printer's device of Nath. Brook.
THE
SINNERS
REMEMBRANCER
:
OR
,
A
serious
Warning
to
the
Wicked
,
To
prevent
his
Destruction
,
and
hasten
his
Reformation
.
By
RICH.
PARR
,
D.
D.
Rector
of
Bermondsey
in
Southwark
.
Whereunto
is
added
Christ's
gracious
Intentions
of
Peace
and
Mercy
towards
Sinners
.
Quest.
What
must
I
do
to
be
saved
?
Acts
16.30
.
Answ.
Repent
and
be
converted
;
that
thy
sins
may
be
blotted
out
when
the
time
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
Acts
3.19
.
LONDON
:
Printed
by
J.
G.
for
Nath.
Brook
at
the
Angel
in
Cornhill
.
1663.
To
my
Honoured
Friend
and
Patron
,
Sir
EDMOND
BOWYAR
of
Camerwell
Knight
:
And
the
Lady
HESTER
BOWYAR
,
his
vertuous
Consort
.
SIR
,
MY
obligations
to
you
as
my
Patron
from
whom
I
received
that
Portion
of
subsistence
here
at
Camerwell
,
which
Providence
cast
upon
you
to
bestow
,
and
on
me
to
receive
for
the
support
of
the
Ministry
in
this
place
;
together
with
that
Relation
I
have
to
you
,
and
kidnesse
for
you
,
as
a
friend
and
care
of
your
soul
as
a
Pastor
,
have
put
me
upon
the
dedication
of
these
few
serious
thoughts
about
saving
Reformation
.
I
cannot
better
express
my
Love
and
Respects
to
you
,
then
by
wishing
and
labouring
for
you
that
you
may
be
Eternally
saved
;
and
no
way
can
I
find
out
otherwise
to
be
effected
,
then
that
you
be
a
reall
sincere
convert
.
I
have
observed
for
some
years
past
,
that
you
make
it
much
of
your
businesse
to
keep
up
communion
with
God
both
in
publique
and
private
,
which
puts
me
in
a
great
deal
of
hope
you
are
in
a
fair
way
,
both
to
receive
further
counsell
,
and
to
use
all
good
means
to
bring
about
that
in
your
soul
and
life
which
may
fit
you
for
that
glory
which
is
above
in
heaven
.
I
offer
therefore
these
(
though
but
weak
endeavours
of
mine
,
in
comparison
of
those
many
worthier
labors
of
those
Authors
you
have
to
converse
withall
)
to
your
serious
consideration
;
and
if
these
adde
any
thing
to
you
,
my
mite
will
prove
a
mighty
blessing
.
The
subject
is
weighty
,
and
if
the
arguments
be
so
too
,
then
they
claim
your
subjection
;
for
you
must
yield
to
Reason
,
and
you
must
follow
the
Directions
,
or
else
you
sin
against
the
Reason
of
a
man
,
and
the
Rules
of
Religion
,
and
the
happinesse
of
your
own
soul
;
If
you
read
what
I
have
written
without
prejudice
and
prevarication
,
and
ponder
without
lightnesse
and
wavering
;
if
you
put
in
practise
every
duty
commanded
,
and
renounce
every
sin
,
and
forsake
with
invincible
resolution
in
good
earnest
,
and
without
procrastination
,
those
sins
be
they
many
or
few
,
profitable
or
pleasurable
,
open
or
secret
,
which
you
your
own
self
are
tainted
with
,
and
follow
Christ
fully
,
and
deny
your self
wholly
,
and
believe
in
the
Lord
Jesus
,
and
live
Holily
,
and
continue
so
believing
,
and
so
living
to
your
dying
day
:
Then
nothing
in
this
present
world
can
hinder
your
everlasting
happinesse
when
you
go
hence
;
But
if
you
or
any
man
follow
their
own
in-bred
naughtinesse
,
and
walk
after
the
flesh
,
and
put
off
Reformation
,
and
live
impenitent
,
and
die
unconverted
;
all
the
Angels
in
heaven
,
nor
men
on
earth
,
nor
treasures
of
riches
,
nor
all
honours
of
this
world
,
nor
greatnesse
,
policie
,
learning
,
nor
any
thing
,
nor
all
things
,
can
procure
your
justification
,
pardon
or
salvation
at
last
.
Nay
if
you
live
and
die
impenitent
,
and
in
a
state
of
unregeneracy
and
unconverted
,
Christ
himself
will
never
own
you
,
nor
will
his
precious
blood
be
a
propitiation
for
you
;
This
I
suppose
you
know
already
and
believe
,
yet
this
I
am
bound
to
acquaint
you
withall
as
my
full
perswasion
,
and
after
this
rate
(
you
can
testifie
)
I
have
always
preached
for
all
the
space
I
have
been
your
monitor
in
this
place
:
and
oh
that
both
you
and
I
,
and
all
that
desire
to
be
saved
eternally
may
reduce
all
the
doctrinalls
about
this
point
of
Reformation
into
our
constant
practise
,
and
espouse
the
thoughts
of
these
things
into
our
most
retired
and
serious
consideration
,
which
will
prove
the
rarest
pleasure
in
the
world
,
and
give
the
fullest
satisfaction
to
that
soul
which
is
preparing
for
heaven
.
Sir
,
I
need
not
say
much
more
to
you
,
but
to
intreat
you
to
peruse
at
your
leisure
these
short
monitions
,
being
An
earnest
Swasion
to
a
speedy
Reformation
,
and
if
they
give
any
advantage
or
help
toward
your
great
work
,
that
one
thing
necessary
,
give
God
the
praise
and
thanks
.
And
Madam
,
For
an
advantage
to
those
many
good
wishes
I
have
for
you
,
your
nearnesse
of
blood
to
one
that
is
dearest
to
me
of
any
person
in
this
world
,
makes
me
attempt
this
little
tender
of
my
Counsell
to
you
also
,
hoping
that
by
your
serious
perusall
you
may
either
resolve
to
attain
to
what
is
wanting
to
make
your
conversion
compleat
,
or
take
occasion
hereby
to
blesse
God
that
it
is
already
begun
in
you
,
and
in
some
good
degree
wrought
,
and
so
labour
to
goe
on
in
a
course
toward
greater
perfection
,
in
order
to
the
accomplishment
of
that
ever
to
be
sought
after
and
mightily
to
be
longed
for
happinesse
in
heaven
at
your
departure
hence
,
which
is
the
enjoyment
of
Christ
,
and
the
compleatly
full
and
filling
joyes
at
Gods
right
hand
in
the
kingdome
of
glory
.
And
this
is
all
the
harm
I
wish
you
,
and
that
this
may
be
both
your
Lot
,
that
you
may
be
heirs
together
of
the
same
grace
which
may
put
you
(
through
Christ
)
into
the
full
possession
of
the
same
Glory
,
is
the
earnest
desire
to
you
and
for
you
both
,
of
him
who
is
one
that
loves
you
upon
the
best
account
,
And
Your
friend
and
servant
for
the
work
of
Christ
,
RI
:
PARR
.
Camerwell
,
Jun.
25.
1660.
The
Contents
of
the
Chapters
in
this
Treatise
.
-
CHAP.
I.
The
Introduction
.
Perswading
every
Soul
to
heed
his
own
Salvation
,
and
endeavour
it
as
his
chiefest
concernment
,
and
to
consider
it
speedily
,
seriously
,
and
wisely
.
pag.
1.
-
CHAP.
II.
The
hopefull
sinners
prayer
.
p.
14.
-
CHAP.
III.
Of
Reformation
in
the
notion
of
it
,
as
it
is
intended
for
practise
.
p.
20.
-
CHAP.
IV.
Of
mans
state
before
Reformation
,
implying
the
necessity
of
amendment
.
p.
23.
-
CHAP.
V.
Containing
a
catalogue
of
sins
which
are
altogether
inconsistent
with
the
state
of
saving
grace
,
and
doe
most
necessarily
inferre
damnation
to
them
that
are
guilty
,
and
will
not
be
reformed
.
p.
31.
-
Sect.
I.
Wilfull
gnorance
.
p.
34.
-
Sect.
II.
Infidelity
.
p.
36.
-
Sect.
III.
Unrighteousness
.
pag.
38.
-
Sect.
IV
Idolatry
.
p.
40.
-
Sect.
V.
Adultery
,
with
Fornication
,
Effeminatenesse
,
Buggery
,
Beastiality
.
p.
43.
-
Sect.
VI.
Drunkeness
.
p.
46.
-
Sect.
VII
.
Gluttony
.
p.
49.
-
Sect.
VIII
.
Covetousnesse
.
p.
52.
-
Sect.
IX
.
Murder
.
p.
56.
-
Sect.
X.
False
and
vain
swearing
.
p.
61.
-
Sect.
XI
.
Lying
.
p.
66.
-
Sect.
XII
.
Theft
and
Sacriledg
.
p.
69.
-
Sect.
XIII
.
Disobedience
and
Rebellion
.
p.
72.
-
Sect.
XIV
.
Pride
and
Vain-glory.
p.
81.
-
Sect.
XV.
Schism
and
Heresie
.
p.
85.
-
Sect.
XVI
.
Witchcraft
.
p.
92.
-
Sect.
XVII
.
Hypocrisie
.
p.
95.
-
Sect.
XVIII
.
Apostasie
.
p.
103.
-
Sect.
XIX
.
Making
light
of
Gospel-mercies
,
and
neglecting
them
.
p.
111.
-
Sect.
XX.
Unfruitfulnesse
under
gracious
means
.
p.
123.
-
CHAP.
VI.
An
Enumeration
of
more
sins
and
wayes
by
which
man
offends
God
,
and
contracts
guilt
to
his
soul
,
of
which
he
must
be
reformed
ere
he
dies
.
p.
132.
-
Sect.
I.
Evil
motions
of
lust
,
the
taint
and
corruption
of
nature
.
p.
137.
-
Sect.
II.
Vain
thoughts
.
p.
139.
-
Sect.
III.
Idle
words
.
pag.
143.
-
Sect.
IV.
Idle
life
.
p.
146.
-
Sect.
V.
Omissions
.
p.
149.
-
Sect.
VI.
Dreames
.
p.
152.
-
Sect.
VII
.
Worldly
Joy
and
Sorrow
.
p.
155.
-
Sect.
VIII
.
Unthankfulness
and
murmuring
.
p.
160.
-
Sect.
IX
.
Inconsiderateness
and
rash
attempts
.
p.
161.
-
Sect.
X.
Worldly
Confidence
and
trust
.
p.
161.
-
Sect.
XI
.
Vain
and
Erroneous
opinions
.
p.
164.
-
Sect.
XII
.
Recreations
.
p.
164.
-
CHAP.
VII
.
Containing
some
reasons
of
specifying
sins
in
the
foregoing
catalogues
.
p.
168.
-
I.
Reason
.
That
thou
mayst
examine
thy
heart
and
life
by
them
.
p.
169.
-
II.
Reason
.
Of
the
quotations
in
the
margent
,
that
one
may
be
fully
convinced
of
the
infallibility
of
the
execution
of
Gods
decree
.
p.
170.
-
III.
Reason
.
Of
the
perswasion
that
you
may
see
there
is
no
impossibility
of
the
thing
perswaded
unto
,
viz.
Reformation
.
p.
171.
-
IV.
Reason
.
Of
perswasion
,
because
impenitency
is
a
cursed
state
,
&
that
which
all
thy
sins
could
doe
if
repented
of
and
forsaken
,
that
impenitency
will
doe
it
will
damne
thee
.
pag.
172.
-
V.
A
considerate
sinners
reasoning
resolution
to
amend
.
p.
173
,
174.
-
CHAP.
VIII
.
Containing
the
main
swasion
and
motion
for
a
finall
resolution
and
speedy
practicall
repentance
and
reformation
.
p.
176.
-
CHAP.
IX
.
Of
some
considerations
about
sin
which
may
move
a
considerate
person
to
lothe
and
leave
his
own
sins
resolutely
without
dispute
.
p.
190.
-
Sect.
I.
Consideration
.
p.
192.
-
Sect.
II.
Consideration
.
p.
195.
-
Sect.
III.
Consideration
.
p.
199.
-
Sect.
IV.
Consideration
.
p.
201.
-
Sect.
V.
Consideration
.
p.
208.
-
Sect.
VI.
Consideration
.
p.
210.
-
Sect.
VII
.
Consideration
.
p.
212.
-
Sect.
VIII
.
Consideration
.
p.
221.
-
Sect.
IX
.
Consideration
.
p.
226.
-
Sect.
X.
Consideration
.
p.
229.
-
CHAP.
X.
Of
some
more
moving
thoughts
which
may
help
,
and
draw
a
poor
sinner
to
speedy
resolution
without
further
delay
.
p.
236.
-
I.
Thought
.
p.
238.
-
II.
Thought
.
p.
243.
-
III.
Thought
.
p.
246.
-
IV.
Thought
.
p.
250.
-
V.
Thought
.
p.
252.
-
VI.
Thought
.
p.
254.
-
VII
.
Thought
.
p.
255.
-
CHAP.
XI
.
Of
Temptations
,
with
their
Answers
.
-
I.
Temptation
.
p.
256.
-
II.
Temptation
.
p.
260.
-
III.
Temptation
.
p.
263.
-
IV.
Temptation
.
p.
269.
-
CHAP.
XII
.
Of
Queries
.
-
I.
Querie
.
p.
273.
-
II.
Querie
.
p.
274.
-
III.
Querie
.
ibid.
-
IV.
Querie
.
p.
275.
-
V.
Querie
.
ibid.
-
VI.
Querie
.
p.
276.
-
VII
.
Querie
.
ibid.
-
VIII
.
Querie
.
p.
277.
-
CHAP.
XIII
.
Of
Directions
.
-
I.
Direction
.
pag.
280.
-
II.
Direction
.
p.
281.
-
III.
Direction
.
p.
282.
-
IV.
Direction
.
p.
284.
-
V.
Direction
.
p.
286.
-
VI.
Direction
.
p.
288.
-
VII
.
Direction
.
p.
289.
-
VIII
.
Direction
.
p.
291.
-
IX
.
Direction
.
p.
293.
-
X.
Direction
.
p.
294.
-
CHAP.
XIV
.
Of
Motives
.
-
I.
Motive
.
p.
297.
-
II.
Motive
.
p.
299.
-
III.
Motive
.
p.
300.
-
IV.
Motive
.
p.
301.
-
V.
Motive
.
p.
302.
-
VI.
Motive
.
p.
304.
AN
EARNEST
SWASION
TO
A
Speedy
and
Practicall
Reformation
,
Carefully
to
be
heeded
,
and
effectually
performed
by
every
particular
person
,
as
indispensably
necessary
to
his
Salvation
.
CHAP.
I.
Perswading
every
Soul
to
heed
his
own
Salvation
,
and
endeavour
it
as
his
chiefest
concernment
,
and
to
consider
it
speedily
,
seriously
,
and
wisely
.
THE
INTRODUCTION
.
S.
1
CArest
thou
O
man
who
art
of
a
choice
extraction
,
endowed
with
supernaturall
gifts
,
made
Lord
of
,
and
more
excellent
then
any
of
this
visible
Creation
;
to
whom
the
eternall
God
hath
committed
Talents
of
Reason
,
Consideration
,
Will
,
Affection
,
and
an
Immortal
Soul
;
whom
God
hath
designed
to
sublime
employment
,
and
immediate
enjoyment
of
thy
Creator
,
to
make
thy
full
and
everlasting
happinesse
which
is
yet
to
come
;
should
I
doubt
thou
carest
not
whether
thou
be
saved
or
damned
,
be
for
ever
miserable
,
or
for
ever
happy
,
when
thou
goest
out
of
this
world
?
S.
2
Thou
art
hastening
apace
to
thy
long
home
,
to
an
unchangeable
State
;
consider
shortly
thou
must
die
,
thy
Soul
and
body
parted
asunder
,
and
from
this
world
and
present
enjoyments
within
a
few
days
,
(
it
may
be
hours
)
thou
must
appear
in
another
world
,
to
abide
either
with
God
,
Angels
and
Saints
in
Heaven
,
or
with
Devils
and
Reprobates
,
and
damned
wretches
for
ever
in
Hell
;
and
shall
I
doubt
thou
believest
not
this
?
or
that
thou
carest
not
which
of
these
two
so
contrary
events
befall
thee
,
or
that
t
is
a
thing
indifferent
to
thee
to
be
saved
,
or
damned
,
in
the
other
world
?
S.
3
Far
be
it
from
thee
,
precious
Soul
,
to
be
carelesse
of
this
thy
so
great
concernment
.
S.
4
I
have
met
with
some
indeed
that
have
made
a
mock
of
sin
,
and
heard
of
others
that
have
made
a
jest
of
Hell
,
and
a
scoffe
of
Heaven
;
but
such
are
either
fools
or
madmen
,
besotted
,
deluded
,
beguiled
,
inconsiderate
,
desperate
wretches
;
bellowing
beasts
,
not
believing
men
.
S.
5
But
thou
(
I
hope
)
although
a
sinner
,
art
not
so
far
gone
,
as
desperately
to
throw
away
thy
precious
Soul
at
once
;
nor
yet
so
proud
,
so
obstinate
,
or
hardened
,
as
to
refuse
,
reject
,
and
despise
these
saving
Counsels
now
put
into
thy
hand
;
that
may
deliver
thee
from
sin
and
misery
,
and
dispose
thee
for
Holinesse
and
happinesse
,
if
thou
take
them
up
into
thy
mind
,
and
considerest
them
seriously
.
S.
6
A
sinner
thou
art
as
surely
as
thy
mothers
child
,
thy
judgement
corruptly
blind
,
thy
will
perverted
,
thy
affections
disordered
,
thy
whole
nature
polluted
and
spoiled
;
thou
hast
been
,
(
and
art
thou
not
so
still
to
this
day
?
)
one
that
hath
brought
forth
an
innumerable
spawn
of
Actuall
sins
,
of
vile
and
ugly
shapes
,
in
several
kinds
.
S.
7
Thou
hast
repeated
those
acts
of
sin
,
(
to
the
Aggravation
of
thy
guilt
and
shame
)
thou
canst
not
tell
how
often
:
Thou
hast
(
it
may
be
)
uttered
many
a
vain
,
unnecessary
and
false
oath
,
thou
hast
spoken
thou
knowest
not
how
many
idle
,
unsavory
,
reprochfull
,
revengefull
,
passionate
,
bitter
,
wanton
,
unholy
,
unchristian
words
with
that
tongue
of
thine
;
thou
hast
forged
and
told
in
jest
and
earnest
many
a
lye
and
falshood
,
hast
thou
not
?
S.
8
Thou
hast
(
t
is
likely
)
conceived
and
declared
much
prejudice
against
the
wayes
,
worship
,
and
servants
of
God
;
and
carried
thy self
contemptuously
toward
all
the
meanes
and
persons
that
would
reclaim
thee
.
S.
9
Hast
thou
not
been
intemperate
in
meats
,
and
drinks
,
clothing
,
recreations
;
so
as
thou
canst
not
reckon
all
thy
excesses
this
way
?
S.
10
Didst
thou
never
wrong
any
one
in
name
,
body
,
soul
,
goods
,
nor
require
(
to
other
)
evil
for
evil
,
and
very
frequently
evil
for
good
,
to
the
great
dishonor
of
God
and
Religion
,
and
prejudice
of
thy
neighbour
,
and
thy
own
poor
soul
?
S.
11
Hast
thou
not
been
an
enticer
or
tempter
of
others
to
sin
,
who
(
it
may
be
)
are
either
hardened
in
those
evill
waies
,
or
damned
already
,
for
those
sins
thou
wast
the
occasion
of
,
by
thy
example
,
encouragement
,
counsel
or
toleration
?
S.
12
Thou
hast
neglected
to
pay
thy
vows
and
engaged
homage
to
God
thy
Creator
,
Redeemer
,
and
Preserver
,
and
that
very
often
.
S.
13
Thou
hast
(
t
is
probable
)
come
before
the
Lord
,
as
others
,
with
an
unwilling
mind
,
and
hast
offered
to
him
in
Sacrifice
the
blind
,
and
maimed
,
and
hypocriticall
heart
,
cold
and
discomposed
,
distracted
prayers
,
when
thou
hast
prayed
by
thy self
or
with
others
.
S.
14
Thou
hast
,
(
it
may
be
)
hated
from
the
very
Heart
the
strict
wayes
of
holinesse
in
soul
and
life
,
and
turned
from
saving
admonition
as
a
detestable
thing
.
S.
15
Thou
hast
slighted
Gods
invitation
,
resisted
grace
teaching
,
refused
Christ
reigning
,
reproched
and
scoffed
at
the
Ministers
of
Christ
earnestly
perswading
:
these
things
thou
hast
done
,
and
in
all
or
some
of
these
cursed
courses
;
thou
hast
continued
so
long
,
that
it
is
grown
to
a
custom
,
and
as
naturall
to
thee
to
sin
in
one
kind
or
other
every
day
,
as
to
breathe
the
aire
,
to
move
,
eat
,
or
drink
,
or
sleep
,
is
it
not
?
S.
16
And
to
make
up
thy
measure
full
of
wickedness
,
all
this
while
thou
hast
abused
the
wonderfull
patience
,
mercy
and
long-suffering
of
the
Lord
thy
God
.
S.
17
But
we
are
sure
that
the
judgement
of
God
is
according
to
truth
against
you
that
commit
such
things
;
for
that
,
they
which
have
committed
such
things
should
repent
and
forsake
them
all
,
yet
do
not
,
but
adding
this
to
all
,
Rom.
2
,
v.
4
,
5
,
6.
that
by
despising
the
riches
of
Gods
goodness
,
forbearance
and
long-suffering
;
not
knowing
that
the
goodness
of
God
leadeth
thee
(
not
to
sin
,
or
continuance
in
sin
,
but
)
to
repentance
;
but
by
this
thy
hardness
and
impenitent
heart
treasu
est
up
unto
thy self
wrath
against
the
day
of
wrath
,
and
revelation
of
the
righteous
judgement
of
God
,
who
will
render
to
every
one
according
to
his
deeds
.
S.
18
O
read
and
consider
well
this
dreadfull
place
,
and
see
doth
it
belong
to
thee
?
art
thou
such
an
one
as
is
herein
condemned
?
bethink
thy self
what
thou
hast
been
,
and
what
thou
art
,
what
thou
hast
done
;
consider
thy
ways
,
and
the
frame
and
tendency
of
thy
spirit
.
S.
19
It
may
be
thou
hast
been
guilty
in
all
these
wayes
of
sinning
,
and
if
thou
wert
,
t
is
pity
thy
life
,
t
is
pity
such
a
wretch
,
such
a
monster
should
be
nourished
:
But
alas
!
if
thou
art
in
a
state
of
sinning
habitually
,
though
but
in
any
one
kind
,
that
were
enough
to
destroy
thee
for
ever
,
and
cut
thee
short
of
happiness
:
yea
although
it
were
(
which
I
am
past
doubt
it
is
not
,
)
that
thou
hadst
not
been
notoriously
guilty
of
any
of
these
sins
which
are
the
Issues
of
depraved
nature
,
and
naturall
product
of
the
evill
disposition
in
thee
,
and
which
are
necessarily
brought
forth
in
the
outward
man
if
not
restrained
;
yet
if
these
be
frequently
in
thy
thoughts
,
if
they
be
nourished
and
allowed
there
,
t
is
all
one
to
him
who
sees
the
inwards
of
the
Soul
,
and
with
what
company
it
keeps
;
the
Lawes
of
God
reach
unto
the
heart
,
Ps.
50.21
.
Hos.
7.2
.
they
are
spirituall
,
and
Christ
rules
the
inward
man
as
well
as
the
outward
:
dost
thou
not
know
that
all
thy
sins
,
where
and
when
committed
,
are
upon
Record
before
the
Lord
?
S.
20
But
if
this
make
thee
not
yet
know
thy self
,
then
know
farther
,
and
let
this
be
to
thee
as
it
is
in
it self
,
an
eternal
Truth
,
a
decreed
Law
,
That
except
thou
(
whoever
thou
art
,
either
notoriously
bad
or
seemingly
tolerable
to
thy self
)
be
converted
,
reformed
,
so
as
to
leave
off
in
heart
and
life
all
thy
known
sins
,
and
lay
apart
all
thy
ungodliness
,
and
lead
an
holy
,
sober
and
righteous
life
,
and
that
to
the
end
,
thou
canst
not
be
saved
.
S.
21
Before
Conversion
comes
,
before
that
gracious
method
of
Regenerating
souls
pass
upon
thee
,
and
thou
be
reformed
and
brought
out
of
the
state
of
sinful
nature
into
a
state
of
holy
reformation
,
there
is
no
hope
for
thee
of
thy
salvation
:
Nature
and
sin
note
thee
a
child
of
Adam
,
Grace
and
conversion
declare
thee
a
child
of
God
,
and
an
heir
of
a
glorious
Eternity
.
S.
22
Well
then
,
thou
art
either
unreformed
in
whole
,
or
reformed
but
in
part
;
to
the
one
all
is
wanting
,
to
the
other
something
is
yet
lacking
to
make
thee
a
sound
Christian
;
each
of
you
is
the
person
to
whom
I
address
my
present
swasion
.
S.
23
And
I
hope
thou
(
so
bad
as
thou
hast
been
hitherto
)
art
not
past
all
cure
remediless
;
and
I
am
sure
thou
art
not
,
unless
thou
still
refuse
,
and
hardness
hath
taken
up
thy
heart
as
a
judgment
from
God
,
I
doubt
not
but
,
through
the
grace
of
God
,
in
the
use
of
these
spiritual
means
,
thou
mayst
of
a
vile
Barbarian
become
a
sound
Christian
,
of
a
child
of
wrath
an
heir
of
glory
,
of
a
foul
sinner
a
fair
Saint
,
if
thou
be
not
resolved
against
thine
own
happy
reformation
.
S.
24
Poor
soul
,
thou
hast
so
much
to
begin
withall
towards
thy
saving
change
,
thou
hast
Reason
,
wilt
thou
let
it
but
work
,
and
wilt
thou
yeeld
to
reason
?
S.
25
Thou
hast
Faith
,
some
kind
of
faith
;
wilt
thou
believe
what
God
by
his
Word
hath
revealed
of
his
mind
concerning
thee
and
every
man
in
thy
case
,
and
consent
to
Truth
?
S.
26
Thou
hast
Consideration
;
wilt
thou
be
serious
,
and
consider
wisely
for
thy self
thy
own
soul
,
how
thou
mayst
become
reformed
,
that
thou
mayst
become
happy
?
Consider
wisely
,
it
is
thy
own
concernment
,
it
is
thy
own
soul
must
pay
dearly
for
it
,
if
thou
art
not
reformed
soundly
and
speedily
;
it
is
thy
own
soul
snall
reap
richly
by
conversion
,
if
thou
defer
not
to
come
in
,
and
give
not
out
until
it
be
completed
.
S.
27
Thou
hast
now
an
opportunity
put
into
thy
h●nd
,
thou
art
once
again
called
to
,
and
perswaded
to
be
reformed
;
wilt
thou
follow
this
Call
,
and
yeeld
ere
it
be
too
late
?
Now
again
it
is
offered
thee
,
Christ
is
ready
,
and
grace
is
ready
,
grace
to
assist
thee
,
Christ
to
receive
thee
,
the
Word
of
God
to
guide
thee
,
and
holy
Spirit
to
convert
thee
,
and
I
thy
hearty
well-wisher
to
thy
excellent
soul
,
do
in
the
Name
of
Christ
earnestly
entreat
thee
.
—
Now
't
is
put
to
thy
choice
,
whether
thou
embrace
it
or
no
,
now
is
the
acceptable
time
,
the
day
of
grace
:
To
day
therefore
(
O
thou
that
carest
for
thy
soul
)
after
so
long
a
time
,
while
it
is
to
day
;
for
if
night
come
,
if
death
come
before
thy
work
of
conversion
be
finished
,
thou
must
lie
down
in
sorrow
,
and
possess
an
eternity
of
horrid
darkness
and
woful
misery
.
S.
28
Come
Man
,
I
think
thou
hast
so
much
Reason
,
so
much
Faith
,
so
much
Consideration
,
so
much
Experience
,
as
to
understand
and
believe
that
thy
eternal
happiness
lieth
not
here
below
in
this
terrestrial
world
,
but
in
Heaven
with
God
above
in
glory
;
and
that
thou
wert
made
for
some
higher
end
than
to
live
among
visible
creatures
,
to
eat
,
drink
,
work
,
play
and
sleep
;
sure
thou
art
perswaded
there
are
other
things
to
be
looked
after
by
one
of
an
immortal
principle
,
than
to
gather
terrene
riches
,
and
to
taste
bodily
and
sensual
delights
and
honors
in
this
present
life
.
S.
29
Know
excellent
Creature
,
know
,
believe
thy
Creator
and
mine
hath
appointed
us
for
more
excellent
work
,
and
most
transcendent
happiness
.
S.
30
And
this
I
am
perswading
thee
to
seek
after
,
and
provide
for
,
I
have
no
design
with
thee
or
upon
thee
in
this
business
that
is
low
or
base
,
but
high
and
noble
.
I
come
not
thus
to
thee
from
any
earthly
Prince
,
to
beg
or
command
thy
worldly
goods
,
but
from
the
King
of
glory
,
to
intreat
and
command
,
and
beseech
thee
to
part
with
thy
shame
and
misery
,
thy
sins
,
and
turn
to
Christ
and
holiness
,
and
to
beseech
thee
that
thou
wouldest
yeeld
to
be
made
gloriously
happy
;
all
the
harm
I
mean
thee
is
that
thou
mayest
be
saved
,
and
this
is
the
best
,
the
very
best
thing
I
can
wish
to
thee
and
my self
also
,
and
all
that
I
would
have
thee
part
with
is
nothing
but
that
which
is
worse
then
nothing
,
and
that
is
sin
:
Which
all
Gods
children
are
glad
at
the
heart
they
are
rid
of
,
and
that
they
are
gotten
out
of
the
dominions
and
regions
of
sin
,
into
the
Kingdom
of
Christ
and
under
his
rule
.
S.
31
Then
that
we
may
reason
together
to
some
good
purpose
,
be
but
plain-hearted
and
honest
in
this
business
,
lay
aside
all
prejudice
,
make
no
shifts
,
no
evasions
,
fear
nothing
Man
if
thou
meanest
to
be
good
and
holy
in
good
earnest
,
there
are
no
invincible
Giants
in
the
Kingdom
of
Christianity
;
put
on
the
resolution
of
a
man
and
thou
wilt
be
victorious
,
mean
but
as
well
to
thy
soul
as
I
do
,
and
then
to
be
sure
thou
wilt
be
as
earnest
with
God
for
to
reform
thee
,
and
as
carefull
to
use
the
means
and
take
the
opportunity
,
as
I
am
to
perswade
thee
to
it
.
S.
32
Be
but
as
willing
to
submit
to
the
teaching
of
grace
,
and
to
accept
of
the
proffered
help
from
Christ
,
and
then
shalt
thou
quickly
be
rid
of
thy
damning
sins
,
and
be
brought
into
a
holy
and
saving
frame
of
spirit
and
course
of
life
.
S.
33
I
observe
(
and
so
may
you
,
)
that
when
Christ
had
a
mind
to
do
good
,
and
shew
a
speciall
favour
to
any
in
distresse
,
(
And
our
dear
Lord
Christ
hath
still
the
same
mind
toward
every
poor
sinner
to
this
day
to
do
him
good
,
)
his
first
question
to
such
is
,
John
5.6
.
Mar.
10.51
Wilt
thou
be
made
whole
?
And
,
what
wilt
thou
that
I
should
do
unto
thee
?
And
no
sooner
the
poor
sinner
can
find
in
his
heart
to
be
willing
to
be
helped
and
healed
,
and
to
seek
unto
Christ
in
good
earnest
,
but
immediately
Christ
saith
,
I
will
,
be
thou
whole
,
Take
up
and
walk
,
Mat.
8
3.
I
will
,
be
thou
clean
;
and
the
Text
saith
,
And
immediately
his
Leprosie
was
cleansed
.
S.
34
And
likwise
take
notice
,
that
the
cause
why
a
miserable
sinner
continues
unreformed
and
under
the
power
of
his
sins
,
is
because
he
will
not
,
hath
no
mind
to
be
altered
,
doth
not
earnestly
desire
it
.
That
this
is
so
,
Jer.
13.27
you
may
see
Jeremiah
13.27
.
I
have
seen
thy
abomination
,
Woe
unto
thee
,
wilt
thou
not
be
made
clean
,
when
will
it
once
be
?
Ezek.
18.31
,
32.
and
Ezek.
18.31
,
32.
I
have
no
pleasure
(
saith
God
)
in
the
death
(
that
is
,
damnation
)
of
a
sinner
,
but
rather
he
should
turn
and
live
;
and
that
the
cause
of
mens
ruine
and
destruction
is
from
themselves
,
rather
then
they
will
turn
they
will
die
.
Why
will
ye
die
?
turn
you
from
all
your
transgressions
,
why
will
ye
die
?
So
likewise
our
Saviour
Christ
in
John
5.40
.
tels
us
why
men
lose
their
Souls
and
happiness
,
Joh.
5.40
.
it
is
,
They
will
not
come
unto
me
that
they
might
have
Life
.
S.
35
And
I
observe
also
when
a
man
is
convinced
of
the
necessity
of
Salvation
,
and
by
the
consideration
of
the
greatness
of
his
sins
,
and
necessity
of
leaving
them
all
,
yet
the
difficulty
of
conversion
and
parting
with
old
friends
,
(
as
a
sinner
thinks
his
lusts
and
sins
are
)
he
cryes
out
,
what
must
I
do
to
be
saved
?
Act.
16.30
as
the
Jaylor
did
Acts
16.30
.
Which
is
the
first
quere
to
be
made
:
and
when
a
sinner
comes
to
this
once
,
to
be
willing
and
seriously
desirous
from
his
very
Soul
to
be
made
whole
and
clean
,
and
then
earnestly
to
seek
out
how
he
may
act
that
he
may
be
saved
,
then
Christ
takes
him
to
cure
,
and
then
directs
him
by
his
word
,
and
helps
him
by
his
Spirit
,
first
to
Reformation
here
,
and
then
to
Salvation
hereafter
.
S.
36
Now
precious
soul
,
is
it
in
thy
heart
to
desire
,
and
dost
seriously
ask
what
thou
shalt
do
to
be
saved
?
(
If
so
,
)
I
have
it
from
God
to
tell
thee
that
thou
mayest
be
saved
,
If
thou
believe
in
the
Lord
Jesus
,
repent
thee
,
and
turn
thee
from
all
thy
ungodliness
,
to
serve
the
living
God
in
Righteousness
and
true
holiness
,
from
this
day
to
the
end
of
thy
life
,
and
submit
to
Reformation
in
heart
and
life
,
thou
shalt
be
saved
.
S.
37
Wilt
thou
submit
to
Reformation
,
wouldest
thou
be
made
clean
,
and
be
effectually
turned
from
all
thy
sinfull
thoughts
and
practises
?
O
poor
sinner
art
willing
?
S.
38
Then
first
try
thy
heart
,
whether
in
good
earnest
thou
desire
it
;
canst
thou
go
in
secret
,
and
pour
out
thy
soul
,
and
utter
thy
desires
before
the
Lord
,
in
this
or
the
like
prayer
,
for
this
very
thing
that
thou
mayst
be
reformed
?
If
thou
art
willing
then
to
be
reformed
from
thy
very
soul
,
thou
canst
speak
thy
Requests
to
God
,
to
help
thee
through
the
work
,
and
then
thou
wilt
be
willing
to
take
up
advice
and
consideration
,
and
yeeld
to
the
intreaties
,
and
fall
upon
the
practise
without
more
ado
,
speedily
without
delay
,
if
thou
canst
thus
pray
from
thy
heart
,
there
is
great
hope
of
thy
Reformation
.
CHAP.
II.
The
hopefull
sinners
Prayer
.
S.
1
O
Most
glorious
,
holy
,
just
and
gracious
Lord
God
,
thou
who
art
the
knower
of
hearts
,
and
lover
of
souls
,
thou
hast
said
,
Ezek.
33.11
.
1
Tim.
2.4
1
Pet.
3.9
.
Mat.
9.13
.
Thou
hast
no
pleasure
in
the
death
of
a
sinner
,
but
rather
he
should
turn
and
live
,
and
art
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
;
and
to
this
end
thou
hast
sent
thy
dear
Son
Jesus
Christ
into
the
world
,
to
call
sinners
to
repentance
;
who
gave
himself
for
us
,
that
he
might
redeem
poor
sinners
from
all
their
iniquities
,
and
purifie
his
redeemed
ones
:
2
Cor.
5.20
.
1
Tim.
4.20
.
2
Tim.
4.12
.
thou
hast
likewise
given
thy
Spirit
to
sanctifie
our
hearts
,
and
with
thy
Word
to
convince
and
convert
such
as
shall
be
saved
;
and
that
poor
sinners
might
be
converted
and
turned
from
darkness
to
light
,
from
the
power
of
Satan
to
God
,
that
they
might
receive
the
forgiveness
of
sins
,
and
an
inheritance
among
the
sanctified
.
Thou
hast
appointed
thy
Ministers
to
call
sinners
,
to
invite
,
beseech
,
exhort
,
reprove
,
admonish
,
guide
and
direct
poor
sinners
,
to
reclaim
them
,
to
bring
them
off
from
their
evill
wayes
,
and
to
shew
them
the
way
to
Heaven
;
and
hast
promised
eternall
life
to
those
that
obey
thee
to
their
lives
end
,
and
hast
threatned
eternall
punishment
to
every
impenitent
unconverted
sinner
.
S.
2
O
Lord
,
how
wonderfull
art
thou
in
mercy
and
goodnesse
!
I
am
one
of
those
vile
and
miserable
sinners
whom
thou
hast
often
called
to
amendment
,
to
whom
thou
hast
sent
thy
servants
,
importunately
beseeching
,
that
I
would
cease
to
do
evill
,
and
learn
to
do
well
,
that
I
would
but
turn
and
live
;
but
hitherto
I
have
not
fully
yeelded
,
I
have
(
dear
Lord
)
too
too
often
and
too
too
long
put
thee
off
with
excuses
;
and
when
I
could
say
nothing
for
my
continuance
in
sinne
,
nor
against
holy
living
,
and
speedy
reformation
,
yet
then
have
I
delayed
my
necessary
duty
with
a
promise
of
reformation
,
delaying
from
day
to
day
that
which
I
have
promised
,
and
continually
going
on
in
that
which
I
should
renounce
,
even
to
this
day
,
O
Lord
,
thou
knowest
it
.
S.
3
Many
opportunities
have
been
given
unto
me
,
much
grace
offered
,
many
Sabbaths
,
many
Sermons
,
many
Counsels
,
many
a
check
of
Conscience
,
many
rebukes
from
the
Lord
in
sad
dispensations
,
and
all
to
reclaim
me
;
and
long
hast
thou
waited
for
my
return
,
that
thou
mightest
pardon
and
be
gracious
:
But
alas
!
alas
!
I
have
abused
thy
long-sufferance
,
made
light
of
thy
invitations
,
and
all
thy
sweet
and
kind
perswasions
and
fatherly
corrections
.
I
have
heard
thy
Messengers
speaking
to
me
time
after
time
from
the
Lord
,
saying
often
with
tears
in
their
eyes
to
me
,
Regardlesse
,
hard-hearted
Wretch
,
Oh
do
not
,
do
not
the
abominable
things
which
I
hate
,
O
why
wilt
thou
die
?
But
all
in
vain
;
my
obstinate
hard
heart
hath
said
,
There
is
no
hope
,
I
will
not
change
nor
amend
.
S.
4
Yea
,
Lord
,
although
thy
severe
and
dreadfull
threats
have
come
to
my
ears
against
such
sins
,
as
I
alas
!
as
I
my self
am
guilty
of
,
and
there
is
nothing
that
keepeth
me
on
this
side
hell
all
this
while
but
thy
wonderfull
mercy
,
forbearing
execution
on
such
an
evill
doer
as
I
have
been
;
and
yet
for
all
this
my
fool-hardy
heart
is
set
upon
evill
still
.
S.
5
I
have
heard
from
thy
Word
,
Mat.
18.3
.
John
3.3
.
as
it
were
from
Heaven
to
me
by
name
,
that
Except
I
be
converted
I
shall
never
enter
into
the
Kingdom
of
Heaven
,
and
yet
I
have
not
seriously
minded
it
,
but
to
this
day
I
have
continued
to
follow
lustfull
desires
and
unchristian
practises
,
alas
,
to
this
day
too
long
!
But
dear
Lord
,
wilt
thou
be
intreated
by
me
a
vile
sinner
,
as
I
am
now
,
to
move
my
heart
effectually
,
that
I
may
set
upon
reformation
to
purpose
?
Lord
,
if
thou
wilt
thou
canst
make
me
clean
,
holy
,
just
,
sober
,
and
a
sound
convert
;
thou
hast
bid
me
(
although
a
miserable
sinner
)
to
ask
according
to
thy
will
,
and
thou
hast
promised
to
hear
and
grant
.
S.
7
It
is
thy
will
,
most
holy
God
,
that
I
should
turn
and
live
,
and
it
is
the
desire
and
earnest
request
of
my
soul
;
that
I
may
leave
off
all
my
ungodliness
,
worldly
lusts
,
vanities
,
and
all
my
sins
:
And
that
I
may
become
a
new
man
,
a
sincere
and
holy
Christian
,
Lord
help
me
,
and
never
leave
me
;
begin
and
finish
my
Reformation
in
heart
and
life
:
make
this
little
book
an
happy
Instrument
of
mine
Amendment
.
Let
the
truths
from
thy
word
convince
me
,
let
the
Arguments
perswade
me
,
let
the
reasons
move
me
to
a
speedy
practicall
resolution
,
let
my
many
sins
yet
unreformed
shame
me
and
weary
me
;
let
thy
Threats
deter
me
from
sin
,
let
thy
promises
allure
me
to
Holiness
.
S.
8
Let
thy
Grace
accompany
my
Endeavours
this
way
,
let
the
few
dayes
I
have
to
live
,
and
the
great
work
I
have
yet
to
do
for
my
soul
,
drive
me
to
hasten
my
Resolution
;
let
not
sloth
,
nor
delusions
,
nor
any
temptation
or
secular
Interest
whatsoever
entice
my
poor
soul
from
this
work
of
self-Reformation
.
