is
,
if
we
care
not
what
we
lose
,
so
we
may
obtain
the
heavenly
Inheritance
.
Have
you
such
a
trust
,
as
that
you
can
venture
the
loss
of
something
which
is
dear
to
you
for
this
Trust
;
yea
,
not
only
something
,
but
all
things
?
Certainly
we
have
not
a
true
belief
of
the
promise
of
eternal
Life
,
if
we
can
venture
nothing
upon
it
,
hazard
nothing
for
it
.
Now
we
venture
things
upon
the
account
of
God's
Promise
,
four
ways
.
-
1.
In
a
way
of
Mortification
.
-
2.
In
a
way
of
Self-denial
.
-
3.
In
a
way
of
Charity
.
-
4.
In
a
way
of
submission
to
Providence
.
1.
In
a
way
of
Mortification
.
Denying
our selves
the
sinful
Pleasures
of
the
Senses
.
Our
Sins
were
never
worth
the
keeping
;
these
must
always
be
parted
with
,
other
things
but
at
times
;
therefore
I
can
venture
but
little
upon
the
security
of
eternal
Life
,
if
I
cannot
deny
my
fleshly
and
worldly
Lusts
,
and
a
little
vain
Pleasure
,
for
that
fulness
of
Joy
which
is
at
God's
right
hand
for
evermore
.
I
have
God's
Word
for
it
,
that
if
I
mortify
the
Deeds
of
the
Body
,
I
shall
live
,
Rom.
8.
13.
'T
is
yet
hard
to
abjure
accustomed
Delights
;
and
to
Hearts
pleasantly
set
,
the
strictness
of
an
holy
Life
seemeth
grim
and
severe
;
but
a
Believer
that
hath
a
prospect
into
Eternity
,
knoweth
that
't
is
better
to
deny
the
Flesh
,
than
to
displease
God
;
To
take
a
little
pains
in
rectifying
our
disordered
Hearts
,
and
distempered
Souls
,
than
to
endure
pains
for
evermore
.
And
that
a
little
momentany
Delight
is
bought
too
dear
,
if
it
be
bought
with
the
loss
of
eternal
Joys
.
No
,
let
me
lose
my
Lusts
,
rather
than
lose
my
Soul
,
saith
he
.
Every
Man's
Heart
cleaveth
to
those
things
which
he
judgeth
best
;
and
the
more
it
cleaveth
to
better
things
,
the
more
't
is
withdrawn
from
other
things
.
Therefore
Faith
shewing
us
the
truth
and
worth
of
heavenly
Things
,
and
taking
God's
Word
for
its
security
;
it
mastereth
our
Desires
and
carnal
Affections
.
'T
is
the
Stranger
and
Pilgrim
(
whose
Mind
is
perswaded
of
things
to
come
,
and
whose
Heart
is
set
upon
them
)
that
abstaineth
from
fleshly
Lusts
,
1
Pet.
2.
11.
Upon
the
assurance
of
God's
Word
,
he
is
taking
his
journey
into
another
World
:
Tho
the
Flesh
will
rebel
,
yet
he
counterballanceth
the
Good
and
Evil
which
the
Flesh
proposeth
;
with
the
Good
and
Evil
of
the
other
World
,
which
the
Word
of
God
proposeth
;
and
so
learneth
more
and
more
to
contemn
the
pleasures
of
Sin
,
and
curb
his
unruly
Passions
.
Mortify
your
Members
upon
Earth
,
for
your
Life
is
hid
with
Christ
in
God
,
Col.
3.
3
,
●5
.
And
they
that
look
for
a
Life
of
Glory
hereafter
,
will
chuse
a
Life
of
Purity
here
upon
Earth
.
'T
is
the
Unbeliever
findeth
such
an
impotency
in
resisting
present
Temptations
;
he
hath
not
any
sense
,
or
not
a
deep
sense
of
the
World
to
come
.
2.
In
a
way
of
Self-denial
.
What
can
you
venture
and
forgo
that
way
upon
the
security
of
God's
Promise
?
Mortification
concerneth
our
Lusts
,
and
Self-denial
our
Interests
.
What
Interest
can
you
venture
upon
the
warrant
of
the
Promise
?
Christ
saith
,
He
that
denieth
me
before
Men
,
I
will
deny
him
before
my
Father
in
Heaven
,
Luke
12.
9.
And
again
,
Whosoever
shall
save
his
Life
,
shall
lose
it
,
&c.
Luke
9.
24.
And
once
more
,
vers.
26.
Whosoever
shall
be
ashamed
of
me
and
my
words
,
of
him
shall
the
Son
of
Man
be
ashamed
,
when
he
cometh
in
his
Glory
.
Now
urge
the
Soul
with
the
Promises
;
Am
I
willing
to
hazard
my
temporal
Conveniencies
for
the
enduring
Substance
?
to
incur
shame
and
blame
with
Men
,
that
I
may
be
faithful
with
God
,
and
own
his
Interest
in
the
World
?
and
do
I
so
when
it
actually
cometh
to
a
trial
?
The
Heart
is
deceitful
,
and
a
Temptation
in
Conceit
and
Imagination
,
is
nothing
to
a
Temptation
in
Act
and
Deed
:
Therefore
when
your
Resolutions
are
assaulted
by
Temptations
of
any
considerable
strength
,
Do
you
acquit
your self
with
good
fidelity
?
Can
you
trust
God
,
when
he
trieth
your
Trust
in
some
necessary
Point
of
Confession
,
which
may
expose
you
to
some
loss
,
shame
,
and
hazard
in
the
World
?
3.
In
a
way
of
Charity
,
and
doing
good
with
your
Estates
.
That
Religion
is
worth
nothing
that
costs
nothing
;
and
when
all
is
laid
out
upon
Pomp
and
Pleasure
,
and
worldly
Ends
,
as
the
advancing
of
your
Families
and
Relations
;
and
little
or
nothing
for
God
,
upon
the
security
of
his
Promise
,
or
only
so
much
as
the
Flesh
can
spare
,
to
hide
your
self-pleasing
and
self-seeking
in
other
things
.
Can
you
practise
upon
that
Promise
,
and
try
your
Faith
;
Luke
12.
33.
Sell
that
you
have
,
and
give
Alms
;
provide
your selves
Bags
that
wax
not
old
,
a
Treasure
in
the
Heavens
that
faileth
not
.
What
have
you
ventured
in
this
kind
?
Do
you
believe
,
that
he
that
giveth
to
the
Poor
,
lendeth
to
the
Lord
?
and
that
he
will
be
your
Pay-master
?
Do
you
look
upon
no
Estate
so
sure
,
as
that
which
is
trusted
in
Christ's
Hands
?
and
are
you
content
to
be
at
some
considerable
cost
for
Eternal
Life
?
Most
Men
love
a
cheap
Gospel
,
and
the
Flesh
ingrosseth
all
.
Faith
gets
little
from
them
to
be
laid
out
for
God
.
Do
not
these
Men
run
a
fearful
hazard
?
And
while
they
are
so
over-careful
to
preserve
their
Estates
to
themselves
and
Families
,
Do
they
believe
to
the
saving
of
their
Souls
?
Or
if
they
do
not
preserve
their
Estates
,
but
waste
them
,
and
are
at
great
costs
for
their
Lusts
,
they
do
nothing
considerably
,
or
proportionably
for
God
;
this
is
saving
to
the
Flesh
,
and
they
shall
of
the
Flesh
reap
Corruption
.
4.
In
a
way
of
submission
to
Providence
.
Whether
you
will
or
no
,
you
are
at
God's
disposal
,
and
cannot
shift
your selves
out
of
his
Hands
,
either
here
,
or
hereafter
:
But
yet
't
is
a
part
of
your
Duty
voluntarily
to
surrender
your selves
,
to
be
disposed
of
,
and
ordered
by
God
according
to
his
pleasure
,
to
be
content
to
be
,
what
he
will
have
you
to
be
,
and
to
do
what
he
will
have
you
to
do
and
suffer
,
is
included
in
selling
all
.
You
must
submit
to
be
at
God's
finding
,
which
is
that
poverty
of
Spirit
spoken
of
,
Mat.
5.
3.
Blessed
are
the
poor
in
Spirit
.
Such
whose
Minds
and
Spirits
are
subdued
,
and
brought
under
Obedience
to
God
;
you
must
be
content
to
injoy
what
God
will
have
you
to
injoy
,
and
to
want
what
he
will
have
you
want
,
and
to
lose
what
he
will
have
you
lose
.
2
Sam.
15.
26
,
27.
and
Iob
1.
21.
The
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
Name
of
the
Lord
.
Many
seem
to
resign
all
,
Goods
,
Life
,
and
All
,
to
the
Will
of
God
.
But
't
is
because
they
secretly
think
in
their
Hearts
,
that
God
will
never
put
them
to
the
trial
,
or
take
from
them
what
they
resign
to
him
;
but
they
are
not
prepared
for
a
submission
to
all
Events
.
Like
those
that
make
large
Promises
to
others
,
when
they
think
they
will
not
take
them
at
their
words
.
So
their
Hearts
secretly
except
,
and
reserve
much
of
that
they
resign
to
God
.
But
this
is
false-dealing
,
and
is
shewn
in
part
,
in
murmuring
when
God
taketh
any
thing
from
us
.
1
PET.
1.
9.
Receiving
the
End
of
your
Faith
,
even
the
Salvation
of
your
Souls
.
THE
Apostle
here
giveth
a
reason
why
Believers
rejoice
in
the
midst
of
Afflictions
;
they
are
qualified
thereby
to
receive
Salvation
;
yea
,
in
part
have
it
already
;
Receiving
the
End
of
your
Faith
,
the
Salvation
of
your
Souls
.
In
which
words
observe
;
-
1.
The
Benefit
.
The
Salvation
of
our
Souls
.
-
2.
The
Grace
which
quali●ieth
us
for
that
Benefit
.
Faith
.
-
3.
The
respect
between
the
Benefit
and
the
Grace
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
End
,
or
Reward
.
1.
The
Benefit
.
Which
may
be
considered
as
consummated
,
or
as
begun
.
And
accordingly
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
be
interpreted
:
If
you
consider
it
as
to
Consummation
,
and
actual
Possession
,
so
we
receive
it
at
Death
,
when
our
Self-denying
Obedience
is
ended
:
And
for
the
present
we
are
said
to
receive
it
,
because
we
are
sure
to
receive
it
at
the
close
of
our
days
.
We
believe
now
that
we
shall
at
length
have
it
,
and
therefore
rejoice
with
Joy
unspeakable
and
full
of
Glory
.
2.
If
you
consider
it
with
respect
to
Inchoation
,
or
begun
Possession
.
We
have
an
undoubted
Right
now
,
and
some
beginnings
of
it
in
the
Consolations
of
the
Spirit
.
Now
we
receive
it
in
the
Promises
,
we
receive
it
in
the
first
Fruits
,
which
are
some
forerunning
Beams
of
the
day-light
of
eternal
Glory
.
2.
The
Grace
which
qualifieth
,
and
giveth
us
a
Title
to
this
Benefit
,
is
Faith
.
The
word
Faith
is
taken
in
Scripture
sometimes
for
fides
quae
creditur
,
sometimes
for
fides
quâ
creditur
,
for
the
Doctrine
,
or
Grace
of
Faith
.
The
first
Acceptation
will
make
a
good
sense
here
,
namely
,
that
the
whole
Tenor
of
Christian
Doctrine
,
leadeth
us
to
the
expectation
of
,
and
diligent
pursute
after
eternal
Salvation
:
'T
is
the
whole
drift
of
the
Christian
Religion
.
But
I
take
it
rather
for
the
Grace
.
This
is
the
prime
Benefit
which
Faith
aimeth
at
,
as
I
shall
shew
you
by
and
by
.
3.
The
Respect
between
Faith
and
Salvation
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
End
;
or
the
word
signifieth
the
Fruit
,
and
the
Reward
.
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
for
an
End
and
Scope
,
the
Scripture
favoureth
that
Notion
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
press
towards
the
Mark
or
Scope
,
Phil.
3.
14.
And
,
2
Cor.
4.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Salvation
of
our
Souls
is
the
prime
Benefit
which
Faith
is
not
only
allowed
,
but
required
to
aim
at
.
A
Believer
levelleth
and
directeth
all
his
Actions
to
this
end
,
that
at
length
he
may
obtain
eternal
Life
.