I
am
Resolved
to
read
,
consider
and
practice
;
dear
Lord
,
help
my
Resolutions
,
and
further
this
happy
work
of
reformation
in
my
heart
and
life
.
Say
Lord
,
for
Christs
sake
,
to
my
soul
,
Goe
on
and
prosper
.
Amen
,
Amen
.
S.
10
Now
if
thou
canst
truly
from
thy
heart
bewail
thy
former
neglect
and
miscarriage
,
and
beg
heartily
of
God
to
assist
thee
in
this
thy
so
great
concernment
,
then
art
thou
hopefully
prepared
,
and
in
a
fair
way
both
to
receive
further
Instruction
and
Resolution
for
thy
saving
Reformation
.
And
accordingly
I
shall
in
the
name
of
God
proceed
with
thee
after
this
method
:
In
the
first
part
of
Reformation
,
which
consists
in
forsaking
of
all
thy
sins
and
evil
practises
.
To
shew
what
is
meant
in
this
design
by
SAVING
REFORMATION
,
that
you
may
understand
your
businesse
.
To
prove
the
absolute
necessity
of
such
a
reformation
in
order
to
salvation
,
that
you
may
believe
it
.
To
discover
those
sins
which
are
in
every
instance
inconsistent
with
saving
reformation
,
which
if
not
forsaken
in
heart
and
life
,
will
infallibly
bring
destruction
to
thy
soul
at
last
;
that
when
you
know
them
,
and
the
dreadfull
consequence
of
them
,
you
may
be
induced
to
repent
them
,
to
renounce
them
all
,
without
any
further
delay
or
hesitancie
.
To
give
you
some
speciall
Directions
about
this
thing
,
that
it
may
prove
Effectuall
,
that
your
labour
may
not
be
lost
,
but
through
the
grace
of
God
successefull
.
To
urge
the
duty
upon
you
with
undeniable
arguments
,
to
move
you
to
be
speedy
and
practicall
in
Reformation
.
And
this
is
done
in
this
first
part
about
Reformation
,
as
it
comprehends
a
turning
from
all
Evill
in
heart
and
life
,
a
ceasing
from
sin
in
all
its
instances
and
appearances
.
I
doe
in
the
Second
part
of
Reformation
,
which
consists
of
an
holy
Life
,
1.
Propose
the
practicals
of
saving
conversion
in
all
Christian
performances
,
and
right
orderly
heavenly
Conversation
.
And
shew
likewise
the
absolute
necessity
of
such
a
course
of
holy
living
,
to
make
our
reformation
complete
,
and
our
salvation
sure
.
Lay
down
some
Directions
for
the
holy
ordering
of
you
life
;
both
for
Time
and
Duties
.
Lastly
,
I
doe
conclude
with
earnest
motions
to
perform
all
the
requisits
to
thy
salvation
constantly
to
the
end
.
And
no
man
can
set
himself
against
,
or
refuse
to
yield
to
all
that
is
here
moved
for
,
nor
delay
his
reformation
,
but
he
that
hath
forfeited
his
reason
,
and
all
his
interest
in
Christ
,
and
hath
sold
himself
to
wickedness
,
and
resolves
to
be
miserable
in
despite
of
God
and
good
Counsell
,
and
is
grown
desperate
,
and
means
to
cast
away
his
precious
soul
for
ever
.
But
I
hope
thou
that
hast
read
so
far
as
this
art
not
such
an
one
;
and
therefore
I
intreat
you
would
seriously
consider
what
is
said
to
thee
in
each
particular
about
thy
speedy
Reformation
.
CHAP.
III.
Of
Reformation
in
the
notion
of
it
,
as
it
is
intended
for
practise
.
S.
1
REformation
(
which
is
the
subject
I
am
about
to
treat
of
,
)
is
a
word
not
very
frequently
used
in
Scripture
,
but
the
thing
I
mean
by
it
is
in
many
places
described
.
And
I
chuse
this
term
of
Reformation
,
because
it
comprehends
what
I
mean
to
exhort
you
to
,
and
as
it
is
a
Vulgar
word
best
known
to
such
as
I
am
writing
to
;
and
you
understand
thus
much
by
it
,
that
when
a
man
hath
been
vicious
,
vain
,
worldly
,
naught
,
and
hath
left
off
those
wretched
courses
,
and
is
become
sober
,
just
,
serious
,
humble
,
charitable
and
good
,
now
(
say
they
)
he
is
a
reformed
man
or
a
changed
man
,
another
manner
of
man
then
he
was
before
,
he
is
now
reclaimed
,
a
man
of
an
other
nature
and
life
;
I
mean
by
it
much
the
same
thing
as
you
understand
it
;
but
in
this
latitude
I
mean
no
less
by
Reformation
then
a
through
Change
of
disposition
and
life
from
that
which
is
bad
,
displeasing
to
God
,
and
disadvantageous
to
thy
own
precious
soul
,
to
that
which
is
good
,
and
commanded
by
God
,
and
of
necessity
to
be
done
by
thee
in
order
to
thy
salvation
.
S.
2
And
if
you
understand
better
the
meaning
of
your
duty
by
these
expressions
,
Conversion
,
Repentance
,
Regeneration
,
Renovation
,
Sanctification
,
Returning
,
then
whatever
is
comprehended
under
any
or
all
these
terms
I
mean
by
Reformation
,
and
so
much
I
aim
at
by
this
perswasion
to
a
speedy
Reformation
.
S.
3
For
the
word
in
its
own
proper
signification
is
a
state
unto
which
either
persons
or
things
disordered
and
out
of
course
are
reduced
,
as
unto
their
first
form
or
state
wherein
they
should
be
,
either
by
creation
,
or
appointment
and
Institution
:
now
every
sin
,
and
Inclination
to
it
is
a
great
disorder
,
and
holiness
is
the
Rectitude
and
right
frame
of
soul
.
Therefore
untill
I
am
reformed
I
am
out
of
order
,
and
out
of
the
way
to
eternall
happiness
,
and
in
a
course
leading
to
eternall
misery
;
so
that
Reformation
is
a
Reducement
of
the
heart
and
life
of
man
,
every
man
that
means
to
be
saved
,
to
that
state
and
frame
of
soul
and
life
as
is
meet
for
heaven
,
such
as
unto
which
God
hath
promised
eternal
life
.
S.
4
And
when
I
perswade
you
to
think
on
your
sins
,
and
be
sad
at
the
heart
,
grieve
and
lament
that
you
have
been
so
bad
by
inclination
and
evil
practices
,
and
hereupon
to
leave
off
all
your
transgressions
,
and
turn
to
God
and
holy
living
,
then
I
mean
true
repentance
by
reformation
;
when
I
intreat
you
to
change
your
evil
disposition
of
heart
,
of
your
mind
and
disordered
affections
,
and
evil
actings
of
your
life
,
to
live
unto
God
,
to
adhere
unto
him
,
to
serve
him
in
all
things
,
to
lead
a
pure
and
holy
life
,
then
I
mean
sound
conversion
joyned
with
sanctification
by
reformation
.
S.
5
And
you
must
grant
,
That
sincere
repentance
and
sound
conversion
is
absolutely
necessary
to
Salvation
;
and
every
one
that
is
come
to
years
must
repent
and
be
converted
,
or
else
he
cannot
,
for
he
shall
not
,
be
saved
.
CHAP.
IV.
Of
mans
state
before
Reformation
,
implying
the
necessity
of
amendment
.
S.
1
HAving
declared
what
I
intend
by
Reformation
,
I
shall
shew
you
that
such
a
reformation
God
requires
of
thee
,
and
every
one
that
means
to
be
saved
,
as
absolutely
necessary
to
thy
salvation
:
'T
is
not
a
thing
indifferent
,
as
though
it
may
or
may
not
go
well
with
thy
soul
,
whether
thou
perform
it
or
no
;
but
,
in
plain
terms
,
be
reformed
and
thou
shalt
surely
be
saved
,
be
not
reformed
and
thou
shalt
assuredly
be
damned
;
and
until
reformation
come
on
thee
,
thou
art
no
better
than
a
child
of
wrath
,
a
servant
of
sin
,
and
so
in
a
state
of
enmity
against
God
,
and
consequently
under
the
power
of
Satan
,
and
a
subject
of
his
horrid
Regiment
,
and
a
vessel
fitted
to
destruction
.
S.
2
The
first
state
of
mankind
(
you
believe
)
was
a
state
of
perfection
;
God
made
man
upright
,
holy
and
good
,
without
sin
,
or
any
actuall
disorder
or
deformity
;
and
if
man
had
stood
to
this
,
and
continued
in
his
Primitive
Integrity
,
there
had
not
needed
but
adhesion
to
God
to
have
secured
the
eternall
happiness
on
man
,
there
wanted
not
Reformation
,
for
there
yet
was
no
deformation
.
S.
3
But
the
unhappy
defection
that
our
first
Parents
made
,
brought
themselves
and
mankind
(
unto
this
day
)
into
a
dreadfull
state
of
sin
and
misery
;
and
being
defiled
with
sin
,
dishonored
,
disordered
and
spoiled
,
we
are
no
more
to
be
accounted
of
but
as
enemies
to
God
,
a
company
of
lost
and
miserable
wretches
,
carrying
in
our
very
nature
the
markes
of
shame
and
misery
;
and
untill
restoring
grace
comes
,
we
are
but
(
O
sad
to
say
!
)
the
children
of
wrath
,
being
first
enemies
to
God
,
God
is
become
a
God
lothing
(
but
justly
lothing
)
us
in
this
state
(
as
't
is
said
)
[
](A56451-e16290-b)*
*
Zach.
11.8
.
Their
soul
abhorred
me
,
and
my
soul
lothed
them
,
[
](A56451-e16320-b)†
†
Rom.
3.9.10
.
for
there
is
none
righteous
(
before
restoring
grace
come
)
no
not
one
;
for
all
are
under
sin
,
the
power
,
guilt
,
and
filth
of
sin
,
[
](A56451-e16350-b)*
*
Ephes.
2.2
,
3.
And
by
nature
the
children
of
wrath
.
S.
4
Now
as
long
as
any
man
is
in
his
naturall
estate
,
acting
according
to
the
disorder
of
his
soul
,
following
the
sinfull
motions
and
lustings
of
his
own
depraved
heart
,
he
is
still
under
the
power
of
sin
,
and
curse
of
the
Law
,
and
hath
nothing
to
do
with
God
as
a
Father
,
nor
with
heaven
as
an
inheritance
;
sin
cuts
him
off
from
those
relations
,
and
continuance
in
sin
debares
him
quite
from
any
benefit
of
Christs
coming
in
the
flesh
,
onely
there
is
afforded
possibillty
to
be
saved
,
through
the
Commiseration
of
God
toward
miserable
man
,
and
to
repair
in
man
what
was
defaced
,
and
to
restore
by
Christ
what
was
lost
by
Adam
.
S.
5
And
if
thou
return
in
time
while
grace
is
offered
thee
,
and
Christ
is
calling
thee
,
if
thou
leave
off
thy
sins
,
and
become
a
new
man
,
if
thou
submit
to
reformation
,
and
dost
repent
thee
of
and
forsake
all
thy
sins
,
and
leadest
a
new
life
,
walking
in
the
commandements
of
God
constantly
and
sincerely
,
if
thou
art
throughly
converted
in
heart
and
life
,
thou
mayst
be
saved
;
but
otherwise
,
if
thou
continuest
unregenerate
,
and
abidest
impenitent
,
and
art
not
converted
,
and
wilt
not
be
reformed
,
never
hope
to
be
saved
,
but
in
terror
and
trembling
of
soul
expect
to
enter
into
that
horrid
and
black
eternity
of
misery
,
unavoidable
,
unrecoverable
,
when
thou
art
taken
by
death
(
in
thy
sins
)
out
of
this
World
.
S.
6
If
you
are
not
yet
perswaded
of
this
,
consult
these
following
Texts
impartially
,
which
render
what
I
say
(
and
therefore
I
affirm
it
constantly
)
undeniable
,
being
the
decreed
Law
of
God
about
this
very
thing
,
and
undoubtedly
shall
be
made
good
.
S.
7
This
Truth
is
that
we
must
acquaint
you
withall
,
and
this
is
that
I
mind
you
now
of
from
the
Lord
,
[
](A56451-e16550-b)*
*
Esai
.
3.10.11
.
Say
unto
the
righteous
,
it
shall
goe
well
with
them
,
for
they
shall
eat
the
fruit
of
their
doings
.
Woe
unto
the
wicked
,
it
shall
go
ill
with
him
,
for
the
reward
of
his
hand
shall
be
given
him
.
[
](A56451-e16570-b)*
*
Ezek.
3.19
.
If
thou
warn
the
wicked
,
and
he
turn
not
from
his
wickedness
,
nor
from
his
wicked
way
,
he
shall
die
in
his
Iniquities
.
Now
this
is
said
to
thee
,
who
ere
thou
art
,
in
thy
sinfull
course
,
or
in
any
one
way
which
is
sinfull
,
and
if
thou
doe
not
turn
from
that
thy
wickedness
,
thou
art
a
dead
man
,
a
lost
man
;
this
will
not
be
repealed
,
thou
must
turn
or
die
,
slight
it
not
,
it
is
thy
particular
caveat
as
much
as
any
is
in
the
world
.
S.
8
There
is
another
such
like
place
,
Ezek.
18.
v.
20.
to
the
end
of
the
Chapter
.
The
summe
is
this
,
Ezek.
18.20
.
that
though
God
takes
no
pleasure
at
all
that
the
wicked
should
die
,
but
that
he
should
turn
and
live
,
yet
the
wickedness
of
the
wicked
shall
be
upon
himself
,
and
he
that
commits
Iniquity
,
and
dyeth
in
them
,
for
the
iniquity
that
he
hath
done
shall
he
die
;
but
if
the
wicked
will
turn
from
all
his
sins
that
he
hath
committed
,
and
keep
all
my
statutes
,
and
doe
that
which
is
lawfull
and
right
,
he
shall
surely
live
.
Then
the
counsell
is
this
,
v.
30.
Repent
and
turn
your selves
from
all
your
transgressions
,
so
Iniquity
shall
not
be
your
ruine
,
wherefore
turn
and
live
.
Can
there
be
any
more
just
and
plain
dealing
then
this
?
Which
is
fitternow
,
that
thou
shouldst
turn
from
thy
wicked
ways
,
or
that
God
should
abrogate
this
Law
of
his
after
all
this
warning
given
thee
?
Consider
this
,
sinner
,
and
turn
,
or
expect
to
burn
for
ever
.
S.
9
The
next
proof
I
bring
out
of
the
New
Testament
,
which
shall
not
leave
the
least
refuge
of
hope
to
any
unreformed
man
,
that
he
may
be
saved
and
not
converted
.
I
desire
you
be
serious
and
consider
them
well
,
and
doe
not
turn
them
slightly
over
,
with
an
I
hope
I
may
be
saved
for
all
this
:
for
certainly
as
thou
art
alive
thou
must
be
reformed
or
thou
canst
not
be
saved
.
Wilt
thou
believe
what
Christ
hath
said
?
Mat.
18.3
.
Verily
I
say
unto
you
,
Mat.
18.3
.
that
except
ye
be
converted
,
ye
shall
not
enter
into
the
kingdome
of
Heaven
:
Jo.
3.3
.
and
John
3.3
.
Except
a
man
be
born
again
,
he
cannot
see
the
kingdome
of
God
.
What
think
you
of
this
?
doe
you
believe
this
in
good
earnest
?
can
you
evade
it
?
If
you
think
that
God
of
his
grace
may
save
you
wirhout
such
a
reformation
,
then
see
what
Gods
saving
grace
teaches
all
that
may
hope
to
be
saved
,
Titus
2.11
.
Tit.
2.11
.
The
grace
of
God
which
bringeth
salvation
hath
appeared
,
teaching
,
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
and
godly
in
this
present
world
.
And
when
this
is
done
in
sincerity
,
then
the
13.
verse
bids
us
,
Look
for
that
blessed
hope
of
heaven
:
But
untill
this
Reformation
be
wrought
,
a
turning
from
evil
,
all
ungodliness
,
and
living
holy
,
there
is
no
hope
of
salvation
.
And
if
you
hope
Christ
will
pardon
,
and
he
will
save
thee
without
all
this
adoe
,
consider
what
he
himself
hath
said
,
that
an
unreformed
man
shall
not
be
saved
.
And
Mat.
7.21
.
Not
every
one
that
saith
,
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heaven
,
but
he
(
and
onely
he
)
that
doth
the
will
of
my
father
which
is
in
heaven
.
And
't
is
the
will
of
God
thou
shouldst
reform
and
become
holy
,
just
and
good
.
S.
10
And
know
further
,
that
Christ
gave
not
himself
for
us
,
that
we
might
be
saved
without
passing
the
strait
gate
of
Reformation
and
conversion
to
heaven
,
or
to
bring
men
per
saltum
immediately
from
their
sinfull
and
ungodly
practises
to
heaven
without
any
more
adoe
;
No
,
see
Titus
2.14
.
Who
gave
himself
for
us
to
redeem
us
from
all
iniquity
,
and
to
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
.
S.
11
See
once
more
,
that
Reformation
,
which
is
a
sorrow
for
,
and
forsaking
of
all
sinfull
ways
,
and
a
turning
to
God
and
holy
living
,
is
absolutely
necessary
before
God
will
pardon
,
much
less
save
any
man
.
[
](A56451-e16950-b)*
*
Acts
,
3.19
.
Repent
and
be
converted
,
that
your
sins
may
be
blotted
out
.
No
blotting
out
of
sins
,
no
pardon
without
Repentance
.
Esai
.
55.7
.
So
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
to
the
Lord
,
(
i.
e.
)
by
an
hearty
and
practical
Reformation
;
and
then
see
what
follows
,
and
not
till
then
,
he
will
have
mercy
,
he
will
abundantly
pardon
.
You
may
likewise
find
that
[
](A56451-e17000-b)*
*
2
Pet.
3.9
.
God
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
;
which
doth
infallibly
imply
,
that
he
that
cometh
not
to
repentance
,
and
a
reforming
repentance
too
,
must
perish
.
S.
12
And
we
find
men
that
are
not
in
a
conformity
to
the
will
of
God
in
heart
and
life
,
and
will
not
be
reformed
,
nor
by
any
means
brought
to
their
Creators
will
,
and
doe
that
which
is
good
,
carrying
upon
them
the
black
mark
of
desperate
wickedness
,
and
a
son
of
perdition
,
a
reprobate
.
[
](A56451-e17050-b)†
†
Psal.
50.17
.
To
the
wicked
God
saith
,
what
hast
thou
to
doe
with
my
covenant
to
mention
it
,
as
though
it
belongeth
to
thee
?
for
it
doth
not
,
seeing
thou
hatest
to
be
reformed
,
thou
hatest
instruction
;
untill
Reformation
be
wrought
,
no
promise
of
salvation
to
thee
,
[
](A56451-e17080-b)*
*
Pro.
24.30
,
31.
Because
I
have
called
and
ye
refused
,
and
have
set
at
nought
all
my
counsells
,
and
would
none
of
my
reproof
,
nor
leave
off
your
folly
,
your
wickedness
,
therefore
shall
destruction
and
anguish
come
upon
you
,
and
you
will
cry
and
call
upon
me
,
but
I
will
not
then
hear
you
,
you
shall
not
find
me
,
but
shall
be
Recompensed
according
to
your
wayes
.
Pro.
29.1
.
He
that
being
often
reproved
hardneth
his
neck
,
shall
suddenly
be
destroyed
,
and
that
without
remedy
.
S.
13
Many
more
Texts
might
be
brought
to
confirm
the
point
;
for
the
mind
of
God
touching
this
very
thing
is
so
fully
,
clearly
and
frequently
revealed
in
Scripture
,
of
purpose
to
deterre
and
drive
sinners
from
their
evil
courses
and
secure
presumption
,
and
lest
any
excuse
might
be
left
to
any
wicked
man
,
why
he
doth
not
reform
,
leave
off
to
doe
evil
,
and
learn
to
doe
well
,
seeing
there
is
such
a
necessity
for
such
a
Reformation
,
if
a
man
meaneth
to
be
saved
.
S.
14
But
I
think
I
have
sufficiently
proved
the
duty
and
necessity
of
a
sound
Reformation
;
by
which
you
may
perceive
't
is
not
a
trivall
or
indifferent
thing
I
am
perswading
you
to
,
but
weighty
,
and
of
as
much
concerment
to
thee
as
thou
valuest
thy
salvation
;
for
as
it
had
been
better
never
to
have
been
,
then
to
be
for
ever
miserable
,
so
assuredly
as
thou
art
a
man
or
woman
,
thou
shalt
never
attain
heaven
,
nor
escape
eternall
misery
when
thou
diest
,
except
thou
reform
both
in
heart
and
life
what
is
to
be
reformed
while
thou
livest
in
this
present
world
.
CHAP.
V.
Containing
a
catalogue
of
sins
which
are
altogether
inconsistent
with
the
state
of
saving
grace
,
and
doe
most
necessarily
inferre
and
procure
damnation
to
them
that
are
guilty
,
and
will
not
be
reformed
.
S.
1
HAving
shewn
in
the
foregoing
Chapters
both
the
nature
and
necessity
of
reformation
,
I
come
next
,
and
now
to
acquaint
thee
with
some
particular
sins
,
which
to
practice
and
continue
in
is
death
,
and
every
one
,
if
an
actuall
sinner
in
any
of
these
doth
not
speedily
repent
of
and
reform
;
and
also
if
thou
lovest
or
likest
any
of
them
,
though
not
brought
forth
into
act
in
the
outward
man
,
yet
must
be
mortified
,
resisted
,
subdued
,
or
else
there
will
be
no
hope
for
thee
of
salvation
,
being
inconsistent
with
a
gracious
frame
of
soul
,
and
saving
Christianity
.
S.
2
Reader
,
I
would
not
peremptorily
charge
thee
as
guilty
of
any
one
damning
actuall
sin
,
much
less
of
all
those
,
any
of
which
is
more
then
enough
to
render
thy
state
miserable
and
deplorable
,
but
none
of
them
shall
actually
procure
thy
damnation
,
if
thou
heartily
repent
for
,
leave
off
,
and
in
time
,
ere
it
be
too
late
,
in
this
thy
day
of
continued
grace
to
thee
,
dost
reform
,
by
renouncing
them
all
in
heart
and
life
,
&
withall
dost
affectionately
embrace
,
and
actually
perform
instead
of
them
the
contrary
virtues
,
which
are
opposed
to
the
sins
thou
art
guilty
of
.
S.
3
For
when
a
sinner
is
brought
to
the
knowledg
of
his
faults
,
and
immediately
repents
,
imploring
the
grace
of
God
for
his
sincere
amendment
,
and
withall
sets
himself
against
them
all
,
and
enters
(
without
delay
)
upon
a
course
of
holy
living
,
and
continueth
in
a
watchfull
observance
of
his
sinfull
inclination
,
and
checks
the
motions
,
and
prevents
the
acts
of
sin
in
every
kind
,
and
withall
turns
to
God
,
to
think
and
act
that
which
is
pleasing
to
God
,
and
observes
to
doe
his
will
in
every
Instance
,
both
for
avoiding
evil
,
and
doing
good
,
this
man
is
in
a
happy
estate
for
the
present
,
and
through
Gods
grace
assisting
him
in
such
a
course
to
the
end
of
his
life
,
he
shall
undoubtedly
be
pardoned
,
and
in
Christ
accepted
of
,
justified
,
that
is
,
acquitted
of
the
guilt
of
his
former
sins
,
and
saved
eternally
.
S.
4
But
on
the
contrary
,
if
thou
reform
not
,
but
goest
on
still
in
thy
sins
,
repeating
the
acts
when
temptation
comes
,
and
settling
the
habit
of
an
irregular
,
inordinate
disposition
and
course
of
ungodliness
,
though
mixed
with
some
acts
of
seeming
religion
,
there
remaineth
no
sacrifice
effectuall
for
such
an
one
to
expiate
his
sins
,
or
to
make
an
atonement
for
him
;
nor
men
,
nor
angels
,
nor
Christ
himself
can
doe
him
any
more
good
,
no
more
then
for
him
who
hath
renounced
Christ
and
Christianity
,
and
hath
proceeded
to
commit
the
unpardonable
sin
:
but
he
,
such
an
one
who
ere
he
be
,
must
remain
hopeless
for
ever
,
either
to
escape
the
horrors
of
hell
,
much
more
is
he
left
without
hope
of
being
saved
,
except
he
repent
and
change
his
course
in
time
.
S.
5
This
being
so
,
doth
it
not
concern
thee
,
and
every
soul
that
hath
any
regard
to
his
own
eternall
well-being
,
to
look
into
his
heart
and
life
,
that
he
may
know
his
danger
?
and
so
if
he
find
himself
charged
with
any
sin
,
which
to
live
in
is
death
by
the
decreed
Law
of
God
,
thou
mayest
forthwith
renounce
it
and
all
,
and
turn
from
it
,
and
all
that
are
a
kin
to
it
,
that
so
thy
precious
soul
may
escape
the
severe
stroke
which
is
falling
on
such
a
sinner
.
S.
6
Come
then
along
(
considerate
soul
,
and
take
a
veiw
of
those
sins
and
dispositions
of
heart
that
carry
with
them
the
black
characters
of
death
,
condemned
to
the
pit
of
Hell
,
by
an
unalterable
decree
;
and
every
one
that
is
guilty
of
them
all
,
or
any
of
them
,
and
doth
not
repent
,
and
forsake
them
utterly
,
is
the
person
that
must
expect
to
be
condemned
for
living
in
those
sins
;
because
he
doth
not
reforme
by
a
speedy
,
hearty
,
and
voluntary
change
of
life
:
pray
God
thou
be
not
he
that
resolves
to
continue
in
them
.
If
thou
be
guilty
,
S.
7
Consider
,
I
beseech
thee
,
thy
case
and
state
,
and
examine
well
thy self
,
whether
these
following
sins
may
be
charged
upon
thee
,
or
which
of
them
belongs
to
thee
;
marke
them
as
you
goe
,
and
read
their
doom
with
trembling
,
and
never
give
rest
to
thy
soul
,
untill
thou
art
rid
of
them
by
Reformation
.
§.
I.
Wilfull
Ignorance
.
S.
8
First
of
all
consider
,
is
Wilfull
Ignorance
and
unbelief
thy
case
?
if
it
be
,
thou
art
a
perishing
man
in
this
state
,
till
saving
knowledg
and
faith
come
;
thou
art
a
child
of
darkness
under
the
power
of
Sathan
,
if
when
means
of
knowledg
afforded
are
neglected
,
when
meanes
offered
are
rejected
by
thee
:
And
such
is
thy
state
,
if
so
it
be
,
that
after
so
long
living
with
the
meanes
of
knowledg
,
so
much
hearing
of
the
word
of
faith
,
and
so
many
helpes
for
instruction
in
the
knowledg
of
God
,
and
ways
of
Godliness
;
if
it
be
so
I
say
,
that
after
all
this
thou
art
ignorant
of
the
true
God
,
and
knowest
not
thy
Saviour
Christ
,
and
upon
what
account
he
is
thy
Saviour
,
and
what
he
is
,
and
did
to
redeem
thee
;
and
if
thou
knowest
not
yet
what
thou
art
by
nature
,
how
hatefull
sin
is
to
the
Holy
God
,
how
sin
defiles
,
and
will
ruine
the
soul
if
permitted
;
if
thou
knowest
not
what
it
cost
Jesus
Christ
to
purchase
thy
pardon
and
acceptance
with
God
;
If
thou
understandest
not
the
conditions
,
on
thy
part
,
to
make
thee
capable
of
the
benefits
of
Christs
purchase
:
S.
9
If
thou
art
yet
ignorant
of
this
,
thy
State
is
wofull
,
for
t
is
in
thee
wilfull
;
thou
hast
neglected
,
or
refused
,
or
resisted
this
knowledg
,
and
thy
ignorance
(
seeing
thou
hast
the
use
of
thy
reason
,
and
thy
senses
,
)
is
thy
sin
;
And
because
it
is
about
the
necessary
and
weighty
things
of
thy
salvation
,
and
yet
supinely
neglected
,
or
wilfully
refused
,
it
is
now
a
contracted
,
superadded
guilt
;
and
except
thou
come
out
of
this
thy
ignorance
,
and
labour
to
know
and
understand
so
much
of
God
in
Christ
,
and
the
Holy
Ghost
,
(
at
least
as
is
necessary
to
thy
salvation
,
)
thou
canst
not
be
saved
.
For
,
if
to
know
the
onely
true
God
,
John
17.3
.
and
Jesus
Christ
whom
he
hath
sent
,
be
life
eternal
,
as
Christ
hath
said
,
then
not
to
know
him
as
he
is
to
be
known
,
must
needs
be
death
eternall
:
and
consider
well
,
that
the
Lord
Jesus
shall
be
revealed
from
heaven
with
his
mighty
Angels
,
in
flaming
fire
,
2.
Thes.
1.
7
,
8
,
9.
taking
vengeance
on
them
that
KNOW
NOT
God
,
and
that
obey
not
the
Gospell
of
our
Lord
Jesus
Christ
:
and
mark
the
dreadfull
allotment
for
such
ignorant
persons
in
the
9.
verse
,
Who
shall
be
punished
with
everlasting
destruction
,
from
the
presence
of
the
Lord
,
Prov.
5.12
,
13
,
23.
Eph.
3.18
.
Hos.
4.6
.
Esay
27.11
.
Psal.
95.10
,
11.
2
Cor.
4.3
,
4.
and
the
glory
of
his
power
.
Read
also
these
Scriptures
in
the
margent
,
if
you
would
have
more
proofs
of
the
danger
of
wilfull
ignorance
:
If
our
Gospell
be
hid
,
it
is
hid
to
them
that
are
lost
,
they
are
lost
who
are
ignorant
of
the
contents
of
the
Gospell
.
§.
II.
Infidelity
.
S.
10
Is
Infidelity
and
unbelief
thy
condition
?
art
thou
still
an
unbeliever
?
And
thou
art
an
unbeliever
,
if
thou
acknowledgest
not
,
nor
believest
in
the
onely
True
God
,
the
Father
of
Christ
,
and
Creator
of
the
World
,
as
revealed
to
thee
in
the
Scriptures
;
if
thou
believest
not
in
Jesus
Christ
,
the
onely
Eternall
Son
of
God
;
If
thou
confess
him
not
to
be
the
true
Messias
,
nor
acknowledgest
him
to
be
HE
that
was
promised
,
and
in
time
was
sent
into
the
world
,
born
of
a
virgin
,
and
took
humane
nature
into
his
Godhead
,
and
suffered
here
on
earth
,
death
,
for
the
Redemption
of
mankind
,
who
were
lost
by
sin
,
and
under
the
curse
and
power
of
Satan
;
if
thou
takest
him
not
for
thy
Saviour
and
Lord
;
if
thou
yeildest
not
up
thy self
,
thy
mind
,
Will
,
affections
,
and
actions
to
be
sanctified
,
and
ruled
by
him
,
thou
art
yet
an
Infidel
.
S.
11
If
thou
believest
not
the
Holy
Ghost
to
be
God
,
and
proceeding
from
the
Father
and
the
Son
;
and
yet
equall
with
the
Father
and
the
Son
,
and
that
the
FATHER
,
SON
,
and
HOLY
GHOST
,
are
one
onely
God
in
essence
,
nature
,
power
,
dignity
,
infiniteness
,
according
to
the
Scriptures
,
thou
art
an
Infidel
:
Nay
,
if
thou
believest
not
the
holy
Scriptures
of
the
OLD
and
NEW
TESTAMENT
to
be
of
God
,
given
unto
us
for
a
full
Revelation
of
the
mind
of
God
concerning
our
faith
,
and
life
;
If
thou
believest
not
the
promises
and
threats
of
the
Gospell
;
If
thou
believest
not
reward
for
the
Godly
,
and
punishment
for
the
wicked
;
a
day
of
Judgment
,
where
and
when
all
mankind
shall
be
Judged
according
to
their
workes
done
in
this
present
World
,
in
the
Resurrection
of
all
the
dead
at
the
last
day
,
when
men
shall
receive
the
finall
sentence
,
from
the
mouth
of
Christ
,
either
for
the
enjoyment
of
Heaven
,
or
the
torments
of
Hell
,
from
that
time
for
ever
.
S.
12
If
thou
believest
not
all
this
,
thy
state
is
Infidell
,
thou
art
yet
an
unbeliever
;
and
if
thou
continuest
so
,
this
must
be
thy
doom
,
read
it
and
tremble
,
[
](A56451-e18150-b)*
*
Mar.
16.16
.
He
that
believeth
not
shall
be
damned
.
[
](A56451-e18170-b)*
*
John
3.36
.
He
that
believeth
not
the
Son
,
(
which
is
Jesus
Christ
)
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
.
[
](A56451-e18200-b)†
†
Rev.
21.8
.
The
unbelieving
shall
have
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
Consider
this
,
and
see
if
thy
case
be
unbelief
,
whether
it
doth
not
concern
thee
speedily
to
reform
in
this
particular
,
and
become
a
true
believer
.
§.
III.
Unrighteousness
.
S.
13
Art
thou
an
unrighteous
person
?
I
mean
one
that
is
unjust
in
thy
dealings
with
men
;
doest
wrong
either
friend
or
foe
,
in
goods
,
name
,
or
life
?
Is
it
thy
custome
in
trafficking
with
others
to
cheat
,
deceive
,
defraud
,
any
one
?
dost
thou
keep
back
for
thy
own
use
that
which
is
not
thine
own
by
consent
,
or
purchase
,
or
gift
,
from
the
right
owners
?
hast
broken
thy
promise
and
covenant
made
with
man
,
wilfully
?
hast
thou
stollen
from
,
or
robbed
any
man
of
what
was
his
,
or
anothers
in
his
keeping
?
hast
received
stollen
goods
,
knowingly
,
and
consenting
to
theeves
and
robbers
?
dost
usually
doe
to
others
in
any
case
what
in
no
case
thou
wouldest
have
them
doe
to
thee
?
Then
art
thou
an
unrighteous
person
,
injurious
to
man
,
a
wronger
of
thine
own
soul
,
and
highly
offensive
to
the
Just
and
Righteous
God
,
who
loveth
righteousness
,
and
hateth
iniquity
;
and
hast
sinfully
transgressed
that
excellent
Rule
of
thy
blessed
Lord
and
Saviour
Jesus
Christ
,
who
hath
said
,
that
whatsoever
you
would
that
men
should
doe
unto
you
,
Luke
6.21
.
Mat.
7.20
.
doe
ye
even
so
unto
them
.
S.
14
Now
if
thou
art
guilty
of
unjust
and
unrighteous
dealing
you
must
repent
of
it
speedily
,
and
quit
it
absolutely
,
away
with
this
evil
frame
and
wicked
practice
.
S.
15
Leave
off
to
walk
unrighteously
,
if
thou
meanest
to
be
reformed
and
saved
;
but
if
thou
wilt
not
,
then
take
notice
that
this
remaines
against
thee
,
Deut.
25.16
.
Rom.
1.18
.
1
Cor.
6.9
.
All
that
doe
unrighteously
are
an
abomination
unto
the
Lord
thy
God
;
And
then
know
that
the
unrighteous
shall
not
inherit
the
kingdome
of
God
.
S.
16
Now
will
you
dare
to
doe
unrighteously
any
more
?
or
wilt
thou
not
much
rather
reform
in
time
,
then
undergoe
thy
exclusion
of
heaven
,
and
loss
of
thy
happiness
to
the
ruine
of
thy
soul
for
ever
,
for
thy
unrighteous
dealing
?
S.
17
Then
be
perswaded
to
rid
thy
hands
of
unjust
gain
,
and
thy
heart
and
mind
from
all
unjust
and
unrighteous
thoughts
and
contrivances
;
that
it
may
be
said
of
thee
,
such
was
I
indeed
,
but
now
I
am
reformed
,
I
have
left
off
all
my
unjust
unrighteous
dealing
,
through
the
grace
of
God
,
convincing
me
of
my
sin
,
warning
me
and
helping
me
to
forsake
it
.
Adde
this
consideration
,
to
further
thee
in
thy
REFORMATION
,
what
will
it
profit
thee
,
yea
what
is
any
man
profited
,
if
he
shall
gain
the
whole
world
by
unrighteousness
,
Mat.
16.26
.
and
lose
his
own
soul
?
alas
,
what
will
all
thy
getting
doe
thee
good
,
when
thou
shalt
pay
so
dear
for
it
,
even
the
unvaluable
losse
of
thy
precious
soul
at
last
?
§.
IV.
Idolatry
.
S.
18
Is
Idolatry
thy
sin
?
Art
thou
guilty
of
that
?
If
thou
hast
worshipped
a
false
God
,
any
of
the
Heathen
Idols
instead
of
the
true
God
;
Hast
thou
worshipped
,
or
prayed
to
,
or
before
an
image
,
directing
thy
service
to
it
,
or
to
God
by
an
image
of
mans
making
?
Hast
thou
adored
,
or
worshipped
a
piece
of
bread
,
as
though
it
were
really
and
materially
the
very
body
of
Christ
?
or
hast
thou
adored
a
crucifix
,
and
prayed
unto
it
?
Or
attributed
any
divine
power
to
a
piece
of
gold
,
silver
,
brass
,
wood
,
made
after
the
fashion
of
a
cross
?
Dost
thou
give
the
honour
,
and
worship
due
unto
God
,
to
any
creature
or
likeness
of
any
thing
?
thou
then
art
guilty
,
thou
art
found
a
gross
Idolater
.
S.
19
Nay
further
,
Rom.
1.21
.
if
thou
in
thy
fancie
dost
conceive
of
the
eternall
invisible
GOD
,
who
is
a
pure
spirituall
being
,
as
though
he
were
like
unto
any
thing
thou
ever
sawest
,
and
dost
worship
him
under
that
imaginary
shape
,
thou
wrongest
God
,
and
hast
set
up
an
Idol
in
thy
imagination
,
and
so
art
thou
an
imaginary
Idolater
,
though
thou
hast
no
picture
before
thine
eyes
:
yea
further
,
if
thy
heart
,
mind
,
will
,
affections
,
be
laid
out
upon
earthly
things
,
and
thou
payest
more
true
love
to
,
and
devotest
thy self
to
the
pleasures
,
profits
,
and
honours
of
this
world
;
If
thou
servest
the
creature
more
constantly
,
affectionately
and
willingly
then
the
great
God
,
then
art
thou
an
Idolater
;
for
what
is
Idolatry
else
but
the
setting
up
the
creature
in
the
place
of
God
,
and
to
give
the
creature
the
preeminence
in
our
hearts
and
minds
?
and
what
is
it
to
commit
Idolatry
,
but
a
serving
the
creature
,
and
adoreing
it
[
](A56451-e18700-b)*
*
Rom.
1.25
.
more
then
the
Creator
,
who
is
blessed
for
ever
?
And
therefore
the
covetous
worldling
is
branded
with
this
abominable
title
of
Idolatry
,
[
](A56451-e18730-b)†
†
Eph.
5.5
.
For
this
ye
know
,
that
no
covetous
man
,
who
is
an
IDOLATER
,
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
.
S.
20
Now
it
mightily
concerns
thee
to
examine
thy self
speedily
and
narrowly
,
whether
thou
art
guilty
of
Idolatry
any
of
the
forementioned
wayes
;
whether
thou
worshippest
an
Idol
for
thy
God
,
or
the
true
God
by
an
Idol
;
whether
thou
servest
and
prayest
to
the
eternal
Spirit
,
framing
to
thy self
any
likeness
of
God
in
thy
imagination
or
fancie
.
Whether
thou
servest
the
world
,
or
any
thing
in
the
world
,
with
thy
dearest
affections
and
desires
,
delighting
in
them
,
and
seeking
more
them
then
God
:
If
so
,
then
art
thou
deeply
tainted
with
this
foul
sin
of
Idolatry
.
Therefore
now
(
dear
soul
)
be
advised
,
if
thou
findest
thy self
guilty
,
though
but
in
the
least
,
to
repent
and
reform
,
rid
thy self
of
this
damning
sin
,
which
God
doth
hate
,
and
will
not
tolerate
in
any
one
but
such
as
those
are
determined
for
hell
;
for
all
Idolaters
are
abominable
to
God
,
1
Pet.
4.3
.
and
God
would
have
his
children
keep
themselves
from
IDOLS
,
from
the
sight
,
and
from
the
service
of
Idols
;
[
](A56451-e18880-b)*
*
n
=
"
John
5.21
.
My
little
children
keep
your selves
from
Idols
.
And
now
if
you
will
not
come
off
from
all
Idolatry
,
then
see
what
will
befall
you
,
you
shall
be
shut
out
of
heaven
,
and
shall
be
shut
up
in
hell
,
[
](A56451-e18900-b)†
†
1
Cor.
6.9
.
Idolaters
shall
not
inherit
the
kingdome
of
God
.
Without
are
Sorcerers
and
Idolaters
,
Rev.
22.15
.
which
shall
never
be
admitted
into
the
kingdome
of
heaven
.
Sorcerers
and
Idolaters
shall
have
their
part
in
the
Lake
that
burnes
with
fire
and
brimstone
,
Rev.
21.8
.
Phil.
3.19
.
which
is
the
second
death
.
Now
judg
thee
,
friend
,
whether
it
doth
not
neerly
concern
thee
to
try
thy self
whether
guilty
,
and
then
speedily
to
reform
,
and
let
fall
all
thine
Idols
,
and
serve
the
living
God
in
spirit
,
sincerity
and
truth
,
and
believe
in
him
,
and
love
him
with
all
thy
heart
,
mind
,
and
strength
of
soul
.
§.
V.
Adultery
,
Fornication
,
Effeminateness
,
Buggery
,
Beastiality
.
S.
21
I
should
not
name
some
of
these
,
as
the
two
latter
,
being
abominations
so
much
against
nature
,
but
that
the
wickedness
of
some
men
hath
been
so
great
,
as
to
abuse
themselves
with
their
own
sex
,
and
abominably
defiled
themselves
with
beasts
;
so
luxurious
have
been
their
lusts
,
like
that
of
Sodom
,
and
t
is
to
be
feared
some
to
this
very
day
are
given
to
such
abominations
,
and
have
been
found
out
,
and
put
to
death
for
such
cursed
crimes
,
by
men
,
and
condemned
to
the
fire
of
Hell
,
for
their
burning
lust
this
way
.
Now
if
thou
art
guilty
of
such
cursed
wickedness
,
oh
how
quickly
will
the
Lord
find
thee
out
,
and
how
soon
will
damnation
overtake
both
soul
and
body
!