Sometimes
't
is
put
for
the
Fruit
or
Reward
;
Rom.
6.
22.
Being
made
free
from
Sin
,
and
become
Servants
to
God
,
ye
have
your
Fruit
unto
Holiness
,
and
the
end
everlasting
Life
.
The
issue
of
all
,
the
final
result
was
your
Salvation
.
The
Point
that
I
shall
in●ist
on
is
this
;
Doct.
That
the
End
and
Reward
of
Faith
,
is
the
Salvation
of
our
Souls
.
I
shall
open
the
Point
,
by
explicating
three
Questions
.
-
1.
What
is
this
Salvation
of
our
Souls
?
-
2.
What
Right
the
Believer
hath
to
it
?
-
3.
What
is
that
saving-Faith
which
giveth
us
a
Title
to
it
?
The
last
is
most
important
.
1.
What
is
the
Salvation
of
the
Soul
?
'T
is
not
meant
of
temporal
Deliverance
,
or
an
escape
from
Danger
,
as
some
would
affix
that
sense
upon
it
,
but
of
eternal
Life
,
or
our
happy
Estate
in
Heaven
:
This
belongeth
to
our
whole
Man
,
the
Body
as
well
as
the
Soul
;
but
the
Soul
is
the
chief
part
of
Man
,
and
that
which
is
first
glorified
.
When
Men
come
first
into
the
World
,
first
the
Body
is
framed
,
and
then
the
Soul
cometh
after
:
As
we
see
in
the
Creation
of
Adam
,
first
his
Body
was
organized
,
and
then
God
breathed
into
him
the
Spirit
of
Life
.
And
we
see
it
in
common
Generation
,
when
the
Body
is
first
framed
in
the
Womb
,
then
't
is
quickned
by
a
living
Soul
.
This
lower
Region
of
the
World
is
properly
the
place
of
Bodies
,
therefore
Reason
requires
that
the
Body
,
which
is
a
Citizen
of
the
World
,
should
first
be
framed
,
that
it
may
be
a
receptacle
for
the
Soul
,
which
is
a
stranger
,
and
cometh
from
the
Region
of
Spirits
that
is
above
.
But
when
we
must
remove
into
these
heavenly
Habitations
,
then
't
is
quite
otherwise
;
for
then
the
Soul
as
a
Native
of
that
place
,
is
presently
admitted
,
but
the
Body
as
a
stranger
,
is
forced
to
recide
in
the
Grave
till
the
Day
of
Judgment
;
and
then
for
the
sake
of
the
Soul
,
our
Bodies
also
are
admitted
into
Heaven
:
This
is
the
ordinary
Law
for
all
private
Persons
.
Christ
indeed
,
who
is
the
Head
of
the
Church
,
and
the
Prince
of
this
World
,
and
that
which
is
to
come
,
his
Body
,
as
well
as
his
humane
Spirit
,
was
made
a
Denizon
of
Heaven
as
soon
as
he
ascended
:
He
entred
into
Heaven
,
not
as
a
private
Citizen
,
but
as
King
and
Lord
of
the
Heavenly
Jerusalem
;
and
therefore
carried
both
Body
and
Soul
along
with
him
.
But
as
to
us
,
first
the
Soul
goeth
there
,
as
into
his
ancient
Seat
,
and
proper
Habitation
,
and
afterwards
the
Body
followeth
.
Well
then
,
1.
at
Death
our
Souls
go
to
Christ
,
and
enter
into
a
state
of
Happiness
;
Phil.
1.
23.
I
desire
to
be
dissolved
,
and
to
be
with
Christ
.
The
Soul
is
not
annihilated
after
Death
,
nor
doth
it
sleep
till
the
Resurrection
,
nor
is
it
detained
by
the
way
from
immediate
passing
into
Glory
:
but
if
it
be
the
Soul
of
a
Believer
,
as
soon
as
it
is
loosed
from
the
Body
,
it
is
with
Christ
;
Luke
23.
43.
Verily
I
say
unto
thee
,
to
day
shalt
thou
be
with
me
in
Paradise
.
He
asked
to
be
remembred
when
Christ
came
into
his
Kingdom
;
and
Christ
assureth
him
of
a
reception
there
that
day
as
soon
as
he
should
expire
.
2.
In
due
time
the
Body
is
raised
and
united
to
the
Soul
;
and
then
Christ
will
be
glorified
in
his
Saints
,
and
admired
in
all
them
that
believe
,
2
Thess.
1.
10.
Such
glory
and
honour
will
be
put
upon
those
who
are
but
newly
crept
out
of
Dust
and
Rottenness
;
the
Saints
themselves
,
and
all
the
Spectators
,
shall
wonder
at
it
.
3.
There
is
another
Period
in
this
Happiness
;
Our
everlasting
habitation
in
Heaven
,
near
unto
the
Throne
of
God
,
and
in
the
presence
of
his
Glory
;
John
14.
2.
In
my
Father's
House
are
many
Mansions
.
There
we
shall
also
have
the
company
of
Angels
,
and
blessed
Spirits
,
and
make
up
one
Society
with
them
;
Heb.
12.
23.
To
the
general
Assembly
and
Church
of
the
first
Born
,
which
are
written
in
Heaven
,
and
to
God
the
Iudg
of
all
,
and
to
the
Spirits
of
just
Men
made
perfect
.
This
is
the
sum
of
the
Salvation
which
we
expect
,
or
our
everlasting
Happiness
with
God
in
Heaven
.
2.
What
is
the
Right
of
Believers
,
or
the
Interest
of
Faith
in
this
great
Benefit
?
I
Anser
;
1.
It
doth
not
merit
this
Reward
;
for
it
is
not
a
Reward
of
due
Debt
,
by
virtue
of
any
intrinsick
Righteousness
in
us
,
or
any
thing
that
we
can
do
and
suffer
;
but
of
mere
Grace
and
Favour
;
Ephes.
2.
8.
For
by
Grace
ye
are
saved
through
Faith
,
and
that
not
of
your selves
,
it
is
the
Gift
of
God
.
The
Apostle
is
very
tender
of
the
Honour
of
Grace
,
and
the
Interest
of
Grace
in
our
Salvation
.
From
the
first
step
to
the
last
period
,
all
is
of
Grace
,
and
this
Glory
of
his
free
Grace
,
God
must
not
be
robbed
of
,
neither
in
whole
nor
in
part
.
We
have
all
from
his
Elective
Love
,
we
have
all
from
the
Merit
and
Righteousness
of
Christ
,
and
all
from
the
almighty
Operation
of
the
sanctifying
Spirit
.
Faith
it self
is
a
Gift
and
Fruit
of
God's
Grace
in
us
.
To
you
't
is
given
to
believe
,
Phil.
1.
29.
Therefore
surely
't
is
God's
free
Grace
,
Favour
,
and
Good-will
,
which
doth
freely
bestow
that
Salvation
on
the
Elect
,
which
Christ
by
his
Merit
hath
purchased
;
and
that
very
Faith
by
which
we
apply
and
make
out
our
actual
Claim
and
Title
,
is
wrought
in
us
by
the
Spirit
;
so
that
there
is
nothing
in
the
Persons
to
whom
all
this
is
given
,
to
induce
God
to
confer
so
great
Benefit
on
us
.
2.
Tho
it
be
an
undeserved
Favour
,
upon
which
our
Works
have
no
meritorious
Influence
,
yet
Believers
have
an
undoubted
Right
by
the
Grant
and
Promise
of
God
,
wherein
they
may
comfort
themselves
,
and
which
they
may
plead
before
God
.
John
3.
16.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
Life
Everlastingly
.
And
,
Iohn
5.
24.
Verily
,
verily
,
I
say
unto
you
,
He
that
heareth
my
words
,
and
believeth
in
him
that
sent
me
,
hath
everlasting
Life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
Death
to
Life
.
And
in
many
places
,
where
the
Believer
is
qualified
as
the
Heir
of
Glory
.
He
that
entertaineth
Christ's
Doctrine
,
and
receiveth
and
owneth
him
as
the
True
Messiah
and
Saviour
of
the
World
,
and
dependeth
upon
him
,
and
obeyeth
him
,
this
Man
hath
a
full
right
and
new
Covenant-Title
to
eternal
Life
.
3.
He
hath
not
only
a
new
Covenant-Right
,
but
a
begun
Possession
.
We
have
some
small
Beginnings
,
Earnests
,
and
Foretastes
of
it
in
this
;
partly
in
the
Graces
,
partly
in
the
Comforts
of
the
Spirit
.
(
1.
)
In
the
Graces
of
the
Holy
Spirit
.
For
Salvation
is
begun
in
our
new
Birth
,
Titus
3.
5.
And
therefore
Sanctifying
Grace
is
called
Immortal
,
or
incorruptible
Seed
,
1
Pet.
1.
23.
There
is
an
eternal
Principle
put
into
them
,
which
carrieth
them
to
eternal
Ends.
The
Life
is
begun
in
all
that
shall
be
saved
,
and
it
is
still
working
towards
its
final
Perfection
.
The
Apostle
telleth
us
,
That
he
that
hateth
his
Brother
,
hath
not
eternal
Life
abiding
in
him
,
1
Joh.
3.
15.
Whereby
he
implieth
,
That
he
that
loveth
his
Brother
,
or
hath
any
saving
Grace
,
he
hath
eternal
Life
begun
in
him
.
(
2.
)
As
to
Comforts
,
so
they
have
some
foretastes
of
that
sweetness
which
is
in
Heaven
,
by
the
Life
and
Exercise
of
Faith
,
which
is
followed
with
Peace
and
Joy
,
Rom.
15.
13.
Or
in
their
approaches
to
God
in
the
Word
and
Prayer
,
where
Cod
most
familiarly
manifests
himself
unto
his
People
,
1
Pet.
1.
3.
or
upon
some
apprehensions
of
his
favour
,
or
the
exercise
of
Hope
and
Love
,
2
Pet.
1.
8.
By
these
or
the
like
ways
,
the
Spirit
of
God
giveth
us
the
foretaste
.
Surely
such
an
Author
,
such
an
Object
,
must
needs
put
ravishing
and
heavenly
Joy
into
the
Heart
of
a
Believer
.
4.
They
are
also
made
meet
to
partake
of
the
heavenly
Inheritance
,
Col.
1.
12.
There
is
Ius
Haereditarium
,
and
Ius
Aptitudinale
.
The
difference
is
,
as
between
an
Heir
grown
,
and
in
his
nonage
,
when
a
Child
in
the
Cradle
.
As
their
Natures
are
more
renewed
and
purified
,
and
their
Souls
weaned
from
the
delights
of
sense
,
they
are
changed
into
the
Divine
Nature
.
3.
What
is
that
saving-Faith
which
giveth
us
a
title
to
it
?
This
deserveth
to
be
cleared
,
that
we
may
not
deceive
our selves
with
a
false
claim
.
Saving-Faith
is
such
a
believing
in
Christ
,
for
reconciliation
with
God
,
and
the
everlasting
Fruition
of
him
in
Glory
;
as
maketh
us
to
forsake
all
things
in
this
World
,
and
give
up
our selves
to
the
conduct
of
the
Word
and
Spirit
for
the
obtaining
of
it
.
1.
The
general
Nature
of
it
I
express
by
believing
.
There
is
in
it
,
Assent
,
Consent
,
and
A●●iance
.
1.
Assent
.
That
leadeth
on
the
rest
,
when
we
believe
the
Truth
of
God's
Word
,
Acts
24.
14
,
15.
especially
those
practical
Truths
which
do
most
nearly
concern
our
recovery
to
God
;
as
concerning
Man's
Sin
and
Misery
,
that
we
have
broken
his
Laws
,
and
are
obnoxious
to
his
Justice
,
and
have
deserved
punishment
for
our
Sins
,
Rom.
3.
23.
And
concerning
Christ
,
his
Person
and
Office
,
that
he
is
the
Son
of
God
,
and
that
he
came
from
God
,
to
bring
home
Sinners
to
God
,
and
what
he
hath
done
to
reconcile
us
to
him
;
1
Pet.
3.
18.
For
Christ
also
hath
once
suffered
for
our
Sins
,
the
Iust
for
the
Vnjust
;
(
that
he
might
bring
us
to
God
)
being
put
to
death
in
the
Flesh
,
but
quickned
by
the
Spirit
.
And
also
concerning
your
Duty
and
Happiness
,
the
End
and
the
Way
:
There
is
no
other
End
and
Happiness
but
God
,
no
other
Way
but
the
Mediator
,
and
the
Means
appointed
by
him
,
Iohn
14.