Rev.
21.8
.
The
abominable
shall
burn
in
Hell
,
shall
have
their
portion
in
the
Lake
which
burns
with
fire
and
brimstone
.
S.
22
But
not
onely
such
exclude
from
heaven
,
but
also
those
other
acts
of
unchastity
,
(
1.
)
If
thou
in
a
married
state
hast
at
any
time
committed
folly
with
any
other
,
in
lying
with
any
other
carnally
,
t
is
adultery
,
and
thou
art
an
adulterer
or
adulteress
;
yea
if
it
be
in
thy
heart
to
lust
after
another
,
and
desirest
it
,
and
delightest
in
the
thoughts
of
carnall
fruition
of
the
party
forbidden
,
then
our
Saviour
Christ
saith
this
is
adultery
;
whosoever
looketh
on
a
woman
to
lust
after
her
,
Mat.
5.28
.
hath
committed
adultery
with
her
in
his
heart
.
(
2.
)
If
thou
in
a
single
state
hast
before
marriage
known
any
one
carnally
,
This
is
FORNICATION
.
S.
23
(
3.
)
Under
the
notion
of
EFFEMINACIE
,
you
are
to
judge
your selves
guilty
of
that
when
you
give
your self
to
venerious
,
lascivious
thoughts
,
loose
words
,
embracements
,
gestures
,
attires
that
are
alluring
,
and
inticing
to
wantonness
and
bodily
uncleanness
,
when
you
are
contriving
with
delectation
to
satisfie
those
inordinate
fleshly
lusts
,
and
attempt
wayes
to
accomplish
that
fleshly
design
,
such
an
one
that
doth
so
is
to
be
accounted
an
unchast
person
,
and
EFFEMINATE
.
S.
24
Now
examine
thy self
whether
any
of
these
sins
be
thy
sin
;
art
thou
guilty
of
any
of
these
,
and
wilt
thou
not
be
humbled
at
the
heart
for
it
,
that
thou
hast
been
so
naught
,
so
wicked
,
and
by
and
by
cast
off
far
from
thee
all
such
thy
thoughts
,
desires
and
practices
henceforth
for
ever
?
all
these
workes
of
the
fleshly
appetite
abandon
speedily
,
and
keep
thee
chaste
.
[
](A56451-e19250-b)*
*
Eph.
5.3
.
Fornication
and
all
uncleanness
let
it
not
be
once
named
among
you
,
much
lesse
practised
by
any
of
you
.
S.
25
But
if
thou
hast
been
so
unhappy
as
to
have
fallen
into
any
of
these
sins
,
alas
,
it
is
too
much
if
thou
hast
been
faulty
but
once
,
take
heed
,
continue
not
in
it
,
under
pain
of
the
losse
of
HEAVEN
,
and
punishment
of
HELL
;
for
if
but
once
,
yet
thou
art
an
adulterer
or
fornicator
,
and
without
repentance
,
&
that
to
a
reformation
,
how
canst
thou
hope
to
escape
this
sentence
?
for
the
truth
of
God
speakes
it
;
For
this
you
know
,
Eph.
5.5
.
that
no
whoremonger
,
nor
unclean
person
,
hath
any
inheritance
in
the
kingdome
of
God
:
Nor
fornicator
,
nor
adulterer
,
1
Cor.
6.9
.
nor
Effeminate
nor
abusers
of
themselves
with
mankind
,
shall
inherit
the
kingdome
of
God
.
But
their
portion
lies
deep
in
hell
;
[
](A56451-e19400-b)†
†
Rev.
21.8
.
Whoremongers
,
and
the
Abominable
,
shall
have
their
part
in
the
lake
that
burnes
with
fire
&
brimstone
,
which
is
the
secoud
death
.
Gal.
5.19
.
Now
the
works
of
the
flesh
are
manifest
,
which
are
these
,
ADULTERY
,
FORNICATION
,
UNCLEANNESS
,
LASCIVIOUSNESS
,
&c.
of
which
I
tell
you
,
that
they
which
doe
such
things
shall
not
inherit
the
kingdome
of
Heaven
.
S.
26
I
perswade
thee
then
that
thou
wouldest
strictly
examine
thy
life
and
heart
,
and
try
if
thou
hast
been
guilty
any
of
these
wayes
,
as
that
the
termes
of
adulterer
,
or
fornitator
,
or
effeminate
,
belong
to
thee
,
either
in
heart
,
or
deliberate
consent
,
or
practice
.
S.
27
Then
doe
I
earnestly
intreat
thee
,
as
thou
hopest
for
pardon
from
God
,
and
to
see
him
with
comfort
hereafter
,
speedily
to
betake
thy self
to
an
hearty
repentance
,
reformation
,
and
a
sincere
amendment
;
and
henceforth
keep
thy
vessell
pure
,
be
chast
in
thoughs
,
words
,
and
refrain
consenting
to
lustfull
motions
this
way
,
and
abhorre
acting
any
more
so
wickedly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isidor
.
Col.
3.5.6
.
and
either
seeing
lust
not
,
or
lusting
look
not
;
but
doe
as
Paul
exhorteth
Christians
to
:
Mortifie
therefore
the
members
which
are
upon
the
earth
,
fornication
,
uncleanness
,
inordinate
affections
,
evil
concupiscence
:
For
which
things
sake
,
the
wrath
of
God
cometh
upon
the
children
of
disobedience
.
Marriage
is
honorable
in
all
,
Heb:
13.4
,
and
the
bed
undefiled
;
but
WHOREMONGERS
and
ADULTERERS
God
will
judge
.
§.
VI.
Drunkenness
.
S.
28
Is
drunkenness
thy
sin
?
and
if
it
be
it
is
a
great
one
,
and
thou
art
guilty
of
this
sin
more
ways
then
one
;
men
think
themselves
for
the
most
part
then
onely
to
be
guilty
,
when
they
have
drunk
to
that
excesse
as
to
wallow
in
their
vomit
,
and
have
lost
both
reason
and
sences
;
This
indeed
is
to
forsake
the
manhood
,
and
to
be
transformed
into
a
beast
and
worse
,
for
a
beast
is
not
capable
of
sinning
by
excesse
;
but
a
man
sins
wofully
in
so
doing
,
for
he
breaks
a
Law
of
God
,
and
sobriety
,
abuseth
the
creature
,
dishonoreth
and
debaseth
his
own
soul
,
exposeth
himself
to
shame
and
scorn
,
and
gives
a
foul
invitation
to
the
devil
to
drive
him
to
many
other
sins
,
as
swearing
,
cursing
,
whoredome
,
murther
,
and
the
next
wickedness
is
at
hand
;
a
fit
instrument
for
the
devils
service
,
Deu.
21.20
,
21.
Pro.
●23
.
21
.
Esay
28.1
,
3.
1
Cor.
6.10
.
but
in
no
wise
fit
for
the
service
of
God
,
nor
works
of
his
calling
;
a
greif
to
his
relations
,
the
reproch
of
Religion
,
the
shame
of
mankind
.
And
his
doom
is
dreadfull
,
they
shall
come
to
poverty
,
woe
to
the
drunkards
,
they
shall
be
troden
under
foot
,
and
drunkards
shall
not
inherit
the
kingdome
of
God
.
But
wilt
thou
say
,
Obj.
for
a
man
to
drink
himself
into
such
a
condition
,
is
worthy
to
be
deemed
drunken
indeed
;
but
there
be
that
keep
company
,
and
maintain
good
fellowship
,
and
sit
by
it
too
,
and
yet
are
not
so
overcome
as
so
to
abuse
themselves
or
others
,
and
is
that
any
fault
?
I
answer
,
That
excess
of
drinking
,
Answ.
whether
thou
art
quickly
overcome
by
it
,
Vinum
plus
justo
sumptum
venenum
.
Aug.
Mal.
24.49
.
or
whether
thou
be
strong
to
overcome
much
drink
,
or
if
thou
sittest
long
at
it
,
tipeling
,
and
keepest
company
with
riotous
persons
,
or
forcest
or
perswadest
others
to
drink
excessively
,
and
delightest
to
see
others
through
drink
stammering
,
reeling
,
fooling
,
or
erring
,
thou
canst
not
defend
thy self
from
being
faulty
,
thou
must
leave
it
off
,
and
reform
in
these
things
also
,
and
have
nothing
to
do
with
such
practices
,
but
avoid
them
.
And
that
thou
mayst
see
I
would
not
goe
about
to
abridg
thy
liberty
,
nor
cross
thy
appetite
as
to
these
circumstances
,
Luke
21.34
.
Rom.
13.13
.
or
beg
thy
reformation
in
this
,
but
upon
unquestionable
grounds
from
Scripture
,
read
seriously
Esay
5.11
.
Wo
unto
them
that
rise
up
early
that
they
may
follow
strong
drink
,
that
continue
untill
night
,
till
wine
inflame
them
:
And
Esay
5.22
.
Wo
to
them
that
are
mighty
to
drink
wine
,
and
men
of
strength
to
mingle
strong
drink
:
And
Habb.
2.15
,
16.
Wo
unto
him
that
giveth
his
neighbour
drink
,
that
puttest
thy
bottle
to
him
,
and
makest
him
drunken
also
,
that
thou
mayst
look
on
their
nakedness
.
Thou
art
filled
with
shame
for
glory
;
drink
thou
also
,
the
cup
of
the
Lords
right
hand
shall
be
given
unto
thee
,
and
shamefull
spewing
shall
be
on
thy
glory
,
S.
29
Now
by
this
thou
seest
what
thou
art
to
reform
about
drinking
;
look
therefore
what
hast
thou
been
,
and
how
thou
hast
been
guilty
,
and
repent
,
and
amend
speedily
,
if
thou
wouldest
come
to
any
thing
in
Religion
that
may
do
thee
any
good
for
heaven
,
and
say
now
you
are
warned
,
and
doe
no
more
so
madly
,
so
foolishly
,
so
wickedly
.
I
charge
thee
not
as
guilty
,
but
if
thou
hast
been
guilty
any
of
these
ways
,
I
charge
thee
in
the
name
of
God
,
beware
for
the
future
,
and
repent
for
thy
former
exceedings
about
drink
.
§
VII
.
Gluttony
.
S.
30
And
because
Gluttony
is
an
excess
about
meats
,
as
that
is
about
drinks
,
and
a
sin
that
carries
guilt
with
it
too
,
yet
a
sin
little
taken
notice
of
,
though
often
committed
:
non
cibus
sed
appetitus
est
in
vitio
.
T
is
not
eating
or
drinking
that
is
sinfull
,
meats
and
drinks
in
themselves
make
us
neither
offensive
nor
acceptable
to
God
,
but
yet
abstinence
is
a
partner
with
Vertue
,
and
excess
in
eating
is
a
vice
in
morality
and
Christianity
too
,
and
therefore
not
permitted
to
them
whom
God
will
own
;
we
find
glottony
condemned
and
the
gluttonous
in
the
number
of
those
wretched
ones
which
are
excluded
heaven
;
eating
too
much
and
over-much
charging
nature
is
surfeiting
,
and
our
Saviour
gives
speciall
caution
,
Luke
21.34
.
Take
heed
lest
at
any
time
your
hearts
be
over-charged
with
surfetting
and
drunkenness
:
Luke
21.34
.
Now
gluttony
is
immeasurable
eating
,
beyond
the
bounds
of
Christian
moderation
and
temperance
in
feasts
or
banquers
;
and
those
that
frequent
(
with
delight
)
feastings
and
full
tables
,
with
studied
varieties
,
are
in
danger
,
and
oftentimes
feeding
without
fear
are
betrayed
by
their
appetite
to
exceed
the
boundaties
of
temperance
.
Jud.
v.
12.
2
Pet.
2.13
.
Luk.
16.19
.
It
was
one
of
the
rich
mans
sinfull
practices
,
whom
we
hear
to
be
tormented
in
Hell
,
that
he
fared
sumptuously
every
day
;
when
one
lusts
after
and
purveyeth
for
the
panch
,
and
studieth
and
contrives
meats
for
the
belly
,
adding
the
advantages
of
curiosity
to
tice
the
tast
,
to
please
the
bestiall
appetite
,
such
make
their
belly
their
God
,
whose
end
is
destruction
,
Phil.
3.19
.
so
saith
S.
Paul
,
Phil.
3.19
.
And
certain
it
is
that
those
that
study
to
pamper
the
flesh
,
and
spend
much
cost
and
time
this
way
,
sacrificing
to
the
draught
,
may
have
fat
bodies
,
but
to
be
sure
lean
souls
;
they
that
are
so
much
for
their
guts
,
are
but
little
for
their
souls
;
they
look
little
after
grace
that
care
so
industriously
for
their
palates
and
paunch
;
what
an
ugly
,
nasty
Idol
doth
the
glutton
serve
!
S.
31
And
of
such
as
offend
this
way
saith
the
Apostle
,
1.
Cor.
6.13
.
Meats
for
the
belly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
.
Epicures
sure
are
none
of
those
that
serve
God
(
as
all
must
)
both
in
soul
and
body
,
and
therefore
can
have
no
expectation
,
untill
they
reform
,
of
being
made
happy
with
the
delicates
of
Heaven
;
they
that
take
delight
in
,
and
are
so
studious
for
bodily
eatable
dainties
,
or
to
exceed
in
ordinary
and
common
meats
,
are
not
innocent
of
gluttony
,
but
must
learn
to
renounce
this
sin
of
gluttony
also
.
And
therefore
my
request
is
that
you
would
bethink
your self
,
and
examine
your
disposition
and
appetite
,
and
usuall
practise
as
to
eating
,
feasting
,
banquetings
,
and
the
like
;
and
if
you
have
transgressed
repent
;
if
you
are
liable
to
be
enticed
,
or
inclinable
of
thy self
to
exceed
in
eatings
,
put
a
restraint
upon
thy
appetite
,
and
beware
of
falling
into
the
sin
of
gluttony
.
Solomon
gives
this
advice
,
When
thou
sittest
to
eat
,
Pro.
23.1
,
2
,
3.
consider
diligently
what
is
before
thee
,
and
put
a
knife
to
thy
throat
,
if
thou
be
a
man
given
to
appetite
,
that
is
,
if
thou
be
wise
put
a
restraint
upon
thy
appetite
,
bridle
it
,
and
satisfie
it
not
in
its
lustings
.
And
the
reason
is
in
the
3.
verse
,
be
not
desirous
of
his
dainties
,
for
they
are
deceitfull
meat
;
there
is
a
snare
in
dainties
and
varieties
,
and
many
are
overtaken
when
they
consider
it
not
.
Well
then
,
is
gluttony
(
as
is
here
described
)
thy
sin
?
leave
it
,
be
reformed
in
this
,
and
learn
temperance
,
abstinence
and
sobriety
in
thy
feedings
,
or
else
thou
wilt
never
be
accounted
of
for
a
true
convert
,
but
be
dealt
withall
as
drunkards
shall
be
,
and
they
(
you
know
)
shall
not
inherit
the
kingdome
of
God
.
§
VIII
.
Covetousness
.
S.
32
Is
thy
sin
Covetousness
?
hast
thou
a
craving
eager
desire
of
earthly
riches
and
abundance
?
dost
use
arts
and
devices
?
whether
thou
gettest
what
thou
so
desirest
,
or
gettest
it
not
,
yet
the
coveting
is
thy
sin
,
and
rendereth
thee
a
worldling
,
thou
art
a
guilty
person
.
This
disposition
is
more
easily
discerned
in
another
then
a
mans
self
,
men
will
not
be
perswaded
they
are
so
,
though
they
be
so
;
it
is
a
damning
sin
,
yet
he
that
is
most
guilty
,
will
not
believe
it
his
sin
,
or
not
a
sin
,
there
are
so
many
reserves
and
excuses
for
covetous
desires
,
that
now
,
Loving
the
world
,
and
heaping
up
riches
,
or
desirous
to
doe
so
,
are
adopted
into
the
fellowship
of
good-husbandry
,
and
honest
providing
for
future
necessities
and
contingencies
,
which
indeed
is
no
better
then
one
of
the
artifices
of
Satan
to
make
men
call
evil
good
.
And
I
think
I
may
appeal
to
the
consciences
of
men
,
when
they
examine
themselves
,
and
goe
about
to
repent
them
of
their
sins
,
whether
they
ever
bewail
this
cursed
disposition
,
but
rather
account
it
one
of
their
perfections
,
when
alas
God
abhors
the
covetous
,
Psal.
10.3
.
Col.
3.5
.
1
Cor.
6.10
,
11.
Eph.
5.5
.
Hab.
2.9
.
and
covetousness
is
no
better
then
Idolatry
in
Gods
account
.
And
the
covetous
shall
not
inherit
the
kingdome
of
heaven
:
nor
covetous
,
nor
extortioners
,
shall
inherit
the
kingdome
of
God
.
Woe
to
him
that
coveteth
an
evil
covetousness
to
his
house
,
that
he
may
build
his
nest
on
high
,
that
he
may
be
delivered
from
the
power
of
evil
.
S.
33
This
sin
lies
close
in
the
heart
,
and
the
symptomes
of
it
are
a
desire
of
abundance
of
these
worldly
things
,
a
love
to
riches
,
and
esteem
of
them
,
and
a
studying
,
contriving
for
to
gain
them
,
as
things
conducing
to
make
up
thy
happiness
,
a
caring
disposition
about
the
things
of
this
life
;
see
it
in
that
speech
of
our
Saviour
,
illustrated
by
the
example
of
a
certain
rich
man
,
Take
heed
and
beware
of
covetousness
,
Luk.
12.16
.
&c.
for
a
mans
life
consisteth
not
in
the
abundance
of
the
things
which
he
possesseth
;
and
then
you
shall
find
it
in
the
parable
following
,
which
expresseth
the
thoughts
of
the
rich
man
,
v.
17.
And
he
thought
within
himself
,
what
shall
I
doe
?
And
he
said
,
this
I
will
do
,
I
will
pull
down
my
barns
,
and
build
greater
,
and
there
will
I
lay
up
my
goods
:
and
then
mark
his
repose
,
I
will
say
to
my
soul
,
thou
hast
goods
laid
up
for
many
years
,
take
thine
ease
,
eat
,
drink
,
and
be
merry
;
here
was
his
account
;
but
then
see
what
Gods
account
is
of
such
an
one
,
v.
20.
Thou
fool
,
this
night
shall
thy
soul
be
required
of
thee
;
then
whose
shall
those
things
be
that
thou
hast
provided
?
Even
so
is
he
that
lays
up
treasure
for
himself
,
and
is
not
rich
towards
God
;
Therefore
said
Christ
to
his
disciples
,
Luke
21.34
.
take
no
thought
for
these
things
of
this
present
life
,
let
not
worldly
cares
possesse
your
souls
.
S.
34
And
some
think
themselves
far
from
this
guilt
,
and
as
far
off
from
it
as
the
extreme
prodigality
,
and
can
in
their
extravagances
boast
of
this
,
that
they
are
not
covetous
,
when
alas
they
are
deeply
guilty
of
this
sin
also
.
The
prodigall
mentioned
in
Luke
15th
.
he
coveted
and
desired
his
fathers
substance
,
Luk.
15.12
,
13.
and
got
it
up
together
to
spend
it
on
his
lusts
;
he
coveted
it
to
spend
it
,
not
to
feed
the
hungry
,
and
relieve
the
poor
,
but
to
feed
his
lusts
.
Jam.
4.2
.
So
we
find
S.
James
saith
,
they
lust
and
desire
to
have
,
there
is
their
covetousness
;
that
ye
may
consume
it
upon
your
lusts
,
this
their
prodigality
:
and
indeed
t
is
easie
to
find
many
that
spend
lavishly
upon
their
pleasures
,
in
gaming
and
rioting
,
revelling
,
clothing
and
feasting
,
doe
exercise
covetous
practices
,
as
the
Apostle
Peter
expresseth
it
,
calling
such
cursed
children
to
feed
their
lusts
,
2
Pet.
2.14
.
but
the
poor
or
charitable
uses
,
alas
,
but
little
doe
they
care
for
,
or
give
to
such
;
they
are
free
to
themselves
,
but
penurious
to
others
;
all
too
little
they
can
get
to
themselves
,
and
the
least
too
much
they
lay
out
to
the
needy
.
S.
35
Now
covetous
practices
are
easily
seen
whereby
we
may
know
a
covetous
heart
;
art
thou
one
that
dost
eagerly
pursue
these
earthly
abundances
?
dost
use
wrong
means
to
get
riches
?
art
an
usurer
,
extortioner
,
unjust
in
thy
dealing
?
art
one
that
lovest
the
world
,
and
desirest
a
great
portion
here
?
and
when
thou
hast
gotten
what
thou
desirest
,
dost
keep
it
when
the
necessity
of
the
poor
,
and
the
Church
doe
call
for
thy
bounty
and
liberality
?
hast
thou
reaped
plentifully
,
and
yet
dost
thou
sowe
sparingly
?
Mat.
9
21
,
22
,
23.
This
is
that
which
our
Saviour
saith
,
how
hardly
shall
a
rich
man
be
saved
?
So
that
if
thou
study
,
contrive
,
thirst
after
,
with
greedy
desires
,
abundance
of
the
things
of
this
life
,
and
accountest
of
them
as
the
things
to
make
thee
happy
,
and
lovest
the
having
and
keeping
of
these
earthly
riches
,
Mat.
7.21
,
22
,
23
:
then
art
thou
a
covetous
person
.
S.
36
And
besides
the
guilt
of
the
sin
on
thee
,
there
is
a
filth
in
covetousness
which
defiles
the
man
,
and
makes
thee
odious
to
the
bountifull
God
,
and
obnoxious
to
his
wrath
,
and
infallibly
excludes
every
covetous
man
from
the
kingdome
of
God
.
S.
37
Therefore
examine
thy self
,
and
if
thou
find
thy
heart
after
covetousness
,
and
thy
practices
be
after
that
cursed
disposition
,
repent
and
mortifie
that
worldy
lust
,
and
never
more
enter
on
covetous
practices
,
as
thou
tenderest
the
favour
of
God
here
,
and
eternall
weal
of
thy
soul
hereafter
.
Covetousness
the
root
of
all
evil
;
they
that
will
be
rich
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtfull
lusts
which
drown
men
in
destruction
and
perdition
;
for
the
love
of
money
is
the
root
of
all
evil
,
1
Tim.
6.9
,
10.
which
while
some
coveted
after
they
have
erred
from
the
faith
.
Love
not
the
world
,
neither
the
things
that
are
in
the
world
,
1
John
2.15
,
16.
for
he
that
loveth
the
world
,
the
love
of
the
father
is
not
in
him
.
§.
IX
.
Murder
.
S.
38
Hast
thou
actually
been
the
death
of
any
one
?
hast
killed
or
bereaved
any
man
of
his
naturall
life
?
(
1.
)
Art
thou
a
private
man
,
and
hast
at
any
time
,
to
satisfie
thy
malice
and
revenge
,
either
upon
deliberation
or
sudden
passion
killed
man
,
woman
or
child
?
then
art
thou
guilty
of
this
sin
,
then
hast
thou
done
that
which
thou
canst
never
repair
;
thy
repentance
must
be
lasting
and
deep
,
or
thou
must
burn
in
hell
for
it
for
ever
.
Yea
(
2.
)
art
thou
a
souldier
,
and
takest
up
killing
weapons
with
resolution
to
slay
,
and
hast
not
commission
from
thy
lawfull
Soveraign
,
and
a
just
cause
?
All
those
thou
killest
are
upon
thy
account
as
the
murderer
of
them
so
killed
,
and
all
thou
commandest
to
be
so
slain
.
(
3.
)
Yet
further
,
2
Sam.
12
9.
compared
with
2
Sam.
11.14
,
15.
hast
thou
commanded
,
contrived
,
consented
to
the
death
of
any
?
thou
art
guilty
,
thou
art
a
murderer
.
S.
39
(
4.
)
Art
thou
a
magistrate
,
and
givest
sentence
of
death
,
and
commandest
execution
upon
any
man
,
without
or
against
the
Law
;
and
causest
the
life
of
a
man
to
be
taken
away
that
hath
not
merited
condemnation
?
then
art
thou
not
guiltless
of
murder
,
but
must
be
accountable
to
God
,
who
is
the
revenger
of
innocent
blood
,
upon
the
heads
of
those
that
have
shed
it
themselves
,
or
caused
it
to
be
spilt
by
others
.
S.
40
(
5.
)
Moreover
,
if
I
have
been
the
voluntary
occasion
of
the
unnaturall
and
untimely
death
of
another
,
either
by
mixing
poison
with
meats
,
or
drinks
or
otherwise
,
though
given
by
the
hand
of
another
,
and
if
it
take
that
cursed
effect
,
I
am
guilty
actually
;
if
it
doth
not
kill
out-right
,
I
am
intentionally
guilty
of
murder
.
(
6.
)
If
I
have
provoked
or
inticed
any
one
to
that
excess
of
drinking
or
surfeting
,
so
as
the
mans
body
is
endangered
by
it
,
and
he
thereby
hath
contracted
a
killing
disease
,
I
am
not
free
of
this
sin
,
though
the
law
of
man
take
no
hold
on
me
for
it
.
(
7.
)
Or
if
I
provoke
a
person
to
kill
or
make
away
himself
,
I
am
accessary
to
his
self-murder
.
(
8.
)
Furthermore
,
if
I
doe
not
when
it
is
in
my
power
rescue
the
innocent
from
violence
,
or
if
I
suffer
any
one
to
famish
or
starve
,
when
I
might
,
or
have
an
opportunity
to
preserve
life
,
I
am
no
better
then
a
man-slayer
:
yet
again
,
Mat.
5.21
,
22.
our
Saviour
Christ
,
the
best
interpreter
of
the
mind
of
God
in
this
point
and
all
other
commands
,
tells
thee
that
within
the
compasse
of
this
sin
of
murder
come
the
beginnings
of
this
sin
in
the
heart
,
though
it
goe
no
further
then
the
intention
,
as
malice
,
hatred
,
causless
and
inordinate
anger
,
revengefull
desires
;
and
also
if
it
proceed
to
violent
railing
,
and
reprochfull
language
.
S.
41
(
9.
)
If
thou
yet
suffer
thy
passion
to
break
out
to
an
assault
of
another
with
blood
▪
or
wounds
,
beating
and
hurting
the
body
of
a
man
,
or
puts
him
in
fear
of
his
life
;
any
of
these
and
every
of
them
is
a
branch
of
this
sin
,
and
renders
thee
guilty
.
(
10.
)
And
if
thou
enter
into
the
lists
with
thy
equall
,
either
challenging
thy self
,
or
answering
anothers
challenge
,
to
fight
upon
what
account
soever
,
thou
dost
thereby
hazard
thy
own
,
or
the
others
,
and
sometimes
both
your
lives
,
and
so
you
become
guilty
of
self-murder
,
or
killing
another
;
and
if
thou
kill
him
in
the
quarrell
(
though
thou
mayst
escape
the
law
of
man
)
yet
thou
art
a
murderer
,
and
many
years
of
deep
repentance
will
not
suffice
for
it
;
and
if
thou
die
in
the
duell
,
thou
goest
to
hell
without
remedy
.
S.
42
And
if
you
think
this
too
severe
an
exposition
of
the
command
,
as
to
include
anger
and
malicious
words
,
read
Mat.
5.21
,
22.
Thou
shalt
not
kill
,
and
whosoever
shall
kill
shall
be
in
danger
of
the
judgment
:
But
I
say
unto
you
,
whosoever
is
angry
with
his
Brother
without
cause
shall
be
in
danger
of
the
judgment
,
and
whosoever
shall
say
Thou
fool
,
shall
be
in
danger
of
Hell-fire
.
Where
you
may
see
the
same
judgment
is
allotted
for
malicious
,
angry
,
revengfull
men
,
as
to
actuall
killing
,
(
that
is
,
)
they
are
to
be
accounted
guilty
of
this
sin
,
and
judged
as
murderers
.
S.
43
Now
in
the
Name
of
God
I
intreat
thee
whoever
thou
art
that
meanest
to
be
saved
,
to
examine
thy
heart
,
disposition
and
practice
,
whether
thou
art
not
guilty
of
some
of
these
things
;
and
if
thou
art
,
condemn
thy self
for
it
,
and
repent
heartily
,
and
reform
presently
,
for
if
thou
livest
in
this
sin
,
thou
canst
never
approve
thy self
innocent
,
neither
will
God
acquit
thee
,
except
thou
repent
and
leave
it
.
S.
44
And
that
ye
may
know
that
anger
,
malice
,
revenge
,
hatred
,
railing
,
evil
speaking
are
no
small
matters
,
you
shall
find
that
all
of
them
are
both
forbidden
and
condemned
,
and
the
persons
here
guilty
in
this
present
life
snall
(
without
reformation
)
be
excluded
heaven
;
Rom.
1.29
.
see
Rom.
1.29
.
wicked
men
of
this
kind
are
under
Gods
wrath
in
ver.
18.
and
worthy
of
death
,
ver.
32.
are
such
as
verse
29.
are
described
malicious
,
full
of
envy
,
murder
,
debate
,
malignity
,
back-biters
:
and
Galatians
5.
are
found
among
the
works
of
the
flesh
,
Gal.
5.19
,
20
,
21.
the
which
if
men
doe
and
continue
in
them
,
they
shall
not
inherit
the
kingdome
,
are
these
,
hated
,
variance
,
wrath
,
strife
,
envyings
,
murders
:
and
in
Rom.
12.19
.
Christians
are
intreated
not
to
seek
revenge
,
but
leave
it
to
God
;
Avenge
not
your selves
therefore
,
but
allay
your
wrath
.
And
in
Ephes.
4.
Eph.
4.29
,
30
,
31.
Let
no
corrupt
communication
proceed
out
of
your
mouths
;
let
all
bitterness
,
and
wrath
,
and
anger
,
and
clamor
,
and
evil
speaking
be
put
away
from
you
,
James
3.14
,
15
,
16.
with
all
malice
.
For
all
these
kinds
are
earthly
,
sensuall
and
divelish
.
S.
45
And
hence
you
may
perceive
what
you
are
to
look
after
,
and
if
you
are
guilty
to
repent
speedily
of
every
one
;
for
know
that
murderers
shall
have
their
portion
in
the
lake
which
burneth
with
fire
and
brimstone
,
Rev.
21.8
.
which
is
the
second
death
.
A
bloody-minded
,
a
bloody-handed
,
and
a
killing-tongued
man
,
shall
never
to
heaven
.
Take
heed
therefore
if
thou
be
guilty
in
any
of
these
lesser
matters
(
which
thou
thinkest
not
so
severely
to
be
censured
,
)
yet
consider
,
if
they
be
light
and
common
,
they
are
the
more
easily
forsaken
,
and
if
thou
forsake
them
not
,
so
slight
as
you
make
of
them
,
yet
God
will
account
thee
disobedient
,
and
lay
a
punishment
as
heavy
as
that
of
hell
upon
thee
one
day
,
if
thou
repent
not
of
them
and
forsake
them
in
time
,
&
that
very
speedily
;
remember
thou
art
now
warned
that
not
onely
he
that
killeth
,
but
also
he
that
hateth
his
brother
,
(
that
is
,
any
man
)
is
a
murderer
,
1
John
3.15
.
and
no
murderer
hath
eternal
life
:
mark
that
well
.
§
X.
False
and
vain
swearing
.
S.
46
Art
thou
defiled
with
OATHES
,
by
which
thou
hast
at
any
time
born
witness
against
the
truth
,
and
sworn
to
confirm
a
lie
?
then
thou
art
a
perjured
person
:
hast
thou
broken
a
lawfull
vow
,
and
not
performed
thy
promise
,
having
bound
thy self
by
oath
?
hast
thou
rashly
sworn
to
doe
a
thing
which
is
not
in
thy
power
,
or
presumptuously
engaged
thy self
by
oath
in
a
thing
unlawfull
?
dost
solemnly
swear
by
the
name
of
the
glorious
God
in
a
trifle
,
or
for
any
lower
end
then
to
put
an
end
to
all
strife
,
or
for
the
determining
of
some
weighty
matter
,
which
without
thy
oath
could
not
be
ended
?
examine
what
oath
thou
hast
taken
,
before
whom
,
in
what
causes
,
to
what
end
,
and
with
what
solemnity
,
and
accordingly
shalt
thou
know
whether
thou
hast
sinned
by
solemn
swearing
;
for
an
oath
is
a
sacred
thing
,
and
he
that
swears
must
swear
by
the
name
of
God
,
in
truth
,
in
judgment
,
and
in
righteousness
;
but
he
that
swears
deceitfully
or
falsly
,
Jer.
4.2
.
or
to
maintain
an
unjust
cause
,
or
to
doe
evil
,
or
to
be
constant
to
conceal
or
uphold
the
designs
of
wicked
men
in
their
wicked
purposes
;
or
that
sweareth
inconsiderately
,
Hos.
10.4
.
not
knowing
what
an
oath
is
,
nor
to
what
end
,
such
an
one
is
guilty
of
false
swearing
,
that
is
,
every
one
that
doth
so
hath
sinned
either
in
the
manner
,
or
matter
,
or
end
of
an
oath
,
and
is
to
repent
for
it
heartily
,
and
confess
his
fault
,
and
to
sin
no
more
in
swearing
.
And
indeed
every
true
Christian
(
though
he
be
not
absolutely
against
taking
a
lawfull
oath
to
a
right
end
,
for
the
determining
of
a
weighty
controversie
,
which
nothing
but
his
oath
can
put
an
end
to
,
)
yet
one
that
truly
fears
God
doth
fear
to
take
an
oath
,
Eccle.
9.2
.
and
shrinkes
to
lay
his
hand
on
the
Bible
,
and
trembles
to
take
the
name
of
the
glorious
God
into
his
mouth
,
knowing
well
the
Lord
will
not
hold
▪
him
guiltless
that
takes
his
name
in
vain
;
Exo.
20.7
.
how
much
more
dreadfull
is
the
severity
of
God
against
false
swearers
and
perjured
persons
?
read
Zachariah
5.3
,
4.
Zech:
5.3
,
4.
This
is
the
curse
that
goeth
forth
over
the
face
of
the
whole
earth
,
for
every
one
that
sweareth
shall
be
cut
off
:
and
this
curse
shall
enter
into
the
house
of
him
that
sweareth
falsly
by
my
name
,
Ezek.
21.23
.
&c.
and
Malachi
3.5
.
I
will
come
neer
to
you
in
judgment
,
and
I
will
be
a
swift
witness
against
the
sorcerers
,
and
against
FALSE
SWEARERS
.
He
that
calls
God
to
witness
in
his
vanity
,
falshood
and
deceit
,
God
will
witness
against
him
,
and
judge
him
for
it
,
and
cast
such
out
of
his
sight
;
and
none
shall
pray
for
false
swearers
,
Jer.
23.10
.
with
verse
15
,
16.
Jer.
23.10
,
15
,
16.
But
besides
this
of
solemn
swearing
,
by
which
men
become
guilty
of
dishonouring
Gods
name
,
and
foul
perjury
,
and
breach
of
faith
,
there
are
too
many
(
and
it
may
be
thou
art
one
of
them
,
)
that
are
given
to
vain
swearing
,
and
oaths
are
become
customary
and
a
bravery
;
and
ungodly
wretches
they
are
also
that
use
to
swear
in
their
common
talk
;
and
to
doe
so
,
is
as
great
an
evidence
of
base
irreligiousness
and
a
profane
heart
as
possibly
can
be
discovered
;
t
is
to
speak
like
a
fool
without
reason
,
without
pleasure
,
without
honor
:
such
a
custome
of
vain
swearing
renders
a
man
detestable
to
God
and
all
good
men
,
and
all
good
men
are
offended
at
thee
,
and
ashamed
of
thee
,
and
all
godly
persons
pitty
thee
and
grieve
for
thee
;
considering
that
quickly
such
an
Atheisticall
,
stupid
,
irreligious
fool
must
be
in
the
flames
of
insupportable
,
yet
everlasting
torments
for
his
swearing
.
S.
47
And
if
thou
think
this
will
be
too
great
a
severity
for
sudden
eruptions
of
passions
,
and
inconsiderateness
,
and
petty
oaths
,
and
swearing
by
things
that
are
not
God
,
and
without
any
malicious
design
,
then
know
,
that
though
thou
make
as
light
of
the
guilt
as
of
thy
swearing
,
yet
by
it
God
is
dishonoured
,
Christs
Law
against
swearing
at
all
is
violated
as
often
as
thou
swearest
;
and
if
you
think
t
is
no
great
matter
to
swear
,
yet
consider
t
is
not
a
small
offence
to
rebell
against
the
Lord
Jesus
,
and
so
easily
and
customarily
to
cross
his
will
and
violate
his
Law
.
And
surely
if
for
idle
words
we
must
be
accountable
at
the
day
of
judgment
,
as
it
is
evident
,
Mat.
12.36
,
37.
how
much
more
shall
the
idle
swearer
be
censured
in
that
day
?
S.
48
It
may
be
thou
in
thy
customary
swearing
dost
not
always
swear
by
the
greatest
,
thou
dost
not
use
the
name
of
GOD
,
LORD
,
CHRIST
JESUS
,
nor
HOLY
GHOST
;
it
may
be
thy
oaths
are
not
,
by
his
wounds
,
blood
,
cross
,
passion
,
or
the
like
invented
oaths
of
wretched
and
ungodly
persons
;
yet
t
is
guilt
enough
to
render
thee
for
ever
miserable
,
without
the
mercy
of
God
upon
thy
sincere
repentance
to
pardon
it
.
If
thou
usest
to
swear
at
all
by
any
thing
,
any
creature
,
or
any
name
of
a
thing
reall
or
fained
,
as
such
inventions
men
have
sometimes
,
or
by
heaven
,
earth
,
sun
,
moon
,
stars
,
trees
,
herbs
,
stones
,
beasts
,
men
,
the
names
of
men
,
body
,
or
the
members
of
the
body
,
as
by
the
head
,
hand
,
foot
or
the
like
,
or
by
my
soul
or
life
,
or
faculties
of
the
soul
,
judgment
,
will
,
affections
,
or
by
any
of
the
graces
of
God
which
he
vouchsafeth
to
man
,
as
by
my
faith
,
or
my
charity
,
or
by
my
hope
,
by
my
conscience
;
all
which
when
used
in
the
form
of
an
oath
,
and
in
common
discourse
are
utterly
forbidden
by
our
Saviour
,
in
his
Sermon
[
](A56451-e21910-b)*
*
35
,
36
,
37.
Mat.
5.33
,
34.
Ye
have
heard
,
that
thou
shalt
not
forswear
thy self
;
but
I
say
unto
you
(
also
,
)
swear
not
at
all
,
neither
by
the
heaven
,
nor
the
earth
,
neither
by
Jerusalem
,
neither
shal●
thou
swear
by
thy
head
:
James
5.12
.
And
S.
James
gives
the
same
prohibition
from
our
Lord
Christ
;
Above
all
things
,
my
brethren
,
swear
not
,
neither
by
heaven
nor
earth
,
neither
by
any
other
oath
,
but
let
your
communication
be
yea
,
yea
:
nay
,
nay
.
That
is
,
either
affirmative
or
negative
,
I
or
no
,
without
any
oath
,
for
whatsoever
is
more
then
this
cometh
from
evil
,
12.
ult.
in
the
later
end
of
the
12.
verse
,
and
let
your
Yea
be
Yea
;
let
it
be
truth
which
you
affirm
,
lest
you
fall
into
condemnation
.
S.
49
Now
upon
this
account
I
beseech
thee
,
(
as
thou
art
chary
of
thine
own
soul
)
if
thou
art
any
way
addicted
to
swearing
,
either
by
great
or
little
,
by
God
or
his
creatures
,
or
any
other
oath
,
that
speedily
thou
repent
for
thy
sin
committed
this
way
already
,
and
reforme
immediately
,
or
else
thou
wilt
abide
in
a
deadly
state
,
and
under
the
guilt
and
curse
of
swearing
falsly
and
vainly
:
Remember
thou
art
minded
of
this
,
do
not
slight
the
admonition
,
lest
you
fall
under
the
condemnation
of
hell
.
§.
XI
.
Lying
.
S.
50
If
thou
hast
been
a
liar
,
an
inventer
of
a
falshood
,
and
uttered
with
thy
tongue
words
contrary
to
the
truth
,
with
an
intention
to
deceive
others
,
or
to
please
others
by
thy
lying
;
if
of
fear
,
or
for
favor
,
or
gain
,
thou
hast
spoken
that
which
thy
Conscience
tels
thee
is
not
the
truth
,
or
hast
divulged
that
for
truth
which
thou
hast
received
,
and
yet
knowest
it
to
be
false
,
and
not
so
in
it self
what
you
endeavour
to
perswade
another
to
believe
,
then
art
thou
guilty
of
lying
.
S.
51
If
thou
seemest
to
others
what
thou
art
not
,
either
in
word
or
deed
,
then
art
thou
a
dissembling
liar
;
and
if
thou
wouldst
seem
religious
outwardly
,
and
yet
in
heart
thou
lovest
and
likest
any
sin
,
or
dislikest
the
holy
righteous
wayes
of
God
,
then
art
thou
an
hypocritical
liar
;
if
thou
hast
born
false
witness
in
any
cause
,
though
never
so
trivial
,
or
for
whatsoever
advantage
to
thy self
or
any
secular
or
religious
interest
,
yet
't
is
an
heinous
sin
,
and
thy
lye
brings
more
dishonor
to
God
and
Religion
,
Rom.
3.8
.
and
damage
to
thy
own
soul
,
than
any
advantage
can
amount
to
,
by
thy
lye
.
S.
52
If
we
mean
to
be
the
children
of
God
,
we
must
not
do
evil
,
nor
make
a
lye
though
we
think
good
may
come
of
it
;
yea
,
all
liars
are
said
to
be
the
children
of
the
Devil
,
Who
is
a
liar
from
the
beginning
,
and
the
father
of
lies
.
Joh.
8.44
.
And
that
you
may
understand
the
odiousness
of
this
sin
,
as
no
wise
consistent
with
saving
grace
in
the
soul
,
nor
with
true
holines
.
The
Apostle
Paul
,
in
his
exhortation
to
Holiness
,
wisheth
the
Ephesians
(
if
they
mean
to
be
truly
holy
)
to
put
away
lying
,
Eph.
4.25
.
Col.
3.9
.
and
commandeth
every
one
to
speak
truth
,
and
nothing
but
the
truth
,
one
to
the
other
,
and
one
of
the
other
.
S.
53
And
to
shew
the
perniciousness
of
lying
,
David
,
when
he
thinks
of
reforming
or
constituting
a
religious
family
,
He
that
worketh
deceit
(
saith
he
)
shall
not
dwell
within
my
house
,
Ps.
101.7
.
Psal.
119.163
.
he
that
telleth
lies
shall
not
stand
in
my
sight
.
I
hate
and
abhor
lying
,
but
thy
Law
do
I
love
.
S.
54
Lying
is
most
odious
,
Pro.
6.16
,
17
,
19.
abominable
,
and
contrary
to
the
God
of
Truth
:
These
things
doth
the
Lord
hate
,
a
proud
look
,
a
lying
tongue
,
and
a
false
witness
that
speaketh
lies
;
Pro.
12.32
for
lying
lips
are
an
abomination
to
the
Lord
,
but
they
that
deal
truly
are
his
delight
.
And
the
son
of
Syrach
tels
it
,
that
though
a
theef
be
a
vile
person
,
yet
,
saith
he
,
a
theef
is
better
than
a
man
that
is
accustomed
to
lye
,
and
they
both
shall
have
destruction
to
heritage
.
Ecclus.
20.25
.
S.
55
Therefore
if
thou
that
readest
this
,
hast
been
guilty
of
lying
,
repent
heartily
for
thy
sin
;
and
if
thou
art
apt
to
it
,
and
usest
it
,
amend
speedily
,
put
away
lying
far
from
thee
,
or
thou
wilt
be
put
away
as
far
from
God
as
hell
from
heaven
.
Be
advised
in
time
,
and
amend
this
great
fault
;
never
make
nor
love
a
lye
,
unless
thou
resolvest
to
be
shut
out
of
heaven
,
and
shut
up
in
hell
.
See
what
Truth
saith
in
this
point
,
Rev.
21.27
.
There
shall
in
no
wise
enter
into
it
,
(
i.
e.
Heaven
)
any
thing
that
defileth
,
neither
whatsoever
worketh
abomination
,
or
maketh
a
lye
.
Rev.
22.15
.
For
without
are
dogs
,
and
sorcerers
,
and
whoremongers
,
and
murtherers
,
and
Whosoever
LOVETH
and
MAKETH
A
LYE
.
S.
56
And
to
make
short
work
concerning
all
lyars
,
that
they
shall
be
shut
up
in
hell
,
and
all
lyars
shall
have
their
part
in
the
lake
that
burns
with
fire
and
brimstone
,
Rev.
20.8
.
which
is
the
second
death
.
Is
it
not
much
better
to
leave
thy
lying
here
,
while
thou
art
warned
now
,
than
to
lie
down
in
hell
for
evermore
?
§.
XII
.
Theft
.
S.
57
There
are
many
more
guilty
of
theft
than
will
acknowledge
it
,
yet
there
is
no
thief
,
great
or
small
,
rich
or
poor
,
but
must
pay
dearly
for
it
one
day
,
if
he
repent
not
to
a
forsaking
this
sin
,
and
except
he
henceforth
observe
that
of
St.
Paul
,
Let
him
that
stole
,
steal
no
more
.
Lev.
19.13
Eph.
4.28
.
S.
11
It
may
be
thou
hast
been
medling
with
that
belongs
not
to
thee
,
more
or
less
,
he
that
hath
stoln
(
though
but
to
a
small
value
)
is
a
thief
,
the
sin
is
committed
though
not
discovered
:
secret
stealth
is
thievery
,
and
violent
taking
away
that
which
is
anothers
goods
,
is
sinful
Robbery
;
which
some
thieves
call
Plunder
,
and
think
the
name
of
Enemy
makes
their
robbery
tolerable
.
If
thou
art
,
or
hast
been
a
souldier
in
thine
own
Nation
,
and
hast
been
in
such
robberies
,
repent
for
it
,
and
if
thou
art
able
,
make
restitution
of
things
so
gotten
.
If
thou
art
,
or
hast
been
a
son
or
a
servant
,
Pro.
28.24
and
hast
filcht
from
or
cheated
thy
Parents
or
Master
of
any
thing
,
either
in
thy
custody
committed
to
thy
charge
,
or
taken
it
to
thy self
,
or
conveyed
it
to
others
;
then
repent
and
do
so
no
more
;
make
some
satisfaction
to
the
parties
wronged
,
either
with
confession
of
thy
fault
with
a
desire
of
pardon
,
or
restitution
some
way
or
other
;
aske
God
forgiveness
and
promise
amendment
,
and
do
no
more
so
wickedly
.
S.
59
Hast
thou
been
entrusted
with
the
portions
and
maintenance
of
Widows
and
Orphans
,
Esay
10.1
,
2
,
3.
Pro.
22.22
or
with
the
proportions
of
Charity
for
to
lay
out
upon
the
Poor
,
and
hast
turned
that
so
received
,
or
any
part
of
it
,
unto
thy
own
use
and
property
,
or
spent
it
upon
thy
lusts
?
thou
art
an
unfaithfull
Trustee
,
a
robber
of
the
widow
and
fatherless
,
and
of
the
Poor
;
thy
theft
is
highly
criminous
,
a
lifes
repentance
is
very
much
too
short
for
such
a
villain
,
and
treble
restitution
too
little
recompence
for
so
great
an
injury
.
Oh
if
thou
that
readest
this
be
guilty
,
consider
of
it
and
repent
in
time
,
or
else
thy
doom
will
be
severest
,
and
no
sin
will
be
forgiven
thee
,
except
thou
give
again
what
thou
hast
robbed
.
Eze.
33.15
S.
60
Again
,
hast
thou
cheated
any
one
of
his
Estate
,
or
any
part
thereof
,
by
craft
and
subtilty
,
by
Diceing
and
gaming
,
or
the
like
?
then
art
thou
not
far
from
this
transgression
;
thou
art
a
cheat
,
and
what
is
that
less
than
a
theef
,
can
you
tell
?
S.
61
If
thou
art
one
that
hast
coveted
and
taken
things
set
apart
and
devoted
for
the
service
and
worship
of
God
,
for
the
propogation
of
the
Gospel
and
Religion
,
be
it
house
,
or
lands
,
or
monies
,
or
increase
of
lands
,
by
Art
or
industry
,
or
what
by
devotion
and
piety
of
men
hath
been
bequeathed
to
the
Church
for
the
maintenance
of
the
Ministry
of
the
Gospel
;
Mal.
3.8
,
9
if
thou
hast
bereaved
the
Church
of
this
,
the
curse
of
Achan
attends
thee
;
Jos.
7.11
,
12
,
20
,
21.
and
if
thou
dost
deprive
the
Church
of
its
dues
,
being
consecrated
to
the
service
of
the
true
God
,
the
sin
of
Ananias
and
Saphira
is
upon
thee
;
thou
art
a
sacrilegious
thief
,
Acts
5.1
,
2
,
3
,
4.
thou
hast
robbed
God
,
and
hast
an
accursed
thing
with
thee
;
and
if
thy
outward
Estate
prosper
with
it
,
't
is
a
very
rare
thing
,
but
be
sure
if
it
be
not
a
cancker
to
thy
Estate
,
it
will
be
to
thy
soul
,
and
one
day
shalt
thou
pay
dear
for
thy
sacrilege
and
theft
.
You
are
cursed
with
a
curse
,
Mal.
3.8
,
9
for
you
have
robbed
me
,
saith
the
Lord
.
Now
if
thou
hast
practised
any
of
these
things
,
and
art
guilty
of
any
of
these
things
either
to
God
or
man
,
secretly
or
openly
,
though
man
find
it
not
out
,
yet
God
knows
it
,
and
that
is
enough
for
thy
woe
.
S.
62
Therefore
I
exhort
thee
to
examine
thy
life
,
and
actions
,
and
also
what
is
with
thee
which
thou
hast
gotten
any
of
these
wayes
,
repent
and
make
restitution
,
and
sin
no
more
this
way
,
lest
that
come
upon
thy
body
,
estate
and
soul
,
the
curse
which
thou
wilt
never
be
able
to
claw
off
;
Psa.
50.18
and
if
this
,
I
say
,
will
not
be
heeded
by
thee
,
see
what
the
Truth
saith
concerning
thieves
and
robbers
,
and
all
confederates
with
them
;
of
which
if
any
one
be
good
,
there
is
none
of
them
bad
,
but
altogether
they
that
are
such
shall
not
be
received
into
Heaven
,
1
Cor.
6.10
.
Ex.
20.15
.
Nor
thieves
,
nor
extortioners
shall
inherit
the
Kingdom
of
heaven
.
If
thou
hast
been
so
wicked
as
to
steal
and
break
the
command
of
God
,
which
saith
THOU
SHALT
NOT
STEAL
,
be
now
so
wise
as
to
repent
for
it
,
and
if
thou
canst
by
any
means
make
satisfaction
to
those
thou
hast
wronged
,
and
for
the
future
be
thou
resolved
never
to
steal
,
or
rob
,
or
cheat
any
more
for
ever
;
t
is
the
holy
counsel
of
St.
Paul
,
Let
him
that
stole
steal
no
more
,
Eph.
4.28
,
and
that
no
man
go
beyond
or
defraud
his
brother
in
any
matter
,
because
that
the
Lord
is
the
avenger
of
all
such
,
as
I
have
forewarned
and
testified
,
1
Thes.
4.6
.
1
Thes.
4.6
.
§.
XIII
.
Disobedience
and
Rebellion
.
S.
63
And
now
because
in
these
later
times
iniquity
doth
abound
,
and
therefore
souls
are
in
great
peril
of
being
tainted
with
every
wickedness
,
and
that
both
natural
and
religious
ties
and
obligations
are
broken
,
to
the
wounding
of
mens
consciences
and
shipwrack
of
Faith
,
and
it
may
be
thou
mayst
be
one
of
those
that
art
guilty
of
the
sins
of
these
perilous
times
,
and
amongst
others
these
are
specified
,
2
Tim.
3.1
to
verse
6.
Disobedience
to
Parents
,
Truce-breakers
,
Treason
or
Rebellion
.
S.
64
Such
kind
of
sinners
there
are
too
many
,
who
notwithstanding
the
command
of
God
,
Eph.
6.2.3
1
Pet.
2.13
,
14
,
15
,
17.
Eph.
6.5
.
1
Tim.
6.1
Tit.
2.9
,
10
which
is
that
we
should
honour
and
obey
our
superiors
:
1.
Such
as
are
our
natural
parents
from
whom
we
descend
.
2.
Our
superiors
by
Gods
appointment
,
as
(
1.
)
the
King
as
supreme
,
or
(
2.
)
Governors
appointed
by
him
,
for
so
is
the
will
of
God
,
(
3.
)
and
also
Masters
and
Heads
of
families
must
be
obeyed
by
their
servants
in
all
lawful
,
possible
and
just
commands
,
or
else
servants
trangress
the
Gospel
rule
.
(
4.
)
And
Ministers
,
such
as
have
a
power
over
the
people
to
rule
and
guide
them
in
the
business
of
their
souls
,
Eph.
4.11
,
12.
2
Cor.
5.20
.
1
Pet.
4.19
.
who
are
called
Pastors
,
spiritual
Guides
,
and
Embassadors
of
Christ
,
and
Ministers
of
the
grace
of
God
,
for
the
good
of
souls
,
and
to
such
we
must
give
obedience
in
the
Lord
,
Obey
them
that
have
the
rule
over
you
,
and
submit
your selves
,
Heb.
13.17
.
for
they
watch
for
your
souls
.
S.
65
Now
it
may
be
thou
hast
been
under
all
these
relations
,
and
yet
art
under
them
,
and
hast
been
a
transgressor
of
the
Laws
of
the
Gospel
concerning
these
several
relations
,
as
a
child
,
as
a
subject
,
as
a
servant
,
or
as
under
the
Gospel
Ministry
:
Examine
thy
heart
and
actings
,
and
see
wherein
thou
hast
been
faulty
:
And
S.
66
1.
If
thou
hast
at
any
time
,
or
art
now
,
in
a
state
of
disobedience
to
thy
natural
parents
in
their
lawful
commands
;
if
thou
hast
reviled
,
reproched
,
strucken
,
cursed
them
,
or
thy
heart
rise
up
against
them
in
hatred
,
or
contempt
,
or
scorn
of
them
,
or
if
thou
bearest
not
due
respect
to
them
;
Ex.
21.19
.
Lev.
20
9.
Pro.
20.20
Deut.
27.17
.
Pro.
15.20
if
thou
hast
crossed
and
vexed
them
by
thy
looseness
,
vanity
and
wickedness
to
the
grief
of
their
souls
and
undoing
of
thy self
by
thy
naughty
courses
;
if
thou
hast
already
engaged
in
any
company
,
course
and
marriage
,
or
intendest
to
do
any
of
these
contrary
to
the
counsel
and
consent
of
thy
natural
Parents
,
who
intend
and
seek
thy
good
,
then
I
advise
thee
to
repent
and
leave
off
to
be
disobedient
,
and
learn
obedience
,
and
exercise
love
,
reverence
,
respect
,
and
hearken
to
Parental
admonitions
,
and
follow
their
counsel
,
cease
to
displease
them
;
for
,
assuredly
,
as
long
as
thou
art
in
a
state
of
disobedience
to
thy
Parents
,
thou
canst
not
be
assured
of
the
favour
of
God
,
not
his
blessing
;
nay
,
thou
art
all
this
while
under
the
displeasure
of
God
,
and
a
rebell
to
his
commands
,
and
untill
reformation
come
,
thy
Case
is
sad
,
read
the
texts
Deut.
21.18
.
Rom.
1.30
.
2
Tim.
3.2
.
1
Sam.
2.25
.
S.
67
2.
If
thou
being
a
subject
,
a
person
born
or
living
within
the
dominions
of
a
lawfull
King
,
whose
right
it
is
to
Rule
under
Christ
within
his
dominions
over
the
outward
man
by
Gods
appointment
,
and
art
bound
in
conscience
to
submit
unto
him
,
and
yeild
obedience
in
all
things
lawfull
according
to
the
will
of
God
,
as
t
is
Gods
will
thou
shouldest
;
for
Magistracy
is
the
ordinance
of
God
:
Therefore
,
let
every
Soul
be
subject
unto
the
higher
powers
(
ordained
of
God
.
Rom.
13.1
,
2
,
3
,
4
,
5.
)
Whosoever
therefore
resisteth
the
power
,
resisteth
the
Ordinance
of
God
;
and
they
that
resist
,
shall
receive
to
themselves
DAMNATION
:
For
he
is
the
Minister
of
God
to
thee
for
good
;
Therefore
must
ye
needs
be
SUBJECT
,
not
onely
for
wrath
,
but
also
for
CONSCIENCE
sake
.
And
another
command
is
,
1
Pet.
2.13
,
14
,
15.
submit
your selves
for
the
Lords
sake
to
the
KING
AS
SUPREME
;
or
unto
Governours
,
as
unto
them
that
are
sent
by
him
for
the
punishment
of
evil
doers
,
and
for
the
praise
of
them
that
doe
well
;
For
so
is
the
will
of
God
,
that
you
Love
the
brotherhood
,
v.
17.
Fear
God
,
Honour
the
King
.
Now
this
being
a
clear
duty
,
as
thou
art
a
Christian
to
submit
to
,
and
obey
the
cheif
Christian
Magistrate
in
all
things
lawfull
and
honest
,
and
to
honour
him
and
love
him
:
Therefore
if
thou
hast
at
any
time
resisted
his
person
or
office
,
or
hast
a
rebellious
disposition
against
him
,
seeking
by
secret
and
treacherous
conspiracie
to
subvert
his
rule
,
or
mischeif
the
life
or
safety
of
thy
Soveraign
:
If
thou
hast
spoken
reprochfully
of
him
,
or
cursed
him
with
thy
mouth
,
or
despised
government
:
If
thou
hast
done
these
things
,
then
art
thou
to
be
accounted
of
as
such
who
are
condemned
for
presumptious
,
leud
sinners
,
and
hast
this
mark
on
thee
,
who
dost
boldly
speake
evil
of
dignity
,
Jude
v.
8.
2
Pet.
2.10
.
and
despise
dominions
,
and
shall
receive
the
reward
of
unrighteousness
,
ver.
13.
And
they
that
RESIST
their
lawfull
owned
Prince
and
Soveraign
,
SHALL
RECEIVE
DAMNATION
,
for
so
Resisting
:
If
they
repent
not
.
Traytors
and
Rebells
shall
not
escape
the
revengefull
hand
of
God
,
Rom.
13.2
.
his
Justice
will
find
them
out
;
Zimri
that
slew
his
Master
had
not
immunity
,
2
Sam.
20.22
.
nor
Sheba
that
rebelled
against
his
Soveraign
,
nor
Absolon
that
rose
up
against
king
David
,
2
Sam.
18.9
,
10.
Num.
16.1.32
.
nor
Korah
and
his
associates
who
appeared
against
Moses
their
Prince
.
S.
69
Therefore
if
thou
hast
been
guilty
of
this
disobedience
and
rebellion
,
Repent
thee
speedily
;
lest
thou
come
to
ruine
both
body
and
soul
.
S.
70
And
if
thy
sin
be
aggravated
by
thy
actuall
fighting
against
his
person
and
authority
;
and
in
pursuance
of
thy
Malicious
design
hast
shed
the
blood
of
others
,
or
hazard
thy
own
life
,
to
accomplish
thy
rebellious
purpose
;
then
hast
thou
added
murther
to
rebellion
:
and
if
thou
hast
violated
a
sacred
oath
,
and
perfidiously
broken
a
Covenant
;
then
is
thy
sin
yet
the
greater
by
perjury
;
And
if
thou
hast
imbrued
thy
hands
in
the
blood
of
thy
Soveraign
,
or
contrived
his
death
,
or
consented
to
it
;
then
hast
thou
heightned
thy
guilt
to
an
ABOMINABLE
CRIME
,
such
as
nature
and
nations
,
and
all
good
men
,
and
true
Christians
abhor
,
and
such
as
the
Scripture
condemneth
;
and
the
righteous
holy
God
will
one
day
punish
with
,
hell
,
except
thou
repent
speedily
,
severely
,
deeply
;
and
unlesse
this
thy
repentance
be
accompanied
with
many
prayers
,
and
many
teares
,
and
great
manifestation
of
thy
sorrow
for
this
sin
;
I
cannot
think
of
any
way
imaginable
,
how
thou
mayst
escape
the
condemnation
and
damnation
.
S.
71
Oh
then
examine
thy
heart
and
actings
,
and
see
how
thou
art
guilty
of
this
sin
of
resisting
lawfull
authority
,
and
repent
in
time
,
lest
the
curse
overtake
thee
,
that
is
,
the
reward
of
disobedience
to
Magistrates
,
treason
and
rebellion
.
S.
72
3.
Hast
thou
or
art
thou
a
servant
under
a
Master
,
and
hast
thou
disobeyed
thy
Master
in
his
lawfull
and
possible
commands
?
hast
thou
been
unfaithfull
to
his
honest
trust
?
hast
thou
wasted
his
goods
or
wronged
his
person
?
hast
thou
betrayed
him
out
of
malice
,
or
for
reward
into
the
hand
of
his
enemies
?
hast
thou
hated
thy
master
,
and
studied
to
mischeif
him
,
in
life
,
liberty
,
goods
,
children
,
or
reputation
?
then
thou
hast
been
a
disobedient
servant
,
a
false
and
wicked
person
,
I
exhort
thee
if
guilty
to
repent
of
this
also
;
lest
the
curse
of
Judas
who
betrayed
his
Master
fall
upon
thee
.
S.
73
Art
thou
one
that
hast
owned
Christianity
,
for
thy
profession
;
and
Christ
for
thy
Saviour
and
Lord
,
and
the
word
of
God
for
the
rule
of
thy
faith
and
life
?
and
yet
dost
in
thy
heart
and
practice
,
renounce
,
despise
,
and
gainsay
the
ministry
of
this
dispensation
?
If
thou
refuse
this
subjection
and
obedience
to
the
faithfull
dispensers
of
the
Gospel
,
the
Pastors
,
and
Ministers
of
Christ
,
over
thee
in
the
Lord
,
for
the
good
of
thy
soul
?
S.
74
If
thou
hate
the
Ministers
of
the
word
for
their
works
sake
,
1
Kings
22.8
.
if
thou
continue
and
despise
them
,
and
their
ministry
;
if
thou
mock
or
any
wise
abuse
,
vilifie
,
and
resist
them
in
their
ministry
:
Luke
10.16
.
2
Chron.
36.16
.
2
Kings
2.23
.
Deut.
17.12
.
Hos.
4.4
.
Acts
5.39
.
if
thou
make
light
of
their
serious
exhortations
,
admonitions
,
and
reproofs
,
from
the
Lord
by
them
,
and
refusest
to
conforme
thy
heart
and
life
,
thy
judgment
and
actions
,
(
so
far
as
it
concerns
thy
soul
)
to
the
doctrine
of
Christ
concerning
faith
in
him
,
and
imitation
of
Him
faithfully
and
truly
preached
by
the
minister
of
Christ
;
Then
art
thou
guilty
of
the
sin
of
disobedience
and
rebellion
against
the
Minister
of
Christ
,
and
in
him
against
Christ
,
who
hath
said
,
he
that
heareth
you
heareth
me
,
and
he
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
Luke
10.16
.
2
Cor.
5.20
.
And
as
Paul
speaks
their
office
and
work
,
We
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
be
ye
reconciled
to
God
.
S.
75
Now
examine
how
thou
hast
carried
thy self
always
to
the
Gospell-Ministry
,
that
ordinance
of
God
,
and
toward
those
pastors
set
over
you
in
the
Lord
;
and
know
if
thou
art
in
any
of
these
forementioned
Instances
guilty
,
either
by
wronging
their
persons
,
or
slighting
or
reproching
their
office
in
the
ministry
of
Holy
things
:
then
must
thou
repent
,
and
become
a
reformed
person
in
this
point
also
,
unlesse
you
will
venter
to
bear
the
wrath
of
God
,
and
the
punishment
for
such
wickedness
;
2
Chr.
36
,
15
,
16.
see
in
Chron.
The
Lord
God
sent
to
them
by
his
messengers
,
because
he
had
compassion
on
his
people
;
but
they
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
prophets
,
untill
the
wrath
of
the
Lord
rose
against
the
people
,
till
there
was
no
remedy
:
And
thou
mourn
at
the
last
,
when
thy
flesh
and
thy
body
is
consumed
;
and
say
,
how
have
I
hated
instruction
,
and
my
heart
despised
reproof
;
and
have
not
obeyed
the
voice
of
my
teachers
,
nor
enclined
my
ear
to
them
that
instructed
?
Pro.
5.11
,
12
,
13.
S.
76
Now
I
have
warned
thee
of
these
things
,
because
thou
livest
in
an
Age
very
sinfull
,
in
these
kinds
of
disobedience
;
and
I
have
told
thee
thus
much
,
lest
falling
among
perilous
men
of
these
last
and
perilous
times
;
thou
it
may
be
hast
been
seduced
,
and
art
fallen
unawares
into
this
sin
of
resisting
thy
Superiours
in
the
Lord
;
and
art
one
of
those
that
despisest
dominion
,
2
Pet.
2.
Jud.
v.
8.
and
speakest
evil
of
dignities
,
and
art
fallen
under
the
temptation
of
wicked
,
gainsaying
,
and
reprochfull
men
,
whose
mouthes
are
full
of
cursing
,
and
hearts
and
hands
full
of
violence
and
malice
against
the
Lords
Ordinances
,
Magistracy
and
Ministry
:
And
if
thou
art
yet
pure
as
to
these
sins
;
Bless
God
for
it
,
and
be
carefull
,
and
pray
lest
thou
fall
into
this
temptation
of
disobedience
to
Parents
,
lawfull
Magistracy
,
Masters
,
and
Ministry
;
and
at
last
for
thy
sinfull
disobedience
fall
under
the
condemnation
of
Hell
,
Rom.
13.2
.
for
they
that
resist
the
Ordinance
of
God
shall
receive
to
themselves
damnation
;
therefore
look
to
thy self
in
time
.
§
XIV
.
Pride
and
Vain-glory.
S.
77
Art
thou
tainted
with
Pride
and
Vain-glory
?
a
sin
it
is
,
hatefull
to
God
,
and
destructive
to
souls
,
a
temper
no
wise
consisting
with
true
Grace
in
any
one
,
but
stands
in
opposition
to
Christ
and
Holinesse
,
for
Pride
of
life
is
not
of
God
,
Jo.
2.16
.
but
of
the
world
.
Every
one
that
is
proud
in
heart
is
an
abomination
to
the
Lord
,
and
he
shall
not
go
unpunished
:
Prov.
16.18
.
Psal.
119.21
.
Esa.
2.11
,
12.
Jam.
4.6
.
Luk.
1.51
.
Mal.
4.1
.
Prov.
8.13
.
The
proud
are
cursed
,
and
the
lofty
,
haughty
,
proud
man
(
whoere
he
be
)
shall
be
brought
down
and
made
low
;
for
God
resisteth
the
proud
,
&c.
and
will
scatter
the
proud
in
the
imaginations
of
their
heart
,
and
they
shall
be
as
stubble
to
the
fire
of
Gods
wrath
that
are
proud
,
for
God
hates
pride
in
any
.
All
this
is
against
Pride
,
and
all
this
is
against
thee
,
if
thou
be
proud
or
haughty
in
heart
or
life
;
therefore
examine
now
thy self
,
see
if
this
pride
be
in
thee
,
if
thou
art
guilty
of
pride
.
Art
thou
lifted
up
with
a
conceit
of
thy self
,
as
more
excellent
then
others
?
and
despisest
those
whom
thou
undervaluest
to
thy self
,
by
thy
supposed
advantages
of
birth
,
Breeding
,
Beauty
,
Power
,
Place
,
Parts
,
Gifts
,
Riches
,
Rayment
,
Gate
,
Arts
,
Tongues
,
Learning
,
Wisdom
,
Policy
,
&c.
S.
78
A
fond
desire
and
seeking
for
Fame
,
Reputation
,
Applause
;
if
thou
proceed
to
bragging
,
or
boasting
of
what
thou
seemest
to
thy self
to
be
,
and
wouldest
be
accounted
and
esteemed
of
as
such
,
and
art
angry
if
disappointed
of
thy
expectation
,
or
when
contradicted
and
reproved
,
then
art
thou
a
proud
person
,
pride
hath
seised
on
thee
.
S.
79
Dost
speak
great
words
of
vanity
,
glorying
in
thy self
,
and
bringest
thy self
to
the
view
,
that
thou
mightest
be
admired
for
some
singular
excellency
?
then
art
thou
a
vain-glorious
person
,
and
seekest
praise
of
men
,
and
pride
hath
exalted
it self
in
thee
,
and
thou
art
grievously
infected
.
S.
80
Yet
further
,
there
is
a
kind
of
pride
which
lies
at
the
bottom
of
grace
and
holy
duties
,
which
duties
would
be
acceptable
to
God
,
were
it
not
for
the
pride
that
doth
infect
them
:
Spirituall
pride
spoiles
all
Spirituall
performances
,
when
men
think
there
is
a
worth
and
merit
in
what
they
do
,
(
though
but
their
duty
.
)
If
a
man
be
proud
of
his
humility
and
charity
,
and
that
he
can
pray
much
,
and
(
as
he
thinks
)
well
,
and
when
he
looks
contemptuously
upon
those
beneath
him
in
gifts
of
the
Spirit
,
knowledge
,
religious
discourses
,
and
ability
of
disputing
for
or
against
the
Truth
,
and
thinks
himself
every
way
above
instruction
,
and
stands
in
need
of
no
farther
direction
from
Gods
word
,
but
living
in
his
pride
as
above
ordinances
,
and
conceits
himself
perfect
in
all
excellencies
,
free
from
infirmities
,
and
any
the
least
spot
of
sin
in
thought
,
word
or
deed
;
this
is
the
height
of
pride
,
vain
glory
and
arrogancy
;
and
all
that
have
lifted
up
themselves
thus
,
Pro.
3.17
.
are
fallen
at
once
from
grace
low
into
the
sin
of
Pride
,
as
the
proud
Angels
from
heavenly
excellencies
to
hellish
shame
and
horrour
;
and
so
wilt
thou
that
art
guilty
in
this
kind
,
except
thou
repent
.
S.
81
Again
,
if
thou
art
envious
at
those
above
thee
,
and
discontent
with
thy
portion
and
talent
,
because
not
so
much
as
anothers
,
and
refusest
to
do
any
thing
in
thy
duties
,
because
thou
can
not
do
better
then
others
,
and
get
thee
praise
to
thy self
from
others
,
this
is
the
Pride
of
thine
heart
too
.
S.
82
If
thou
takest
pride
in
thy
shame
,
if
thou
gloryest
in
thy
wickednesse
,
and
declarest
thy
sin
with
an
impudent
forehead
,
and
a
profane
tongue
,
and
wretched
actions
;
then
hast
thou
lost
modesty
,
and
all
that
is
morally
good
,
and
art
become
a
damned
catiffe
,
a
devil
incarnate
.
S.
83
And
farther
,
if
thou
scornest
admonition
and
spirituall
counsell
for
thy
soul
,
if
thou
slightest
the
most
hearty
and
serious
invitations
,
directions
,
exhortations
,
and
reproofs
from
Gods
word
and
his
Ministers
,
and
thinkest
thy self
more
fit
to
teach
,
then
to
be
taught
,
more
able
to
give
then
receive
good
cousell
;
then
art
thou
also
a
proud
person
.
S.
84
I
exhort
thee
therefore
in
the
examination
of
thy self
,
to
search
deep
after
this
sin
;
for
t
is
a
sin
so
hid
from
a
mans
own
eyes
,
that
he
himself
hardly
finds
it
out
;
but
oftentimes
more
discernable
to
another
then
thy self
;
for
the
expressions
of
it
are
many
,
as
boasting
words
,
though
oftentimes
gilded
with
seeming
self-deniall
,
and
a
lofty
gate
and
countenance
;
high
looks
,
vain
apparel
,
costly
ornaments
,
undervaluing
expressions
of
others
,
censorious
scofs
and
gybing
&
rayling
at
others
,
uncivil
carriage
,
uncourteous
behaviour
,
reducing
all
degrees
and
qualifications
of
men
to
an
equality
,
allowing
no
more
to
those
above
thee
in
civil
respect
then
to
thy
equals
;
all
these
are
the
expressions
of
Pride
,
and
some
of
them
under
a
shew
of
humility
.
S.
85
When
thou
art
seeking
after
the
Pride
of
thy
heart
,
do
it
by
the
help
of
humility
and
prayer
,
and
whatever
is
Pride
in
thy
heart
,
or
life
,
or
like
unto
it
,
bring
it
down
,
repent
of
it
,
hate
it
,
forsake
it
;
for
the
proud
man
(
had
he
no
other
sin
,
)
yet
his
own
sin
of
pride
would
keep
him
out
of
Heaven
,
and
throw
him
into
Hell
;
and
take
heed
when
thou
dost
reprove
pride
in
another
,
do
not
do
it
proudly
,
considering
that
so
thou
maist
be
guilty
again
of
that
thou
hast
condemned
in
another
:
Leave
off
pride
,
and
be
clothed
with
humility
,
for
God
resisteth
the
proud
,
and
he
gives
grace
to
the
humble
:
Remember
thou
art
warned
to
repent
for
,
and
speedily
to
forsake
pride
and
vain-glory
.
§.
XV.
Schism
and
Heresie
.
S.
86
Schism
and
Heresie
are
near
akin
,
both
works
of
the
flesh
,
the
wicked
product
of
depraved
nature
,
forged
in
an
ill
head
and
a
naughty
heart
;
where
pride
and
parts
meet
in
any
one
,
there
Heresie
and
Schism
will
not
long
be
strangers
;
Heresie
is
the
greater
,
an
over-grown
Schism
,
nullum
schisma
non
sibi
aliquam
confingit
Haeri
sin
.
Hier.
Com.
in
Tit.
and
Schism
is
a
less
Heresie
,
growing
and
tending
to
it
.
He
that
is
guilty
of
Schism
wil
not
long
be
free
of
Heresie
;
a
schismatick
is
but
an
heretick
concealed
,
and
an
heretick
is
a
schismatick
revealed
.
S.
87
Heresie
is
a
perverse
opinion
contrary
to
the
Doctrine
of
the
Church
of
Christ
,
and
Schism
is
a
peevish
separation
from
the
Communion
of
the
Church
of
Christ
.
The
first
is
against
the
Truth
of
the
Church
,
Schisma
vin
culum
pacis
dirumpit
,
charitatem
scilicet
.
Muse
.
lib.
cap.
de
schismate
.
Gal.
5.19
.
the
other
against
the
Peace
and
Charity
of
the
Church
of
God
:
Both
injurious
to
Christ
,
and
both
destructive
to
thy
own
soul
,
if
thou
art
either
Heretick
or
Schismatick
,
and
continuest
therein
,
both
excluding
Heaven
,
see
Galat.
5.19
.
Now
the
works
of
the
flesh
are
manifest
,
sedition
,
(
i.
e.
)
The
raising
or
furthering
divisions
and
disorders
in
the
Church
,
and
Heresies
(
i.
e.
)
venting
strange
opinions
,
cunningly
devised
fables
,
or
teaching
such
for
truths
as
were
thus
invented
,
or
yielding
to
them
,
2
Pet.
1.16
.
or
maintaining
of
them
contrary
to
the
Scriptures
,
and
received
professions
of
the
holy
true
Catholick
Church
:
They
which
do
such
things
(
saith
Paul
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Pet.
2.2
.
shall
not
inherit
the
Kingdom
of
God
;
and
heresies
are
called
damnable
,
and
bring
swift
destruction
upon
the
inventors
of
such
evil
things
,
and
the
teachers
of
them
,
and
the
followers
of
them
too
;
the
Apostle
bids
all
good
Christians
to
avoid
(
as
a
pest
,
)
all
such
as
make
rents
and
divisions
in
the
Church
.
Now
I
beseech
you
brethren
,
Rom.
16.17
.
mark
them
that
cause
divisions
and
offences
,
contrary
to
the
Doctrine
which
ye
have
heard
,
and
avoid
them
;
for
they
that
are
such
serve
not
the
Lord
Jesus
Christ
,
but
by
good
words
and
fair
speeches
deceive
the
hearts
of
the
simple
,
v.
18.
S.
88
Now
it
may
be
thou
that
readest
this
art
one
of
parts
,
and
desightest
thy self
in
novel
and
curious
speculations
,
and
hast
taken
liberty
to
let
thy
thoughts
and
inventions
run
from
the
simplicity
and
incorrupt
truth
that
is
in
Christ
;
framing
to
thy self
and
others
some
other
articles
of
faith
then
what
the
Sciptures
assert
,
and
the
true
Church
in
all
ages
hath
received
;
or
it
may
be
thou
art
one
that
doth
contradict
,
gainsay
and
oppose
the
revealed
and
received
Truths
concerning
God
,
Jesus
Christ
and
holy
Ghost
,
or
any
other
foundation
Truth
;
if
so
,
I
intreat
thee
(
if
pride
,
obstinacy
or
implacable
malice
against
the
truth
have
not
possessed
thee
,
that
you
would
recant
your
damnable
opinions
,
and
become
sober
,
humble
,
penitent
,
and
a
lover
of
that
truth
which
formerly
you
have
opposed
;
and
if
thou
hast
been
a
leader
or
seducer
of
others
,
and
hast
infected
them
,
then
thy
sin
is
the
greater
,
and
thy
labour
must
be
to
undeceive
them
if
thou
canst
;
and
if
thou
hast
been
a
professor
of
Religion
,
and
hast
used
the
form
of
godlinesse
,
the
better
to
accomplish
thy
ends
,
and
propagate
thy
damnable
Doctrines
,
and
to
corrupt
the
judgements
of
others
,
then
yet
the
greater
is
thy
sin
,
and
thou
hast
made
seeming
holinesse
a
cloak
for
thy
mischievous
wickednesse
;
which
Christ
will
not
endure
:
So
likewise
for
SCHISM
,
if
thou
hast
divided
and
separated
from
the
true
Catholick
Church
,
and
refusest
Communion
with
the
members
of
the
true
Church
;
and
out
of
pride
,
faction
,
interest
,
or
conceited
singularity
,
withdrawest
thy self
,
and
drawest
others
after
thee
,
setting
up
a
Church
against
a
Church
,
from
which
thou
hast
separated
thy self
:
Art
thou
the
head
of
such
a
faction
,
or
the
member
of
such
a
distinct
and
opposite
body
?
then
art
thou
guilty
of
Schism
;
thou
art
a
troubler
of
the
Peace
and
Unity
of
the
Church
of
Christ
.
And
if
thou
repent
not
for
this
wrong
done
to
Christ
and
his
Church
,
the
guilt
of
causelesse
separation
,
and
dividing
things
which
God
hath
put
together
;
for
God
would
have
no
schism
in
his
Church
,
and
wo
unto
them
by
whom
such
offences
come
,
for
by
one
spirit
are
we
baptized
into
one
body
;
and
Christs
Church
which
is
this
his
mysticall
body
is
but
one
,
though
it
hath
many
members
,
and
those
members
ought
not
to
oppose
one
the
other
,
or
be
independent
one
on
the
other
,
or
divide
in
a
way
of
uncharitable
subserviency
and
communion
one
from
another
;
and
all
this
Christ
forbids
,
lest
there
should
be
a
schism
in
the
body
.
Reader
,
consider
the
12.
Chapter
of
the
first
Epistle
to
the
Corinthians
,
from
first
to
last
.
S.
89
Therefore
be
thou
perswaded
to
consider
thy
principles
,
as
to
thy
judgement
and
thy
practise
,
if
it
be
hereticall
or
schismaticall
,
and
if
thou
be
guilty
of
either
,
amend
with
speed
,
and
be
reformed
un-feignedly
,
and
remember
,
the
Heires
of
Heaven
must
be
servants
of
Truth
,
and
not
the
Innovators
and
Revealers
of
Erours
and
false
Doctrines
;
neither
must
they
be
breakers
of
the
Peace
,
and
Unity
,
and
Harmony
of
the
Church
of
Christ
,
which
is
one
and
the
same
in
Faith
and
Charity
,
both
for
things
to
be
believed
,
and
duties
to
be
performed
;
and
if
thou
thinkest
it
but
a
small
matter
to
be
of
any
opinion
,
though
never
so
distant
from
,
or
opposite
to
the
foundation-Doctrines
,
and
Catholick
faith
,
and
pure
Primitive
Church-practises
;
(
so
thou
live
otherwise
soberly
,
and
art
of
a
morall
good
life
,
)
yet
know
,
that
filthy
,
unsound
,
false
opinions
defile
the
soul
,
and
make
thee
guilty
of
spirituall
wickednesse
,
and
renders
thee
one
of
a
filthy
spirit
,
and
therefore
detestable
to
the
holy
God
,
who
would
have
thee
keep
thy self
from
all
filthinesse
of
the
flesh
and
of
the
spirit
also
.
1
Cor.
7.1
.
S.
90
Yea
,
for
making
of
parties
,
and
sidings
with
good
Ministers
in
a
way
of
faction
in
the
same
Church
,
is
that
with
is
utterly
forbidden
,
as
a
note
of
a
carnall
and
unregenerate
man
of
who
ere
doth
so
;
you
may
see
how
the
Christian
Corinthians
,
(
who
had
Paul
,
Apollo
and
Cephas
,
that
is
,
Peter
)
for
their
teachers
,
were
accused
as
carnall
because
Schismaticall
,
and
Schismatical
,
because
they
received
the
Gospel
with
respect
of
persons
:
Paul
,
Apollos
and
Peter
,
were
all
three
true
Ministers
of
Christ
,
gracious
and
good
spiritual
Preachers
,
and
preached
the
same
truths
,
and
had
the
same
end
,
and
all
agreed
as
disciples
of
Christ
;
yet
when
men
would
divide
into
parties
,
and
set
up
a
Paul
,
an
Apollos
,
a
Cephas
,
to
head
each
faction
,
and
in
a
way
of
distinction
,
as
though
the
ordinances
received
their
worth
and
excellency
from
man
,
and
not
from
God
;
from
the
gifts
of
men
,
and
not
from
the
Spirit
of
God
;
or
that
the
Ministers
of
Christ
should
monopolize
to
every
ones
self
.
Now
the
people
are
much
in
fault
this
way
,
when
they
cry
up
one
in
opposition
to
another
,
or
in
a
way
of
party
;
and
glory
in
this
,
I
am
of
such
a
mans
way
and
Church
;
but
I
,
saith
another
,
like
such
a
man
better
,
I
can
walk
in
such
a
Communion
;
and
I
,
saith
another
,
can
edifie
more
under
such
a
man
.
O
,
saith
one
,
he
with
whom
I
walk
,
teaches
very
powerfull
and
plainly
,
and
I
am
for
him
;
I
,
but
saith
a
second
,
I
am
for
such
an
one
,
for
he
preaches
elegantly
and
powerfully
too
,
he
pleases
the
ear
,
yet
searcheth
the
heart
too
;
I
,
but
saith
a
third
,
I
am
for
neither
of
those
,
but
such
a
man
he
preaches
movingly
,
he
is
all
spirituall
and
inward
,
he
is
not
so
strict-laced
,
nor
so
much
for
good
works
and
duties
;
a
very
Gospel-preacher
indeed
,
he
useth
no
terrible
threats
,
but
doth
deal
by
love
and
promises
,
with
priviledges
of
believers
;
he
is
none
of
your
legall
preachers
,
he
doth
not
take
upon
him
to
reprove
and
rebuke
for
sin
as
others
doe
;
every
body
may
please
themselves
,
but
for
my
part
,
I
am
neither
for
that
,
nor
the
other
you
named
,
though
they
may
be
usefull
in
their
way
;
but
I
am
for
this
man
I
speak
of
:
and
if
you
would
forsake
your
way
,
and
follow
this
way
,
you
should
quickly
see
a
difference
;
come
,
be
of
our
way
,
and
joyn
with
us
.
And
thus
men
that
seem
to
themselves
wise
,
are
carnall
indeed
,
while
they
make
parties
and
divisions
,
fractions
and
factions
in
the
Church
.
S.
91
Now
if
thou
be
one
of
these
siders
and
gatherets
,
see
1
Cor.
3.3
,
4.
if
thou
art
one
that
dost
not
labour
to
preserve
the
peace
of
the
Church
of
Christ
,
and
dost
not
obey
the
truth
without
respect
of
persons
,
because
it
is
the
doctrine
of
Christ
,
1
Cor.