6.
Now
these
and
such-like
Truths
must
be
believed
,
that
is
,
in
the
sense
we
are
now
upon
,
assented
unto
as
faithful
Sayings
,
and
worthy
of
all
acceptation
and
regard
.
2.
There
is
a
Consent
in
Faith
,
whether
you
apply
it
to
the
Word
,
or
Christ
.
If
Christ
be
propounded
as
the
Object
of
it
,
't
is
called
a
receiving
,
Iohn
1.
12.
But
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
:
So
the
word
,
Acts
2.
41.
They
gladly
received
his
Word
;
that
is
,
embraced
the
Gospel-Covenant
,
being
really
affected
with
what
he
had
spoken
,
concerning
their
Sin
,
and
their
Duty
.
Without
this
,
the
Assent
is
but
Intellectual
and
Speculative
,
not
Practical
.
An
Opinion
,
not
an
Act
,
or
Motion
of
the
new
Nature
:
I
am
to
receive
the
Christ
offered
,
to
embrace
the
Covenant
propounded
.
To
accept
of
the
Blessings
offered
for
my
Happiness
,
and
to
resolve
upon
the
Duties
required
as
my
Work
.
This
is
Consent
,
or
an
hearty
accepting
of
Christ
,
or
the
Covenant
of
Grace
offered
to
us
in
his
Name
.
3.
There
is
Affiance
,
Trust
,
Dependance
,
or
Confidence
;
which
is
a
quiet
repose
of
Heart
in
the
Mercy
of
God
,
or
Fidelity
of
Christ
,
that
he
will
give
me
Pardon
and
Life
,
if
I
seek
after
it
in
the
way
that
he
hath
appointed
.
This
cometh
in
upon
the
former
;
for
when
I
consent
to
seek
my
happiness
in
God
,
through
Christ
,
I
depend
upon
the
security
of
his
Word
,
that
so
doing
I
shall
obtain
it
.
This
intitleth
us
to
the
Reward
;
Heb.
3.
6.
Whose
House
we
are
if
we
hold
fast
the
Confidence
,
and
rejoicing
of
Hope
firm
unto
the
End
.
And
,
Vers.
14.
For
we
are
made
partakers
of
Christ
,
if
we
hold
the
beginning
of
our
Confidence
stedfast
unto
the
End
.
And
,
Heb.
10.
35.
Cast
not
away
your
Confidence
,
which
hath
great
recompence
of
Reward
.
The
Happiness
which
Christ
promiseth
us
,
is
spiritual
;
and
for
the
most
part
future
,
an
lieth
in
an
unseen
and
unknown
World
;
but
whilst
we
are
ingaged
in
the
pursuit
of
it
,
we
must
depend
upon
his
●aithful
Word
:
That
must
be
security
enough
to
us
,
to
engage
us
to
continue
with
patience
in
the
midst
of
manifold
Temptations
,
till
we
obtain
what
he
offereth
to
us
.
These
three
must
be
often
renewed
;
Assent
,
Consent
,
and
Affiance
.
2.
'T
is
a
believing
in
Christ
.
I
make
Christ
the
special
Object
of
this
Belief
,
not
as
exclusive
of
the
Father
,
or
the
Spirit
,
but
because
of
the
peculiar
reference
which
this
Grace
hath
to
the
Mediator
in
this
New
and
Gospel-Dispensation
,
which
was
appointed
for
the
Remedy
of
the
collapsed
estate
of
Mankind
.
So
,
Acts
20.
21.
Repentance
towards
God
,
and
Faith
in
our
Lord
Iesus
Christ
.
He
speaks
of
Repentance
as
respecting
God
,
and
Faith
as
respecting
Christ
.
These
are
the
two
recovering
Graces
;
Repentance
is
necessary
,
because
of
the
Duty
we
owe
to
our
Creator
and
supream
Lord
;
and
Faith
respects
our
Redeemer
,
who
principally
undertook
our
recovery
to
God
.
Christ
is
believed
in
,
in
order
to
the
Salvation
of
our
Souls
.
1.
Because
he
purchased
and
procured
this
Salvation
for
us
,
as
Mediator
of
the
New
Testament
.
Heb.
9.
5.
He
is
the
Mediator
of
the
New
Testament
,
that
by
means
of
Death
for
the
Redemption
of
the
Transgressions
that
were
under
the
first
Covenant
,
they
which
are
called
,
might
receive
the
Promise
of
the
eternal
Inheritance
.
By
the
intervention
of
his
Death
,
Sins
are
expiated
,
that
penitent
Believers
might
have
everlasting
Life
.
2.
Because
't
is
by
him
promised
,
or
in
his
Name
.
1
John
2.
25.
This
is
the
Promise
which
he
hath
promised
us
,
even
eternal
Life
.
Christ's
great
Business
,
as
a
Prophet
,
is
to
discover
with
certainty
and
clearness
,
such
a
blessed
Estate
,
that
it
may
be
commodious
for
our
acceptance
,
laid
at
our
doors
if
we
will
take
it
,
well
and
good
:
He
is
Amen
,
the
faithful
Witness
,
Rev.
3.
14.
who
came
with
a
Commission
from
Heaven
,
to
assure
the
World
of
it
:
and
to
confirm
his
Message
,
he
wrought
Miracles
,
died
,
and
rose
again
,
and
entred
into
that
Happiness
which
he
spake
of
,
that
our
Faith
and
Hope
might
be
in
God
,
1
Pet.
1.
21.
Guilty
Man
is
fallen
under
the
Power
and
Fear
of
Death
,
and
strangely
haunted
with
Doubts
about
the
other
World
.
Now
he
that
came
to
save
us
and
heal
us
,
did
himself
in
our
Nature
rise
from
the
Dead
,
and
ascend
into
Heaven
,
that
he
might
give
a
visible
demonstration
,
both
of
the
Resurrection
and
Life
to
come
,
which
he
hath
promised
to
us
.
And
when
he
sent
abroad
Messengers
in
his
Name
,
to
assure
the
World
of
it
,
their
Testimony
was
accompanied
with
divers
Signs
,
and
Wonders
,
and
Gifts
of
the
Holy
Ghost
,
Heb.
2.
3
,
4.
that
the
stupid
World
might
be
alarum'd
to
regard
the
offer
,
and
by
this
Evidence
be
assured
of
the
Truth
of
it
;
therefore
still
't
is
a
believing
in
Christ
.
3.
Because
as
King
he
doth
administer
and
dispense
the
Blessings
of
the
New
Covenant
;
and
among
them
,
as
the
Chief
and
Principal
,
this
Salvation
unto
all
those
who
are
qualified
:
And
therefore
't
is
said
,
Heb.
5.
9.
Being
made
perfect
through
Sufferings
,
he
is
become
the
Author
of
eternal
Salvation
to
all
that
obey
him
.
Every
Effect
must
have
some
Cause
;
and
this
noble
and
glorious
Effect
of
eternal
Salvation
,
could
have
no
other
Cause
but
Christ
:
and
he
as
perfected
and
consecrated
,
is
the
Author
and
efficient
Cause
of
it
:
for
as
King
,
he
sendeth
down
the
Holy
Ghost
to
reveal
the
Gospel
,
and
work
Faith
in
the
Hearts
of
Men
,
to
qualify
them
for
Pardon
and
Salvation
;
and
all
those
that
sue
for
Pardon
and
Salvation
in
his
Name
,
by
the
Plea
of
his
Blood
before
the
Throne
of
God
,
and
promise
obedience
to
his
Laws
and
Institutes
,
he
actually
bestoweth
Pardon
,
and
eternal
Salvation
upon
them
.
There
be
many
other
ministerial
,
and
adjutant
Causes
,
which
conduce
to
this
effect
;
But
he
is
the
Principal
;
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
a
Cause
in
general
,
is
fitly
by
our
Translation
termed
,
the
Author
of
eternal
Salvation
:
So
that
still
you
see
a
new
Reason
why
saving-Faith
should
be
described
to
be
a
believing
in
Christ
.
3.
The
prime
Benefits
which
Faith
respecteth
,
I
make
to
be
two
.
Reconciliation
with
God
,
and
the
everlasting
Fruition
of
him
in
Glory
.
1.
Reconciliation
is
necessarily
eyed
and
regarded
by
the
guilty
Soul
.
(
1.
)
Because
there
hath
been
a
breach
,
by
which
we
have
lost
God's
Favour
and
Happiness
.
We
have
to
do
with
a
God
whose
Nature
ingageth
him
to
hate
Sin
,
and
whose
Justice
ingageth
him
to
Punish
it
:
And
before
we
can
be
induced
to
treat
with
him
,
such
a
Reconciliation
is
necessary
for
all
Mankind
,
as
that
he
should
be
willing
to
deal
with
them
upon
the
term
of
a
New
Covenant
,
wherein
Pardon
and
Life
might
be
offered
to
penitent
Believers
.
This
Reconciliation
is
spoken
of
,
2
Cor.
5.
19.
God
was
in
Christ
reconciling
the
World
unto
himself
,
not
imputing
their
Trespasses
;
and
hath
committed
unto
us
the
Word
of
Reconciliation
;
that
is
,
upon
the
sufficiency
of
Christ's
Sacrifice
,
Ransom
,
and
Satisfaction
;
there
was
so
much
done
towards
an
actual
Reconciliation
with
God
,
that
he
offered
a
conditional
Covenant
to
as
many
as
were
willing
to
enter
into
his
Peace
.
He
provided
a
sufficient
Remedy
for
the
Pardon
of
Sin
,
if
Men
would
as
heartily
accept
of
it
,
as
it
was
freely
given
them
.
And
the
Office
of
Ambassadors
was
appointed
,
to
beseech
Men
so
to
do
.
And
unless
this
had
been
done
,
a
guilty
Soul
could
never
be
brought
to
love
an
holy
,
sin-hating
God
,
ingaged
by
Justice
to
damn
the
Sinner
:
But
it
must
be
a
loving
reconciled
God
that
is
willing
to
forgive
,
that
can
be
propounded
as
an
Object
of
Faith
and
Love
,
or
as
an
amiable
God
to
us
.
Psalm
.
130.
4.
There
is
forgiveness
with
thee
,
that
thou
mayest
be
feared
.
2.
Reconciliation
is
necessarily
eyed
by
the
penitent
Believer
,
because
this
Reconciliation
and
Recovery
by
Christ
,
consists
both
in
the
Pardon
of
Sin
,
and
the
Gift
of
the
Sanctifying
Spirit
.
1.
One
branch
of
the
actual
restitution
of
God's
Favour
to
us
,
is
the
Pardon
of
Sins
;
without
which
we
are
not
capable
of
Life
and
Happiness
,
Ephes.
7.
The
possible
conditional-Reconciliation
,
consists
in
the
offer
of
Pardon
,
and
the
actual
Reconciliation
,
in
the
actual
pardon
and
forgiveness
of
our
Transgressions
;
and
then
the
Man
beginneth
to
be
in
a
blessed
Estate
,
Psal.
32.
1
,
2.
2.
The
other
Branch
is
the
Gift
of
the
Sanctifying
Spirit
,
which
is
the
great
Testimony
and
Pledg
of
his
Love
;
then
is
our
Pardon
executed
,
or
actually
applied
to
us
:
And
we
receive
the
Attonement
,
Rom.
5.
11.
And
,
2
Cor
5.
8.
All
things
are
of
God
,
who
hath
reconciled
us
to
himself
by
Iesus
C●rist
;
that
is
,
all
thi●gs
which
belong
to
the
New
Creature
,
vers.
17.
And
that
's
the
Reason
why
God
is
said
to
sanctify
as
a
God
of
Peace
;
that
is
,
as
reconciled
to
us
in
Christ
;
see
1
Thess.
5.
23.
And
the
very
God
of
Peace
sanctify
you
wholly
:
and
Heb.
13.
20
,
21.
Now
the
God
of
Peace
,
that
brought
again
from
the
Dead
our
Lord
Iesus
,
that
great
Shepherd
of
the
Sheep
,
through
the
Blood
of
the
Everlasting
Covenant
,
make
you
perfect
in
every
good
Work
,
to
do
his
Will
,
&c.
And
in
all
God's
internal
Government
with
the
Saints
,
he
sheweth
his
pleasure
or
displeasure
with
the
Saints
,
by
giving
,
or
withholding
and
withdrawing
the
Spirit
,
as
it
were
easy
to
prove
to
you
.