3.9
.
then
art
thou
guilty
of
this
fault
here
condemned
;
and
you
must
amend
and
reform
this
fault
also
,
and
that
without
delay
;
remember
you
are
told
of
the
sin
and
danger
of
Heresie
and
Schism
,
take
heed
of
them
both
:
Take
with
thee
the
exhortation
of
Paul
touching
this
thing
,
Now
I
beseech
you
,
brethren
,
by
the
name
of
our
Lord
Jesus
Christ
,
1
Cor.
1.10
.
that
you
all
speak
the
same
things
,
that
there
be
no
divisions
among
you
,
but
that
ye
be
perfectly
joyned
together
in
the
same
mind
,
and
in
the
same
judgment
.
§.
XVI
.
Witchcraft
.
S.
92
There
is
no
abomination
imaginable
but
the
corrupt
nature
of
man
is
apt
to
close
withall
,
even
to
a
familiarity
with
,
and
seeking
to
,
the
very
devills
themselves
;
hence
it
is
that
witchcraft
and
sorcery
become
so
frequent
sins
among
those
that
bear
the
name
of
Christians
,
but
yet
truly
are
of
the
devil
,
and
confederate
with
evil
spirits
,
and
hold
commerce
with
them
:
there
is
much
witchcraft
and
sorcery
exercised
now
adays
,
and
many
pretenders
to
Conjuration
,
and
Judiciall
Astrologie
,
therefore
many
witches
,
and
many
that
are
bewitched
by
them
;
there
are
some
that
pretend
by
their
strength
of
Fancie
,
and
help
of
Art
,
or
familiar
spirit
,
to
discover
secrets
,
to
determine
of
future
contingencies
,
to
tell
of
things
lost
,
and
many
such
tricks
(
by
which
the
ignorant
people
are
befool'd
and
cheated
;
)
yet
all
this
shews
what
men
would
be
at
,
some
would
be
accounted
Wizards
,
and
(
as
the
vulgar
sots
call
them
)
cunning-men
;
and
others
are
so
impious
as
to
seek
unto
such
as
an
oracle
,
and
in
this
their
practise
are
no
better
then
those
poor
wretches
of
some
parts
of
the
world
that
worship
the
Devil
.
S.
93
Now
if
thou
hast
made
any
compact
with
the
devil
,
or
hast
at
any
time
endeavoured
or
wished
a
combination
or
commerce
with
familiar
spirits
,
under
what
likeness
soever
discovering
themselves
to
thy
senses
or
fancie
,
suggest
to
thee
,
work
in
thee
,
or
for
thee
,
thou
art
a
sorcerer
,
one
that
deals
with
and
by
the
help
of
the
evil
spirit
,
and
hast
a
familiar
:
And
if
thou
hast
used
spells
and
Charmes
,
or
any
art
or
suggested
device
,
either
for
to
bewitch
any
person
,
place
or
thing
,
thou
art
,
or
pretendest
to
be
a
witch
,
thou
art
faulty
;
and
if
thou
hast
invoked
the
name
of
God
to
thy
devillish
art
and
practice
,
yet
art
thou
not
one
jot
to
be
esteemed
of
the
better
,
or
feared
the
more
,
or
believed
at
all
;
but
rather
the
more
to
be
hated
,
abhorred
and
denied
.
S.
94
And
if
thou
that
readest
this
hast
been
one
that
hath
gone
out
after
such
kind
of
men
or
women
,
or
art
ready
to
doe
it
upon
any
occasion
;
and
hast
sought
or
art
minded
to
seek
unto
any
such
who
are
esteemed
either
Conjurers
,
Judiciall
Astrologers
,
Witches
,
Fortune-tellers
,
Cunning-men
or
women
,
either
to
know
secrets
from
them
,
or
to
be
revenged
upon
others
by
help
of
their
witchcrart
,
or
to
find
things
lost
by
help
(
as
thou
thinkest
)
of
their
casting
a
figure
,
and
wouldest
know
things
to
come
(
which
God
hath
reserved
to
himself
,
)
and
thou
believest
in
them
and
their
Art
,
1
Chron.
10.13
.
and
relyest
upon
them
,
then
hast
thou
forsaken
the
Oracles
of
Gods
word
,
and
against
them
seekest
thou
(
as
Saul
did
)
unto
witches
,
and
as
Pharoah
and
Manasses
;
Lev.
19.26
.
Deut.
18.10
.
Exo.
22.18
.
which
practice
is
expresly
condemned
in
them
,
and
all
others
are
forbidden
to
use
it
;
Thou
shalt
use
no
witchcraft
,
and
thou
shalt
not
suffer
a
witch
to
live
upon
the
earth
.
S.
95
And
never
did
one
religious
man
or
woman
in
Scripture
seek
to
such
,
nor
any
that
truly
know
or
fear
God
,
or
believe
savingly
in
Christ
,
will
ever
seek
unto
,
require
,
or
procure
the
help
of
witches
,
or
any
like
unto
them
,
as
Conjurers
,
or
those
that
pretend
to
South-saying
or
Sorcery
;
and
therefore
if
thou
hast
been
guilty
of
either
the
thing
,
or
going
to
such
,
repent
thee
heartily
,
break
off
thy
league
,
cast
away
all
thy
abominations
,
and
humble
thy self
before
the
Lord
,
if
peradventure
he
may
pardon
thy
crime
,
and
restore
thy
soul
,
and
reform
thy
heart
,
judgment
and
practice
.
S.
96
For
,
witchcraft
and
sorcery
are
the
works
of
the
flesh
,
and
they
that
are
such
shall
be
excluded
Heaven
for
ever
,
and
sent
down
into
the
horrid
flames
of
endless
misery
,
Gal.
5.20
.
For
the
works
of
the
flesh
are
manifest
,
as
,
Idolatry
,
Witchcraft
,
&c.
And
they
that
doe
such
things
shall
not
inherit
the
kingdome
of
God
;
And
,
Rev.
21.8
.
all
Sorcerers
shall
have
their
portion
in
that
lake
which
burns
with
fire
and
brimstone
:
which
is
the
second
death
.
And
elsewhere
,
Deut.
18.10
,
11
,
12.
there
shall
not
be
found
among
you
any
one
that
useth
divination
,
or
an
observer
of
times
,
(
i.
e.
)
(
for
fortunate
or
unlucky
,
good
or
bad
,
white
or
black
,
cross
or
prosperous
,
)
or
an
in
chanter
,
or
a
witch
,
or
a
charmers
,
or
a
consulter
with
familiar
spirits
,
or
a
wizard
,
or
a
necromancer
;
for
all
that
doe
such
things
are
an
abomination
to
the
Lord
.
§.
XVII
.
Hypocrisie
.
S.
97
Hypocrisie
is
a
meer
cheat
in
Religion
,
2
Tim.
3.5
.
a
seeming
to
be
religious
outwardly
,
but
inwardly
irreligious
;
a
shew
of
godliness
without
the
life
,
heart
and
power
of
Godlinesse
;
a
profession
without
practise
,
a
fair
tongue
but
foul
heart
and
actions
;
it
is
a
dissimulation
,
or
hiding
of
evil
by
similation
or
feigning
ones
self
to
be
holy
,
just
,
good
,
devout
and
godly
,
when
he
is
nothing
so
;
a
representation
of
what
a
man
should
be
,
Esa.
32.6
.
but
(
God
knowes
)
he
is
not
in
reality
such
an
one
as
he
would
seem
to
be
;
Hypocrisie
is
a
religious
lie
,
a
counterfeit
golinesse
:
our
Saviour
Christ
sets
forth
an
Hypocrite
(
for
he
knows
them
well
enough
)
under
the
likenesse
of
a
painted
,
whited
sepulchre
;
ye
are
like
(
saith
he
)
to
whited
sepulchres
,
Mat.
23.13
,
14
,
15.
v.
23.
v.
28.
v.
33.
which
indeed
appear
beautifull
outward
,
but
within
full
of
uncleannesse
;
who
appear
righteous
to
men
,
but
within
are
full
of
iniquity
;
and
he
pronounceth
a
woe
unto
them
,
and
a
greater
damnation
,
calling
them
serpents
;
but
for
all
their
craft
they
not
escape
the
damnation
of
Hell
.
S.
98
Now
to
pray
much
,
to
pray
often
,
to
professe
Religion
openly
,
to
discourse
of
godlinesse
,
to
talk
of
Heaven
,
to
speak
against
sin
,
to
hear
the
word
of
God
,
to
receive
the
Sacrament
,
to
professe
self-denial
,
to
set
apart
times
for
,
&
to
joyn
in
,
publick
or
private
humiliation
,
to
make
scruple
of
omissions
of
good
duties
,
and
to
be
strict
in
smaller
matters
,
or
the
like
,
are
not
acts
of
Hypocrisie
;
for
these
things
should
every
religious
man
perform
;
but
yet
he
that
doth
all
these
may
be
an
Hypocrite
while
he
doth
them
,
(
i.
e.
)
if
he
rest
in
the
outward
performance
,
if
his
heart
doth
not
the
same
,
if
his
intentions
be
not
really
such
as
his
professions
are
,
if
he
doth
these
things
onely
to
appear
to
men
Religious
,
or
if
he
doth
any
of
these
in
pretence
,
that
so
he
may
secretly
bring
about
worldly
ends
,
that
he
may
deceive
others
,
and
betray
them
into
a
good
opinion
of
him
,
making
Religion
a
cloke
to
hide
his
wicked
designs
and
practices
from
the
cognizance
and
discovery
of
men
;
that
so
under
the
pretence
and
appearance
of
Religion
he
may
cheat
,
defraud
,
beguile
,
oppresse
,
and
draw
men
to
his
party
and
defence
,
in
his
secular
and
worldly
interests
,
or
erroneous
principles
,
this
man
,
I
say
,
is
an
Hypocrite
,
a
damnable
impostor
,
abominable
to
God
,
who
judgeth
of
every
man
not
by
outward
appearance
onely
,
but
by
inward
intentions
and
frame
of
the
heart
,
in
all
religious
performances
;
which
onely
then
are
well
pleasing
to
God
,
Psal.
51.6
.
Jo.
1.47
.
when
there
is
truth
and
sincerity
in
the
heart
,
without
guile
:
Now
one
would
think
that
no
man
living
that
professeth
faith
in
Christ
,
or
that
believes
truly
that
God
is
the
discerner
of
the
hearts
,
thoughts
,
intentions
,
designs
,
and
all
the
actions
,
(
with
all
their
circumstances
,
)
should
be
so
mysteriously
wicked
,
prophane
&
Atheistical
;
this
is
a
wonder
indeed
,
and
such
as
the
charity
of
the
sincere
and
upright
Christian
doth
not
easily
believe
,
which
hopeth
and
believeth
other
things
of
professors
of
religion
:
yet
that
there
are
,
and
have
been
such
mountebanks
,
juglers
and
dissemblers
in
the
Church
,
is
beyond
doubt
,
the
more
the
pitty
,
and
the
greater
their
damnation
;
of
all
sinners
to
be
sure
they
shall
not
escape
the
damnation
of
Hell
;
for
Hypocrites
are
odious
to
God
,
and
he
best
knows
them
,
Mat.
23.33
.
and
will
pay
them
fully
.
S.
99
And
although
Hypocrites
may
for
a
long
time
carry
it
so
secretly
,
having
the
advantage
of
the
serpents
subtilty
,
and
plausible
discourse
,
and
retiredness
from
vulgar
observance
,
&
open
abominations
;
and
withall
having
to
befriend
them
the
wronged
charity
of
the
guileless
Christians
,
who
dare
not
judge
rashly
,
lest
they
should
by
accident
condemn
an
innocent
person
instead
of
,
or
with
,
the
guilty
;
and
the
godly
mans
charity
hath
this
property
,
to
think
no
evil
,
1
Cor.
13.6
,
7.
and
to
hope
and
believe
well
,
where
nothing
appears
to
the
contrary
;
yet
oftentimes
it
comes
to
pass
,
that
some
time
or
other
,
in
some
thing
or
other
,
there
is
a
discovery
made
of
the
Hypocrites
Hypocrisie
,
and
his
vizor
and
mask
is
pluckt
off
,
and
his
proper
complexion
apparent
;
that
it
may
be
said
of
him
,
Loe
,
this
is
that
man
that
made
a
shew
of
religion
;
this
is
the
Hypocrite
,
that
had
onely
the
form
of
Godliness
;
this
is
he
by
reason
of
whom
Religion
hath
been
evil
spoken
of
;
this
wretch
made
the
holy
institutes
to
serve
his
fleshly
,
worldly
,
devillish
designs
and
interests
;
this
Hypocrite
must
prove
a
wofull
subject
of
Gods
wrath
against
Hypocrites
in
hell-fire
,
prepared
for
Hypocrites
,
Mat.
24.
●1
.
Jam.
3.17
.
if
he
repent
not
of
this
his
sin
,
and
turn
from
it
to
godly
sincerity
,
reall
religiousness
,
without
partiality
,
and
without
Hypocrisie
.
S.
100
Now
my
advise
to
thee
is
the
same
of
Christs
,
take
heed
and
beware
of
Hypocrisie
,
it
is
as
much
damning
as
Atheism
;
for
an
Hypocrite
is
a
religious
Athei●t
,
one
that
in
heart
and
works
denies
God
,
whom
he
professeth
he
knows
and
serves
.
Examine
therefore
thy self
,
and
observe
well
thy
own
heart
and
life
,
whether
thou
be
Hypocritical
;
I
say
not
(
to
thee
,
)
thou
shouldest
judg
and
censure
another
for
an
Hypocrite
,
but
look
unto
thy self
,
and
see
whether
thy self
be
a
religious
dissembler
or
no.
S.
101
If
thou
hadst
rather
seem
religious
then
take
paines
to
be
religious
indeed
,
if
thy
religion
lyes
most
in
formes
and
bodily
performances
,
and
art
zealous
for
them
,
but
neglectest
the
inward
worship
of
the
soul
,
and
devotion
of
the
heart
,
then
art
thou
guilty
of
Hypocrisie
.
S.
102
If
thou
be
never
so
punctuall
and
frequent
in
the
outward
duties
of
religion
,
on
set
times
,
dayes
and
opportunties
of
publique
humiliations
,
fastings
,
and
hearing
the
word
;
and
yet
for
all
this
thou
neglectest
thy
private
and
secret
addresses
to
God
in
prayer
,
and
other
thy
duties
,
then
thou
art
not
clean
of
Hypocrisie
.
S.
103
But
if
thou
perform
all
acts
of
devotion
,
both
private
and
publique
,
and
yet
if
thou
neglect
or
oppose
acts
of
Charity
,
or
livest
in
worldliness
,
Psal.
50.16
.
to
ult.
Esay
1.11
,
12.
v.
13
,
14
,
15
,
16.
Jer.
7.4
,
9
,
10.
Ezek.
33.31
.
oppression
,
swearing
,
drunkenness
,
unrighteous
dealing
,
or
any
other
sin
,
wittingly
and
wilfully
;
then
art
thou
(
for
all
thy
outward
shew
or
acts
of
service
)
a
grosse
and
damnable
Hypocrite
:
God
hates
all
thy
acts
of
service
,
(
which
otherwise
he
would
accept
,
)
because
thy
heart
and
course
of
life
is
not
suitable
to
thy
Profession
,
because
thou
seemest
to
be
devout
,
but
really
art
vicious
;
—
Again
,
if
thou
resolvest
to
keep
thy
sin
,
Psal.
66.16
.
and
wouldst
not
be
reformed
,
although
thou
mightest
,
but
lovest
and
likest
thy
sinfull
practises
,
though
thou
dost
make
many
prayers
and
confessions
,
and
speakest
never
so
much
against
sin
in
others
,
yet
art
thou
(
for
all
this
)
no
better
then
an
Hypocrite
.
S.
104
Moreover
,
if
thou
take
up
a
religion
,
or
some
form
which
seems
to
be
religious
,
for
to
gain
thereby
the
favour
of
men
of
such
a
way
and
form
,
or
some
other
secular
advantages
which
are
usually
gotten
by
men
of
such
a
shape
and
religious
mode
,
as
the
times
and
persons
in
worldly
power
doe
smile
on
,
and
are
benevolent
to
,
then
if
that
religion
be
false
and
erroneous
,
thou
art
a
most
profane
Hypocrite
;
and
if
it
be
the
true
religion
,
yet
if
thou
becomest
seemingly
religious
in
that
way
for
base
low
ends
,
as
worldly
advantages
,
or
favour
of
men
,
and
seemest
for
a
while
zealous
in
religious
duties
,
to
the
end
thou
mayst
win
the
good
opinion
of
the
godly
,
and
gain
something
by
it
,
and
so
makest
gain
thy
godlinesse
,
then
art
thou
a
dissembler
indeed
,
a
foul
Hypocrite
.
S.
105
Furthermore
,
if
thou
seem
nice
,
tender
and
scrupulous
,
for
or
against
some
indifferent
circumstances
about
the
service
of
God
,
or
humane
institutions
,
and
upon
that
neglectest
the
main
and
substantiall
duties
of
religion
,
and
thereupon
fallest
into
grosser
sins
,
as
Schism
,
violating
and
breaking
the
rule
of
charity
,
Mat.
23.23
.
and
bond
of
peace
,
to
a
separation
from
the
divine
institutions
of
God
in
his
Church
,
hearing
,
praying
,
receiving
,
under
a
pretence
of
scruple
about
some
circumstances
;
then
art
thou
an
Hypocrite
,
thou
seemest
tender
about
lesser
and
lower
matters
,
but
makest
no
scruple
of
sins
that
are
sins
indeed
,
nor
of
neglect
of
spiritual
and
holy
performances
,
which
God
requires
at
thy
hands
.
S.
106
Finally
,
If
thou
art
severer
and
more
bitter
against
others
for
some
lesser
failings
and
irregularities
,
Mat.
7.
v.
3
,
4
,
5.
while
thou
thy self
justifiest
,
or
sufferest
in
thy self
,
thy
familiars
and
favorites
,
grosser
faults
,
or
although
but
as
bad
as
those
you
accuse
and
condemn
in
others
;
and
wilt
not
reform
thy self
as
well
as
seek
(
seemingly
zealous
)
to
reclaim
others
,
then
art
thou
an
Hypocrite
,
not
because
thou
findest
fault
,
and
art
severe
against
the
least
sins
,
but
because
thou
art
not
so
against
all
sins
and
evil
practices
in
thy self
too
;
for
if
thy
soul
be
u●right
,
it
must
be
s●t
against
all
sin
,
it
will
not
allow
of
any
the
least
irregularity
in
thee
,
though
it
could
be
hid
from
the
eyes
of
others
.
S.
107
Now
having
given
you
some
instances
by
which
you
may
be
helped
to
try
and
search
your
own
heart
,
as
to
this
sin
of
Hypocrisie
,
I
earnestly
beseech
thee
that
readest
this
to
consider
seriously
thy
state
,
and
be
very
diligent
in
the
search
;
for
Hypocrisie
(
though
it
be
damnable
,
)
yet
it
lyes
very
close
,
sheltered
under
religion
,
&
men
doe
very
seldome
suspect
themselves
to
be
guilty
of
this
foul
sin
,
while
indeed
they
are
foully
guilty
;
and
many
seemingly
religious
goe
to
Hell
,
not
for
their
religion
,
but
their
Hy
ocrisie
,
not
for
their
seeming
religious
,
but
for
not
being
religious
.
S.
108
And
that
you
may
reform
speedily
,
if
guilty
in
the
least
,
and
become
plain-hearted
in
religion
,
consider
,
the
many
cautions
Christ
gives
to
his
,
to
beware
of
Hypocrisie
,
and
those
many
woes
pronounced
against
Hypocrites
;
and
if
there
be
any
torments
in
Hell
severe
,
it
is
for
the
Hypocrites
,
they
shall
have
the
greater
damnation
of
Hell
;
and
when
the
Scripture
would
express
an
high
degree
of
torments
for
the
vilest
sinners
,
it
saith
,
they
shall
have
their
portion
with
Hypocrites
.
Take
heed
therefore
of
this
,
and
remember
I
have
warned
thee
from
the
Lord
.
§.
XVIII
.
Apostasie
.
S.
109
If
Hypocrisie
be
not
repented
of
,
and
thou
speedily
reformed
and
changed
from
thy
dissembling
,
into
a
sincere
,
honest
,
devout
heartiness
,
in
the
belief
and
practice
of
godiness
,
in
the
sight
of
God
,
as
well
as
outward
appearance
,
then
it
will
not
be
long
ere
thou
turn
Apostate
,
and
become
a
Bankrupt
,
as
to
all
true
religion
and
practise
of
Godliness
,
after
the
will
of
God
;
for
the
Hypocrites
very
form
is
quickly
blown
away
with
a
breath
of
temptation
,
worldly
interest
,
or
false
doctrine
,
when
the
shew
of
religion
will
stand
an
Hypocrite
in
no
stead
for
worldly
advantage
,
and
a
contrary
opinion
be
of
more
easi
attainment
then
the
truth
,
as
it
is
in
Jesus
,
according
to
strict
holiness
,
inward
and
outward
too
,
then
Hypocrisie
will
ease
and
empty
it self
into
Apostasie
,
for
Apostasie
is
but
Hypocrisie
detected
and
brought
forth
:
1
Tim.
4.12
.
The
Apostle
Paul
to
Timothy
speaks
of
some
that
will
fall
away
from
the
faith
,
and
give
heed
to
seaucing
spirits
,
and
doctrine
of
devills
,
and
they
are
such
as
speak
lies
in
Hypocrisie
,
having
their
consciences
seered
;
first
an
Hypocrite
,
and
then
a
back-sliding
Apostate
.
S.
110
When
religion
is
not
rooted
in
the
heart
,
and
bears
not
fruit
in
the
life
of
a
professor
,
all
his
flourish
is
but
like
the
leaves
of
a
tree
in
summer
,
and
his
religion
will
fall
as
they
doe
in
Autumn
,
and
come
to
dirt
or
nothing
;
Mat.
13.21
.
it
may
dure
for
a
time
,
but
because
religion
is
not
rooted
and
well
grounded
,
it
dureth
but
for
a
while
,
Luk.
8.13
.
for
they
fall
away
when
temptation
comes
;
for
a
while
they
may
believe
and
make
profession
,
but
no
longer
will
they
then
safely
they
may
without
prejudice
to
their
outward
safety
,
worldly
advantage
and
interest
.
S.
111
Now
Apostasie
is
a
cursed
alienation
of
mind
and
affection
from
the
truth
and
practice
of
godliness
as
it
is
in
Christ
;
it
is
a
departure
from
the
truth
in
judgment
,
or
affection
,
or
conversation
,
a
leaving
off
to
believe
in
Christ
as
thy
Saviour
,
and
obeying
and
following
Christ
as
thy
Lord
and
example
:
Apostasie
is
signified
by
the
termes
of
turning
away
from
the
faith
of
the
Gospel
,
by
falling
away
from
the
profession
and
practise
of
godliness
,
by
back-sliding
and
drawing
back
from
a
Christians
former
love
and
zeal
for
it
,
and
diligence
in
Religious
performances
after
the
rule
and
manner
of
the
Gospel
;
Isa.
1.4
.
Jude
v.
19.
1
Tim.
1.19
.
2
Tim.
2.18
.
Heb.
3.12
.
by
forsaking
and
going
away
backward
,
by
separating
from
the
Gospel
,
Truth
,
Rule
and
Order
;
and
making
shipwreck
of
Faith
and
a
good
conscience
,
erring
from
the
Truth
,
and
departing
from
the
Living
God
.
S.
112
Apostasie
taken
any
of
these
waies
is
a
very
great
sin
in
whomsoever
it
be
in
the
least
degree
;
and
if
it
be
not
speedily
repented
of
,
and
thy
decaies
and
luke-warmeness
amended
,
and
thou
quickly
make
haste
out
of
that
indifferencie
as
to
all
(
or
no
)
Religion
,
halting
between
God
and
Baal
,
quickly
will
such
an
one
fall
into
that
state
of
Apostasie
as
is
irrecoverable
,
and
dreadfull
is
that
state
(
God
knows
.
Heb.
6.4
,
5
,
6.
)
It
is
impossible
for
those
who
were
once
enlightned
,
and
have
tasted
of
the
heavenly
gift
,
the
good
word
of
God
,
if
they
fall
away
,
to
renew
them
again
to
repentance
,
seeing
they
crucifie
to
themselves
the
Son
of
God
,
and
put
him
to
an
open
shame
,
(
i.
e.
)
put
the
greatest
indignity
upon
Christ
and
his
Gospel
,
as
though
he
himself
were
an
Impostor
,
and
his
Gospel
a
lie
.
S.
113
And
it
is
a
sad
Truth
,
that
there
are
very
many
in
these
last
daies
who
are
come
even
to
this
pass
,
even
to
this
state
and
degree
of
Apostasie
,
and
of
whom
there
is
very
little
hope
of
recovery
,
but
a
great
deal
of
fear
they
will
be
Eternally
damned
for
their
Apostasie
,
if
God
by
his
Almighty
power
and
miracle
of
mercy
doth
not
bring
them
to
their
right
judgement
,
mind
,
will
and
affections
again
,
and
so
restore
them
.
S.
114
Dreadfull
is
that
sentence
,
2
Thes.
2.
v.
10.11
,
12.
God
shall
send
such
(
as
are
declining
from
his
Truth
)
strong
delusions
,
that
they
should
believe
a
lie
,
because
they
received
not
the
love
of
the
Truth
that
they
might
be
saved
;
they
shall
be
damned
,
who
believe
not
the
Truth
,
but
had
pleasure
in
unrighteousness
.
S.
115
See
how
God
nauseates
and
abhors
the
luke-warm
professor
in
that
Laodicean
temper
,
which
was
a
decaying
of
zeal
and
fervour
in
Religion
,
and
so
but
a
lesser
degree
of
Apostasie
;
yet
saith
Christ
,
I
know
thy
works
,
that
thou
hast
a
name
,
that
thou
livest
,
but
art
dead
,
and
that
thou
art
neither
cold
nor
hot
;
because
thou
art
neither
cold
nor
hot
,
Rev.
3.
v.
1.
cum
v.
15
,
16
,
19.
I
will
spew
thee
out
of
my
mouth
;
be
zealous
therefore
and
repent
.
S.
116
And
there
is
another
remakable
passage
in
the
second
Epistle
of
Peter
,
2
Pet.
2.20
,
21.
which
sets
forth
the
nature
and
danger
of
Apostasie
,
thus
;
If
after
they
have
escaped
the
pollutions
of
the
world
through
the
knowledg
of
our
Lord
and
Saviour
Jesus
Christ
,
(
that
is
,
when
a
man
hath
embraced
once
the
Truth
of
the
Gospel
,
and
is
in
a
way
of
reformation
and
amendment
of
Life
,
according
to
the
Rule
of
Faith
and
Life
,
)
if
such
a
man
shall
be
entangled
again
and
overcome
,
(
that
is
,
look
back
and
withdraw
from
Christs
profession
and
practise
of
Religion
,
and
yield
to
the
temptation
,
to
that
cursed
return
to
former
infidelity
and
worldliness
,
or
any
kind
of
vicious
living
again
,
)
the
latter
end
of
them
is
worse
then
the
beginning
;
(
that
is
,
their
sin
is
greater
,
and
their
return
by
Repentance
harder
,
)
for
it
had
been
better
for
them
not
to
have
known
the
way
of
righteousness
,
(
though
this
had
,
been
bad
and
damnable
enough
,
)
then
after
they
have
known
it
to
turn
from
the
holy
Commandement
delivered
unto
them
:
Pro.
14.14
.
Pro.
1.30
,
31.
For
the
backslider
in
heart
,
he
that
is
a
fugitive
from
Wisdoms
rules
and
godly
conversation
,
shall
be
filled
with
his
own
waies
,
(
i.
e.
)
shall
be
required
accordingly
;
they
shall
be
answered
in
their
own
kind
,
God
will
turn
away
his
favour
and
love
from
them
;
for
God
takes
no
pleasure
in
those
that
draw
back
from
following
after
Truth
,
Righteousness
and
Holiness
.
S.
117
Well
then
,
be
perswaded
to
look
unto
thy self
in
time
;
art
thou
one
that
hast
made
some
profession
of
Christianity
,
and
some
progresse
in
Religion
after
Christ
,
and
art
ingaged
in
Religious
courses
,
and
hast
tasted
some
sweetness
in
the
waies
of
Godliness
,
and
resolved
to
frame
thy
faith
and
life
according
to
the
Scriptures
?
Then
take
heed
of
falling
back
,
turn
not
from
the
right
way
to
any
by-paths
of
errour
or
loose
living
as
long
as
thou
livest
:
Let
no
body
,
nor
any
thing
prevail
with
thee
to
Apostatize
,
or
make
the
least
defection
from
the
love
of
the
Truth
of
the
Gospel
,
or
to
remit
of
thy
care
,
diligence
and
zeal
after
Truth
and
Holiness
to
thy
dying
day
.
S.
118
And
if
thou
hast
been
so
unhappy
,
through
thy
sloth
,
easiness
and
folly
,
to
have
been
tempted
and
overcome
,
as
to
yield
to
any
dislike
of
the
Truth
and
waies
of
God
,
or
remisness
in
the
duties
of
piety
,
love
and
zeal
in
thy
heart
;
or
if
there
be
in
thee
a
wavering
indifferency
,
and
thou
hangest
loose
to
the
Doctrine
of
Gospel-Truths
,
and
Practicals
of
Godliness
,
and
art
weary
of
well-doing
,
as
one
uneasie
and
unwilling
in
the
service
of
God
and
pursuit
of
grace
and
heaven
;
if
thou
hast
a
mind
to
forsake
the
way
of
the
GOSPEL
OF
CHRIST
,
to
embrace
and
take
up
some
other
new
and
strange
opinions
or
course
of
Religion
,
either
besides
or
contrary
to
that
in
the
SCRIPTURES
;
or
if
thou
art
already
turned
back
,
or
fallen
from
thy
first
love
and
Baptismall
vow
,
and
art
in
a
state
of
offnesse
and
separation
from
the
Gospel-Truths
and
practises
,
and
fallen
into
another
hidden
Apocryphall
mysterious
course
of
Religion
,
not
warranted
in
its
principles
and
practicals
by
the
word
of
God
,
or
opposite
to
the
Scriptures
,
then
in
every
of
these
cases
I
exhort
thee
(
as
thou
tenderest
thy
souls
safety
and
Gods
favour
)
to
repent
thee
speedily
,
and
endeavour
a
REFORMATION
;
get
out
quickly
of
this
cursed
Apostatizing
temper
and
back-sliding
disposition
,
recover
thy
decaies
in
Religion
,
come
out
from
among
them
that
have
erred
from
the
Truth
,
lest
thou
partake
of
their
plagues
,
and
fallest
into
a
finall
Apostasie
,
and
findest
no
place
for
repentance
;
(
which
is
the
case
of
very
many
of
the
Apostates
of
these
times
we
live
in
,
)
and
thou
with
them
must
be
left
to
thy self
,
untill
thou
comest
to
Julians
state
,
to
die
blaspheming
,
and
fall
into
eternall
flames
of
endlesse
torments
,
which
will
be
the
portion
of
Apostatizing
hypocrites
and
hypocriticall
Apostates
.
Take
this
warning
,
and
repent
in
time
(
that
is
,
)
speedily
.
S.
119
If
this
be
the
case
of
Apostates
,
Object
.
and
a
man
may
be
in
danger
,
if
he
engage
in
the
true
Religion
,
either
by
Formality
,
Hypocrisie
or
Apostasie
,
is
it
not
safer
to
be
unfixt
as
to
all
Religions
,
and
to
make
no
more
ado
about
any
way
,
but
to
account
of
all
as
vanity
and
a
needless
thing
,
being
as
safe
as
easie
to
slight
and
neglect
the
Gospel
it self
,
and
not
account
of
it
,
or
give
it
any
entertainment
,
or
consent
to
it
:
nor
look
after
salvation
by
it
,
nor
regard
it
,
or
affect
it
,
much
less
to
be
tied
to
the
conditions
of
it
,
&c.
Seeing
the
case
is
so
,
is
it
not
better
to
be
of
no
Religion
at
all
,
or
of
that
which
is
easier
and
cheaper
,
and
not
dangerous
,
though
a
man
be
but
formall
in
it
,
or
forsake
it
at
pleasure
,
and
take
another
?
S.
120
T
is
true
indeed
,
Answ.
many
seem
to
be
at
this
pass
already
,
and
stand
off
from
the
life
of
Christianity
,
and
close
not
with
proposals
,
offers
and
rules
of
the
Gospel
,
and
give
it
but
slender
entertainment
in
their
hearts
and
practise
;
that
value
abundantly
more
their
earthly
concernments
then
all
the
riches
of
grace
in
the
Gospel
;
yet
such
must
know
,
that
besides
the
loss
of
the
benefits
which
come
to
the
soul
which
obeyes
the
Gospel
,
and
closeth
with
the
offers
of
Christ
and
Salvation
upon
Gods
conditions
,
I
affirm
,
that
besides
the
loss
of
having
the
priviledge
of
having
the
Gospel
with
all
its
contents
,
he
that
neglects
,
slights
,
refuseth
or
despiseth
those
invitations
to
Salvation
,
(
which
God
sends
to
every
one
unto
whom
he
hath
sent
the
Gospel
)
DOTH
SIN
GRIEVOUSLY
against
God
,
and
wrong
his
own
soul
.
T
is
not
a
light
sin
to
make
light
of
Christ
and
Salvation
tendred
in
the
Gospel
:
and
although
it
be
a
foul
fault
to
fall
from
grace
and
obedience
of
the
Gospel
,
and
damnable
to
continue
in
that
sin
,
yet
thy
sin
is
not
one
jot
the
less
if
thou
refuse
to
be
a
religious
Christian
.
If
thou
make
light
of
Salvation
,
and
all
those
conditions
,
promises
,
invitations
,
and
doctrines
,
and
performances
leading
to
it
,
it
will
become
a
damning
sin
to
thee
,
if
thou
make
light
of
the
means
of
Salvation
,
or
be
unfruitfull
under
them
,
as
you
may
perceive
in
the
following
Sections
.
§.
XIX
.
Making
light
of
Gospel-mercies
,
and
neglecting
them
;
a
great
sin
,
never
to
be
pardoned
without
Repentance
and
Reformation
.
S.
121
The
first
and
greatest
evil
that
crept
into
this
humane
world
was
sin
;
for
by
it
man
became
miserable
,
under
bondage
,
wrath
,
rule
of
Satan
,
and
liable
to
calamities
here
,
&
everlasting
torments
hereafter
;
which
undoubtedly
must
seise
all
without
exception
,
if
a
remedy
be
not
granted
by
the
same
God
that
is
offended
with
sinne
,
and
that
remedy
as
sincerely
accepted
by
man
,
as
it
is
seriously
proffered
of
God
to
man
.
S.
122
And
the
greatest
and
most
miraculous
mercy
and
favour
that
was
ever
shewn
to
a
sinfull
world
,
Rom.
5.6
,
8.
1
Tim.
1.15
.
Jo.
3.16
.
was
Gods
sending
Christ
into
the
world
to
save
sinners
,
and
the
Gospel
or
Message
Revealing
him
,
and
offering
him
to
a
soul
with
most
earnest
intreaties
and
calls
of
God
to
every
one
to
accept
of
him
,
and
with
him
pardon
of
sin
,
and
reconciliation
with
God
and
Salvation
for
their
precious
souls
:
And
the
better
to
effect
this
mercy
,
and
to
perswade
men
to
accept
of
it
heartily
,
chearfully
and
chiefly
,
Rom.
10.15
.
he
hath
appointed
the
Publication
of
this
(
as
the
gladdest
tydings
to
poor
souls
)
by
his
Ministers
,
Esa.
52.7
.
whom
he
hath
commanded
to
wait
on
this
business
,
and
as
his
Ambassadours
to
sinners
with
Articles
of
peace
,
2
Cor.
5.19
,
20.
2
Cor.
4.6
,
7.
reconciliation
and
salvation
;
committing
this
so
excellent
and
heavenly
treasure
to
Earthen
Vessels
,
that
the
power
and
mercy
might
appear
to
come
from
God
:
for
t
is
the
glory
of
Gods
grace
in
Christ
which
we
are
to
discover
to
a
company
of
poor
souls
;
to
help
,
under
Christ
,
to
the
Reformation
and
Salvation
of
such
souls
as
are
by
the
Word
and
Spirit
of
the
Gospel
brought
to
believe
,
to
love
and
follow
the
Lord
Jesus
.
S.
123
Now
when
any
one
shall
refuse
,
neglect
,
despise
or
make
light
of
this
grace
of
God
in
Christ
bringing
Salvation
to
thee
a
poor
wretch
,
T
it
2.11
.
which
hast
forfeited
all
thy
interest
in
happinesse
,
and
art
utterly
undone
without
Christ
and
Salvation
:
S.
124
When
thou
dost
slight
this
high
favour
and
grace
of
God
,
this
GREAT
SALVATION
,
and
those
means
which
bring
Christ
,
and
his
salvation
,
and
thy
soul
together
,
thou
committest
a
sin
of
the
highest
nature
,
a
sin
against
the
greatest
mercy
,
't
is
an
undervaluings
of
CHRIST
&
HEAVEN
,
't
is
all
one
as
if
thou
shouldest
say
of
God
,
Christ
,
and
holy
Spirit
,
grace
and
salvation
,
depart
from
us
,
we
desire
not
the
knowledg
of
thy
waies
,
and
that
we
will
not
have
Christ
to
reign
over
us
,
but
reject
him
and
all
his
benefits
,
Job
21.14
.
Luk.
19.14
.
and
refuse
to
give
him
any
entertainment
or
hearty
acception
;
and
is
not
this
a
great
sin
?
S.
125
What
is
it
less
then
the
trampling
under
foot
the
Son
of
God
,
and
accounting
the
blood
of
the
Covenant
wherewith
he
was
sanctified
,
Heb.
10.27
,
28
,
v.
29
,
30
,
31.
as
an
unholy
thing
,
and
doing
despite
to
the
spirit
of
Grace
?
Is
there
any
one
sin
marked
with
a
more
terrible
character
and
severity
then
this
?
If
he
that
despised
Moses
law
died
without
mercy
,
of
how
much
sorer
punishment
shall
he
be
thought
worthy
of
that
despiseth
and
slighteth
this
grace
?
why
,
no
less
then
a
certain
fearfull
looking
for
of
judgement
and
fiery
indignation
,
which
shall
devour
;
for
God
hath
said
,
Vengeance
belongeth
unto
me
,
I
will
recompense
;
and
it
is
a
fearfull
thing
to
fall
into
the
hands
of
the
living
God
,
whose
mercy
,
love
,
favour
,
grace
,
Christ
,
Salvation
and
Gospel
is
despised
and
slighted
.
S.
126
Why
this
making
light
of
Christ
and
Salvation
offered
in
the
Gospel
to
thee
,
for
the
eternal
welfare
of
thy
precious
soul
,
is
as
much
as
to
say
to
God
and
Christ
,
You
may
keep
your
grace
and
salvation
to
your self
,
I
have
no
such
need
of
it
,
I
esteem
not
of
grace
and
salvation
so
highly
,
I
can
be
without
it
,
I
will
have
none
of
your
favours
on
such
terms
,
I
will
not
part
with
my
present
pleasure
,
ease
,
profit
and
enjoyments
,
for
your
rich
grace
,
and
glory
hereafter
;
let
me
alone
with
my
own
matters
and
concernments
;
I
have
other
business
to
look
after
,
which
to
me
are
of
greater
weight
,
then
the
things
you
would
press
upon
me
,
&c.
Now
can
you
think
that
God
can
take
this
kind
of
dealing
from
any
one
well
?
or
doe
you
imagine
that
God
will
be
pleased
with
one
that
values
or
sets
more
by
an
Oxe
,
or
piece
of
metal
,
a
field
,
barn
,
tottering
house
,
or
a
moment
of
fleshly
pleasure
,
then
by
Christ
and
salvation
?
S.
127
That
men
should
make
all
things
else
of
great
concernment
to
them
,
and
make
light
of
Christ
and
glory
,
which
are
ten
thousand
times
ten
thousand
times
more
worth
to
thee
then
all
things
else
,
put
them
all
together
;
and
yet
to
hear
of
these
things
but
as
a
tale
,
which
may
or
may
not
be
true
,
and
to
account
of
these
rich
mercies
proposed
but
as
a
strange
thing
,
or
of
no
value
,
or
of
very
little
advantage
to
one
;
is
it
imaginable
that
God
should
not
be
highly
displeased
with
that
soul
that
despiseth
,
Hosea
8.
and
slights
and
neglects
that
God
sets
so
much
by
,
and
so
highly
esteemes
,
and
by
which
he
sets
up
and
declareth
the
honour
and
excellency
of
his
free
grace
to
poor
sinners
?
Yes
,
sure
enough
,
God
is
so
much
displeased
at
such
,
that
they
that
despise
him
shall
be
lightly
esteemed
by
him
;
and
those
that
make
light
of
his
invitations
to
mercy
,
he
is
always
wroth
with
till
destruction
come
full
home
upon
your
souls
;
and
those
that
by
excuses
put
off
Christ
and
grace
,
as
of
a
lesser
concernment
to
them
,
1
Sam
,
2.30
.
and
pretend
secular
business
and
interests
as
an
answer
to
those
sent
from
God
to
invite
them
to
mercy
and
salvation
,
Mar.
22.
v.
5
,
7.
upon
the
terms
of
the
Gospel
to
close
with
Christ
,
and
doe
actually
refuse
to
come
;
but
either
turn
away
their
ear
from
hearing
the
message
,
or
shut
up
their
heart
from
receiving
of
Christ
,
or
take
no
great
heed
to
live
according
to
the
Gospel
of
Christ
,
of
such
God
hath
determined
,
that
they
shall
never
reap
the
benefit
of
grace
,
Gospel
and
glory
.
Read
Christs
own
words
,
For
I
say
unto
you
,
Luke
14.
v.
16.10
25.
that
none
of
those
men
which
were
bidden
,
shall
tast
of
my
supper
,
no
though
it
were
provided
for
them
,
and
intended
for
them
;
yet
because
they
made
light
of
the
invitation
,
and
used
excuses
,
and
undervalued
the
great
things
of
their
souls
to
base
,
worldly
,
bodily
,
beggerly
things
and
imployments
,
therefore
is
the
Lord
angry
,
to
this
conclusion
,
SUCH
SHALL
NEVER
TAST
OF
MY
SUPPER
.
S.
128
And
you
may
further
guess
at
the
sinfulness
of
this
slighting
salvation
,
by
that
which
is
said
of
those
who
despise
the
word
of
grace
,
and
ministry
of
this
mercy
;
who
so
despiseth
the
word
shall
be
destroyed
;
Pro.
13.13
.
Heb.
2.3
.
and
,
how
shall
we
escape
,
if
we
neglect
so
great
salvation
?
S.
129
The
Prophet
Esay
makes
mention
of
an
intolerable
wicked
people
by
this
,
that
they
will
not
hear
the
Law
of
the
Lord
,
but
say
unto
the
Seers
,
See
not
,
and
to
the
prophets
,
Prophesie
not
unto
us
right
things
,
but
get
you
out
of
the
way
,
turn
aside
,
cause
the
holy
one
to
cease
before
us
;
Wherefore
thus
saith
the
Lord
,
because
ye
despise
the
word
,
therefore
this
iniquity
shall
be
to
you
as
a
breach
ready
to
fall
,
whose
breaking
cometh
suddenly
as
an
instant
,
as
the
breaking
of
a
potters
vessel
that
is
broken
in
pieces
,
&c.
Rom.
2.4
,
v.
5.
So
also
▪
see
the
aggravation
of
such
mens
sinfulness
in
that
of
St.
Paul's
correction
to
the
Romans
,
Despisest
thou
the
riches
of
his
goodness
and
forbearance
,
not
considering
that
the
goodness
of
God
leadeth
to
repentance
?
but
after
thy
hardness
,
and
impenitent
heart
,
treasurest
up
wrath
against
the
day
of
wrath
,
&c.
S.
130
And
this
very
slighting
of
the
great
things
of
God
which
he
hath
provided
for
the
good
of
souls
,
is
one
of
the
commonest
sins
under
the
Gospel
,
and
one
of
the
most
dangerous
that
can
be
named
,
and
yet
men
make
light
of
it
,
and
scarcely
will
men
be
brought
to
be
sensible
of
the
neglects
and
slightings
they
shew
toward
Christ
and
salvation
,
and
therefore
are
seldome
brought
to
repentance
for
it
;
and
yet
may
they
not
read
that
place
of
the
Proverbs
?
Because
I
have
called
,
and
ye
refused
,
I
stretched
out
my
hand
,
Prov.
1.
v.
24.
to
the
end
.
and
no
man
regarded
,
but
ye
have
set
at
nought
all
my
Counsell
,
and
would
none
of
my
reproof
:
—
and
for
this
,
because
they
refused
,
and
would
not
take
counsell
,
but
despised
,
God
shall
make
as
light
at
your
calamity
when
it
comes
as
they
did
of
his
counsell
,
and
will
no
more
hear
them
in
their
misery
to
help
them
,
then
they
would
hear
God
when
he
would
offer
them
means
for
prevention
of
their
misery
.
S.
131
Now
seeing
this
making
light
of
Gods
gracious
offers
of
Christ
and
salvation
is
a
sin
so
great
,
so
common
,
so
dangerous
,
so
unanswerable
,
and
the
dreadfull
judgment
of
God
so
unavoidable
for
this
neglect
of
salvation
,
so
freely
purchased
by
Christ
,
and
so
fully
offered
in
the
Gospel
to
thee
,
be
perswaded
,
(
1.
)
to
consider
seriously
whether
thou
art
one
of
those
who
is
guilty
of
this
sin
,
whom
God
may
charge
with
this
sin
of
making
light
of
Christ
,
and
Gospel
,
and
grace
,
and
salvation
;
(
2.
)
And
if
thou
art
guilty
,
that
forthwith
thou
wouldst
repent
,
and
henceforth
to
thy
dying
day
take
heed
thou
never
make
light
of
the
matters
of
thy
salvation
again
any
more
.
S.
132
Examine
thy
self
,
look
into
thy
soul
,
consider
,
whether
art
thou
not
he
that
hast
had
a
mean
,
low
,
cheap
estimation
of
Christ
and
salvation
?
I
mean
,
whether
the
things
and
business
of
religion
,
and
about
sawing
thy
soul
,
have
not
been
more
neglected
by
thee
and
slighted
,
and
less
care
,
cost
and
time
spent
about
these
then
about
earthly
,
worldy
things
,
that
concern
but
the
body
and
fleshly
part
;
and
so
it
is
,
and
thou
are
guilty
of
this
great
sin
:
S.
133
1.
If
thou
hast
an
ear
to
hear
,
and
yet
refusest
to
give
a
listening
ear
to
the
publication
of
the
message
(
by
the
messengers
of
the
Lord
,
)
which
revealeth
Christ
and
salvation
to
poor
sinners
;
but
turnest
away
thine
ear
from
hearing
this
Gospel
preached
,
as
a
thing
that
deserves
no
greater
heed
to
be
taken
of
,
or
of
no
great
concernment
to
thee
,
then
dost
thou
undervalue
and
slight
the
rich
,
excellent
,
and
chief
favour
of
God
to
thy
soul
,
and
sinnest
against
the
mercy
of
God
.
S.
134
2.
If
thou
hast
hitherto
been
careless
,
negligent
or
slothfull
about
the
great
things
of
salvation
,
then
hast
thou
made
light
of
it
,
thou
art
guilty
,
and
a
grievous
sinner
this
way
.
—
S.
135
3.
If
when
thou
goest
to
hear
the
precious
and
sanctifying
saving
truths
of
the
Gospell
in
the
ministry
of
it
,
and
thou
heedest
not
the
things
that
are
spoken
to
thee
,
not
receivest
them
with
delight
and
much
affection
,
but
art
careless
and
vainly-minded
,
drowsie
and
dead-hearted
,
weary
and
impatient
while
the
Ministers
of
Christ
are
seriously
treating
of
the
doctrines
of
mans
salvation
,
and
applying
them
to
thy
soul
,
and
dost
either
dislike
or
loath
the
heavenly
Manna
falling
upon
thee
,
then
art
thou
one
that
liest
under
this
great
guilt
.
S.
136
4.
If
thou
neglectest
the
improvement
of
Gospel-truths
,
by
meditation
and
serious
consideration
by
thy self
,
or
with
others
,
and
refusest
to
order
thy
life
according
to
those
heavenly
directions
,
then
dost
thou
render
thy self
a
man
which
indeed
hath
no
great
mind
to
,
nor
belief
of
them
,
but
one
that
regardest
little
or
nothing
the
things
that
are
spoken
unto
thee
from
the
Lord
.
S.
137
5.
If
thou
art
one
of
those
who
laiest
out
more
of
thy
time
,
strength
,
thoughts
,
industry
,
to
gain
worldly
and
fleshly
pleasures
,
wealth
,
and
honours
for
thy
body
,
then
to
gain
the
riches
of
Christ
,
grace
and
heaven
,
for
thy
precious
and
immortal
soul
,
and
seekest
after
earthly
things
more
then
heavenly
,
then
't
is
evident
thou
art
one
that
makest
light
of
thy
salvation
;
for
thou
valuest
and
esteemest
more
of
the
body
then
the
soul
,
earth
then
heaven
;
thou
studiest
much
more
how
thou
mayst
be
rich
then
holy
,
to
be
great
then
good
,
and
gloriest
rather
to
be
a
wanderer
in
the
broad
way
which
leads
to
Hell
,
then
to
enter
in
at
the
strait
gate
of
holiness
,
and
that
narrow
way
of
sincere
devotion
which
leads
to
immortall
life
and
endless
happiness
.
S.
138
And
can
you
think
the
holy
and
mercifull
Jesus
can
take
this
well
at
thy
hand
?
can
you
imagine
you
shall
be
accounted
wise
at
last
in
so
doing
,
or
that
you
shall
ever
have
this
rich
pearl
of
the
Gospel
to
make
thee
rich
,
that
wilt
not
part
with
all
thy
other
treasure
to
purchase
this
pearl
of
grace
,
so
much
more
worth
then
all
things
in
the
world
else
,
Mat.
13.14
.
as
heaven
is
more
worth
then
earth
?
Heb.
2.3
.
Oh
how
wilt
thou
escape
the
greatest
damnation
that
neglectest
so
great
salvation
?
S.
139
Be
perswaded
then
,
dear
soul
,
to
look
into
thy self
,
consider
what
thy
carriage
hath
been
toward
the
Gospel-invitations
,
truths
,
promises
,
and
the
intreaties
of
Christ
and
grace
brought
unto
thee
for
the
eternal
good
of
thy
poor
soul
.
S.
140
And
if
thou
hast
been
faulty
in
slighting
and
making
light
of
the
mercies
and
means
of
grace
,
and
motions
of
Gods
Spirit
,
then
repent
thee
heartily
and
speedily
,
and
for
time
to
come
give
better
heed
to
the
things
of
the
Gospel
;
be
more
industrious
about
the
business
of
thy
soul
,
doe
not
,
O
doe
not
as
long
as
thou
livest
make
light
of
the
concernments
of
thy
salvation
;
neither
doe
thou
henceforth
value
any
earthly
,
temporary
,
bodily
advantage
,
like
to
this
of
grace
and
heaven
;
rather
forsake
Father
,
Mother
,
Children
,
Houses
,
and
honours
,
and
all
that
may
be
named
,
Mat.
19.28
,
29.
then
forgoe
Christ
,
God
,
and
thy
interest
in
heaven
;
for
,
alas
!
what
will
it
profit
a
man
to
gain
the
whole
world
and
lose
his
own
soul
?
Mat.
16.26
.
S.
141
And
at
what
a
cheap
rate
doe
men
sell
their
souls
and
salvation
,
while
they
must
pay
so
dear
for
a
little
sloth
,
fleshly
indulgence
,
an
Ox
,
or
a
Farm
,
a
little
pleasure
,
and
a
little
profit
,
which
the
men
of
the
world
value
to
a
scorning
,
deriding
,
slighting
,
neglecting
the
ways
of
God
and
true
practical
Religion
.
S.
142
O
be
not
thou
so
foolish
,
seeing
thou
hast
a
precious
soul
to
save
,
and
such
rich
mercies
before
thee
,
and
such
excellent
means
afforded
thee
,
such
offers
made
to
thee
,
and
such
warnings
given
thee
,
to
attain
that
everlasting
glory
provided
for
thee
by
thy
blessed
redeemer
Jesus
Christ
;
if
thou
make
not
light
of
it
,
be
not
so
unwise
(
I
pray
thee
that
art
wooed
,
intreated
,
beseeched
,
and
that
earnestly
and
seriously
)
to
slight
or
make
light
of
that
price
put
into
thy
hand
to
get
the
best
wisdome
and
the
best
inheritance
.
S.
143
Remember
I
have
warned
thee
of
this
in
love
,
doe
not
thou
despise
this
admonition
,
lest
thy
sin
prove
incurable
,
and
thou
be
thereby
for
ever
miserable
.
§.
XX.
Unfruitfulness
under
gracious
meanes
.
S.
144
Our
gracious
good
God
,
as
he
hath
provided
great
things
for
us
,
and
laid
out
rich
mercies
on
us
,
so
doth
he
require
of
every
one
a
suitable
return
of
love
and
obedience
;
he
would
not
have
any
one
to
slight
his
favours
,
nor
be
idle
and
unfruitfull
with
the
talent
he
gives
thee
,
nor
disobedient
to
his
positive
commands
,
by
neglecting
to
answer
his
will
and
demands
;
seeing
God
commands
not
things
impossible
,
nor
beyond
thy
strength
,
affording
thee
with
his
commands
his
gracious
aid
,
help
and
direction
;
and
likewise
hath
instituted
such
meanes
as
are
(
if
improved
)
fit
to
bring
forth
those
effects
through
the
assistance
of
grace
,
such
as
he
will
be
well
pleased
with
in
Christ
.
S.
145
And
therefore
if
thou
be
idle
with
,
or
wanting
to
the
grace
of
God
,
and
the
tallents
he
affordeth
thee
,
God
is
already
displeased
with
thee
,
and
if
thou
continue
unfruitfull
he
will
condemn
thee
to
the
portion
of
Hypocrites
,
Mat.
24.51
.
Mat.
25.30
.
and
the
workers
of
iniquity
;
Cast
ye
the
unprofitable
servant
(
that
is
,
he
that
hid
his
talent
,
and
improved
it
not
)
into
outer
darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
S.
146
Now
though
it
were
so
with
thee
,
that
none
of
these
forementioned
crimes
,
those
cursed
fruits
of
the
flesh
,
could
be
charged
upon
thee
,
as
actually
guilty
of
them
,
yet
for
all
this
,
if
thou
remainest
fruitless
as
to
those
holy
performances
which
are
the
necessary
effects
of
the
holy
Spirit
of
God
in
the
truly
regenerate
,
thou
art
so
much
too
farre
from
the
kingdome
of
God
,
that
thou
wilt
never
come
up
to
it
,
nor
the
enjoyment
of
it
;
thy
unfruitfulness
will
render
thee
for
ever
miserable
.
S.
147
It
may
be
this
will
seem
a
hard
saying
and
unpleasing
,
because
thou
hast
not
considered
well
how
equall
and
just
it
is
with
God
to
exclude
those
from
the
benefit
of
the
promises
that
perform
not
the
conditions
of
promise
;
't
is
equal
and
right
with
God
to
reap
where
he
hath
sown
,
and
to
require
fruit
of
those
trees
which
he
hath
planted
,
dressed
,
manured
,
nourished
and
preserved
:
art
thou
not
one
of
those
whom
the
Lord
hath
gathered
from
the
heathen
world
,
and
now
(
through
the
mercy
of
God
)
art
within
the
pale
of
his
Church
,
under
the
daily
influence
of
most
gracious
dispensations
,
watered
with
the
dews
of
Heaven
,
breathed
from
the
Spirit
in
all
Gospel-ordinances
?
S.
148
Hast
thou
not
been
taught
the
mind
and
will
of
God
concerning
thy
conversation
in
this
present
world
?
hast
thou
not
the
best
example
,
even
the
Lord
Jesus
Christ
,
whom
thou
art
commanded
to
imitate
,
1
John
2.6
.
and
to
walk
as
he
walked
?
are
there
not
most
full
commands
and
most
clear
directions
to
be
fruitfull
,
and
how
to
be
fruitfull
in
good
works
and
holy
duties
?
S.
149
Are
there
not
promises
freely
made
,
great
reward
richly
prepared
for
all
that
are
fruitfull
in
well-doing
,
and
as
severe
threats
and
menaces
of
severe
punishments
for
all
that
are
unfruitfull
,
Esay
.
5.12.3
,
4
,
5
,
6.
negligent
and
barren
of
good
works
?
so
that
it
may
be
truly
said
of
thee
as
of
the
vine
in
the
Lords
vineyard
,
Now
judge
,
I
pray
you
,
betwixt
me
and
my
vineyard
;
what
could
have
been
done
more
to
my
vineyard
that
I
have
not
done
?
wherefore
when
I
looked
that
it
should
bring
forth
grapes
,
it
brought
forth
wild
grapes
.
Therefore
now
will
I
lay
it
wast
,
it
shall
be
troden
down
,
it
shall
be
PRUNED
no
more
,
nor
digged
more
,
but
there
shall
come
up
briars
and
thornes
;
I
will
also
command
the
clouds
that
they
shall
rain
no
more
upon
it
.
S.
150
Now
surely
God
doth
look
thou
shouldest
bring
forth
fruit
suitable
to
all
the
Lord
hath
done
to
thee
in
reference
to
thy
fruitfulness
,
and
if
thou
hast
not
,
or
meanest
not
,
to
doe
it
in
it's
season
,
then
must
you
expect
that
God
will
be
angry
with
thee
to
a
severity
,
cut
thee
up
by
the
root
,
and
commit
thee
to
the
fire
.
You
have
this
determination
in
severall
Scriptures
from
Christs
own
mouth
recorded
;
Mat.
7.19
.
Every
tree
that
bringeth
not
forth
good
fruit
is
hewen
down
and
cast
into
the
fire
;
and
in
the
Parable
he
saith
unto
the
dresser
of
the
vineyard
,
Luke
13.7
.
behold
,
these
three
years
I
come
seeking
fruit
on
this
tree
,
and
find
none
;
cut
it
down
,
why
cumbreth
it
the
ground
?
and
Joh.
15.2
,
8.
Every
branch
in
me
that
beareth
not
fruit
he
taketh
away
,
John
15.2
,
8.
and
every
branch
that
beareth
fruit
,
he
purgeth
it
,
that
it
may
bring
forth
more
fruit
:
Herein
is
my
Father
glorified
,
(
saith
Christ
)
that
ye
bear
much
fruit
,
so
shall
ye
be
my
disciples
.
S.
151
And
sure
enough
,
if
it
be
our
indispensable
duty
to
bear
fruit
to
God
,
it
must
be
our
sin
to
be
barren
and
fruitless
;
Omission
of
what
we
should
doe
is
as
much
against
Gods
will
as
the
commission
of
what
we
should
forbear
;
we
are
to
be
judged
at
last
,
and
sentenced
to
eternal
pain
or
pleasure
,
according
to
our
works
,
good
or
bad
:
2
Cor.
5.10
.
God
will
render
to
every
man
according
to
his
deeds
;
to
them
who
by
patient
continuance
in
well-doing
,
eternal
life
;
but
unto
those
that
obey
not
the
truth
,
indignation
and
wrath
.
Rom.
2.6
.
v.
7
,
8.
Heb.
6.7
,
8.
There
is
a
severity
pronounced
to
the
unfruitfull
,
as
there
is
a
blessing
to
the
doers
of
his
will
:
For
the
earth
that
drinketh
in
the
rain
that
cometh
oft
upon
it
,
and
bringeth
forth
herbs
meet
for
him
that
dresseth
it
,
receiveth
blessing
from
God
;
But
that
which
beareth
thorns
and
bryers
is
rejected
,
and
nigh
unto
cursing
,
whose
end
is
to
be
burned
.
So
it
is
with
every
man
accordingly
as
he
doth
or
doth
not
answer
the
provision
,
care
,
love
,
guidance
and
mercy
of
God
,
in
an
holy
fruitfulness
.
S.
152
'T
is
remarkable
very
much
that
determination
of
our
Lord
Christ
at
the
last
day
concerning
all
men
,
as
to
their
everlasting
condition
,
he
will
then
judge
them
,
and
those
that
are
sentenced
to
that
horrid
eternity
of
wo
and
misery
,
are
thus
condemned
for
,
not
doing
,
but
neglecting
the
works
of
charity
,
pitty
and
compassion
,
which
was
required
of
them
;
they
omitted
to
shew
charity
to
the
distressed
,
and
therefore
are
excluded
Heaven
,
and
sent
down
to
hell
,
Mat.
25.41
,
42.
Depart
from
me
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
Why
?
what
have
these
poor
wretches
done
,
that
they
must
undergoe
this
dreadfull
punishment
?
why
,
in
the
next
words
you
shall
see
that
there
is
no
mention
made
of
what
evil
they
had
done
,
but
what
good
they
had
omitted
,
which
they
might
and
should
have
done
;
For
I
was
an
hungry
,
and
ye
gave
me
no
meat
;
thirsty
,
and
ye
gave
me
no
drink
;
naked
,
and
ye
clothed
me
not
;
a
stranger
,
and
ye
took
me
not
in
,
&c.
that
is
,
you
had
many
objects
of
charity
before
you
,
which
if
you
had
relieved
,
I
would
have
taken
it
as
done
to
me
my self
;
and
seeing
you
have
not
exercised
that
good
work
of
charity
,
you
have
merited
the
condemnation
,
and
have
lost
your
reward
;
and
seeing
you
have
omitted
to
doe
good
,
I
le
omit
to
give
the
possession
of
heaven
,
and
where
will
you
obtain
heaven
if
not
from
me
?
And
by
this
mayst
thou
see
't
is
evil
enough
to
damn
thee
that
thou
hast
omitted
to
doe
the
will
of
God
,
suitable
to
the
meanes
and
opportunities
afforded
thee
to
be
fruitfull
and
abundant
in
the
service
of
God
;
For
he
that
knoweth
,
or
may
kow
Gods
will
,
and
to
doe
good
,
and
doth
it
not
,
to
him
it
is
sin
,
and
he
shall
be
severely
punished
with
many
stripes
.
S.
153
Now
doe
I
in
the
name
of
Christ
most
earnestly
exhort
thee
,
(
seeing
it
is
a
matter
of
such
dreadfull
consequence
to
remain
barren
and
unfruitfull
as
to
faith
,
James
4.17
.
Luke
12.47
,
48.
piety
,
righteousness
,
charity
and
sobriety
under
the
Gospel-teachings
in
the
Church
of
God
,
)
that
thou
wouldst
no
longer
continue
loitering
,
lazie
,
idle
and
unfruitfull
,
but
henceforth
walk
worthy
of
the
Lord
unto
all
well-pleasing
,
Col.
1.10
.
which
you
can
never
doe
untill
you
be
fruitfull
in
every
good
work
.
S.
154
It
may
be
thou
art
but
a
young
man
,
or
woman
,
yet
thou
hast
heard
often
the
word
of
faith
,
and
love
,
and
charity
,
and
patience
,
and
meekness
,
humility
,
and
God
doth
expect
some
fruits
of
that
word
;
Hast
thou
exercised
these
graces
,
and
brought
them
forth
in
action
?
doest
thou
believe
and
act
according
to
that
word
of
grace
?
do
the
fruits
of
the
Spirit
appear
in
thy
conversation
yet
?
if
not
,
hitherto
hast
thou
been
unprofitable
,
't
is
all
cast
away
upon
thee
what
God
hath
done
to
thee
,
then
hast
thou
received
the
grace
of
God
in
vain
.
S.
155
I
advise
thee
(
as
young
as
thou
art
)
to
repent
thee
heartily
,
and
bewail
thy
former
barrenness
,
and
lay
thy
heart
,
and
set
thy self
to
the
practice
of
all
good
duties
;
be
much
in
prayer
,
self-denial
,
and
frequent
acts
of
piety
and
devotion
,
and
shew
thy
charity
and
goodness
to
those
that
are
in
distress
,
what
thou
art
able
,
and
hast
opportunity
.
S.
156
It
may
be
thou
art
a
man
or
woman
of
full
years
,
and
art
of
a
longer
standing
,
it
may
be
twenty
,
thirty
,
fourty
,
fifty
,
sixty
years
,
thou
hast
all
this
while
enjoyed
the
plentifull
meanes
of
grace
,
and
so
long
hath
God
been
bearing
with
thee
,
still
expecting
from
thee
somewhat
of
all
that
beneficence
of
his
toward
thee
;
and
now
at
last
coming
to
thee
,
and
findes
no
fruit
on
thee
,
onely
a
few
leaves
of
profession
,
may
he
not
say
in
high
displeasure
,
never
fruit
grow
on
thee
more
henceforth
;
by
this
time
thou
mightest
have
been
strong
and
well
rooted
in
faith
,
abundant
in
charity
,
and
well
knowing
in
the
things
of
God
and
of
thy
own
soul
,
able
by
thine
own
experience
and
example
to
instruct
the
younger
;
by
this
time
thou
mightest
have
been
able
to
resist
the
strongest
temptations
,
and
have
understood
the
wiles
of
Satan
,
and
decei
fulness
of
sin
,
&
have
been
sufficiently
guarded
from
their
prevalencies
;
by
this
time
thou
mightest
have
overcome
the
world
,
and
have
been
crucified
to
all
the
worldly
pleasures
,
honors
,
riches
,
and
have
had
thy
love
,
delight
and
happiness
placed
on
God
and
Heaven
;
long
ere
this
hour
of
the
day
of
thy
life
,
(
hadst
thou
not
been
unfaithfull
to
thy
Lord
and
Master
,
Christ
,
and
unfruitfull
under
the
meanes
of
grace
,
)
mightest
thou
have
been
one
prompt
and
ready
to
,
and
zealous
of
good
works
,
and
thy
life
might
have
been
an
ornament
to
the
Gospel
,
and
the
doctrine
of
our
Saviour
in
all
things
of
piety
and
charity
,
Titus
2.10
.
and
thou
thy self
a
shining
light
,
Phil.
2.16
.
Mat.
5.16
.
holding
forth
the
word
of
life
and
faith
in
all
manner
of
good
works
,
as
becometh
Christianity
,
to
the
glory
and
praise
of
Gods
free
grace
towards
thee
;
but
is
it
so
with
thee
or
not
?
hast
thou
continued
all
this
while
,
as
at
first
,
unfruitfull
?
S.
157
Try
thy
heart
and
wayes
,
and
if
thou
hast
profited
and
laboured
in
the
things
of
religion
,
piety
,
charity
,
humility
,
righteousness
,
sobriety
,
bless
God
for
it
,
&
goe
on
to
perfection
,
and
give
not
out
to
the
last
moment
,
being
never
weary
of
well-doing
,
abounding
alwayes
in
the
work
of
the
Lord
,
Gal.
6.9
.
1
Cor.
15.58
.
2
Cor.
7.1
.
Heb.
13.1
,
2.
perfecting
holiness
in
the
fear
of
God
,
lay
aside
every
weight
,
and
run
the
rest
of
your
race
before
you
with
patience
,
looking
to
Jesus
,
the
author
and
finisher
of
your
raith
,
believing
that
your
labour
shall
not
be
in
vain
in
the
Lord
.
But
if
hitherto
thou
hast
been
unfruitfull
,
then
let
the
consideration
of
it
prick
thee
to
the
heart
,
repent
,
repent
thee
speedily
for
all
thy
unfruitfulness
and
barrenness
,
and
redeem
thy
time
;
for
all
is
lost
,
and
thy
soul
will
be
lost
for
ever
if
thou
repent
not
of
this
sin
,
even
this
of
unfruitfulness
,
and
henceforth
learn
to
doe
well
,
and
apply
thy
heart
withall
to
bring
fruit
unto
the
Lord
,
even
the
fruit
of
his
care
and
Gospel-mercies
in
Christ
unto
thy
soul
.
Doe
not
slight
this
admonition
and
warning
,
't
is
from
the
Lord
for
thy
good
,
therefore
see
to
it
in
time
.
CHAP.
VI.
An
Enumeration
of
more
sins
and
wayes
by
which
man
offends
God
,
and
contracts
guilt
to
his
soul
,
of
which
he
must
be
reformed
.
S.
1
I
Have
in
the
foregoing
Sections
given
you
a
particular
of
some
of
the
most
gross
and
notorious
sins
,
their
names
,
nature
and
condemnation
;
all
or
any
one
of
them
,
if
thou
art
guilty
,
and
meanest
to
live
in
,
will
bring
damnation
to
thy
body
and
soul
most
certainly
.
S.
2
And
there
are
many
more
sins
then
those
mentioned
which
lay
claim
to
Hell
for
their
reward
,
which
the
holy
book
of
God
and
the
spirituall
guides
of
thy
soul
(
if
thou
consult
them
,
)
would
sufficiently
instruct
thee
about
how
thou
mayst
either
avoid
and
prevent
them
,
or
repent
and
forsake
them
all
,
though
lying
within
thy
heart
,
thoughts
,
words
or
actions
;
for
Gods
Spirit
would
conduct
thee
also
.
S.
3
And
further
,
things
sometimes
tolerably
lawfull
to
be
done
,
may
through
circumstances
,
time
and
place
become
unlawfull
,
and
a
sin
to
thee
if
thou
dost
them
;
and
there
are
some
things
some
persons
may
doe
at
some
times
,
&
in
some
cases
,
which
another
may
not
doe
without
a
sin
,
nor
the
same
person
at
another
time
,
or
under
another
relation
,
but
it
will
be
a
fault
.
It
were
easie
to
instance
in
examples
of
this
kind
,
but
they
would
be
a
subject
fit
for
determination
of
cases
of
Conscience
,
which
now
I
am
not
about
;
yet
this
I
would
advise
thee
(
if
thou
meanest
to
walk
circumspectly
,
and
exercise
a
good
conscience
always
,
)
that
in
things
doubtfull
and
disputable
take
the
surest
part
,
that
part
of
the
question
which
is
surely
no
sin
:
for
instance
,
is
dicing
or
carding
lawfull
?
or
to
wear
black
spots
,
as
the
manner
of
some
is
?
or
to
put
money
to
usury
?
With
some
this
may
be
a
question
,
but
for
my
part
I
would
thus
resolve
it
;
that
it
may
be
unlawfull
and
a
sin
to
play
at
cards
or
dice
,
or
to
put
on
those
strange
fashions
,
or
to
practise
usury
,
&c.
but
not
to
play
at
either
,
or
with
either
,
at
any
time
at
all
,
nor
to
lend
upon
usury
,
nor
to
conform
to
the
fantastical
fashions
of
dressing
,
is
doubtless
no
sin
;
and
a
wise
soul
would
take
the
safest
course
,
and
walk
in
the
surest
way
,
and
avoid
all
appearance
of
sin
as
well
as
all
sins
;
and
he
that
doth
not
doe
that
,
that
is
,
shun
as
much
as
possible
all
appearance
of
evil
,
transgresseth
a
Gospel-rule
,
1
Thess.
5.22
.
Abstain
from
all
appearance
of
evil
.
S.
4
There
are
also
other
sins
which
lie
somewhat
closer
,
that
make
not
so
great
a
noise
,
nor
so
suddenly
wast
the
conscience
,
yet
the
amount
of
them
may
prove
an
eternal
guilt
,
and
men
may
often
flatter
themselves
into
hell
with
them
,
under
pretence
that
they
are
but
little
ones
,
and
sins
of
infirmity
onely
,
which
(
as
men
are
apt
to
think
)
have
a
certain
divine
indulgence
waiting
on
them
of
course
.
S.
5
And
indeed
many
foul
and
il-favoured
sins
,
to
which
men
give
full
consent
and
delight
,
are
choked
with
the
name
,
and
maintained
in
heart
and
practice
with
an
opinion
that
they
will
be
accounted
of
as
lesser
irregularities
,
deviations
,
humane
frailties
and
infirmities
;
for
men
are
pleased
to
think
they
may
live
in
sins
of
infirmities
safely
and
laudably
,
and
therefore
are
willing
to
believe
that
all
their
omissions
of
good
duties
,
and
commissions
of
evil
works
,
are
but
as
so
many
infirmities
,
and
easily
pardoned
,
without
either
forsaking
them
,
or
striving
against
them
,
or
repenting
of
them
.
S.
6
But
say
the
best
thou
canst
of
thy
infirmities
,
either
natural
or
moral
,
either
thy
inclination
and
propension
of
nature
to
evil
,
or
slipping
into
a
fault
through
a
sudden
surprisal
and
violent
temptation
,
or
ignorance
and
inconsiderateness
;
or
suppose
they
be
onely
the
defects
in
our
duty
,
as
wandring
thoughts
,
sometimes
dulness
,
drowsiness
and
weariness
in
our
service
of
God
,
or
thy
backwardness
to
every
good
work
,
thy
want
of
proportionable
zeal
for
Gods
glory
and
the
Church
.
S.
7
Or
grant
it
to
be
but
weakness
of
judgment
,
erroneous
opinions
,
though
but
in
lesser
truths
,
or
thy
knowing
not
,
nor
searching
after
thy
secret
sins
;
be
it
but
a
sudden
eruption
of
passion
into
anger
and
shrewd
words
,
or
desires
after
forbidden
and
unlawfull
objects
,
or
immoderate
desires
after
things
lawfull
in
themselves
,
yet
all
these
,
and
all
other
infirmities
(
to
speak
the
most
favourably
of
them
)
are
the
disease
,
sickness
and
disorders
of
the
soul
,
and
ought
to
be
the
matter
of
our
sorrow
and
humiliation
,
and
must
be
confessed
to
God
in
the
enumeration
of
our
sins
,
and
pardon
must
be
begged
in
Christs
name
&
for
his
sake
for
them
;
and
except
thy
soul
be
humbled
for
all
thy
secret
sins
,
and
all
thy
infirmities
,
if
not
in
every
instance
,
yet
in
the
whole
summe
,
and
thy
labour
and
watchfulness
be
for
the
suppressing
of
their
rise
,
and
preventing
their
reign
as
much
as
possible
,
yea
even
they
(
so
little
as
they
seem
to
thee
)
they
will
prove
mortal
at
the
last
;
and
thy
plea
of
Infirmity
will
not
serve
thy
turn
except
thy
sins
of
infirmities
be
pardoned
,
and
they
will
not
be
pardoned
any
more
then
greater
sins
but
upon
thy
repentance
;
and
that
which
far
greater
offences
could
not
doe
,
if
repented
of
in
time
,
and
forsaken
in
heart
and
practice
,
that
these
sins
of
infirmities
will
doe
,
if
not
repented
of
in
time
and
amended
(
to
what
degree
is
possible
for
thee
,
)
even
these
will
procure
thy
damnation
at
the
last
.
S.
8
Now
concerning
all
those
sins
which
the
vulgar
sort
of
men
who
pretend
to
Christianity
account
either
no
sins
at
all
,
or
very
lightly
of
them
,
as
small
and
inconsiderable
,
yet
by
a
long
custome
and
frequent
repetition
are
become
habituall
,
and
so
very
sinfull
,
and
so
very
destructive
;
and
besides
,
men
that
think
them
so
small
and
innocent
,
seldome
(
if
ever
)
charge
them
upon
their
souls
as
sins
to
be
grieved
at
,
repented
of
and
amended
;
when
they
examine
their
lives
and
actions
as
to
other
sins
which
are
noted
with
a
blacker
character
;
by
reason
of
which
neglect
those
smaller
sins
are
let
alone
unmortified
,
and
men
goe
to
their
graves
with
impenitency
as
to
those
sins
,
which
will
sink
a
man
as
deep
into
the
gulf
of
misery
,
and
drown
the
soul
in
destruction
and
perdition
;
and
if
they
be
but
foolish
lusts
,
yet
they
are
thus
hurtfull
to
the
soul
.
1
Tim.
6.9
.
To
instance
in
some
things
of
this
kind
for
thy
fuller
conviction
.
§
I.
Evil
motions
of
lust
the
taint
and
corruption
in
nature
.
S.
9
There
are
in
every
mans
nature
the
seeds
of
all
evil
,
Gen.
6.5
.
Mat.
15.19
,
20.
Jam.
1.14
,
15.
Col.
3.5
.
which
are
the
beginnings
of
all
actuall
sins
;
mans
nature
is
tainted
and
corrupted
,
naughty
Concupiscences
and
lusts
are
born
with
us
,
which
are
defiling
and
corrupting
the
whole
man
;
the
heart
of
man
is
full
of
them
,
and
in
their
first
motions
they
are
sins
,
even
that
proneness
&
inclination
to
evil
,
and
aversness
and
indisposedness
to
good
which
is
in
thee
,
which
thou
mayst
and
must
take
notice
of
as
a
matter
of
sorrow
and
complaint
against
thy self
;
as
it
is
thy
unhappiness
and
misery
,
so
it
is
thy
sin
and
thy
death
,
and
such
a
disease
it
is
,
Gal.
3.22
.
Rom.
5
:
12.
Psam.
51
:
5.
Rom.
7.5
.
that
(
if
not
healed
and
pardoned
in
thee
by
regeneration
)
will
leave
thee
under
wrath
and
the
curse
:
This
that
I
mean
is
that
which
is
understood
by
the
name
of
Originall
sin
,
that
is
,
the
corruption
of
humane
nature
by
the
sin
of
our
first
parents
,
propagated
to
the
whole
kind
of
Adams
race
and
posterity
,
which
is
every
man
and
woman
as
they
receive
life
and
birth
;
these
motions
of
sins
doe
work
in
our
members
to
bring
forth
fruit
unto
death
.
S.
10
Now
though
this
be
every
mans
case
,
scarce
any
man
makes
it
his
own
particular
grief
;
men
make
light
of
it
,
and
are
so
far
from
watching
over
and
resisting
the
first
motions
and
lustings
after
evil
things
,
and
mortifying
these
corruptions
,
that
they
are
most
apt
to
plead
it
by
way
of
excuse
for
their
faults
and
actuall
transgressions
,
which
are
the
issues
and
effects
of
this
corruption
and
lust
from
within
.
S.
11
But
if
ever
thou
hopest
to
be
savingly
reformed
,
this
old
man
,
which
is
corrupt
according
to
the
deceitfull
lusts
,
must
be
put
off
,
that
is
,
must
not
be
served
nor
yeilded
unto
,
but
resisted
and
prayed
against
;
and
indeed
for
my
part
had
I
no
other
sin
that
might
be
laid
to
my
charge
,
yet
I
find
this
inbred
wickedness
,
this
naturall
proneness
to
evil
so
exceeding
sinfull
,
that
I
should
account
it
a
choice
mercy
to
be
quite
rid
of
it
;
and
't
is
for
this
I
have
cause
to
hang
the
head
and
mourn
;
and
't
is
that
the
moving
corruptions
may
be
quite
destroyed
and
mortified
in
me
,
is
the
prayer
and
care
of
my
poor
soul
,
for
my
joy
cannot
be
full
untill
my
enemies
,
that
is
,
my
sins
,
both
root
and
branch
,
seed
and
fruit
,
be
plucked
up
and
withered
,
and
untill
Christ
alone
,
his
grace
and
vertues
,
be
formed
in
my
soul
,
and
triumph
in
my
conversation
.
S.
12
O
doe
not
make
light
of
that
which
put
thee
under
the
wrath
of
God
and
power
of
Satan
;
that
may
not
be
slighted
by
thee
which
is
in
thee
,
the
cause
and
originall
of
all
sins
,
that
set
the
whole
man
upon
evil
,
the
cause
of
all
disorder
and
confusion
every
where
in
thee
,
and
every
where
in
the
world
:
in
a
word
,
't
is
exceeding
sinfull
,
all
evils
lie
folded
up
in
thy
original
concupiscence
.
S.
13
Take
heed
therefore
and
take
a
special
view
and
measure
of
this
thy
sin
;
and
because
thy
flesh
will
never
be
weary
in
it's
sinfull
motions
,
then
be
thou
never
weary
nor
give
over
resisting
these
lusts
in
thy self
,
&
weakening
this
body
of
sin
,
and
hinder
the
progress
of
it
,
and
if
thou
canst
not
get
it
quite
discharged
,
suffer
it
not
,
what
ere
it
cost
thee
,
to
reign
in
thee
,
or
prevail
over
thee
;
listen
not
to
lusts
solicitations
,
entertain
no
treaty
with
lust
,
believe
not
its
promises
,
fear
not
its
threats
;
when
God
hath
said
and
commanded
one
thing
,
let
no
arguments
make
thee
believe
the
contrary
.
§.
II.
Vain
thoughts
.
S.
14
Thy
thoughts
though
they
lie
hid
from
man
,
and
free
from
the
laws
and
censures
of
men
,
yet
to
God
are
they
known
,
who
discerns
the
inward
counsels
of
the
heart
,
and
are
judged
by
him
according
to
the
agreement
they
have
with
,
or
dissonancie
from
,
or
repugnancie
to
,
the
laws
of
sobriety
,
righteousness
and
holiness
.
And
what
ever
is
uncomely
or
undecent
to
speak
or
act
,
is
as
much
to
think
,
and
as
much
a
sin
as
the
word
or
act
would
be
,
though
not
so
apparent
;
and
if
it
be
an
evil
to
speak
or
practise
evil
,
so
is
it
to
think
evil
,
and
a
man
that
would
search
and
trie
himself
for
discovery
,
may
know
what
he
is
for
grace
or
sin
by
his
thoughts
;
one
may
know
another
by
words
or
actions
,
thy
own
thoughts
to
thee
are
the
Signatures
of
thy
own
heart
,
whether
sanctified
or
unholy
;
by
these
fruits
mayst
thou
know
the
tree
,
by
these
streams
the
fountain
,
by
these
sparks
the
fire
,
by
the
sent
of
this
smoke
the
fuel
.
Mat.
15.19
.
Out
of
the
heart
proceed
evil
thoughts
;
which
expression
of
Christ
shews
that
some
thoughts
are
evil
;
and
the
great
wickedness
of
man
is
thus
resolved
,
Gen.
6.5
.
that
the
imaginations
of
the
thoughts
of
his
heart
were
evil
,
and
that
continually
;
and
Solomon
knew
the
malignity
of
thoughts
when
he
entitles
vain
thoughts
to
sin
,
he
that
deviseth
to
doe
evil
shall
be
called
a
mischeivous
person
,
Pro.
24.8
.
the
Psalmist
speaks
of
vain
thoughts
as
matter
of
his
detestation
,
Psalm
.
119.113
.
saying
,
I
hate
vain
thoughts
,
but
thy
law
doe
I
love
.
God
calls
upon
us
to
banish
all
vain
&
evil
thoughts
,
and
to
give
them
no
lodging
within
us
,
but
calls
every
one
to
repentance
even
for
the
sins
of
their
thoughts
,
saying
,
Jer.
4.14
.
Wash
thine
heart
from
wickedness
that
thou
mayst
be
saved
;
how
long
shall
thy
vain
thoughts
lodge
within
thee
?
And
for
our
reformation
,
if
we
intend
it
to
be
according
to
the
design
of
it
,
it
reacheth
to
the
very
thoughts
,
and
the
evil
of
them
must
be
banished
,
and
our
thoughts
,
yea
every
thought
,
2
Cor.
10.5
.
brought
over
to
the
obedience
of
Christ
.
S.
15
This
account
is
given
in
Scripture
of
wicked
and
vain
foolish
thoughts
,
if
no
worse
can
be
said
of
thy
imaginations
,
then
that
they
are
but
frivolous
,
vain
and
foolish
,
yet
of
such
the
Scripture
saith
,
that
the
thought
of
foolishness
is
sin
,
much
more
then
are
they
wicked
when
mischievous
,
Pro.
24.9
.
envious
,
ambitious
,
wordly
,
luxurious
and
lascivious
;
and
thy
thought-sins
are
liable
to
the
same
condemnation
(
and
therefore
call
for
like
reformation
,
)
with
the
sins
of
those
thoughts
which
are
brought
to
light
and
practised
;
for
sure
if
Adultery
,
or
fornication
,
or
murder
,
or
theft
,
or
covetousness
,
or
any
other
abomination
be
sin
,
the
thoughts
and
desires
of
the
nature
of
either
of
them
is
a
sin
also
;
and
if
there
be
any
indulgence
for
either
,
(
which
I
think
there
is
none
without
repentance
,
)
it
rather
looks
toward
those
that
slip
suddenly
into
a
fault
,
without
fore-thoughts
of
pleasure
or
advantage
in
the
sin
,
and
so
foiled
at
unawares
without
full
consent
,
then
toward
those
evil
thoughts
which
are
delighting
and
abiding
,
though
they
keep
within
the
limits
of
thoughts
and
imaginations
;
for
the
abatement
of
the
guilt
(
if
,
I
say
,
there
be
any
such
allowance
)
will
be
to
him
that
sins
and
would
not
,
rather
then
to
him
that
would
act
sin
though
actually
he
doth
it
not
;
for
he
that
wills
and
doth
not
is
worse
then
him
that
doth
a
sin
and
wills
not
,
that
is
,
't
is
against
the
bent
,
resolution
and
intentions
of
his
mind
.