Well
then
,
you
see
the
Reasons
why
in
believing
in
Christ
,
we
reflect
the
Eye
of
our
Faith
on
Reconciliation
,
as
the
prime
initial
Benefit
.
2.
The
next
great
consummating
Benefit
is
,
the
everlasting
Fruition
of
God
in
Glory
:
For
Christ's
Office
is
to
recover
us
to
God
,
and
bring
us
to
God
,
which
is
never
fully
and
compleatly
done
till
we
come
to
Heaven
.
Therefore
the
saving
of
the
Soul
is
the
prime
Benefit
offered
to
us
by
Jesus
Christ
,
to
which
all
other
tend
.
As
Justification
,
and
Sanctification
,
and
by
which
all
our
Pains
and
Losses
for
Christ
are
recompenced
,
and
from
which
we
fetch
our
comfort
all
along
the
course
of
our
Pilgrimage
,
and
upon
the
Hopes
of
which
the
Life
of
Grace
is
carried
on
,
and
the
Temptations
of
sense
are
defeated
.
So
that
this
is
the
main
Bl●ssing
which
Faith
aimeth
at
;
see
the
Scriptures
,
1
Tim.
1.
16.
For
a
Pattern
to
them
who
should
hereafter
believe
on
him
to
everlasting
Life
.
Wherefore
do
Men
believe
in
Christ
,
but
for
this
end
,
that
they
may
obtain
everlasting
Life
?
Wherefore
were
the
Scriptures
written
?
John
20.
31.
These
things
are
written
,
that
ye
might
believe
that
Iesus
is
the
Christ
,
the
Son
of
God
;
and
that
believing
,
ye
might
have
Life
through
his
Name
.
The
Scriptures
are
written
,
th●●
we
might
know
Christ
aright
,
who
is
the
●ernel
and
Marrow
of
them
;
and
the
chief
Benefit
we
have
by
him
,
is
Life
,
or
the
Salvation
of
our
Souls
;
and
therefore
well
may
it
be
called
in
the
Text
,
The
End
of
our
Faith
.
4.
In
the
next
place
,
I
add
the
immediate
Acts
and
Effects
of
it
:
-
1.
Such
as
maketh
us
to
forsake
all
things
in
this
World
.
-
And
,
2.
give
up
our selves
to
the
Conduct
of
the
Word
and
Spirit
,
for
the
obtaining
this
Happiness
.
1.
To
forsake
all
things
in
this
World
.
As
soon
as
we
address
our selves
seriously
to
believe
,
we
turn
our
backs
upon
them
,
namely
,
upon
the
Pleasures
,
and
Honours
,
and
Profits
of
this
World
.
We
forsake
them
in
Vow
and
Resolution
,
when
we
are
converted
and
begin
to
believe
;
for
Conversion
is
a
turning
from
the
Creature
to
God
.
As
soon
as
we
〈◊〉
believe
,
and
hope
for
the
Fruition
of
God
in
Glory
,
as
purchased
and
promised
by
Christ
,
our
hearts
are
weaned
and
withdrawn
from
the
false
Happiness
,
not
perfectly
,
but
yet
sincerely
;
and
we
actually
renounce
and
forsake
them
at
the
call
of
God's
Providence
,
when
they
are
inconsistent
with
our
fidelity
to
Christ
,
and
the
hopes
of
that
Happiness
which
his
Promises
offer
to
us
.
Now
that
our
Faith
must
be
expressed
by
forsaking
all
,
yea
,
that
it
is
essential
to
Faith
;
and
nothing
else
is
saving-Faith
but
this
,
as
appeareth
,
1.
By
the
Doctrinal
Descriptions
of
it
in
the
Gospel
,
(
which
I
shall
describe
to
you
according
to
my
usual
method
)
;
our
Lord
hath
told
us
,
That
the
Kingd●m
of
Heaven
is
like
a
Merchant
man
,
Mat.
13.
45
,
46.
seeking
goodly
Pearls
.
Who
when
he
had
found
one
Pearl
of
great
Price
,
he
went
and
sold
all
that
he
had
and
bought
it
.
And
surely
he
knew
the
Nature
of
Faith
better
than
we
do
.
Many
cheapen
the
Pearl
of
Pri●e
,
but
they
do
not
go
through
with
the
●●●gain
,
because
they
do
not
sell
all
to
purchase
i●
.
Faith
implieth
such
a
sense
of
the
Excellency
and
Truth
of
Salva●ion
by
Christ
,
that
you
must
chuse
it
,
and
let
go
all
which
is
inconsistent
with
this
Choice
and
Trust.
All
your
sinful
Pleasures
Profit
,
Reputation
,
and
Life
it self
,
rather
than
forfeit
these
Hopes
:
Luke
14.
26.
〈◊〉
any
Man
come
to
me
,
and
hate
not
Father
and
Mother
,
and
Brother
and
〈…〉
Disciple
,
and
his
own
Life
,
he
cannot
〈…〉
.
And
,
vers.
33.
Whosoeve●
〈…〉
that
forsaketh
not
all
that
he
hath
,
he
cannot
be
my
Disciple
.
After
such
express
Declarations
of
the
Will
of
Christ
,
why
should
we
think
of
going
to
Heaven
at
a
ch●●per
rate
?
Christ
must
be
preferred
above
all
that
is
nearest
or
dearest
,
or
else
he
will
not
be
for
our
turn
,
nor
we
for
his
.
The
same
is
inferred
out
of
the
Doctrine
of
Self-denial
;
Mat.
16.
24.
If
any
Man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
Cross
and
follow
me
.
For
Self-denial
hath
a
greater
Relation
to
Faith
,
and
is
nearer
of
kin
to
Faith
than
the
World
imagineth
,
't
is
the
immediate
Fruit
of
our
Trust.
If
God
be
trusted
as
our
supream
Felicity
,
he
must
be
loved
above
all
things
,
and
all
things
must
give
way
to
God
.
If
Christ
be
trusted
as
the
way
to
the
Father
,
all
things
must
be
counted
dung
and
loss
,
that
we
may
gain
Christ
,
Phil.
3.
8.
The
same
is
inferred
out
of
the
Baptismal
Covenant
,
which
is
a
renouncing
the
Devil
,
the
World
,
and
the
Flesh
,
and
a
chusing
Father
,
Son
,
and
Holy
Ghost
for
our
God
;
if
there
be
a
chusing
,
there
must
be
a
renouncing
.
The
Devil
by
the
World
,
tempts
our
Flesh
from
the
Christian
Hope
;
therefore
Idols
must
be
renounced
,
before
we
can
have
the
True
God
for
our
God
:
Iosh.
24.
23.
Put
away
the
strange
Gods
which
are
among
you
,
and
incline
your
Heart
to
the
Lord
God
of
Israel
.
Naturally
our
God
is
our
Belly
,
while
Carnal
,
Phil.
3.
19.
Mammon
is
our
God
,
Mat.
6.
24.
The
Devil
is
our
God
,
Col.
1.
13.
And
,
Ephes.
2.
2
,
3.
Wherein
in
times
past
ye
walked
according
to
the
course
of
this
World
,
according
to
the
Prince
of
the
Power
of
the
Air
,
the
Spirit
that
now
worketh
in
the
Children
of
Disobedience
.
Among
whom
also
we
all
had
our
Conversation
in
times
past
,
in
the
Lusts
of
our
Flesh
,
fulfilling
the
Desires
of
the
Flesh
,
and
of
the
Mind
;
and
were
by
Nature
the
Children
of
Wrath
,
even
as
others
.
Besides
,
the
Nature
of
the
thing
,
Baptism
implieth
this
Renunciation
,
1
Pet.
3.
21.
And
this
Renunciation
is
nothing
else
but
a
forsaking
all
,
that
we
may
have
eternal
Life
by
Christ
.
2.
It
appeareth
;
by
Reasons
.
For
(
1.
)
Faith
cannot
be
without
this
forsaking
;
Nor
,
(
2.
)
this
forsaking
without
Faith
.
(
1.
)
Faith
cannot
be
without
this
forsaking
.
For
Faith
implieth
a
sight
of
the
Truth
and
Worth
of
those
blessed
Things
which
are
to
come
,
and
so
to
take
the
Thing
promised
for
our
Happiness
,
and
the
promise
for
our
Security
.
1.
There
is
no
true
sound
Faith
,
till
we
take
the
everlasting
Fruition
of
God
in
Glory
for
our
whole
Felicity
,
till
our
Hearts
be
set
upon
it
,
and
we
do
desire
it
,
intend
it
,
wait
for
it
,
as
the
chief
Good
and
Blessedness
.
The
upright
Heart
is
known
by
its
Treasure
;
Mat.
6.
20
,
21.
Lay
up
Treasure
in
Heaven
;
for
where
your
Treasure
is
,
there
your
Heart
will
be
also
.
Now
if
this
be
so
,
other
things
will
be
lessened
,
all
other
Hopes
and
Happiness
is
nothing
worth
;
and
will
appear
so
,
if
compared
with
this
better
part
,
with
what
we
account
our
Treasure
;
you
will
see
all
this
World
is
Vanity
,
and
hath
nothing
in
it
worthy
to
be
compared
with
the
Salvation
of
our
Souls
.
2.
There
is
no
true
Faith
,
where
the
Word
and
Promise
of
God
is
not
taken
for
our
Security
,
so
as
our
Trust
in
his
Word
,
may
quiet
and
embolden
us
against
Temptations
,
and
give
us
stronger
Consolation
than
all
the
visible
things
on
Earth
,
Psalm
.
119.
111.
and
Heb.
6.
18.
We
should
do
more
,
and
go
farther
upon
such
a
Promise
,
than
for
all
that
Man
can
give
unto
us
.
Earthly
Pleasures
and
Possessions
should
be
small
things
in
regard
of
the
Promise
of
God
.
This
should
make
us
row
against
the
stream
of
the
Flesh
,
and
cross
its
desires
and
appetites
,
and
deny
the
Conveniencies
of
the
World
,
and
all
because
we
have
God's
Promise
of
better
things
.
(
2.
)
This
forsaking
cannot
be
without
Faith
;
because
the
Flesh
is
importunate
to
be
pleased
with
present
Satisfactions
,
and
loth
to
part
with
things
which
we
see
and
love
,
for
that
God
and
Glory
which
we
never
saw
;
to
quit
what
is
present
,
for
what
is
future
,
and
with
patience
to
be
expected
.
The
Flesh
is
for
pleasing
the
Body
,
but
Faith
is
for
saving
the
Soul
,
Heb.
10.
39.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Purchasing
the
Soul
with
the
loss
of
other
things
.
So
that
this
is
Faith
,
nothing
but
Faith
,
and
other
Faith
is
not
true
and
sound
.
2.
It
maketh
us
to
give
up
our selves
to
the
conduct
of
the
Word
and
Spirit
for
obtaining
this
Happiness
.
I
add
this
,
because
the
Word
is
our
Rule
,
Gal.
6.
●6
.
and
the
Spirit
our
Guide
,
Rom.
8.
14.
And
Faith
is
not
only
an
apprehension
of
Privileges
,
but
〈…〉
of
Subjection
:
And
the
sound
Believer
devoteth
himself
to
the
Love
,
Fear
,
Service
,
and
Ob●dience
of
God
.
2
Cor.
8.
8.
They
first
gave
up
themselves
to
the
Lord
,
and
to
〈◊〉
by
the
Will
of
God
;
that
is
,
to
the
Apostles
as
Christ's
Messengers
,
to
be
directed
in
the
Way
to
Heaven
:
Psal.
119.
38.
Stablish
thy
Word
unto
thy
Servant
,
who
is
devoted
to
thy
fear
.
This
now
is
saving-Faith
.
The
Vse
is
,
to
exhort
you
to
believe
to
the
saving
of
the
Soul
.
To
this
end
;
1.
Because
Faith
is
the
Gift
of
God
,
beg
the
Spirit
of
Wisdom
and
Revelation
,
that
your
Eyes
may
be
opened
,
that
you
may
see
what
is
the
Hope
of
his
Calling
,
and
what
the
Riches
of
the
Glory
of
his
Inheritance
in
the
Saints
,
&c.
Ephes.
1.
17
,
18.
That
you
may
be
convinced
of
the
truth
and
worth
of
the
Blessedness
promised
,
and
know
and
see
it
,
not
by
a
traditional
Report
,
but
in
the
lively
Light
of
the
Spirit
,
such
as
may
affect
and
engage
your
Hearts
.