S.
16
Yet
men
are
apt
to
think
that
their
evil
and
vain
thoughts
are
neither
offensive
to
God
,
nor
hurtfull
to
themselves
,
but
are
innocent
&
harmless
;
and
once
I
thought
so
too
,
but
it
was
before
I
knew
either
God
or
my self
as
I
should
;
but
now
I
repent
me
that
ever
I
gave
way
to
naughty
imaginations
,
and
have
learnt
(
through
grace
)
to
be
more
watchfull
over
and
to
reject
and
resist
evil
and
vain
thoughts
,
and
not
to
suffer
them
to
abide
with
me
long
;
though
sometimes
so
unhappy
I
am
as
to
be
surprised
with
them
,
and
now
doe
I
hate
vain
thoughts
,
and
desire
to
be
humbled
for
,
and
throughly
reformed
in
my
thoughts
,
neither
shall
I
think
to
have
attained
any
considerable
victory
over
my
corruptions
,
nor
come
to
the
true
worth
and
state
of
saving
conversion
,
untill
my
mind
be
sanctified
,
2
Cor.
10.5
.
and
every
imagination
and
thought
be
brought
under
the
obedience
of
Christ
,
which
now
is
the
main
work
I
have
to
doe
within
my
own
soul
,
to
wit
,
to
get
my
spirit
cleansed
from
the
filthiness
of
vanity
and
evil
,
2
Cor.
7.1
.
that
so
perfecting
holiness
every
day
as
long
as
I
live
,
I
may
at
length
get
my
reformation
compleated
,
and
my
soul
saved
.
S.
17
And
this
I
earnestly
perswade
thee
to
,
(
being
well
assured
that
he
that
gives
liberty
to
himself
to
think
evilly
,
and
delights
in
vain
thoughts
,
hath
no
inward
holiness
,
)
that
therefore
you
would
be
watchfull
over
your
thoughts
,
and
account
it
the
greatest
part
of
your
duty
to
reform
them
,
and
to
be
very
carefull
to
entertain
good
things
in
them
,
and
banish
quickly
out
of
thy
thoughts
all
manner
of
evil
,
for
as
a
mans
thoughts
are
good
or
bad
,
so
is
he
that
thinketh
such
things
;
and
if
thou
hast
been
one
of
a
vain
,
wanton
,
worldly
,
proud
,
malicious
or
revengeful
mind
,
then
repent
thee
of
all
thy
thoughts
of
any
of
these
kinds
,
and
labour
to
reform
thy
thoughts
,
Jer.
4.14
.
if
thou
mean
to
be
holy
indeed
,
and
saved
at
the
last
.
§.
III.
Idle
words
.
S.
18
The
tongue
is
but
a
little
member
,
Jam.
3.6
.
yet
very
apt
to
transgress
,
and
very
full
of
evil
;
a
little
world
of
iniquity
which
hardly
can
be
kept
in
or
tamed
,
yet
it
must
be
redured
to
limits
and
rules
,
or
else
thou
sinnest
.
Men
think
that
to
talk
much
,
to
talk
vainly
,
to
speak
foolishly
,
is
no
great
hurt
,
except
there
be
poison
and
venome
in
every
word
;
yea
men
are
apt
to
think
there
is
no
sin
in
words
,
and
therefore
doe
most
men
make
light
of
words
as
wind
,
not
considering
that
all
good
men
and
prudent
,
ponder
well
and
consider
what
is
fit
to
be
spoken
ere
they
speak
,
lest
they
offend
God
,
themselves
,
or
others
by
their
speech
.
Psal.
39.1
.
Pro.
17.27
.
Pro.
10.19
.
Eccle.
5.3
.
I
will
take
heed
(
saith
David
,
)
lest
I
sin
with
my
tongue
:
And
Solomon
saith
,
he
that
hath
knowledg
is
sparing
of
his
words
,
for
in
the
multitude
of
words
there
wanteth
not
sin
,
but
he
that
refraineth
his
lips
is
wise
.
So
that
I
conceive
many
words
that
men
speak
may
well
be
spared
,
for
I
am
sure
many
words
that
men
speak
are
sinfull
,
for
they
are
unseemly
,
foolish
,
empty
,
vain
,
to
no
good
purpose
,
but
very
often
of
very
evil
consequence
:
there
are
many
unruly
and
vain
talkers
(
saith
Paul
to
Titus
)
whose
mouths
must
be
stopped
,
Titus
10.11
.
Eph.
5.4
.
which
subvert
whole
houses
,
&c.
And
foolish
talking
is
numbred
for
sin
with
fornication
and
uncleanness
.
S.
19
Now
if
thou
art
one
given
to
loosness
of
tongue
and
vanity
of
talk
,
that
speakest
much
and
any
thing
comes
first
into
thy
mind
,
either
to
vent
a
folly
or
a
passion
,
to
speak
unseemly
or
unwisely
,
gibing
or
scaffing
,
tatling
or
talking
,
frothy
complements
without
reality
,
and
lying
jests
to
provoke
mirth
,
tedious
stories
to
no
purpose
of
good
to
edification
;
if
thy
tongue
walk
in
this
road
,
and
thy
speech
be
but
after
this
rate
of
vanity
,
though
free
from
blasphemy
,
oathes
,
reproches
,
rottenness
,
rayling
,
&c.
yet
is
it
not
free
from
sin
,
for
thy
words
are
vain
and
idle
;
and
when
reformation
comes
,
it
will
reduce
thy
tongue
to
,
and
bring
it
into
the
obedience
of
the
laws
of
wisdome
,
of
sobriety
and
piety
.
And
lest
you
should
think
this
a
vain
monition
concerning
words
,
consider
what
Christ
our
Lord
saith
of
idle
words
;
I
say
unto
you
,
that
every
idle
word
that
men
shall
speake
,
Mar.
12.36
.
they
shall
give
an
account
thereof
at
the
day
of
judgment
;
for
by
thy
words
thou
shalt
be
justified
or
condemned
.
For
there
is
not
a
word
in
my
tongue
O
Lord
,
Psal.
139
4.
but
thou
knowest
it
altogether
.
Therefore
though
thou
art
but
apt
to
transgresse
with
thy
tongue
,
either
by
speaking
wickedly
or
vainly
,
idlely
and
foolishly
,
repent
thee
of
thy
former
folly
,
and
for
time
to
come
out
a
watch
and
a
guard
on
that
little
member
of
unruliness
,
and
a
restraint
,
lest
thou
offend
again
,
and
so
be
put
to
a
sad
repentance
for
thy
little
folly
;
for
if
the
instance
be
but
little
in
which
we
offend
,
yet
the
sin
is
great
,
because
we
continue
in
that
folly
which
is
more
easily
reformed
,
the
temptation
to
it
less
,
the
profit
and
pleasure
small
;
but
sound
words
or
prudent
silence
,
are
far
more
advantagious
to
the
esteeme
of
wisdome
and
godliness
,
then
vain
,
frothy
,
idle
talkativeness
.
S.
20
If
thou
meanest
to
be
religious
to
any
purpose
,
bridle
thy
tongue
,
let
thy
words
be
few
,
Jam.
1.26
.
sober
and
good
;
For
if
any
among
you
seem
to
be
religious
,
and
bridleth
not
his
tongue
,
this
mans
religion
is
vain
.
If
you
say
your
words
are
out
before
you
are
aware
,
and
't
is
your
infirmity
,
then
be
perswaded
to
repent
it
and
amend
it
as
it
is
an
infirmity
;
for
this
can
be
no
excuse
for
thy
sin
,
because
it
is
but
(
as
you
suppose
)
a
little
one
,
when
ye
see
how
much
and
strictly
we
are
warned
to
take
heed
of
our
tongues
,
that
we
sin
not
with
them
in
any
case
,
not
so
much
as
by
idle
talking
.
§
IV.
Idle
life
.
S.
21
An
Idle
life
is
as
much
to
be
accounted
for
as
idle
words
,
and
as
deeply
to
be
lamented
throughly
and
reformed
;
for
a
man
,
a
rational
creature
,
to
live
in
the
world
to
no
purpose
,
or
onely
to
take
his
pastime
here
,
and
to
be
good
for
nothing
but
to
eat
,
drink
,
sleep
,
play
,
&c.
or
,
as
some
are
,
to
be
very
busie
in
doing
nothing
,
that
is
,
nothing
to
the
purpose
,
that
for
which
he
hath
received
his
life
,
time
and
talent
.
S.
22
And
it
may
be
thou
art
such
an
one
,
of
whom
if
one
should
ask
,
what
good
hast
thou
done
since
first
thou
receivedst
breath
?
that
though
thou
hast
received
much
good
,
yet
hast
thou
brought
forth
little
,
—
alas
,
men
doe
not
consider
the
sin
of
idleness
,
nor
the
danger
of
it
;
't
is
a
dangerous
thing
to
be
without
a
lawfull
calling
,
and
as
bad
to
be
idle
in
it
;
to
have
nothing
to
doe
,
or
to
doe
nothing
in
a
lawfull
imployment
,
doubtless
is
that
which
is
neither
pleasing
to
God
,
nor
innocent
in
it self
:
God
made
nothing
in
vain
,
't
is
a
sin
confessed
to
doe
evil
,
and
so
it
is
not
to
doe
some
good
or
other
.
The
servant
that
had
a
talent
,
and
hid
it
,
is
condemned
by
our
Lord
Christ
,
Cast
ye
the
unprofitable
servant
into
outer
darkness
,
Mat.
25.30
.
there
shall
be
weeping
and
gnashing
of
teeth
.
And
the
fig-tree
which
beareth
no
fruit
is
cursed
.
S.
23
Yet
this
is
not
thought
on
any
whit
by
those
that
are
idle
and
vain
persons
,
who
spend
their
life
and
precious
time
either
in
doing
nothing
at
all
,
or
that
which
is
beside
the
business
of
a
Christian
man
,
as
doing
that
which
is
evil
:
the
devil
commonly
sets
such
on
work
whom
he
finds
idle
;
&
what
an
empty
vain
thing
it
is
for
men
and
women
to
have
nothing
to
employ
themselves
in
but
to
receive
and
pay
unnecessary
visits
Acts
17.11
.
&
complements
,
to
tell
or
hear
some
new
thing
;
to
spend
their
time
and
invention
in
the
vanities
and
trifles
of
sports
,
and
deckings
,
and
dressings
?
Their
tailors
and
sempsters
,
their
glass
and
their
combes
,
their
beds
and
boards
,
their
Playes
and
Romances
,
their
visits
and
vain
discourses
,
consuming
all
their
study
,
time
,
wealth
,
strength
,
so
as
nothing
of
all
is
left
them
for
the
greater
concernments
of
their
precious
souls
and
countries
good
.
S.
24
Such
kind
of
lives
do
many
live
,
and
this
is
but
to
be
dead
while
they
live
;
and
it
may
be
you
that
read
this
maybe
such
an
one
,
and
then
my
serious
counsel
to
thee
is
to
repent
for
thy
idleness
and
mis-spent
time
,
and
betake
thy self
speedily
to
some
honest
Christian
employment
and
course
of
life
,
wherein
you
may
expect
a
blessing
from
God
,
and
whereby
you
may
bring
some
good
to
somebody
,
that
it
may
not
be
said
when
you
are
gone
that
you
can
well
be
spared
,
for
that
you
lived
to
no
purpose
,
and
wast
good
for
nothing
:
but
this
will
not
be
the
worst
of
it
,
that
men
may
say
so
of
thee
,
but
God
thy
Lord
will
call
thee
to
account
another
day
,
how
thou
hast
spent
thy
time
and
self
in
this
present
world
,
and
how
you
have
employed
and
improved
your
talent
for
Gods
glory
and
the
good
of
mankind
.
S.
25
Beware
therefore
,
and
be
doing
daily
of
that
which
thou
wouldst
be
found
doing
when
thy
Lord
Christ
cometh
,
that
you
so
may
expect
that
blessing
from
Christ
your
Lord
and
Master
which
he
hath
promised
to
his
faithfull
doing
servants
,
Mat.
24.46
.
Mat.
25.21
.
Blessed
is
that
servant
that
when
his
Lord
shall
come
shall
find
so
doing
:
Well
done
,
good
and
faithfull
servant
,
enter
thou
into
the
joy
of
thy
Lord
.
§.
V.
Omissions
.
S.
26
There
is
another
conceit
men
have
,
and
their
practise
is
according
to
it
,
which
must
be
reformed
,
or
else
thou
canst
not
attain
to
a
state
of
saving
grace
,
and
that
is
Omissions
;
men
think
(
it
may
be
)
it
is
a
sin
to
commit
evil
,
to
doe
hurt
,
but
none
to
omit
the
doing
of
good
;
to
doe
no
evil
should
be
our
care
,
but
though
a
man
doe
no
evil
and
yet
doth
no
good
,
he
is
an
evil
man
;
Luke
12.47
.
Jam.
4.17
.
He
that
knoweth
his
Masters
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
:
And
to
him
that
knoweth
to
doe
good
and
doth
it
not
,
to
him
it
is
sin
.
S.
27
He
that
wilfully
,
carelesly
or
slothfully
omits
any
of
those
acts
of
piety
,
devotion
and
Charity
which
are
injoyned
Christians
as
Christians
,
and
leave
undone
such
things
as
they
should
perform
in
Religion
,
either
in
private
,
secret
and
publick
,
to
him
it
is
sin
;
if
thou
omit
the
hearing
the
Word
,
receiving
the
Sacraments
,
prayers
in
and
with
the
congregation
,
reading
,
praying
in
thy
family
,
and
in
secret
;
If
thou
neglect
the
instruction
,
correction
and
admonition
of
thy
Children
and
Servants
in
matters
of
religion
,
and
practice
of
godliness
;
if
thou
omit
acts
of
charity
to
the
souls
and
bodies
of
the
necessitous
in
sickness
or
in
health
,
thou
art
far
from
the
kingdome
of
heaven
,
and
the
state
of
true
Christianity
:
If
thou
neglect
to
uphold
and
maintain
the
truth
and
cause
of
Gods
Church
,
as
much
as
lyeth
in
thee
,
both
by
word
,
prayer
and
deeds
,
it
will
become
thy
sin
:
And
thou
mayst
conceive
how
much
thy
omissions
are
sinfull
,
offensive
to
God
,
and
prejudiciall
to
thy
salvation
,
by
what
sentence
and
judgment
at
last
will
pass
upon
men
for
their
omission
of
acts
of
piety
and
charity
,
namely
,
Depart
from
me
(
Christ
will
say
one
day
)
ye
cursed
,
into
everlasting
fire
,
prepared
for
the
devil
and
his
Angels
:
For
I
was
an
hungred
,
and
ye
gave
me
no
meat
;
I
was
thirsty
,
and
ye
gave
me
no
drink
;
naked
,
and
ye
clothed
me
not
;
sick
,
and
in
prison
,
and
ye
visited
me
not
.
Mat.
25.41
,
42.
&c.
Then
shall
they
say
,
Lord
,
when
saw
we
thee
an
hungry
,
athirst
,
or
a
stranger
,
or
naked
,
or
sick
,
or
in
prison
,
and
did
not
minister
unto
thee
?
Then
shall
he
answer
them
saying
,
Verily
,
I
say
unto
you
,
in
as
much
as
ye
did
it
not
unto
one
of
the
least
of
these
,
ye
did
it
not
unto
me
.
And
for
your
neglect
of
good
family-duties
and
service
of
God
,
there
is
a
sad
imprecation
of
the
Prophet
Jeremiah
,
Jer.
10.25
.
Poure
out
thy
fury
upon
the
heathen
that
fear
thee
not
,
and
upon
the
families
that
call
not
on
thy
name
.
S.
28
So
that
what
a
man
doth
not
doe
in
matters
of
piety
and
charity
,
is
as
severely
sentenced
as
he
that
doth
contrary
to
both
;
yet
men
will
not
be
perswaded
of
this
neither
,
repent
for
their
Doe-nots
,
nor
lay
it
to
heart
,
when
they
are
charging
themselves
with
some
evil
accounts
which
they
have
done
.
S.
29
But
I
am
perswading
thee
that
readest
to
repent
for
thy
omissions
,
and
amend
this
thy
fault
,
or
God
will
certainly
shut
thee
out
of
heaven
;
Mat.
7.21
.
for
not
he
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heaven
;
but
he
that
doth
(
saith
Christ
)
the
will
of
my
father
which
is
in
heaven
:
And
surely
he
that
omits
to
doe
doth
not
doe
the
will
of
God
.
S.
30
I
beseech
thee
then
make
not
light
of
thy
omissions
of
doing
good
,
but
be
very
carefull
to
doe
that
good
thou
oughtest
,
and
art
able
to
doe
,
in
all
the
acts
of
Piety
,
Charity
and
Righteousnesse
,
every
thing
in
it's
season
,
that
is
,
of
every
opportunity
offered
thee
,
or
that
thou
canst
attain
unto
.
§.
VI.
Dreames
.
S.
31
I
would
mind
you
something
about
dreames
,
Eccle.
5.3
.
for
,
as
Solomon
writes
,
That
a
dreame
cometh
through
a
multitude
of
businesse
,
commonly
they
are
the
remainers
of
many
such
thoughts
and
inclination
of
men
,
and
temper
of
body
;
sometime
they
are
less
harmfull
,
but
for
the
most
part
vain
,
and
sometime
very
sinfull
;
they
are
not
voluntary
indeed
,
yet
as
a
fools
voice
is
known
by
multitude
of
words
(
as
the
wise
man
saith
,
)
so
a
man
may
guess
very
much
of
what
passeth
his
thoughts
while
waking
,
by
his
night-visions
in
dreames
.
I
have
heard
of
some
that
they
never
dreamed
,
or
very
rarely
;
how
true
it
is
I
cannot
affirm
,
but
I
wish
I
could
have
said
so
truly
,
or
that
any
dreames
had
alwayes
been
(
but
as
sometimes
they
have
)
good
and
edifying
:
I
have
been
disciplined
by
dreames
,
some
of
them
have
been
the
occasion
of
comfort
,
some
of
sorrow
and
much
affliction
to
my
soul
,
since
I
knew
from
whence
they
sprang
;
bad
,
from
an
ill
principle
,
vain
,
ambitious
,
worldly
,
filthy
,
fleshly
mindings
and
thinkings
in
the
day-time
;
the
good
from
God
:
and
look
what
a
mans
intentions
,
and
discoursings
,
and
companyings
,
and
thinkings
have
mostly
been
when
awake
,
commonly
the
man
dreames
about
when
à
sleep
,
though
in
much
confusion
;
and
as
the
nature
of
those
things
acted
or
minded
,
and
the
desires
and
end
are
about
them
,
either
honest
and
holy
,
or
sinfull
and
wicked
,
so
are
thy
dreames
to
be
accounted
of
either
good
or
bad
;
and
as
you
would
repent
for
an
ill
act
waking
,
so
must
you
repent
and
be
humbled
for
your
dreames
of
the
acts
thereof
,
if
with
delight
and
complacency
in
the
same
;
&
as
you
would
be
sorry
to
be
found
doing
or
minding
with
delight
those
vanities
or
wickednesses
you
dreame
about
,
so
must
you
be
humbled
in
your selves
for
dreaming
such
things
.
S.
32
And
if
ever
thou
come
to
be
truly
and
soundly
converted
,
you
will
find
your
dreames
either
to
be
sanctified
,
or
else
both
them
and
your
vain
thoughts
to
be
your
great
burthen
;
and
you
will
still
be
begging
of
God
to
heal
the
distempers
of
your
souls
this
way
,
and
free
you
from
sinfull
dreames
;
and
in
the
mean
time
to
remember
alway
upon
your
examination
,
that
the
guilt
of
your
vain
thoughts
on
the
day
,
and
vain
dreames
in
the
night
might
be
pardoned
,
and
the
filth
of
them
washed
off
your
soul
with
the
blood
of
Jesus
Christ
.
And
this
I
advise
thee
and
exhort
thee
to
,
that
if
after
all
thy
care
,
prayer
,
&
watchfulness
over
thy
thoughts
,
discourses
,
actions
and
company
,
(
lest
thou
offend
,
)
yet
(
I
say
)
if
that
after
all
thy
circumspection
thou
be
haunted
and
acted
with
vain
,
filthy
,
worldly
,
and
any
impure
visions
in
thy
dreames
,
that
then
in
the
morning
,
every
morning
in
thy
addresses
to
God
in
private
devotions
,
after
such
defilements
,
thou
humble
thy
self
before
the
Lord
,
and
repent
thee
heartily
,
and
bewail
that
infirmitie
,
and
beg
thy
pardon
for
what
is
past
,
and
intreat
the
Lord
for
Christ
sake
to
heal
thy
naughty
nature
,
and
that
God
would
by
his
grace
prevent
the
evil
spirit
suggesting
,
and
thy
fancies
acting
,
or
awaken
thee
assoon
as
ere
it
seiseth
upon
thee
.
S.
33
For
that
man
that
truly
fears
God
,
and
hates
sin
,
would
not
if
he
could
have
any
fellowship
or
delight
in
vanity
,
either
waking
or
slumbring
,
by
day
or
by
night
,
with
others
or
alone
;
for
God
is
about
thy
path
,
and
about
thy
bed
,
and
knoweth
thy
up-rising
,
and
down-lying
,
every
thought
,
and
every
word
,
&
every
action
,
yea
and
every
dreame
too
;
and
thy
God
is
holy
,
and
hates
all
impiety
,
every
where
and
in
every
person
;
therefore
be
mindfull
of
them
,
and
be
watchfull
over
thy
inward
&
outward
self
,
every
hour
,
in
every
place
and
action
,
as
thou
ever
hopest
to
avoid
sin
,
to
keep
thy self
pure
,
and
to
please
God
;
for
Jude
the
8th
.
verse
speaks
of
Filthy
dreamers
who
defile
the
flesh
,
&c.
§.
VII
.
Worldly
Joy
and
Sorrow
.
S.
34
I
intreat
likewise
you
would
be
warned
about
your
joys
and
griefs
,
for
as
they
are
more
or
less
about
worldly
concernments
,
so
are
they
more
or
less
sinfull
:
'T
is
true
,
we
,
the
best
of
us
,
are
but
men
at
the
best
,
and
easily
are
we
surprised
;
we
have
these
passions
in
our
nature
,
and
of
themselves
are
not
sinfull
,
but
our
failings
are
about
their
measures
and
their
objects
;
and
the
more
our
delights
are
in
the
fruition
of
the
object
,
according
to
the
value
and
esteem
we
have
of
the
thing
,
so
the
more
is
our
sorrow
arising
from
the
want
of
or
parting
with
our
beloved
,
whatever
it
be
.
S.
35
And
this
may
be
sometimes
good
and
gracious
according
to
the
sense
&
apprehension
we
have
of
good
things
,
(
to
wit
)
to
rejoyce
exceedingly
,
and
delight
much
in
the
presence
and
fruition
of
God
and
grace
,
his
word
,
and
religious
duties
,
and
hopes
of
heaven
after
an
holy
life
here
,
it
is
good
,
and
a
duty
;
as
also
to
grieve
much
,
and
sorrow
heartily
,
for
the
absence
of
grace
,
or
breach
of
covenant
and
faith
with
God
;
to
be
grieved
at
the
heart
for
sin
committed
,
or
interruption
of
communion
with
God
,
by
failings
in
our
duties
of
Religion
,
&c.
this
I
say
is
godly
joy
,
and
godly
sorrow
,
and
needs
not
to
be
repented
of
:
but
commonly
this
is
not
the
kind
of
that
joy
,
delight
,
sorrow
,
and
perplexity
which
men
and
women
are
so
much
in
;
alas
,
it
is
otherwise
,
indeed
't
is
sinfull
too
much
,
for
it
is
worldly
too
much
,
&
yet
how
few
take
notice
of
their
joys
and
griefs
,
whether
they
be
sinfull
or
holy
,
hurtfull
or
profitable
to
their
souls
!
S.
36
To
be
a
worldling
is
to
bea
sinner
,
&
he
can
never
joy
or
grieve
much
about
worldly
concernments
,
but
he
must
be
one
that
loves
and
prizes
earthly
things
beyond
their
proportion
irregularly
and
sinfully
;
Godly
sorrow
worketh
Repentance
to
salvation
not
be
repented
of
,
2
Cor.
7.10
.
but
the
sorrow
of
the
world
worketh
death
:
So
to
delight
,
rejoyce
,
and
glory
in
the
Lord
,
is
good
and
pleasing
to
God
;
but
to
set
ones
heart
upon
riches
,
honors
and
pleasures
,
and
to
rejoyce
in
any
of
these
is
a
sin
,
and
such
a
joy
should
be
turned
into
heaviness
,
and
such
laughter
into
mourning
.
Jam.
4.9
.
S.
37
If
thy
joy
and
grief
lie
about
worldly
things
and
trifles
,
if
thou
hast
more
comfort
in
a
good
bargain
,
or
a
friends
legacy
,
or
some
worldly
emoluments
,
then
in
the
favour
of
God
,
then
in
the
pardon
of
thy
sins
,
then
in
the
means
of
salvation
,
then
art
thou
yet
in
fault
:
And
if
thou
canst
grieve
and
lament
with
tears
the
loss
or
disappointment
of
some
benefit
,
or
the
unkindness
of
a
friend
,
or
the
crossness
of
an
enemy
,
or
chaines
of
a
tyrant
,
&c.
and
yet
canst
not
sorrow
for
thy
sins
,
the
loss
of
Gods
favour
,
nor
of
missing
an
opportunity
of
grace
and
communion
with
God
,
then
thy
joys
and
sorrows
are
worldly
and
sinfull
,
and
you
must
not
permit
such
worldly
joys
and
sorrows
to
prevail
,
but
you
must
repent
for
them
,
and
leave
off
to
spend
your
comforts
and
your
griefs
this
way
,
and
look
to
that
you
should
rejoyce
in
,
and
lament
for
,
as
afore
hath
been
shewed
.
S.
38
And
as
for
all
other
outward
things
,
our
rejoycing
or
grieving
should
not
be
much
or
lasting
;
labour
therefore
to
reform
these
passions
,
and
set
them
right
:
and
this
you
will
doe
if
you
desire
to
be
sincere
,
upright
and
complete
,
in
the
reformation
.
S.
39
And
the
like
doe
I
advise
you
to
doe
about
your
impatiencie
and
discontent
,
frettings
and
perplexities
about
these
worldly
,
temporary
,
vain
,
perishing
things
;
as
also
with
your
carking
carefulness
,
your
thoughtfullnesse
and
distrustfulness
about
earthly
things
,
to
reform
in
each
of
these
;
for
all
such
dispositions
are
evil
,
and
hurtfull
both
to
soul
and
body
,
wounding
your
own
souls
,
and
tranquillity
of
spirit
,
and
reputation
of
Christianity
,
and
doth
much
hinder
the
progress
and
increase
of
grace
and
heavenly
conversation
;
and
all
our
affections
about
earthly
things
regulated
so
,
that
it
may
be
with
us
(
as
to
our
taking
pleasure
in
worldly
vanities
,
or
confidence
and
relying
as
our
happiness
or
cheif
support
,
)
that
once
we
may
be
able
to
say
truly
with
St.
Paul
,
I
account
of
all
things
as
dung
and
dross
in
comparison
of
the
things
of
Christ
and
heaven
.
And
to
this
must
we
come
ere
we
be
complete
in
Christ
,
and
throughly
changed
in
all
our
affections
,
to
a
state
wherein
we
may
truly
and
freely
say
,
without
dissimulation
or
constraint
say
,
Truly
the
world
is
crucified
unto
me
,
and
I
unto
the
world
,
these
worldly
concernments
move
me
not
much
any
way
,
I
see
nothing
here
below
(
as
things
below
)
that
deserve
either
my
joy
in
their
possession
,
or
grief
for
their
absence
,
nothing
that
I
need
be
troubled
much
about
,
or
that
I
should
relie
upon
,
or
put
any
trust
at
all
in
,
for
all
are
flying
and
lying
vanities
;
therefore
doe
I
labour
for
and
seek
the
things
above
,
and
my
treasures
are
with
Christ
in
heaven
,
there
also
is
my
heart
,
and
thither
will
I
goe
for
my
comforts
;
and
my
grief
is
that
I
am
not
more
in
love
with
them
,
and
less
in
love
with
the
world
,
and
troubles
of
spirit
about
them
.
S.
40
That
each
of
us
may
say
,
in
obedience
to
that
command
,
1
John
2.15
.
I
love
not
the
world
,
neither
the
things
that
are
in
the
world
,
because
I
would
not
lose
the
love
of
my
heavenly
Father
;
For
all
that
is
in
the
world
,
the
lust
of
the
flesh
,
the
lusts
of
the
eyes
,
and
the
pride
of
life
,
(
i.
e.
)
worldly
pleasures
,
or
pelfe
,
or
pomp
,
which
are
not
of
God
,
nor
for
his
children
and
servants
to
look
after
;
for
they
and
this
world
pass
away
,
1
Jo.
2
:
15
,
16
,
17.
but
he
that
doth
the
will
of
God
abideth
for
ever
.
And
as
I
doe
urge
and
press
thee
to
be
carefull
and
watchfull
over
your
spirits
in
those
forementioned
qualities
and
actings
of
your
souls
about
those
things
,
which
although
they
may
seem
frivolous
niceties
to
men
that
judge
not
of
things
spiritually
,
but
according
to
sence
and
common
apprehensions
,
yet
I
earnestly
intreat
thee
,
as
thou
hopest
for
pardon
,
grace
and
heaven
at
last
,
that
thou
wouldst
reform
them
all
,
in
every
instance
;
for
untill
you
doe
you
are
not
a
true
sincere
reformed
convert
;
for
though
they
be
esteemed
but
small
things
,
and
inevitable
infirmities
,
yet
their
account
will
be
numerous
at
last
,
and
their
burthen
intolerable
;
they
will
,
if
not
pardoned
,
sink
thy
soul
as
low
as
hell
;
&
pardoned
they
will
not
be
,
except
thou
repent
of
them
,
and
labour
against
them
,
to
a
reformation
of
them
all
:
for
,
Eccles.
19.1
.
as
the
son
of
Syrach
saith
,
he
that
despiseth
little
things
shall
fall
by
little
and
little
;
and
experience
tells
us
,
that
many
small
leakes
will
in
time
sink
the
stoutest
ship
,
even
so
will
these
smaller
sins
(
if
let
alone
)
make
shipwrack
of
faith
and
a
good
conscience
,
Titus
1.19
.
and
cast
away
thy
soul
at
last
.
§.
VIII
.
Unthankfulness
,
murmuring
,
inconsiderateness
,
worldly
confidence
,
vain
opinions
,
and
recreations
.
S.
41
And
with
the
same
earnestness
doe
I
perswade
thee
to
reform
thy
unthankfulnesse
to
God
for
those
daily
favours
he
shews
to
thee
a
worthless
wretch
;
how
many
blessings
hast
thou
received
already
,
and
how
many
more
laid
up
for
thee
,
and
yet
how
seldome
hast
thou
returned
thanks
to
God
for
all
?
how
many
thy
mercies
,
and
how
few
thy
acknowledgments
?
O!
ingratitude
is
a
very
high
offence
both
to
God
and
good
men
.
S.
42
Thy
murmuring
against
Gods
providence
,
and
distrust
of
his
fidelity
and
truth
of
performance
of
things
promised
to
thee
and
for
thee
,
whilst
thou
seekest
him
in
his
way
of
upright
walking
,
and
yet
how
art
thou
ever
and
anon
complaining
,
and
uttering
thy
discontents
and
hard
thoughts
of
thy
gracious
good
God
?
O
this
must
be
left
,
I
pray
thee
leave
off
murmuring
,
and
learn
submission
and
resignation
to
divine
providence
in
all
his
dispensations
,
and
if
thou
hast
thought
or
spoke
foolishly
,
lay
thy
hand
upon
thy
mouth
,
doe
so
no
more
:
God
cannot
endure
murmuring
nor
murmurers
,
leave
it
quickly
,
if
thou
mean
not
to
provoke
God
,
as
the
Israelites
did
,
1
Cor.
6.10
.
and
were
punished
severely
for
it
.
S.
43
Thy
rash
attempts
and
inconsideratenesse
;
be
no
more
heady
,
but
heedfull
,
consider
seriously
both
the
nature
of
thy
actions
,
and
the
end
of
them
all
;
for
God
accounts
all
men
sinfull
that
are
not
considerate
and
serious
,
because
inconsiderate
and
rash
:
Isai.
1.3
.
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
Masters
crib
,
but
Israel
doth
not
know
,
my
people
doth
not
consider
:
For
as
consideration
is
the
beginning
of
reformation
,
Jer.
8.6.7
.
so
is
inconsideratness
an
inlet
to
all
vice
and
villany
.
S.
44
Thy
worldly
confidence
and
trust
on
vain
things
must
be
altered
to
a
trust
and
dependence
on
God
onely
,
if
thou
aim
at
saving
reformation
;
for
he
that
relieth
on
any
thing
under
heaven
,
men
or
money
,
arm
of
strength
,
or
armies
of
men
;
wit
,
policie
,
friends
,
health
,
greatness
,
or
his
own
goodness
,
doth
much
derogate
from
God
,
and
become
sinfull
,
because
he
sets
his
heart
upon
that
which
is
not
to
be
confided
in
,
nor
set
up
,
as
any
way
able
to
support
,
satisfie
,
deliver
or
to
make
one
happy
.
Mans
trust
is
always
to
be
in
God
onely
,
and
all
his
hopes
and
expectation
from
him
;
Isai.
26.4
.
Trust
ye
in
the
Lord
for
ever
,
for
in
the
Lord
Jehovah
is
everlasting
strength
.
But
when
I
lay
out
my
first
thoughts
and
chief
hopes
upon
worldly
things
,
I
put
them
up
in
stead
of
God
,
and
commit
idolatry
,
and
go
quite
contrary
to
the
will
of
God
;
Trust
not
in
man
,
nor
riches
,
nor
Princes
,
saith
David
;
If
riches
increase
,
set
not
your
heart
upon
them
,
for
you
will
find
a
disappointment
in
all
without
God
,
Jer.
17.5
,
7.
and
a
curse
too
:
Cursed
is
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arm
,
and
whose
heart
departeth
from
the
living
God
:
But
blessed
is
the
man
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
Job
(
being
once
very
rich
,
and
alwayes
very
good
,
which
was
his
best
riches
,
and
abided
with
him
when
all
outward
things
were
flown
away
and
gone
,
)
saith
in
his
most
serious
examination
and
pleading
with
God
,
If
I
have
made
gold
my
hope
,
Job
31.24
,
25
,
28.
or
have
said
to
fine
gold
,
Thou
art
my
confidence
;
If
I
rejoyced
because
my
wealth
was
great
,
and
because
my
hand
had
gotten
it
:
This
were
iniquity
to
be
punished
by
the
judge
,
for
I
should
have
denied
the
God
that
is
above
.
You
see
what
apprehension
godly
men
have
had
of
the
trusting
worldly
things
,
concluding
it
to
be
sin
and
iniquity
,
folly
and
idolatry
;
and
what
is
the
hope
of
an
Hypocrite
,
(
what
will
his
worldly
confidence
come
to
?
)
though
he
hath
gained
much
,
Job
27.8
,
9.
when
God
taketh
away
his
soul
?
Will
God
hear
his
cry
when
trouble
cometh
upon
him
?
So
that
't
is
not
enjoyned
as
a
prudentiall
thing
onely
not
to
put
confidence
in
these
worldly
things
,
not
depend
upon
them
,
because
of
their
vanity
,
inconstancy
,
insufficiency
,
but
't
is
a
sin
if
we
do
,
and
a
great
iniquity
too
,
which
every
gracious
man
should
avoid
,
and
every
convert
should
repent
of
,
and
be
ashamed
that
he
hath
put
confidence
in
pittifull
worldly
things
,
and
made
them
his
rock
,
shelter
and
comfort
,
and
resolves
he
will
do
so
no
more
,
while
he
hath
a
God
,
the
rock
of
ages
and
time
,
to
fly
unto
,
who
will
never
fail
nor
forsake
them
that
put
their
trust
in
him
,
because
they
trust
in
him
.
S.
45
I
counsel
thee
,
dear
soul
,
to
look
carefully
what
is
that
you
put
your
considence
in
,
and
if
you
find
the
world
or
any
things
in
the
world
first
coming
in
your
thoughts
as
to
trust
in
them
,
then
conclude
't
is
from
a
carnall
principle
within
thee
,
contrary
to
God's
mind
,
and
holding
no
conformity
to
the
Saints
,
who
have
said
within
themselves
and
declared
to
the
world
too
,
that
nothing
in
heaven
or
earth
,
within
them
or
without
them
,
should
be
the
object
of
their
trust
,
saving
God
only
;
a
guess
of
this
their
frame
we
may
take
from
Psal.
73.25
.
Psal.
73.25
,
26.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
My
strength
and
my
heart
faileth
:
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
ever
.
O
then
,
beware
what
thou
makest
thy
rock
,
thy
tower
,
thy
defence
and
portion
;
be
sure
it
be
God
onely
,
and
repent
if
thou
hast
done
other
.
S.
46
Thy
vain
and
erroneous
opinions
in
matters
about
religion
must
be
regulated
by
the
Word
of
Truth
,
and
reduced
to
the
obedience
of
Christ
and
his
doctrine
,
1
Tim.
6.5
.
and
that
without
prevatication
or
strife
of
words
,
or
perverse
disputings
&
vain
bablings
to
no
profit
or
edification
toward
charity
and
holiness
.
2
Tim.
2.14
,
16.
Pro.
19.27
.
Cease
,
my
Son
(
saith
Wisdom
)
to
hear
the
instruction
that
causeth
to
erre
from
the
words
of
knowledg
;
for
't
is
a
dangerous
thing
to
be
of
a
corrupt
judgment
.
S.
47
About
thy
recreations
,
and
those
little
indulgencies
to
thy
flesh
,
which
men
are
pleased
to
call
refreshments
and
pastimes
,
not
considering
what
sin
and
hurt
may
be
in
them
,
and
how
too
too
often
they
become
fewel
to
lust
,
and
a
temptation
to
sin
,
consumption
of
time
,
and
exhausting
of
spirit
,
and
effeminating
men
,
rendring
them
soft
and
unfit
for
exercise
of
religious
duties
,
and
many
other
inconveniences
which
experience
hath
instructed
those
that
have
been
much
and
often
in
the
service
of
pleasures
,
which
now
they
see
,
but
then
they
could
not
perceive
,
being
blinded
and
beguiled
with
them
:
Now
concerning
such
,
if
thou
(
who
readest
)
art
a
man
given
to
satisfie
thy
lusts
with
worldly
pleasures
under
the
pretence
of
recreation
,
know
,
that
though
some
recreations
&
diversions
from
our
more
serious
and
laborious
employments
,
either
of
body
or
mind
,
may
be
tolerable
and
allowable
for
refreshment
,
yet
when
thou
exceedest
in
pleasure
to
unrighteousness
,
by
letting
out
too
great
a
proportion
of
thy
soul
on
them
,
then
the
most
innocent
recreation
becomes
a
snare
unto
thee
,
and
thou
sinnest
in
it
;
when
thou
usest
it
as
a
calling
,
and
dost
nothing
else
but
spend
thy
daies
,
times
,
strength
,
talents
,
study
,
and
passions
,
as
though
thou
wast
born
into
this
world
only
to
spend
thy
time
in
worldly
,
fleshly
and
carnal
delights
;
surely
such
a
state
of
living
(
and
such
is
onely
the
employment
of
some
men
)
cannot
be
pleasing
to
God
,
but
calls
for
reformation
.
And
therefore
I
would
intreat
thee
to
be
sparing
in
recreations
,
and
carefull
in
them
,
lest
that
which
is
allowed
thee
for
the
relief
of
thine
infirmities
may
prove
thy
hurt
,
more
dangerous
to
thy
soul
then
that
bodily
infirmities
(
which
want
something
for
its
refreshment
,
)
could
have
brought
to
thy
body
without
such
recreation
.
S.
48
And
now
,
I
would
counsel
thee
also
(
if
thou
wouldst
be
innocent
)
to
leave
off
those
games
and
sports
which
are
neither
good
for
bettering
thy
health
of
body
,
nor
yet
of
refreshing
thy
mind
;
and
all
such
pastimes
,
and
thy
engagements
in
them
,
which
eat
up
thy
time
,
and
raise
thy
passions
,
are
incentives
to
quarrels
,
and
such
as
indispose
thee
for
holy
duties
,
are
fuel
for
lust
,
and
keep
thee
from
religious
performances
,
are
to
be
shunned
;
and
if
you
will
follow
my
counsell
,
leave
off
dicing
and
carding
,
revelling
and
dancing
;
and
I
am
sure
you
will
when
you
mean
to
be
sober
and
wise
,
religious
,
and
a
sincere
down-right
Christian
,
and
when
you
intend
to
make
religion
your
chief
imployment
,
heaven
your
aim
,
and
holy
performances
your
delight
;
then
you
will
see
that
all
business
and
avocations
from
the
businesse
of
religion
are
nothing
at
all
profitable
for
thee
,
you
will
then
admit
of
nothing
that
shall
hinder
the
work
of
salvation
,
nor
do
any
thing
deliberately
which
shall
frustrate
your
hopes
of
heaven
.
But
what
ere
is
good
in
its
self
,
or
may
advance
this
great
work
of
saving
reformation
,
that
thou
wilt
do
,
and
no
body
shall
be
able
to
tempt
thee
to
folly
,
nor
fright
thee
from
thy
duty
;
but
thou
wilt
then
make
a
conscience
of
thy
time
and
employment
how
thou
spendest
it
;
and
how
much
of
it
,
and
about
what
businesses
,
that
so
thou
mayst
be
able
at
last
to
make
a
fair
and
clear
account
of
thy
actions
to
God
,
when
thou
shalt
be
called
to
it
;
and
that
will
be
very
shortly
,
and
for
every
thing
done
in
the
body
,
according
to
that
he
hath
done
whether
it
he
good
or
bad
.