Naturally
we
are
purblind
,
2
Pet.
1.
9.
have
no
accute
discerning
,
but
in
Back
and
Belly
Concernments
.
We
know
what
is
noxious
or
comfortable
to
the
present
Life
,
pleasing
or
displeasing
to
the
Flesh
;
but
are
little
affected
with
the
danger
of
perishing
for
ever
,
the
need
of
Christ
,
or
the
worth
of
Salvation
:
and
till
God
make
a
change
,
how
slight
and
sensual
are
we
!
2.
Think
often
and
seriously
how
much
the
saving
of
the
Soul
,
is
better
than
the
saving
,
or
getting
,
or
keeping
all
the
World
.
Matth.
16.
26.
What
will
it
profit
a
Man
,
if
he
should
gain
the
whole
World
,
and
lose
his
own
Soul
?
So
much
as
God
is
to
be
preferred
before
the
Creature
,
Heaven
before
the
World
,
Eternity
before
Time
,
the
Soul
before
the
Body
;
so
much
must
this
Business
of
saving
the
Soul
have
the
preheminence
,
and
be
preferred
before
the
Interests
of
the
Body
,
and
the
bodily
Life
.
But
alas
!
what
poor
things
divert
us
from
this
Happiness
;
the
satisfying
of
the
Flesh
,
the
pleasures
of
Sin
for
a
season
;
a
little
Ease
,
or
Profit
,
or
vain-Glory
;
this
is
all
for
which
we
slight
Heaven
,
and
our
own
Salvation
.
3.
Put
your selves
into
the
way
of
Salvation
,
by
s●eking
Reconciliation
with
God
by
Christ
.
You
are
invited
in
the
universal
conditional
Offer
,
Iohn
3.
16.
'T
is
offered
to
all
that
will
repent
and
believe
,
and
there
is
no
exception
put
in
against
you
to
exclude
you
;
Why
then
will
you
exclude
your self
?
Therefore
come
forward
in
the
way
of
Faith
,
and
God
will
help
you
.
4.
Mind
often
the
genuine
Effect
of
the
True
Faith
.
It
makes
you
forsake
all
,
that
you
may
be
obedient
to
Christ
,
and
resolved
upon
it
.
Therefore
consider
,
1.
the
Necessity
of
it
:
You
can
neither
trust
God
,
nor
be
true
to
him
,
till
your
Heart
be
loosened
from
the
Pleasures
,
and
Profits
,
and
Honours
in
the
World
;
and
you
can
venture
all
upon
the
security
of
his
Promise
,
other
Hopes
and
Happiness
will
divert
us
from
the
true
Happiness
;
and
the
good
seed
will
be
choaked
by
the
cares
of
this
World
,
and
voluptuous
Living
,
that
you
can
bring
nothing
to
perfection
.
Either
you
will
turn
aside
by
open
Defection
or
Apostacy
,
or
else
be
a
Dwarf
and
Cripple
in
Religion
all
your
days
;
either
in
Mortification
,
in
denying
the
sinful
Pleasures
of
the
Senses
,
you
will
slight
the
fulness
of
Joy
at
God's
right
Hand
,
for
a
little
vain
Pleasure
;
which
when
't
is
gone
,
't
is
as
a
thing
of
nought
.
'T
is
the
Pilg●im
abstaineth
from
fleshly
Lusts
:
He
that
run●eth
not
as
uncertain
,
that
keepeth
down
his
Body
,
1
Cor.
9.
26
,
27.
or
in
a
way
of
Self-denial
,
run
few
hazards
for
Christ
:
It
may
be
they
may
make
some
petty
losses
,
but
do
not
sell
all
for
the
Pearl
of
great
Price
:
Or
,
in
a
way
of
Charity
;
How
else
can
you
lend
to
the
Lord
upon
his
Bond
,
or
the
security
of
his
Promise
;
Prov.
19.
17.
He
that
hath
pity
on
the
Poor
,
lendeth
unto
the
Lord
;
and
that
which
he
hath
given
,
will
he
pay
him
again
.
2.
Consider
the
Profit
.
Whatever
a
Believer
los●th
by
the
Way
,
he
is
sure
to
have
it
at
the
end
of
his
Journey
;
Mat.
19.
28.
Iesus
said
unto
them
,
Verily
I
say
unto
you
,
that
ye
which
have
followed
me
in
the
Regeneration
,
when
the
Son
of
Man
shall
sit
in
the
Throne
of
his
Glory
,
ye
also
shall
sit
upon
twelve
Thrones
,
judging
the
twelve
Tribes
of
Israel
.
You
will
be
no
losers
by
God
at
the
last
.
A
Wedding
SERMON
.
GEN.
2.
22.
—
And
brought
her
unto
the
Man
.
THE
words
belong
to
the
Story
of
the
first
Marriage
that
ever
was
celebrated
in
the
World
,
between
the
first
Man
,
and
the
first
Woman
;
a
Marriage
made
by
God
himself
in
Paradise
;
who
,
when
he
built
the
Rib
taken
from
Adam
into
a
Woman
,
from
a
Builder
,
becometh
her
Bringer
,
He
brought
her
unto
the
Man
,
saith
the
Text.
God's
bringing
Eve
to
Adam
,
implieth
five
things
.
1.
His
Permission
,
Allowance
,
and
Grant
;
for
that
Adam
might
thankfully
acknowledg
the
Benefit
,
as
coming
from
God
.
God
himself
brought
her
,
whether
in
a
visi●le
shape
,
as
prefiguring
Christ's
Incarnation
,
and
with
what
Ceremony
he
brought
her
,
since
the
Holy
Ghost
hath
not
expressed
it
,
I
shall
not
now
enquire
;
it
is
enough
that
God
brought
her
to
give
her
to
him
as
his
inseparable
Companion
and
meet-Helper
.
This
bringing
was
the
full
bestowing
her
upon
him
,
that
they
should
live
together
as
Man
and
Wife
.
2.
His
Institution
and
Appointment
of
Marriage
,
as
the
means
of
propagating
Manki●d
.
God's
adduxit
is
by
our
Saviour's
Interpretation
,
conjunxit
;
Mark
19.
6.
Those
whom
God
hath
joined
together
,
&c.
Otherwise
what
need
this
bringing
,
for
she
was
created
just
by
him
in
Paradise
,
when
Adam
was
fallen
into
a
deep
sleep
;
not
in
another
place
,
which
sheweth
that
Marriage
is
an
honourable
Estate
.
God
was
the
first
Author
of
it
,
his
Act
hath
the
force
of
an
Institution
.
3.
For
the
greater
solemnity
,
and
comely
order
of
Marriage
.
Adam
did
not
take
her
of
his
own
head
,
but
God
brought
her
to
him
;
when
we
dispose
of
our selves
at
our
own
Wills
and
Pleasures
,
being
led
thereunto
by
our
own
choice
,
without
consulting
with
God
;
or
upon
carnal
Reasons
,
without
the
conduct
of
God's
Providence
,
we
transgress
the
Order
which
God
hath
set
in
the
first
Precedent
of
Marriage
;
and
cannot
expect
that
our
coming
together
should
be
comfortable
.
Much
more
doth
it
condemn
the
unnatural
filthiness
of
Whoredom
,
whereby
Men
and
Women
join
and
mingle
themselves
together
without
God
,
the
Devil
and
their
inordinate
Lusts
leading
them
.
God
would
not
put
Adam
and
Eve
together
without
some
regard
,
as
he
did
the
brutish
and
unreasonable
Creatures
;
but
doth
solemnly
,
as
it
were
,
bring
the
Manness
by
the
hand
to
the
Man
,
and
deliver
her
into
his
hands
,
having
a
more
honourable
regard
and
care
of
them
:
God
cannot
abide
that
brutish
coming
together
as
the
Horses
do
,
neighing
,
in
the
rage
of
unbridled
Lusts
,
upon
their
Mates
,
Ier.
5.
8.
No
,
Adam
stayeth
till
she
is
brought
to
him
.
This
Honour
and
special
Favour
God
vouchsafeth
Mankind
above
all
other
Creatures
;
he
himself
,
in
his
own
Person
,
maketh
the
Match
,
and
bringeth
them
together
.
4.
To
dispense
his
Blessing
to
them
.
The
Woman
was
created
on
the
sixth
day
,
as
appeareth
Gen.
1.
and
it
is
said
,
that
when
he
had
created
them
Male
and
Female
,
he
blessed
them
,
vers.
28.
He
doth
inlarge
things
here
,
and
explaineth
what
there
he
had
touched
briefly
;
when
he
had
made
the
Woman
,
he
brought
her
to
the
Man
,
and
blessed
them
both
together
;
shewing
thereby
,
that
when
any
enter
into
this
Estate
,
they
should
take
God's
Blessing
along
with
them
;
upon
whose
Favour
,
the
comfort
of
this
Relation
doth
wholly
depend
.
Those
whom
God
bringeth
into
it
,
are
likely
to
fare
best
;
and
they
that
resign
themselves
up
into
his
hands
,
to
be
disposed
of
by
him
,
surely
take
the
readiest
way
to
obtain
the
Happiness
they
expect
.
5.
For
a
Pattern
of
Providence
in
all
after-Times
.
It
is
worth
the
observing
,
that
Christ
reasoning
against
Poligamy
,
from
vers.
24.
compared
with
Mat.
19.
God
having
abundance
of
the
Spirit
,
as
the
Prophet
speaks
,
Mal.
2.
15.
brought
the
Woman
to
one
Man
,
tho
there
was
more
cause
of
giving
Adam
many
Wives
,
for
the
speedier
peopling
of
the
World
,
than
there
could
be
to
any
of
his
Posterity
.
As
Christ
observeth
the
number
,
so
we
may
observe
the
thing
it self
,
it
is
God's
Work
still
to
give
every
one
his
Marriage-Companion
;
he
bringeth
the
Woman
to
the
Husband
,
and
every
Husband
to
his
Wife
,
that
meet
as
they
ought
to
do
.
His
Providence
doth
mightily
and
evidently
govern
all
Circumstances
that
concern
this
Affair
,
as
we
shall
shew
you
by
and
by
.
The
Point
which
I
shall
insist
on
,
is
this
.
Doct.
That
Marriages
are
then
holily
entred
into
,
when
the
Parties
take
one
another
out
of
God's
hands
.
-
I.
I
will
shew
you
in
what
sense
they
are
said
to
take
one
another
out
of
God's
hands
.
-
II.
Why
this
is
so
necessary
to
be
ob●observed
.
I.
For
the
first
;
They
take
one
another
out
of
God's
hands
,
Two
ways
.
-
1.
When
his
Directions
are
observed
.
-
2.
When
his
Providence
is
owned
and
acknowledged
.
1.
When
his
Directions
in
his
Word
are
observed
.
And
so
,
(
1.
)
As
to
the
choice
of
Parties
.
When
a
Man
seeketh
out
a
Help-meet
for
himself
,
he
should
in
the
first
place
seek
out
a
Help-meet
for
himself
in
the
best
things
;
for
in
all
our
deliberate
and
serious
Consultations
,
Religion
must
have
the
first
place
.
Mat.
6.
37.
Seek
ye
first
the
Kingdom
of
God
,
and
the
Righteousness
thereof
,
&c.
A
Man
's
chief
End
should
be
discovered
in
all
his
Actions
,
as
it
must
guide
me
in
my
Meat
,
and
Drink
,
and
Recreations
,
and
the
ordinary
Refreshments
of
the
natural
Life
,
or
else
I
do
not
act
as
a
Christian
:
So
much
more
in
my
most
important
and
serious
Affairs
,
such
as
Marriage
is
,
and
upon
which
my
Content
and
Welfare
so
much
dependeth
.
Certainly
he
that
would
take
God's
Blessing
along
with
him
,
should
make
choice
in
God's
Family
of
one
,
with
whom
he
may
converse
as
an
Heir
with
him
of
the
Grace
of
Life
.
A
Christian
,
saith
the
Apostle
,
is
at
liberty
to
marry
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
only
in
the
Lord
,
1
Cor.
7.
39.
he
is
at
liberty
to
rejoice
,
but
in
the
Lord
;
to
eat
,
and
drink
,
and
trade
,
but
in
the
Lord
;
so
to
marry
,
but
in
the
Lord
.
Religion
must
appear
uppermost
in
all
his
Actions
,
and
guide
him
throughout
.
The
Mischiefs
that
have
come
by
a
carnal
Choice
,
should
be
sufficient
warning
to
Christians
.
Gen.
6.
2.
The
Sons
of
God
went
in
unto
the
Daughters
of
Men
,
and
took
them
Wives
,
because
they
were
fair
:
they
were
swayed
by
carnal
Motives
,
(
or
because
Rich
,
or
nobly
descended
,
it
is
all
one
)
:
And
what
was
the
issue
of
it
?
there
came
of
them
a
mungrel
Race
of
Giants
,
that
rose
up
against
God
and
his
Interest
in
the
World
.
Many
times
by
a
carnal
choice
,
all
the
good
that
is
gotten
into
a
Family
is
eaten
out
,
and
within
a
little
while
Religion
is
cast
out
of
doors
.
Psal.
105.
35.
They
were
mingled
among
the
Heathen
,
and
learned
their
Works
.
Nehem.
13.
25
,
26.
I
contended
with
them
,
and
made
them
swear
by
God
,
Ye
shall
not
give
your
Daughters
to
their
Sons
,
nor
take
their
Daughters
to
your
Sons
.
2
Kings
8.
18.
He
walked
in
the
Ways
of
the
Kings
of
Israel
;
for
the
Daughter
of
Ahab
was
his
Wife
.
Valens
the
Emperor
married
with
an
Arrian
Lady
,
and
so
was
ensnared
so
far
,
as
to
become
a
Persecutor
of
the
Orthodox
.
The
Wife
of
the
Bosom
hath
great
advantages
,
either
to
the
perverting
,
or
the
converting
a
Man's
Heart
to
God
:
or
else
if
they
should
not
prevail
so
far
,
What
dissonancy
and
jarrings
are
there
in
a
Family
,
when
People
are
unequally
yoked
,
the
Wife
and
Husband
drawing
several
ways
?
(
2.
)
As
to
consent
of
Parents
.
God
here
in
the
Text
,
as
the
common
Parent
,
taketh
himself
to
have
the
greatest
hand
in
the
bestowing
of
his
own
Children
;
He
brought
her
unto
the
Man
;
and
ordinary
Parents
are
his
Deputies
,
which
must
bring
and
give
us
in
Marriage
,
especially
when
young
,
and
under
their
Power
.
The
Scripture
is
express
for
this
,
Exod.
22.
17.
If
her
Father
wholly
refuse
to
give
her
unto
him
,
&c.
1
Cor.
17.
28.
He
that
giveth
her
in
Marriage
,
&c.
(
3.
)
As
to
the
manner
of
procuring
it
;
that
they
labour
to
gain
one
another
by
warrantable
,
yea
,
r●ligious
Ways
,
that
we
may
l●y
the
Foundation
of
this
Relation
in
the
Fear
of
God
;
not
by
stealth
,
or
carnal
Allurements
,
or
violent
Importunities
,
or
deceitful
Proposals
,
but
by
such
ways
and
means
as
will
become
the
gravity
of
Religion
,
that
weanedness
and
sobriety
that
should
be
in
the
Hearts
of
Believers
;
that
deliberation
which
a
business
of
such
weight
calls
for
,
and
that
Reverence
of
God
,
and
Justice
that
we
owe
to
all
;
that
seriousness
of
Spirit
,
and
that
respect
to
the
Glory
of
God
,
with
which
all
such
Actions
should
be
underken
.
Col.
3.
17.
Whatsoever
we
do
,
in
Word
or
in
Deed
,
do
all
in
the
Name
of
the
Lord
Iesus
,
giving
thanks
to
God
and
the
Father
by
him
.
When
this
is
observed
,
we
are
said
to
take
one
another
out
of
God's
Hands
.
(
4.
)
Especially
clearing
up
our
Right
and
Title
by
Christ
.
Meats
,
Drinks
,
Marriage
,
they
are
all
sanctified
by
the
Word
and
Prayer
,
and
appointed
to
be
received
by
thanksgiving
of
them
that
believe
and
receive
the
Truth
;
1
Tim.
4.
3
,
4
,
5.
There
is
a
two-fold
Right
,
Dominium
Politicum
&
Evangelicum
.
Dominium
Politicum
fundatur
in
Providentiâ
.
Evangelicum
in
Gratiâ
.
Political
Right
is
founded
in
God's
Providence
,
Evangelical
Right
in
Grace
.
We
have
a
Civil
Right
to
all
that
cometh
to
us
by
honest
Labour
,
lawful
Purchace
or
Inheritance
,
and
fair
and
comely
Means
used
;
which
giveth
us
a
Right
,
not
only
before
Men
,
but
before
God
;
not
by
virtue
of
their
Laws
,
but
his
Grant
.
By
a
Providential-Right
,
all
wicked
Men
possess
all
outward
things
,
which
they
enjoy
as
the
Fruits
and
Gifts
of
his
common
Bounty
,
it
is
their
Portion
;
Psalm
.
17.
14.
Whatever
falleth
to
their
share
in
the
course
of
God's
Providence
,
they
are
not
Usurpers
meerly
for
possessing
what
they
have
,
but
for
abusing
what
they
have
.
They
have
not
only
a
civil
Right
to
prevent
the
Incroachments
of
others
,
by
the
Laws
of
Men
,
but
a
providential
Right
before
God
,
and
are
not
simply
responsible
for
the
Possession
,
but
the
Use.
But
then
there
is
an
Evangelical
or
New-Covenant
Right
.
So
Believers
have
a
Right
to
their
Creature-Comforts
by
God's
special
Conveyance
,
that
sweetneth
every
Mercy
,
that
it
comes
wrapt
in
the
Bowels
of
Christ
.
The
little
which
the
Righteous
hath
,
is
better
than
the
Treasures
of
many
wicked
;
as
the
mean
fair
of
a
poor
Subject
,
is
better
than
the
Dainties
of
a
condemned
Traitor
.
And
this
we
have
by
Christ
,
as
the
Heir
of
all
things
,
and
we
by
him
,
1
Cor.
3.
latter
end
.
So
all
those
things
do
belong
to
them
that
believe
,
as
Gifts
of
his
fatherly
Love
and
Goodness
to
us
in
Christ
;
as
we
take
our
Bread
out
of
Christ's
hands
,
so
we
must
be
married
to
Christ
,
before
married
to
one
another
;
the
Marriage-Covenant
should
be
begun
and
concluded
between
Christ
and
you
.
(
5.
)
For
the
End
;
the
general
and
last
End
of
this
,
as
of
every
Action
,
must
be
God's
Glory
,
1
Cor.
10.
31.
and
Col.
3.
17.
A
Christian's
Second-Table
Duties
,
and
First-Table
Duties
,
should
have
on
them
holiness
to
the
Lord
.
All
the
Vessels
of
Ierusalem
must
have
God's
Impress
.
More
particularly
our
increase
in
Godliness
,
and
the
propagation
of
the
Holy
Seed
,
must
be
aimed
at
.
Where
one
Person
is
a
Believer
,
much
more
where
both
,
they
beget
Sons
and
Daughters
to
God
;
But
now
are
they
holy
,
1
Cor.
7.
14.
But
those
out
of
the
Church
,
beget
Sons
and
Daughters
to
Men
,
merely
to
people
the
World
.
Seth's
Children
are
called
Sons
of
God
,
Gen.
6.
1
,
2.
In
the
careful
Education
of
Children
,
the
Church
is
upheld
.
2.
When
his
Providence
is
owned
and
acknowledged
.
It
is
the
Duty
of
them
that
fear
God
,
to
own
him
upon
all
Occasions
,
especially
in
such
a
Business
.
Heathens
would
not
begin
such
a
Business
without
a
Sacrifice
.
There
is
a
special
Providence
about
Marriages
.
God
claimeth
the
Power
of
Match-making
to
himself
,
more
than
he
doth
of
ordering
any
other
Affairs
of
Men
:
Prov.
19.
14.
Riches
and
Honours
are
an
Inheritance
from
our
Fathers
;
but
a
good
Wife
is
from
the
Lord
.
Inheritances
pass
by
the
Laws
of
Men
,
though
not
without
the
intervention
of
God's
Providence
,
who
determineth
to
every
Man
the
time
of
his
Service
,
and
the
bounds
of
his
Habitation
,
where
every
Man
shall
live
,
and
what
he
shall
enjoy
.
The
Land
of
Canaan
was
divided
by
Lot
;
but
Marriage
is
by
the
special
Destination
of
his
Providence
,
either
for
a
Punishment
to
Men
,
or
for
a
Comfort
and
a
Blessing
.
Here
Providence
is
more
immediate
,
by
its
influence
upon
the
Hearts
of
Men
;
here
Providence
is
more
strange
and
remarkable
,
in
casting
all
Circumstances
and
Passages
that
did
concern
it
.
Estates
fall
to
us
by
more
easy
and
obvious
Means
;
and
therefore
though
nothing
be
exempted
from
the
Dominion
of
Providence
;
yet
a
good
Wife
is
especially
said
to
be
of
the
Lord
.
So
also
,
Prov.
18.
22.
Whoso
findeth
a
Wife
,
findeth
a
good
Thing
,
and
obtaineth
favour
of
the
Lord
.
A
Wife
,
that
is
a
Wife
indeed
,
one
that
deserveth
that
Name
:
he
that
findeth
her
,
it
is
a
chance
to
him
,
but
an
ordered
thing
by
God
;
he
hath
not
only
experience
of
God's
Care
,
but
his
Goodness
and
Free-grace
to
him
in
that
particular
.
Well
then
,
God
must
be
owned
,
sought
,
glorified
in
this
particular
.
The
Husband
in
the
Catalogue
and
Inventory
of
his
Mercies
,
must
not
forget
to
bless
God
for
this
,
and
the
Wife
for
the
Husband
;
the
Lord
was
gracious
in
providing
for
me
a
good
Companion
;
I
obtained
favour
from
the
Lord
.
God
is
concerned
in
this
whole
Affair
,
he
brought
the
Woman
to
the
Man
;
he
giveth
the
Portion
,
which
is
not
so
much
the
Dowry
given
by
the
Parents
,
which
is
little
worth
,
unless
his
Blessing
be
added
with
it
,
as
all
the
Graces
and
Abilities
by
which
all
married
Persons
are
made
helpful
one
to
another
.
He
giveth
the
Children
,
Psalm
.
127.
3.
Lo
,
Children
are
an
Heritage
from
the
Lord
;
Their
Conception
and
Formation
in
the
Womb
is
from
God
.
Parents
know
not
whether
it
be
Male
or
Female
,
beautiful
or
deformed
:
They
know
not
the
number
of
the
Bones
,
and
Veins
and
Arteries
.
He
giveth
them
Life
;
a
Sentence
of
Death
way-layeth
them
as
soon
as
they
come
into
the
World
.
He
giveth
them
Comfort
;
there
is
a
great
deal
of
Pride
,
and
Arrogancy
,
and
Self-willedness
in
all
the
Sons
and
Daughters
of
Adam
,
which
makes
them
uncomfortable
in
their
Relations
.
A
Wife
would
soon
prove
a
Iezabel
,
and
not
an
Abigail
;
and
a
Husband
a
Nabal
,
and
not
a
David
,
by
Satan's
Malice
,
and
our
own
Corruption
;
an
Help
would
soon
become
a
Snare
.
They
that
would
perform
the
Duties
of
this
Relation
,
need
strongly
to
be
supported
with
the
Assistance
of
God's
Spirit
.
Finally
,
my
Brethren
,
be
strong
in
the
Lord
,
and
in
the
Power
of
his
Might
,
Ephes.
6.
10.
So
that
since
God
giveth
all
,
surely
his
Providence
must
be
owned
and
acknowledged
;
and
you
ought
to
say
,
This
is
the
Wife
God
hath
chosen
for
me
,
and
this
is
the
Husband
God
hath
chosen
for
me
.
II.
Why
is
this
so
nec●ss●ry
a
Duty
.
It
doth
in
a
great
measure
appear
,
from
what
is
said
already
.
But
farther
;
1.
It
will
be
a
great
engagement
upon
us
,
to
give
God
all
the
Glory
of
the
Comfort
we
have
in
such
a
Relation
,
when
you
do
more
sensibly
and
explicitly
take
one
another
out
of
God's
Hands
.
We
are
apt
to
look
to
second
Causes
;
he
that
sendeth
the
Present
is
the
giver
,
not
he
that
bringeth
it
to
us
.
The
Romans
were
wont
once
a
Year
to
cast
Garlands
into
their
Fountains
,
by
that
superstition
owning
the
benefit
they
had
by
them
.
However
it
hath
a
good
Moral
to
us
in
the
Bosom
of
it
,
that
we
should
own
the
Fountain
of
our
Blessings
,
and
not
ascribe
them
to
our
own
Wisdom
and
Foresight
,
but
the
Grace
and
Favour
of
God
;
who
in
the
meer
Lottery
and
Chance
of
humane
Affairs
,
was
pleased
to
chuse
so
well
for
us
.
Iacob
owned
his
Fountain
,
when
he
was
become
two
Bands
,
Gen.
32.
10.
So
should
we
;
of
him
,
through
him
,
to
him
,
do
mutually
infer
one
another
.
What
we
have
from
God
,
must
be
used
for
God
.
God
is
very
jealous
that
we
will
not
look
to
the
Original
and
first
cause
of
our
Mercies
.
Hos.
2.
8.
She
did
not
know
that
I
gave
her
Corn
,
and
Wine
,
and
Oil
;
and
multiplied
her
Silver
and
Gold
,
and
therefore
will
I
return
,
and
take
away
my
Corn
,
and
Wine
,
and
Oil
,
and
Flax
,
&c.
It
is
the
way
to
lose
our
Comforts
,
when
we
do
not
own
and
acknowledg
God's
Hand
in
them
.
We
are
drowned
in
sense
,
inured
and
accustomed
to
second
Causes
;
so
that
God's
Hand
is
invisible
and
little
regarded
,
we
know
it
not
,
or
heed
it
not
.
Now
that
we
may
look
up
and
own
the
first
Cause
,
and
give
him
his
due
Honour
,
it
is
good
to
have
explicit
and
actual
thoughts
in
the
receiving
of
our
Mercies
,
so
as
to
take
them
out
of
God's
Hand
;
to
draw
aside
the
Vail
and
Covering
of
the
Creature
,
that
you
may
remember
the
Giver
.
2.
That
we
may
carry
our selves
more
holily
in
our
Relations
,
it
is
good
to
see
God's
Hand
in
them
.
Every
Relation
is
a
new
Talent
wherewith
God
intrusteth
us
to
trade
for
his
Glory
;
and
to
that
end
we
must
make
Conscience
to
use
it
.
In
Mat.
25.
the
Master
delivered
to
every
one
his
Goods
apart
,
and
they
that
had
the
Benefit
,
received
the
Charge
.
We
are
often
pressed
to
do
things
,
as
in
and
to
the
Lord
upon
religious
and
gracious
Reasons
.
It
hath
been
the
credit
of
Religion
,
Dent
tales
Mercatores
,
tales
Maritos
,
tales
Exactores
fisci
,
&c.
Let
History
shew
such
Husbands
,
such
Wives
,
&c.
The
Christian
Religion
maketh
a
Man
conscientiously
careful
and
tender
of
his
Duty
to
Man
;
not
from
a
natural
Principle
,
or
from
our
own
Ease
,
Peace
,
and
Credit
,
but
from
the
Conscience
of
our
Duty
to
God
.
Now
it
must
not
lose
this
Credit
by
you
.
God
puts
us
into
Relations
,
to
see
how
we
will
glorify
him
in
them
;
there
is
something
more
required
of
you
then
as
single
Christians
.
God
that
puts
a
Man
into
the
Ministry
,
requireth
that
he
should
honour
him
,
not
only
as
a
Christian
,
but
as
a
Minister
.
And
God
that
calleth
a
Man
into
Magistracy
,
requireth
that
he
should
honour
him
as
a
Magistrate
.
So
to
be
a
Master
of
a
Family
,
and
a
Wife
or
Husband
,
there
is
another
Talent
to
be
accounted
for
.
An
Ambassador
that
is
sent
into
a
Foreign
Country
about
special
Business
,
must
give
an
account
,
not
only
as
a
Traveller
,
but
as
an
Ambassor
,
of
the
Business
he
was
intrusted
with
.
God
will
have
honour
by
you
as
a
Wife
,
or
as
a
Husband
;
you
have
a
new
opportunity
to
make
Religion
amiable
,
that
the
unbelieving
World
may
see
how
profitable
the
heavenly
Life
is
to
humane
Society
.
3.
That
we
may
more
patiently
bear
the
Crosses
incident
to
this
state
of
Life
,
if
God
call
us
to
them
.
They
that
launch
forth
into
the
World
,
sail
in
a
troublesome
and
tempestuous
Sea
,
and
cannot
expect
but
to
meet
with
a
Storm
before
they
come
to
the
end
of
their
Voyage
.
The
married
Life
hath
its
Comforts
,
and
also
its
Encumbrances
and
Sorrows
.
Now
it
will
sweeten
all
our
Crosses
incident
to
this
Condition
,
when
we
remember
we
did
not
rashly
enter
into
it
by
our
own
choice
,
but
were
led
by
the
fair
directure
and
fair
invitation
of
God's
Providence
,
we
need
not
much
be
troubled
at
what
overtaketh
us
in
the
way
of
our
Duty
,
and
the
Relations
to
which
we
are
called
;
that
Hand
that
sent
the
Trouble
,
will
sanctify
it
;
or
he
will
over-rule
things
so
,
that
they
shall
work
for
our
good
.
If
God
call
us
into
this
Estate
,
●he
will
support
us
in
it
.
It
is
a
great
satisfaction
to
you
,
that
you
are
acting
that
part
in
the
World
,
which
God
would
have
you
act
;
that
you
can
say
,
I
am
there
where
God
hath
set
me
,
and
therefore
will
bear
the
Troubles
that
attend
that
state
and
condition
of
Life
.
If
a
Man
run
on
his
own
Head
,
and
Inconveniences
arise
,
they
are
more
uncomfortably
born
.
It
is
true
,
that
God
doth
fetch
off
his
People
from
the
Afflictions
they
have
brought
upon
themselves
by
their
Sin
and
Folly
,
such
is
the
indulgence
of
his
Grace
;
yet
those
Sufferings
are
the
more
uncomfortable
that
take
us
out
of
the
way
of
our
Duty
;
and
God
hath
undertaken
only
to
keep
us
in
all
our
Ways
,
but
not
out
of
our
Duty
,
Psalm
.
91.
11.
The
Promises
are
not
to
foster
Men
in
their
running
after
Folly
,
but
to
encourage
them
in
their
several
Callings
,
and
state
of
Life
wherein
God
hath
set
them
;
there
we
may
abide
with
comfort
,
and
expectation
either
of
God's
Blessing
,
or
his
Support
.
We
tempt
God
,
when
we
venture
upon
a
state
of
Life
which
he
hath
not
called
us
to
,
and
have
not
his
Warrant
;
but
when
it
is
not
good
for
us
to
be
alone
,
and
the
Lord
sends
an
help-meet
for
us
,
he
will
not
forsake
us
.
4.
We
may
with
the
more
confidence
apply
our
s●lves
to
God
,
and
depend
on
him
for
a
Blessing
upon
a
Wife
of
God's
chusing
,
or
an
Husband
of
God's
chusing
.
We
have
access
to
the
Throne
of
Grace
with
more
hope
,
because
we
have
given
up
our selves
to
his
Direction
.
Prov.
3.
6.
In
all
thy
ways
acknowledg
him
,
and
he
shall
direct
thy
Paths
.
God
will
order
things
for
the
best
,
when
we
do
not
lead
,
but
follow
him
,
we
still
co●s●lt
with
God
,
and
dare
not
undertake
any
thing
,
but
what
is
agreeable
to
his
Will.
And
will
God
mislead
us
,
and
direct
us
amiss
;
or
turn
us
into
a
by-way
,
or
crooked-path
?
It
is
said
,
Psal.
37.
23
,
24.
The
Steps
of
a
good
Man
are
ordered
by
the
Lord
,
and
he
(
that
is
,
the
Lord
)
delighteth
in
his
way
;
though
he
fall
,
he
shall
not
be
utterly
cast
down
,
for
the
Lord
upholdeth
him
with
his
hand
.
It
is
a
blessed
thing
to
be
under
God's
Conduct
,
to
be
led
on
,
or
led
off
by
so
wise
,
and
powerful
,
and
alsufficient
a
Guide
;
for
such
,
he
delights
to
do
them
good
,
and
taketh
pleasure
in
his
Resolutions
,
to
prosper
them
.
Sometimes
they
shall
have
a
taste
of
the
Evils
of
the
World
,
but
they
shall
not
be
ruined
by
them
:
They
may
fall
,
but
they
shall
not
be
dashed
in
pieces
;
it
is
an
Allusion
to
a
Vessel
that
gets
a
knock
,
but
is
not
broken
by
the
fall
.
5.
It
is
an
help
to
make
us
more
ready
to
part
with
one
another
when
God
willeth
it
.
All
temporal
things
,
we
receive
them
from
God
,
upon
this
condition
,
to
yield
them
up
to
God
again
,
when
he
calls
for
them
.
The
Law
concerning
all
created
Injoyments
,
is
,
The
Lord
giveth
,
the
Lord
taketh
,
Job
1.
21.
We
make
a
Snare
for
our selves
,
and
receive
them
not
in
a
right
Notion
,
if
we
do
not
receive
them
as
mortal
and
perishing
Comforts
,
which
God
may
demand
at
pleasure
,
and
so
keep
the
Soul
loose
,
and
in
a
posture
of
submission
,
if
God
should
cross
us
,
and
disappoint
us
in
them
.
Thus
must
we
use
all
outward
Comforts
with
that
weanedness
and
moderation
,
as
to
Children
,
Estates
,
and
all
temporal
Blessings
,
&c.
that
will
become
a
sense
of
the
frailty
that
is
in
them
,
and
the
wheelings
and
turnings
of
an
uncertain
World
.
It
is
the
Apostle's
Direction
,
1
Cor.
7.
31.
The
time
is
short
,
it
remains
that
those
that
have
Wives
,
be
as
though
they
had
none
;
not
as
to
be
defective
in
our
Love
to
them
,
and
care
over
them
;
no
,
there
is
rather
to
be
an
excess
,
than
a
defect
here
;
Prov.
5.
19.
Be
thou
ravish'd
always
with
her
Love
.
But
as
to
a
preparation
of
Heart
,
to
keep
or
lose
,
if
God
should
see
fit
,
to
be
contented
to
part
with
a
dear
Yoke-fellow
,
or
at
least
with
an
humble
Submission
and
acquiescence
,
when
God's
Will
is
declared
;
and
somewhat
of
this
must
be
mingled
with
all
our
rejoicings
,
some
thoughts
of
the
Vanity
of
the
Creature
.
Leavened
Bread
was
to
be
eaten
with
the
Thank-offerings
in
the
Feast
of
Tabernacles
,
when
the
Barns
were
full
.
Man
at
his
best
estate
is
Vanity
,
Psal.
39.
5.
Now
to
help
us
to
do
this
,
it
is
good
to
consider
,
he
that
hath
the
right
to
give
,
hath
also
the
right
of
taking
away
;
and
as
you
must
not
be
overjoyed
with
the
receiving
,
so
not
be
over-sad
with
parting
.
APPLICATION
.
Vse
1.
Let
us
seek
to
God
by
earnest
Prayer
,
when
any
such
matter
is
in
hand
.
Marriages
,
we
say
,
are
made
in
Heaven
b●fore
they
are
made
on
Earth
.
`
Pagans
,
before
the
awe
of
Religion
was
extinguished
,
would
begin
with
their
Gods
in
any
weighty
Enterprize
.
A
Iove
principium
,
was
an
honest
Principle
among
the
Heathens
.
Laban
consults
with
his
Teraphim
;
Balak
sendeth
for
Balaam
to
give
him
Counsel
.
Heathens
had
their
Sybills
and
Oracles
at
Delphos
.
So
far
as
any
Nation
was
touched
with
a
sense
of
a
Divine
Power
,
they
would
never
venture
upon
any
weighty
thing
,
without
asking
the
Leave
or
the
Blessing
of
what
they
supposed
to
be
God
.
So
for
God's
Children
it
was
their
constant
practice
,
they
du●st
not
resolve
upon
any
course
,
till
they
had
asked
counsel
of
God
.
David
always
ran
to
the
Oracle
of
the
Ephod
;
Shall
I
go
up
to
Hebron
?
Iacob
in
his
journey
,
would
neither
go
to
Laban
,
nor
come
from
him
,
without
a
Warrant
.
Iehoshaphat
,
when
the
business
of
Ramoth
Gilead
was
afoot
,
doth
not
lead
forth
the
Captains
of
the
Army
,
but
he
sends
for
the
Prophets
of
the
Lord
;
1
Kings
22.
45.
Enquire
,
I
pray
thee
,
of
the
World
of
the
Lord
this
day
.
So
,
Iudg.
1●1
.
Who
shall
go
up
and
fight
against
the
Canaanites
?
It
is
a
contempt
of
God
,
and
a
kind
of
laying
him
aside
,
when
we
dare
undertake
any
thing
without
his
Leave
,
Counsel
,
and
Blessing
;
and
these
are
the
things
we
are
to
seek
in
Prayer
.
1.
His
Leave
.
God
is
the
absolute
Lord
of
all
things
,
both
in
Heaven
and
Earth
:
and
whatsoever
is
possessed
by
any
Creature
,
is
by
his
Indulgence
.
Whatever
store
and
plenty
we
have
by
us
,
our
Saviour
teach●●h
us
to
b●g
our
allo●●nce
,
or
leave
to
use
so
much
as
is
necessary
for
us
,
or
the
portion
of
every
day
;
Give
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
day
our
daily
Bread
.
It
is
a
piece
of
Religious
Manners●
to
acknowledg
God's
Right
and
Soveraignty
.
'T
is
robbery
to
make
use
of
a
Man's
goods
,
and
to
waste
them
and
consume
them
without
his
leave
.
All
that
we
have
or
use
is
God's
,
who
reserveth
the
Propriety
of
all
to
himself
.
In
distributing
to
the
Creatures
,
he
never
intended
to
divest
himself
of
his
Right
.
As
an
Husbandman
,
by
sowing
his
Corn
in
the
Field
,
is
not
dispossessed
of
a
Right
to
it
.
God
hath
Domini●m
,
we
have
Dispensationem
of
Life
,
and
all
the
Comforts
that
belong
to
it
.
Life
is
his
;
Man
is
a
●ustos
,
a
Guardian
of
it
for
God
.
Gold
and
Silver
is
his
;
Man
is
a
Steward
to
improve
it
for
God
.
Adam
had
no
interest
in
Eve
,
till
God
brought
her
to
him
,
and
bestowed
her
on
him
.
Every
one
of
us
must
get
a
grant
of
God
of
all
that
he
hath
;
the
Lord
he
poss●sseth
the
House
that
we
dwell
in
,
the
Cloaths
we
wear
,
the
Food
we
eat
:
And
so
in
the
use
of
all
other
Comforts
,
we
must
have
a
License
from
God
,
and
take
his
Leave
.
God
is
said
to
have
given
David
the
Wives
that
he
had
into
his
Bosom
.
2.
His
Counsel
and
Direction
,
when
the
case
is
doubtful
,
and
our
thoughts
are
uncertain
.
Prov.
3.
5.
Lean
not
to
thy
own
Vnderstanding
.
We
scarce
know
Duties
,
certainly
we
cannot
foresee
Events
;
therefore
a
Man
that
maketh
his
Bosom
his
Oracle
,
his
Wit
his
Counsellor
,
will
chuse
a
Mischief
to
himself
,
instead
of
a
Comfort
and
a
Blessing
.
Therefore
we
ought
chiefly
,
and
first
of
all
,
to
consult
with
God
,
and
seek
his
Direction
,
for
he
seeth
the
Heart
,
and
foreseeth
Events
.
We
can
only
look
upon
what
is
present
,
and
there
upon
the
outward
appearance
:
Therefore
God
can
best
direct
us
in
our
choice
,
he
knoweth
the
fittest
Matches
and
Consorts
for
every
one
;
who
hath
a
prospect
of
all
things
in
one
moment
of
time
,
and
by
one
act
of
the
Understanding
;
and
so
can
best
dispose
of
Humane
Affairs
,
for
the
profit
and
comfort
of
the
Creature
.
Jer.
10.
23.
O
Lord
,
I
know
that
the
way
of
Man
is
not
in
himself
;
nor
is
it
in
the
Sons
of
Men
to
direct
their
steps
;
that
is
,
to
order
their
Affairs
so
as
they
may
have
felicity
and
comfort
in
them
.
So
,
Prov.
20.
24.
Man's
goings
are
of
the
Lord
;
how
can
a
Man
then
understand
his
own
way
?
We
cannot
foresee
the
Event
of
things
,
what
is
expedient
,
what
not
.
Man
would
fain
work
out
his
Happiness
like
a
Spider
,
climb
up
by
a
Thread
of
his
own
spinning
.
But
alas
!
all
our
Devices
and
fine
Contrivances
are
gone
with
the
turn
of
a
B●som
.
He
that
will
be
his
own
Carver
,
seldom
carveth
out
a
good
Portion
to
himself
:
They
intrench
upon
God's
Prerogative
,
and
take
the
Work
out
of
his
hands
;
and
therefore
no
wonder
if
their
Wisdom
be
turned
into
Folly
.
3.
We
ask
his
Blessing
.
God
doth
not
only
foresee
the
Event
,
but
order
it
;
by
his
Wisdom
he
foreseeth
it
,
and
by
his
powerful
Providence
he
bringeth
it
to
pass
.
Therefore
God
that
hath
the
disposal
of
all
Events
,
when
our
D●rection
is
over
,
is
to
be
sought
unto
for
a
Blessing
;
for
every
Comfort
cometh
the
sooner
,
when
it
is
●ought
in
Prayer
;
and
whatever
God's
Purposes
be
,
that
is
our
Duty
.
Jer.
29.
11
,
12.
I
know
the
thoughts
that
I
think
towards
you
,
saith
the
Lord
,
thoughts
of
Peace
,
and
not
of
Evil
,
to
give
you
an
expected
End
.
Then
shall
ye
call
upon
me
,
and
ye
shall
go
and
pray
unto
me
,
and
I
will
hearken
unto
you
.
Ezek.
36.
37.
I
will
for
this
be
enquired
of
by
the
House
of
Israel
,
to
do
it
for
them
.
So
in
this
Case
,
we
read
,
Iohn
2.
2.
When
there
was
a
Marriage
in
Canaan
of
Galilee
,
both
Jesus
was
called
and
his
Disciples
to
the
Marriage
.
Married
Persons
do
need
,
and
therefore
should
seek
Christ's
Presence
to
their
Marriage
,
that
he
would
vouchsafe
his
Presence
and
Countenance
:
Be
sure
to
invite
him
,
and
take
him
along
with
you
,
that
he
may
strengthen
you
by
his
Grace
,
and
dispose
all
Providences
about
you
for
your
Comfort
.
He
puts
the
greatest
honour
upon
the
Marriage
,
when
he
doth
enable
you
to
carry
your selves
graciously
in
that
Relation
,
and
to
God's
Glory
;
and
he
hath
the
power
of
all
Providences
put
into
his
hand
,
as
well
as
all
Grace
.
Vse
2.
Is
Advice
to
Persons
that
are
entring
into
this
Relation
.
-
1.
Negatively
.
See
that
God
be
no
loser
by
the
Marriage
.
-
2.
Positively
.
Be
sure
that
God
be
a
gainer
.
These
are
the
two
Proffers
I
have
to
make
to
you
.
1.
Negatively
.
Let
not
God
be
a
loser
;
He
never
intended
to
give
you
Gifts
to
his
own
wrong
.
Now
that
will
be
;
(
1.
)
If
he
be
not
the
only
One
,
and
the
lovely
one
of
your
Souls
.
God
must
not
have
an
Image
of
Jealousy
set
up
;
He
must
still
be
owned
as
the
chiefest
Good
.
A
Wife
is
the
Delight
of
the
Eyes
,
but
not
the
Idol
of
the
Heart
:
Still
you
must
be
sure
that
his
Place
be
not
invaded
;
that
you
may
say
,
Psal.
73.
25.
Whom
have
I
in
Heaven
but
thee
?
and
whom
do
I
desire
on
Earth
in
comparison
of
thee
?
Carnal
Complacency
must
not
weaken
your
Delight
in
God
;
it
is
apt
to
do
so
.
The
excuse
of
one
of
those
that
was
invited
to
the
Marriage-feast
,
was
,
I
have
married
a
Wife
,
and
I
cannot
come
,
Ma●th
.
22.
Sur●ly
Christ
would
teach
us
thereby
,
that
this
Relation
may
become
a
Snare
,
and
encroach
upon
the
Prerogatives
of
God
;
he
may
be
justled
out
of
the
Heart
,
by
the
intrusion
of
some
earthly
Comfort
.
(
2.
)
If
you
be
diverted
from
the
earnest
pursuit
of
heavenly
Things
,
either
by
carnal
Complacency
,
or
distracting
Cares
,
and
worldly
Encumbrances
.
There
will
be
a
time
,
when
we
shall
neither
Marry
,
nor
be
given
in
Marriage
,
Luke
20.
35.
And
that
is
our
happiest
time
;
present
Contentments
must
not
weaken
the
lively
expectation
of
it
,
and
steal
away
the
Heart
into
a
mindlesness
of
it
.
Would
God
bring
you
to
one
another
?
think
you
,
to
turn
off
your
Thoughts
and
Hopes
for
this
blessed
Time
,
when
he
shall
be
All
in
All
?
No
,
your
Comforts
by
the
way
in
your
Pilgrimage
,
must
not
hinder
your
delight
in
your
Comforts
at
Home
,
and
in
your
Country
:
this
would
be
like
a
great
Heir
in
Travel
,
that
should
gussle
in
an
Ale-house
,
and
never
think
of
returning
to
his
Inheritance
.
(
3.
)
God
would
be
a
loser
,
if
you
be
less
resolute
in
owning
God's
Truth
,
than
you
were
before
.
Oh
take
heed
of
daubing
in
Religion
!
we
must
hate
all
for
Christ
,
Luke
14.
26.
We
must
be
as
true
still
to
make
good
our
Ingagement
to
him
.
Wife
and
Children
must
be
undervalued
for
the
Gospel
;
we
may
be
put
to
the
trial
,
whether
we
will
cleave
to
them
or
Christ
,
who
is
our
choice
Husband
.
The
Bond
of
Religion
is
above
all
Bonds
;
all
Bonds
between
Husband
and
Wife
,
Father
and
Children
,
end
in
Death
;
but
the
Bond
of
Christ
is
Eternal
;
your
Children
will
not
lose
by
your
faithfulness
to
God
.
2.
Positively
.
Let
God
be
a
gainer
.
(
1.
)
By
your
daily
praises
and
blessing
God
for
his
Providence
,
that
hath
brought
you
into
this
Relation
.
I
obtained
favour
from
the
Lord
.
(
2.
)
By
living
to
God
in
this
Relation
,
performing
the
Duties
thereof
,
so
as
your
converse
may
be
some
lively
resemblance
of
the
Communion
between
Christ
and
his
Church
;
Ephes.
5.
25
,
26
,
27
,
28
,
29
,
30.
Husbands
,
love
your
Wives
,
even
as
Christ
also
loved
the
Church
,
and
gave
himself
for
it
:
That
he
might
sanctify
and
cleanse
it
with
the
washing
of
Water
,
by
the
Word
;
That
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
:
but
that
it
should
be
holy
,
and
without
blemish
.
So
ought
Men
to
love
their
Wives
,
as
their
own
Bodies
:
he
that
loveth
his
Wife
,
loveth
himself
.
For
no
Man
ever
yet
hated
his
own
Flesh
,
but
nourisheth
and
cherisheth
it
,
even
as
the
Lord
the
Church
.
For
we
are
Members
of
his
Body
,
of
his
Flesh
,
and
of
his
Bones
.
(
3.
)
By
being
mutual
helps
to
one
another
in
the
best
things
,
by
the
advancement
of
Piety
and
Godliness
.
The
love
of
Christ
doth
not
only
enforce
the
Husband's
Duty
as
an
Argument
,
but
points
forth
the
right
manner
of
it
as
a
Pattern
:
Christ's
Love
,
is
sanctifying
Love
;
so
should
theirs
be
,
such
a
Love
as
sheweth
it self
by
sincere
and
real
endeavours
,
to
bring
about
one
anothers
spiritual
and
eternal
Good
.
Love
one
another
,
as
Heirs
together
of
the
Grace
of
Life
,
1
Pet.
3.
7.
FINIS
.