2
Cor.
5.10
.
S.
49
And
surely
no
man
will
be
approved
for
well-doing
that
hath
done
little
else
them
recreated
and
pleased
himself
with
sports
and
pastimes
,
eating
and
drinking
,
in
hunting
and
hawking
,
and
such
like
employments
;
and
many
men
have
no
other
calling
:
and
God
knows
,
that
for
a
man
to
study
and
contrive
how
he
may
spend
his
days
in
pleasure
,
and
to
take
his
pleasure
in
severall
instances
as
he
hath
purposed
,
is
but
to
study
and
contrive
how
he
may
live
to
die
like
a
fool
,
and
prepare
his
back
for
many
stripes
at
the
last
,
which
such
a
man
must
be
beaten
withall
,
and
thou
cast
forth
as
a
vessell
of
dishonour
wherein
is
no
pleasure
,
for
that
it
had
never
been
employed
to
any
good
use
or
purpose
.
S.
50
Be
perswaded
therefore
to
leave
off
taking
pleasure
and
sporting
thy self
in
sin
,
and
also
to
sin
in
thy
sports
and
recreations
;
and
this
I
would
intreat
thee
,
never
more
choose
that
for
thy
recreation
which
is
unlawfull
or
doubtfull
,
or
that
wherein
you
have
offended
already
,
or
in
which
you
may
be
in
danger
to
transgress
again
,
when
you
may
as
easily
forbear
,
and
in
forbearing
be
most
assuredly
certain
you
shall
not
sin
;
and
resolve
on
this
,
rather
to
renounce
all
sports
and
recreations
then
to
commit
the
least
sin
,
or
expose
thy self
to
the
danger
of
a
transgression
.
How
much
deplorable
will
the
loss
be
to
thee
,
when
for
the
pleasure
of
sin
for
a
season
thou
must
lose
thy
soul
for
ever
?
CHAP.
VII
.
Containing
some
reasons
of
specifying
sins
in
the
foregoing
catalo
.
S.
1
THus
have
I
laid
before
you
in
this
register
such
sins
as
the
nature
of
man
since
the
Fall
is
not
onely
prone
to
,
but
also
miserably
fruitfull
in
:
And
all
of
them
,
both
great
and
small
,
are
contrary
to
the
nature
of
the
most
holy
God
,
and
each
of
them
a
violation
of
the
righteous
and
holy
commands
of
God
,
and
destructive
to
the
happiness
of
thy
own
soul
,
meriting
everlasting
damnation
;
and
which
no
man
that
doth
them
,
and
lives
and
dies
in
any
of
them
can
escape
;
For
the
wrath
of
God
is
revealed
against
all
ungodliness
and
unrighteousness
of
men
;
and
it
will
be
executed
one
day
upon
them
that
do
evil
,
and
continue
so
doing
,
for
God
will
render
to
every
one
according
to
his
deeds
:
Yet
none
of
these
shall
hurt
thy
soul
if
thou
commit
them
not
,
Rom.
2.5
,
6.
and
art
not
some
way
guilty
of
them
;
and
although
thou
hast
been
faulty
any
of
those
ways
,
or
in
many
of
them
,
yet
shall
they
not
be
thy
destruction
,
if
thou
repent
thee
heartily
,
and
leave
them
speedily
and
absolutely
.
And
therefore
have
I
been
particular
in
the
enumeration
of
sins
,
with
their
aggravations
and
dismall
dreadful
consequence
,
to
this
end
,
and
for
these
REASONS
:
S.
2
Reas.
1
1.
Because
thou
mayst
examine
thy
heart
,
life
and
actions
,
whether
thou
hast
been
guilty
of
any
of
them
,
how
many
of
them
,
how
often
,
and
how
long
,
and
which
of
them
all
are
thy
sins
,
with
what
consent
of
will
and
delight
,
and
by
what
temptations
thou
hast
acted
them
and
lived
in
them
,
and
against
what
light
of
knowledge
,
checks
of
conscience
,
reproofes
,
admonitions
,
exhortations
,
convictions
and
resolutions
thou
hast
commited
them
,
—
Which
considerations
will
make
thy
sin
appear
to
thee
more
odious
and
exceeding
sinfull
:
And
so
it
will
serve
as
an
excellent
instrument
of
thy
recovery
;
for
the
consideration
of
the
guilt
,
filth
,
defilement
and
miserable
consequence
of
sin
,
every
sin
(
the
least
sin
,
every
sin
being
against
God
,
and
the
eternal
good
of
thy
own
precious
soul
)
this
(
I
hope
)
may
bring
thee
to
sound
repentance
for
,
and
a
lothing
of
all
sin
,
in
the
whole
kind
of
it
,
speedily
,
resolutely
and
heartily
,
without
either
farther
delay
or
dispute
.
S.
3
And
this
is
the
design
of
the
specification
of
sins
;
for
now
after
this
,
now
(
I
say
)
that
you
are
told
of
them
,
you
may
not
think
to
keep
them
,
and
act
them
with
impunity
,
for
though
in
the
time
of
your
ignorance
God
did
wink
at
,
and
did
bear
with
your
follies
then
,
yet
now
he
commands
thee
and
all
men
every
where
to
repent
,
Acts
17.30
,
31.
because
he
hath
appointed
a
day
wherein
he
will
judge
the
world
in
righteousnesse
.
S.
4
Rea.
2
2ly
.
I
have
quoted
Scriptures
in
the
margent
,
and
annexed
them
to
every
particular
sin
,
because
you
may
be
fully
convinced
of
the
infallibility
of
the
execution
of
Gods
decree
of
reprobation
and
damnation
on
thee
and
every
man
and
woman
living
in
such
a
state
without
repentance
and
reformation
;
that
so
neither
thou
nor
any
sinner
may
presume
of
salvation
at
the
end
of
a
sinfull
,
impenitent
and
unreformed
life
,
but
that
thou
mayst
utterly
despair
of
salvation
without
sound
and
timely
reformation
:
and
this
consideration
also
may
serve
to
hasten
thy
resolution
,
and
to
use
all
meanes
appointed
of
God
to
rid
thee
of
thy
sins
,
and
become
a
new
man
;
which
is
absolutely
necessary
for
thee
if
thou
meanest
to
be
saved
eternally
.
S.
5
Rea.
3
3ly
.
I
do
also
perswade
you
(
to
a
reformation
in
every
instance
,
and
to
repent
of
every
sin
,
and
amend
every
fault
)
upon
sure
grounds
,
because
you
may
see
there
is
no
impossibility
,
but
that
you
may
of
a
sinner
(
if
you
look
to
it
in
time
)
become
a
true
convert
,
and
be
turned
from
darkness
to
light
,
and
be
brought
from
the
dominion
of
sin
and
Satan
,
to
be
under
the
rule
and
guidance
of
Christ
and
grace
,
and
so
be
sanctified
,
pardoned
,
justified
,
and
at
last
glorified
;
this
I
say
I
perswade
thee
to
by
such
discoveries
as
the
glorious
good
God
hath
made
concerning
his
acceptation
of
true
penitents
and
converts
,
Because
thou
mightest
been
couraged
to
this
reformation
without
delay
;
and
to
keep
thee
from
sinking
into
a
despair
of
Gods
mercy
in
Christ
pardoning
thy
sins
past
upon
thy
sound
repentance
and
sincere
reformation
:
and
this
consideration
also
may
raise
thy
hopes
and
expectation
that
thou
shalt
yet
find
grace
and
mercy
from
the
Lord
to
relieve
thee
,
and
help
thee
in
thy
misery
,
and
give
thee
a
full
conquest
over
thy
spirituall
enemies
through
Christ
,
and
deliver
thee
from
all
thy
sins
into
the
hand
and
protection
of
JESUS
CHRIST
,
who
will
keep
thee
safe
and
bring
thee
to
heaven
,
if
thou
apply
thy
heart
in
good
earnest
to
this
work
of
self-reformation
,
and
perseverest
in
the
same
unto
the
end
.
For
if
there
were
no
hope
,
but
he
that
hath
been
vicious
must
of
necessity
be
always
so
,
why
then
should
there
be
given
any
meanes
for
thy
recovery
?
why
should
God
send
to
thee
,
invite
thee
,
intreat
thee
,
rebuke
thee
,
expostulate
with
thee
,
as
he
doth
by
his
Ministry
,
word
and
Spirit
?
if
God
did
not
mean
to
reclaim
thee
,
that
he
might
pardon
thee
and
save
thee
,
why
hath
he
appointed
repentance
for
thy
work
,
and
space
for
thy
repentance
,
but
that
thou
mightest
finish
thy
reformation
?
And
why
so
many
promises
(
for
thy
support
)
of
mercy
,
for
guidance
,
victory
,
acceptation
and
pardon
,
if
God
meant
not
to
deal
graciously
with
thee
this
way
upon
thy
endeavours
at
reformation
?
S.
6
4ly
.
And
I
have
hitherto
been
perswading
thee
concerning
every
sin
,
to
repent
speedily
and
leave
off
that
thy
sin
,
be
it
whatever
,
great
or
small
,
without
delay
:
Rea.
1
Because
impenitency
is
a
cursed
estate
in
it self
;
though
thy
sin
of
which
thou
art
guilty
be
pardonable
upon
thy
repentance
,
yet
thy
impenitency
for
the
least
sin
thou
knowest
in
thy self
is
unpardonable
;
and
that
which
all
the
sins
specified
could
not
effect
,
if
they
had
been
repented
of
in
time
and
forsaken
,
this
one
sin
of
wilfull
impenitency
will
undoubtedly
effect
(
viz.
thy
damnation
,
)
for
damnation
though
it
be
not
to
sins
absolutely
,
the
smallest
of
them
,
yet
absolutely
to
all
impenitent
sinners
.
S.
7
Christ
hath
secured
the
salvation
of
that
sinner
who
exerciseth
faith
in
him
,
and
repentance
from
dead
works
by
his
life
,
death
,
resurrection
and
intercession
:
But
he
did
not
die
,
nor
doth
he
intercede
,
nor
is
he
a
propitiation
for
to
save
impenitents
and
unbelievers
as
such
,
they
living
and
dying
impenitent
and
unconverted
.
And
therefore
the
earnestness
of
thy
Monitor
with
thee
to
be
speedy
in
this
work
is
such
,
for
that
thy
continuance
in
any
sin
argues
thy
unwillingness
to
forsake
it
,
and
thy
delaying
and
deferring
repentance
is
nothing
lesse
then
a
flat
denial
to
reform
and
amend
,
untill
thou
canst
sin
no
longer
,
nor
live
any
longer
to
sin
;
and
then
thou
wilt
either
miss
of
the
will
to
repent
thee
,
or
of
sufficient
time
,
or
because
forced
from
the
apprehensions
of
terror
it
will
not
be
accepted
:
and
then
alas
where
art
thou
?
S.
8
And
this
consideration
,
if
it
be
serious
,
would
conclude
in
this
resolution
;
I
will
put
off
no
longer
,
I
l'e
not
deferre
till
to
morrow
,
for
if
I
die
,
ere
my
conversion
be
wrought
,
and
if
sickness
and
death
seise
on
me
in
an
impenitent
state
,
what
will
become
of
me
?
I
am
resolved
to
begin
now
,
and
to
renew
again
what
once
I
began
,
and
will
not
sleep
,
eat
,
drink
,
or
take
any
comfort
in
any
thing
,
untill
I
am
in
a
mending
case
,
untill
my
soul
and
sin
be
at
odds
;
I
le
stay
no
longer
here
with
this
and
that
sin
,
nor
will
I
consent
that
any
sin
shall
lodge
with
me
henceforth
for
ever
,
lest
mischeif
and
a
snare
,
death
and
destruction
overtake
me
,
and
I
lie
down
in
sorrow
.
S.
9
For
I
have
been
and
am
a
great
sinner
,
perverse
and
obstinate
in
my
courses
,
and
too
long
already
have
I
been
so
;
and
I
despair
of
mercy
,
pardon
and
heaven
,
while
I
continue
in
a
state
of
voluntary
sinning
,
unconverted
and
unreformed
in
heart
and
life
:
But
I
see
there
is
hope
,
how
bad
so
ever
I
have
been
yet
I
may
be
reclaimed
;
and
if
in
time
I
do
repent
heartily
,
and
renounce
all
my
wicked
ways
,
and
lay
hold
on
Christ
,
and
live
the
rest
of
my
days
soberly
,
righteously
and
holily
,
I
may
find
mercy
and
partake
of
an
happy
eternity
of
glory
.
I
am
resolved
therefore
now
,
even
this
moment
,
to
put
in
practise
that
which
I
have
been
long
a
purposing
,
even
to
bid
farewell
to
all
my
sinfull
pleasures
and
profits
,
to
all
my
vanity
and
folly
;
and
do
now
forsake
the
sinfull
world
,
the
flesh
and
the
devil
,
and
will
no
longer
be
befooled
by
my
lusts
,
the
world
,
nor
Satan
,
to
the
loss
of
my
soul
,
for
all
the
present
seeming
content
and
advantage
may
come
to
me
by
living
in
sin
,
or
complying
with
sinners
:
Mat.
16.26
.
For
what
will
it
profit
me
though
I
gain
the
world
by
sinning
,
and
lose
my
soul
for
sinning
?
What
shall
a
man
do
for
another
soul
to
save
when
he
hath
damand
(
or
lost
)
this
one
by
sinning
?
What
shall
I
do
to
be
saved
then
at
last
,
if
now
I
refuse
to
doe
that
which
God
is
pleased
to
demand
of
me
as
a
condition
,
and
in
my
power
through
grace
,
which
is
to
repent
and
to
turn
from
all
my
iniquities
,
so
sin
shall
not
be
my
ruine
?
Alas
,
then
I
shall
have
no
grace
to
repent
,
nor
space
,
nor
acceptance
,
nor
pardon
,
nor
heaven
;
I
can
then
do
nothing
that
can
be
acceptable
,
neither
will
God
accept
any
thing
I
do
;
if
I
will
not
hear
him
to
day
,
he
may
refuse
me
to
morrow
,
although
I
call
upon
him
;
but
to
be
sure
if
I
put
off
the
Lords
requests
and
admonitions
,
refusing
them
now
in
my
health
,
strength
,
life
,
and
do
not
yield
,
obey
,
repent
and
reform
,
as
(
I
know
)
it
is
my
duty
,
then
at
last
God
will
refuse
and
reject
me
,
yea
laugh
at
my
calamity
,
and
empty
the
vials
of
his
just
wrath
and
indignation
upon
me
,
Pro.
11.12
.
to
the
end
.
and
leave
me
in
misery
to
all
eternity
.
S.
10
Such
a
consideration
as
this
would
make
one
dread
the
thought
of
continuance
in
sin
,
or
to
deferre
repentance
one
day
longer
,
and
would
bless
God
he
was
not
cut
off
in
the
last
act
of
sin
,
or
in
a
state
impenitent
,
yesterday
,
or
the
last
week
,
and
resolves
to
venter
no
more
so
presumptuously
on
the
morrow
,
while
to
day
is
put
into
his
hand
for
an
opportunity
.
Let
this
be
thy
resolution
(
O
sinner
that
readest
,
)
and
be
happy
in
it
.
CHAP.
VIII
.
Containing
the
main
swasion
and
motion
for
a
finall
resolution
,
and
speedy
practicall
repentance
,
and
reall
reformation
.
S.
1
NOw
having
made
known
unto
thee
,
and
laid
in
thy
view
before
thee
as
in
a
map
,
that
thou
mayst
be
the
better
able
to
examine
and
try
thy
state
,
and
accordingly
understand
which
of
those
sins
,
and
how
many
of
them
,
thou
art
guilty
of
,
either
in
thoughts
,
words
or
actions
,
or
evil
inclinations
,
and
you
will
find
,
(
if
you
will
not
be
partial
in
the
inquiry
and
search
,
)
most
of
them
,
either
in
whole
or
in
some
circumstances
and
branches
,
to
be
thine
own
as
certainly
as
any
bodies
else
;
and
if
you
have
charity
to
your
own
soul
,
or
any
care
or
desire
for
pardon
and
heaven
,
you
will
be
free
to
acknowledg
them
,
confess
them
,
own
shame
for
them
,
and
be
as
ready
and
willing
to
beg
forgiveness
of
God
for
thy
faults
,
as
you
were
to
commit
your
sins
:
and
speedily
to
forsake
them
all
,
and
with
full
resolution
of
soul
never
to
venter
on
any
of
them
again
,
or
come
neer
the
appearance
of
sin
any
more
,
lest
thou
be
caught
in
sins
snare
,
and
be
defiled
with
sins
filth
.
S.
2
Now
that
thou
mayst
be
brought
to
this
happy
result
,
and
upon
serious
consideration
to
take
up
an
invincible
resolution
to
leave
off
the
love
and
practice
of
every
sin
,
and
never
to
have
to
doe
with
any
sin
for
the
future
,
but
to
sight
and
strive
against
it
to
the
death
,
and
expulsion
of
it
from
the
borders
of
thy
soul
;
and
withstand
all
temptations
whatsoever
from
world
,
flesh
,
and
Satan
,
to
thy
dying
day
,
that
would
engage
thee
again
in
sinfull
courses
,
and
when
this
is
done
thou
wilt
finish
this
first
part
of
reformation
in
thy self
,
which
consists
in
forsaking
all
sin
,
and
resolving
against
it
,
in
the
whole
kind
of
it
.
S.
3
And
though
this
be
the
harder
and
most
difficult
piece
of
thy
duty
,
to
rid
thy self
of
the
prevalencie
of
thy
inbred
corruptions
,
and
shift
thy
life
of
all
thy
ill
companions
,
and
long
acquaintance
,
I
mean
thy
endeared
sins
with
whom
thou
hast
taken
such
content
and
pleasure
,
and
't
is
a
hard
matter
to
be
perswaded
out
of
an
habit
of
such
vices
wherein
men
have
been
long
exercised
,
and
in
which
fleshly-minded
men
have
taken
such
delight
and
complacencie
.
S.
4
Yet
the
business
is
not
impossible
,
nor
dishonorable
,
nor
beyond
the
power
and
strength
of
a
true
resolved
Christian
;
but
if
thou
call
in
with
fervent
prayers
and
cryes
,
Christ
and
grace
to
thy
help
in
time
(
who
is
not
wanting
to
such
;
)
and
thou
diligently
use
all
those
spirituall
instruments
and
weapons
God
hath
appointed
for
this
spiritual
warfare
carefully
,
it
will
be
so
far
from
impossible
,
that
it
will
be
most
succesfull
,
and
you
shall
find
a
most
happy
conquest
,
and
a
glorious
deliverance
,
from
both
the
guilt
and
powerfull
dominion
of
sin
.
S.
5
And
to
this
work
and
resolution
without
any
further
delay
or
hesitancie
,
I
am
now
perswading
thee
by
the
best
arguments
I
can
think
of
at
present
;
and
if
you
can
think
on
better
and
more
,
and
more
convincing
and
prevalent
then
what
I
offer
to
thee
,
(
so
they
do
the
work
with
thee
,
)
that
is
,
to
cause
thee
leave
off
with
all
possible
dispatch
and
speed
all
thy
evil
practises
and
sinfull
follies
,
I
am
content
;
for
my
design
is
to
bring
thee
to
a
speedy
reformation
through
grace
if
I
can
,
and
if
this
be
done
upon
thee
,
thou
thy self
wilt
be
happy
in
it
,
and
(
I
say
)
I
am
fully
satisfied
if
that
be
done
,
so
thou
be
reformed
soundly
,
whether
by
these
or
any
other
motives
.
S.
6
Now
,
that
you
may
understand
clearly
what
is
that
I
am
about
to
perswade
you
to
,
know
,
it
is
this
,
and
this
onely
,
with
these
ensuing
arguments
,
that
you
would
be
humbled
for
,
and
speedily
cast
off
all
your
transgressions
great
and
small
,
in
heart
and
life
,
in
habit
and
act
,
so
as
never
more
hereafter
to
return
to
any
thy
sins
upon
any
account
again
,
resolve
against
them
all
,
never
listen
to
any
allurements
to
sin
,
never
comply
with
any
temptation
or
motion
to
sin
again
,
never
yield
to
any
perswasion
to
continue
in
thy
sin
one
day
longer
,
live
not
in
any
sin
for
any
bodies
pleasure
,
nor
for
any
worldly
advantage
,
nor
for
fear
of
any
frown
from
man
,
or
temporary
loss
,
or
for
fear
of
any
affliction
or
trouble
may
happen
to
thee
;
if
thou
leave
off
to
walk
in
the
way
of
sinners
,
but
take
up
the
invincible
resolution
and
courage
of
a
Christian
that
is
called
forth
to
an
honorable
employment
,
and
a
rich
reward
,
and
a
certain
conquest
,
if
thou
stand
to
it
,
and
dost
persevere
to
the
end
,
in
the
use
and
exercise
of
those
means
thy
God
hath
appointed
thee
for
thy
help
this
way
,
both
to
banish
sin
from
thy
heart
and
life
,
and
to
keep
thy self
from
being
polluted
again
with
sins
impurity
,
and
from
being
imprisoned
any
more
under
its
insolencies
,
and
cheating
traps
,
and
crafty
solicitations
and
devices
.
S.
7
And
that
this
may
be
effectually
performed
in
its
measure
and
time
,
which
are
appointed
thee
for
this
work
,
I
do
intreat
thee
,
and
in
the
Name
of
God
enjoyn
,
as
thou
hopest
to
attain
unto
that
happiness
thou
wishest
thine
own
soul
by
reformation
,
to
follow
these
few
directions
;
First
of
all
,
to
search
and
try
thy
own
heart
and
wayes
,
that
thou
mayst
come
to
the
knowledg
of
thy self
,
and
consider
which
of
those
sins
forementioned
,
&
how
many
of
them
are
with
thee
,
how
long
thou
hast
lived
in
them
,
and
if
you
can
remember
when
first
you
began
to
be
a
sinner
in
this
or
that
kind
,
and
how
often
you
have
acted
any
of
them
,
and
what
instance
,
and
with
what
complacencie
and
delight
,
with
whom
,
and
in
what
place
,
and
at
what
time
,
with
what
temptation
,
and
beg
heartily
of
Almighty
God
to
help
thee
to
the
veiw
and
discovery
of
all
thy
open
and
hidden
sins
.
S.
8
This
way
all
true
penitents
took
having
been
once
convicted
,
and
upon
after-faillings
and
miscarriages
,
Lamen.
3.40
.
Let
us
search
and
try
our
ways
,
and
turn
again
unto
the
Lord
;
and
that
same
convert
David
tells
what
way
he
took
at
the
beginning
of
his
reformation
,
(
to
wit
)
I
thought
on
my
wayes
,
Psal.
119.59
,
60.
and
turned
my
feet
unto
thy
testimonies
:
And
tells
us
further
,
that
so
soon
as
ever
he
was
convinced
of
the
necessity
of
reformation
,
and
the
danger
of
living
longer
in
his
sins
,
I
made
hast
and
delayed
not
to
keep
thy
commandements
;
and
this
true
penitent
gives
thee
what
he
desired
of
God
,
it
was
this
,
Search
me
,
O
Lord
,
Psal.
139.23
,
24.
and
know
my
heart
;
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
,
and
lead
me
in
the
way
everlasting
.
He
knew
the
danger
of
sin
,
and
in
some
good
measure
the
deceitfulness
of
mans
own
heart
,
and
the
secret
hidings
of
sin
within
;
and
because
he
would
keep
none
of
his
sins
,
nor
favour
any
of
them
;
he
would
have
them
discovered
to
himself
,
that
he
himself
might
not
conceal
them
,
and
this
was
an
argument
he
meant
to
be
sincere
,
and
resolved
to
be
reformed
to
purpose
:
and
the
same
convert
David
gives
in
the
4th
Psalm
first
a
reproof
to
the
wicked
,
saying
,
Psal.
4.2
▪
4.
How
long
will
ye
love
vanity
,
how
long
will
ye
continue
wicked
?
and
in
the
4th
.
verse
he
gives
a
direction
and
counsell
,
saying
,
Stand
in
awe
and
sin
not
:
stop
here
,
go
no
further
in
sin
,
sin
is
a
dreadfull
thing
;
but
commune
with
your
own
heart
upon
your
bed
,
(
i.
e.
)
discourse
and
reason
the
case
with
your self
in
private
,
consider
your
heart
and
ways
,
what
hath
been
the
course
of
your
life
?
what
is
now
the
frame
of
my
heart
?
Say
to
thy self
,
what
have
I
done
?
what
am
I
doing
?
how
long
shall
I
go
on
in
these
sad
courses
?
when
shall
I
determine
and
resolve
on
amendment
?
why
not
now
,
is
it
not
yet
time
?
have
I
not
yet
long
enough
been
an
enemy
to
God
,
a
rebell
against
his
Lawes
,
a
drudge
to
my
lust
,
a
slave
to
Satan
,
a
companion
of
fools
and
mad
folk
,
and
a
wanderer
in
the
broad
way
which
at
last
will
lead
me
to
endless
wo
and
destruction
?
shall
I
any
longer
consume
any
the
rest
of
my
time
in
fulfilling
the
lusts
of
the
flesh
,
as
I
have
done
too
too
much
already
?
1
Pet.
4.2
,
3.
or
shall
I
now
,
even
now
,
cease
my
folly
and
cast
off
my
sins
?
oh
't
is
(
doubtless
)
high
time
.
S.
9
And
secondly
,
you
are
perswaded
to
deal
roundly
and
particularly
with
your self
,
do
not
go
about
to
lessen
and
excuse
thy
faults
,
spare
not
thy
sins
,
(
for
thy
sins
will
not
spare
thee
)
give
them
no
quarter
,
believe
none
of
their
promises
,
for
to
be
sure
if
thou
let
any
of
them
live
with
thee
,
they
will
kill
and
destroy
thy
soul
;
if
it
be
a
beloved
sin
with
which
thou
hast
taken
pleasure
,
or
by
which
thou
hast
gotten
somewhat
,
yet
trust
it
not
,
keep
it
not
,
for
every
sin
(
let
it
promise
never
so
fairly
)
is
thy
mortall
enemy
,
there
is
a
venome
and
deadly
poyson
in
it
,
which
will
infect
all
thy
other
performances
,
and
eat
out
thy
comforts
,
and
cause
thee
at
last
to
lie
down
in
sorrow
and
despair
.
S.
10
If
it
be
thy
beloved
one
,
yet
remember
so
was
Delilah
to
Sampson
,
Judg.
16.
to
the
end
.
who
notwithstanding
betrayed
him
to
affronts
,
bindings
,
woundings
and
death
,
and
so
will
this
to
thee
;
if
it
come
with
pretended
kindness
to
salute
or
delight
thee
,
or
to
remain
with
thee
in
quietness
,
yet
remember
so
did
Joab
to
Abner
,
2
Sam.
3.27
.
yet
smote
him
there
;
and
then
,
under
the
fifth
rib
,
so
that
he
died
.
And
so
was
the
pretended
sacrifice
of
the
harlot
in
the
Proverbs
,
Pro.
7.13
,
23.
With
much
fair
speech
she
caused
him
to
yield
,
with
the
flattering
of
her
lips
she
forced
him
:
and
he
goeth
straitway
after
her
as
an
oxe
to
the
slaughter
,
or
as
a
fool
to
the
correction
,
&c.
Till
a
dart
strike
through
his
liver
,
and
as
a
bird
hasteth
to
the
snare
,
not
knowing
that
it
is
for
his
life
:
Even
so
will
it
do
with
thee
,
if
thou
trust
it
as
Joab
did
Amasa
;
And
Joab
said
to
Amasa
,
2
Sam.
20.9
,
10.
art
thou
in
health
,
my
brother
?
And
Joab
took
Amasa
by
the
beard
with
the
that
hand
to
kiss
him
;
But
Amasa
took
no
heed
to
the
sword
that
was
in
Joabs
hand
,
so
he
smote
him
therewith
,
and
shed
out
his
bowels
to
the
ground
,
and
he
died
.
So
will
every
sin
that
speaketh
fair
to
thee
,
(
if
thou
be
led
aside
by
it
)
do
with
thee
,
for
it
still
hath
with
it
an
instrument
of
woundings
and
death
,
and
will
not
spare
thee
when
thou
comest
within
its
reach
and
power
,
whatever
hopes
thou
hast
to
the
contrary
;
for
how
true
is
that
of
the
Apostle
Rom.
6th
after
this
question
is
put
to
every
sinner
,
what
fruit
had
ye
then
in
these
things
whereof
you
are
now
ashamed
?
doth
he
not
challenge
your
answer
?
and
can
you
answer
any
other
thing
to
it
but
what
he
concludes
?
Rom.
6.21.22
.
the
end
of
those
things
is
death
,
for
the
wages
of
sin
,
every
sin
,
is
death
;
and
will
any
event
be
found
other
then
what
St.
James
speakes
of
the
progress
of
sin
?
Jam.
1.14
,
15.
that
every
man
that
bringeth
forth
sin
,
being
enticed
by
his
own
lust
,
and
finisheth
it
,
must
die
eternally
for
it
,
as
certainly
as
every
one
that
is
born
of
a
woman
must
tast
of
natural
death
;
with
this
only
difference
,
that
both
righteous
and
wicked
,
penitent
and
impenitent
,
must
die
a
like
death
in
nature
,
but
the
wicked
unregerate
onely
shall
die
eternally
,
that
is
,
be
for
ever
separate
from
God
,
and
be
forever
miserable
.
S.
11
How
much
then
doth
it
concern
me
to
labour
the
death
of
my
sin
,
that
my
sin
may
not
bring
this
death
upon
me
?
how
should
I
and
every
soul
cast
out
that
morsell
,
though
never
so
sweet
,
that
will
either
choke
or
poyson
us
at
the
last
?
why
should
I
dally
,
or
be
familiar
with
that
,
or
keep
it
under
the
roof
of
my
tabernacle
,
that
will
cut
my
throat
,
and
then
set
all
my
house
on
fire
,
and
put
my
soul
into
flames
of
everlasting
burnings
?
Oh
how
can
I
doe
this
,
and
act
the
other
sin
which
doth
put
me
under
the
wrath
of
my
Lords
displeasure
at
present
;
and
if
I
continue
in
it
,
will
procure
that
finall
displeasure
which
will
never
be
removed
?
and
this
is
an
hell
of
misery
to
be
banished
from
the
face
and
favour
of
God
,
and
to
lie
under
his
wrath
for
ever
.
S.
12
Shall
I
then
or
any
body
else
that
loves
God
and
his
own
soul
continue
in
that
or
this
sin
,
which
for
ought
I
know
(
if
I
continue
one
day
longer
in
it
)
may
never
be
pardoned
,
though
at
my
dying
day
I
may
cry
to
God
for
pardon
and
mercy
,
and
yet
go
without
it
,
because
I
did
not
in
time
sue
for
it
by
repentance
and
amendment
?
why
should
either
I
or
you
be
so
like
that
profane
person
Esau
,
who
for
one
sweet
morsell
of
meat
sold
his
birth-right
,
who
after
when
he
would
have
inherited
the
blessing
he
was
rejected
?
Heb.
12.16
,
17.
For
he
found
no
place
for
repentance
,
though
he
sought
it
carefully
with
tears
.
S.
13
Is
is
not
a
thousand
times
better
to
forgo
the
pleasures
of
sin
,
which
are
sinfull
pleasures
,
and
but
for
a
season
,
then
to
keep
them
to
the
loss
of
Heaven
and
happiness
hereafter
?
Must
I
part
with
my
sins
,
or
lose
heaven
and
part
from
God
?
Ah
poor
soul
,
le
ts
be
wise
,
and
say
we
would
not
lose
heaven
,
nor
our
happiness
in
God
for
ten
thousand
worlds
:
what
shall
we
keep
a
sin
which
is
worse
then
nothing
,
to
the
hazard
of
that
which
is
more
worth
then
all
things
,
even
Christ
and
glory
?
no
,
God
forbid
we
should
cast
away
our
precious
souls
so
for
a
trifle
,
which
cost
Christ
so
much
pain
and
blood
to
redeem
from
hell
,
and
from
all
iniquity
,
to
serve
the
living
God
onely
here
,
and
to
be
happy
with
him
in
everlasting
mansions
of
glory
hereafter
:
Ah
me
,
methinks
I
should
not
be
so
foolish
,
nor
such
an
enemy
to
my
own
happiness
.
Must
I
take
my
farewell
of
all
my
sins
,
or
bid
farewell
to
all
my
hoped
for
joys
in
heaven
?
then
depart
from
me
all
iniquity
,
and
all
ye
workers
of
iniquity
,
for
I
am
resolved
against
you
all
;
and
welcome
Christ
and
grace
,
come
repentance
,
come
reformation
,
let
us
be
acquainted
and
live
together
;
I
would
not
lose
one
moments
enjoyment
of
vision
,
and
favour
of
Christ
in
heaven
,
for
all
the
pleasure
and
gain
by
sinning
that
might
be
had
,
were
it
always
to
be
had
,
and
ten
thousand
times
ten
thousand
more
then
ever
I
got
by
sin
,
or
any
other
that
hath
gotten
most
;
for
all
is
but
little
and
short
,
poor
,
mean
,
base
,
dishonorable
and
destructive
,
the
pleasures
of
sin
are
but
for
a
season
,
Momentaneum
est
quod
delectat
,
aeternum
est
quod
cruciat
.
Greg.
Mag.
if
any
there
be
in
sin
,
but
the
torments
of
sin
are
eternal
;
and
this
I
am
sure
is
reall
,
and
will
follow
sin
,
as
the
tail
of
a
scorpion
which
hath
the
venome
and
poison
therein
.
O
my
soul
,
hasten
away
,
consider
now
and
be
gone
,
take
thy
last
leave
of
sin
and
see
it
no
more
,
keep
it
no
longer
lest
it
slay
thee
;
S.
14.
Ezek.
18.30
.
Repent
and
turn
from
all
thy
transgressions
,
so
iniquity
shall
not
be
thy
ruine
:
Shall
I
live
in
sin
whose
pleasures
are
not
any
,
or
last
but
as
long
as
I
live
,
seeing
when
they
are
ended
,
the
torment
for
sin
is
reall
,
and
lasts
as
long
as
eternity
?
shall
I
live
any
longer
in
sin
?
not
I
,
if
I
keep
one
lust
I
lose
one
soul
;
and
what
lust
so
sweet
and
profitable
that
is
worth
burning
in
hell
for
?
oh
how
dear
will
one
sin
cost
me
if
I
live
in
it
!
Now
,
if
ever
you
,
or
anyother
,
S.
15
resolve
to
express
a
gracious
disposition
,
and
would
throughly
amend
his
life
,
and
manifest
his
integrity
to
purpose
,
you
must
consider
that
't
is
not
enough
to
forsake
your
evills
you
have
no
desire
after
,
nor
strong
motion
to
,
but
we
must
leave
lusts
,
our
own
proper
lusts
,
I
mean
those
evills
to
which
we
are
most
inclined
,
and
such
as
we
are
most
often
solicited
,
and
tempted
to
,
or
else
no
man
is
reformed
;
for
I
must
amend
my
own
ways
,
subdue
my
own
lusts
,
leave
off
to
doe
my
own
sins
,
in
which
I
have
been
engaged
,
and
by
which
I
have
fallen
so
often
.
Some
men
doe
say
they
are
no
sectaries
,
S.
16
nor
drunkards
,
nor
swearers
,
nor
adulterers
,
nor
sorcerers
;
why
,
heresie
it
may
be
is
not
your
sin
,
and
so
for
the
rest
;
but
something
else
it
may
be
,
he
that
is
not
a
drunkard
may
be
a
covetous
,
person
,
may
be
a
liar
,
proud
,
envious
,
or
the
like
;
for
every
mans
lust
doth
not
lie
the
same
way
,
nor
acts
it self
in
every
instance
,
nor
runs
in
the
same
channel
,
yet
every
unregenerate
man
hath
a
way
of
his
own
,
and
enough
of
that
to
ruine
him
:
thou
art
not
an
open
sinner
,
but
art
thou
not
a
secret
one
?
thou
art
not
guilty
as
another
man
is
in
his
way
,
but
are
not
you
(
even
you
)
a
man
that
hast
a
corrupt
nature
,
and
a
way
peculiar
in
sin
?
Thine
own
sin
will
slay
thee
,
not
another
mans
,
and
therefore
thy
reformation
must
be
of
thine
own
faults
whatever
they
are
;
Psal.
34.21
.
Rom.
2.22
.
Rom.
14.12
.
2
Cor.
5.10
.
Thou
that
abhorrest
Idols
,
dost
thou
commit
Sacriledg
?
Must
not
every
man
give
an
account
of
himself
to
God
?
shall
not
you
and
every
one
be
judged
according
to
his
own
doings
?
In
the
next
place
,
as
thou
art
advised
to
look
into
thy
frame
and
actions
,
S.
17.3
.
thy
heart
and
ways
,
to
search
diligently
which
way
thy
lust
works
,
and
what
it
brings
forth
in
thy
life
,
and
likewise
not
to
spare
thy
sins
,
nor
deal
kindly
with
them
in
the
least
;
so
now
doe
I
earnestly
exhort
thee
to
consider
seriously
the
tendency
of
every
one
of
thy
sins
,
the
venome
,
and
malignity
of
every
particular
sin
;
And
this
consideration
,
if
it
be
sober
and
serious
,
will
bring
thee
into
a
dislike
and
lothing
of
all
and
every
sin
;
for
the
same
poison
and
destructiveness
which
is
in
the
whole
kind
of
sin
is
in
every
one
,
in
every
specifical
sinfull
motion
and
act
;
and
no
sin
,
if
it
be
well
examined
,
will
be
by
thee
thought
little
or
venial
,
seeing
it
hath
the
same
nature
and
quality
as
those
hideous
sins
that
are
cursed
with
a
curse
,
though
not
in
the
same
degree
:
you
know
that
one
spark
of
fire
is
fire
,
and
will
blow
up
as
much
gunpowder
(
if
it
fall
into
it
)
as
a
torch
or
live
coal
of
a
greater
bigness
;
and
one
drop
of
the
salt
sea
hath
saltness
in
it
as
truly
as
the
whole
Ocean
,
though
not
so
much
:
and
so
it
is
with
the
least
sin
,
and
't
is
enough
to
make
thee
lothe
and
leave
it
,
if
you
will
wisely
judge
of
it
,
because
it
is
a
sin
;
the
very
name
shews
that
't
is
to
be
abhorred
in
every
instance
and
appearance
.
S.
18
Now
if
you
will
look
on
sin
as
sin
,
with
asingle
eye
abstracted
from
the
pleasure
of
it
,
and
worldly
advantage
by
it
or
any
thing
else
that
would
make
you
think
well
of
it
,
then
you
will
perceive
the
sinfulnesse
,
exceeding
sinfullness
of
sin
.
And
that
this
consideration
may
help
thee
to
abhorre
,
renounce
,
and
forthwith
to
cast
away
thy
sin
from
thee
,
as
a
lothsome
and
detestable
thing
,
weigh
well
these
considerations
in
the
ensuing
Chapter
.
CHAP.
IX
.
Of
some
coasiderations
which
may
move
a
consider
are
person
,
to
lot
he
and
leave
his
own
sin
resolutely
without
dispute
.
S.
19
THat
man
that
would
in
good
earnest
leave
his
sins
,
and
give
a
check
to
his
corruptions
,
and
first
motions
of
lust
,
must
make
his
sins
as
heinous
to
his
own
view
as
they
are
in
their
own
nature
,
if
he
can
;
for
a
man
accustomed
to
sin
,
will
not
be
soon
taken
off
,
nor
daunted
with
it
,
neither
will
he
be
brought
to
dislike
(
much
less
to
detest
)
that
way
and
practice
wherein
he
hath
found
any
thing
of
fleshly
content
,
or
in
which
he
is
engaged
,
unless
he
sees
something
that
may
change
his
mind
and
alter
his
course
from
evil
to
good
.
There
is
a
close
confederacie
between
a
natural
mans
heart
and
his
sin
,
that
the
league
and
cursed
amity
is
not
interrupted
but
by
violence
,
and
that
but
for
a
season
neither
;
sin
,
though
it
be
banished
,
will
return
again
with
its
solicitations
and
promises
;
the
heart
of
man
unregenerate
,
is
as
ready
open
to
receive
and
embrace
those
former
motions
,
and
doth
as
easily
do
those
acts
of
folly
again
,
and
doth
more
greedily
pursue
the
satisfaction
of
lusts
,
desires
,
(
if
not
hindred
)
then
ever
;
and
the
reason
that
there
are
so
few
true
converts
,
and
so
many
notorious
sinners
,
is
,
because
men
either
content
themselves
with
a
cessation
for
some
little
time
,
(
that
is
)
while
the
temptation
is
at
a
distance
,
and
their
opportunities
not
so
frequent
,
or
some
humane
restraint
,
either
their
laws
,
their
fear
,
or
their
favours
do
awe
them
;
or
because
men
doe
not
soberly
consider
why
they
should
lothe
their
sin
and
detest
it
,
no
man
will
be
disswaded
from
that
which
is
evil
,
except
he
see
evil
in
that
thing
he
is
disswaded
from
.
S.
20
And
now
truly
in
every
sin
thou
art
guilty
of
there
is
so
much
evil
,
that
a
serious
considerate
soul
would
chuse
to
lie
under
the
greatest
affliction
without
sin
,
rather
then
to
commit
the
least
sin
,
to
escape
that
temporary
affliction
,
or
to
gain
by
sinning
all
the
advantages
this
world
can
procure
to
the
flesh
.
The
want
of
the
consideration
of
the
heinousness
of
sin
,
S.
21.
Plas
.
51.
was
the
occasion
that
let
that
good
man
David
loose
to
a
sin
which
afterward
cost
him
many
a
salt
teat
;
and
it
was
well
for
him
he
found
place
for
repentance
,
a
melting
heart
,
and
a
weeping
eye
,
or
else
his
sin
had
cost
him
dear
,
had
it
not
been
pardoned
upon
his
repentance
;
Against
thee
onely
have
I
sinned
,
and
done
this
evil
in
thy
sight
;
which
if
he
had
considered
before
as
afterward
he
did
,
he
had
not
fallen
into
that
which
was
so
hard
for
him
to
get
out
of
.
And
on
the
other
side
,
the
consideration
of
sin
as
sin
,
notwithstanding
the
advantage
might
have
accrued
thereby
,
was
the
occasion
that
Joseph
withstood
the
solicitation
of
his
Mistress
to
an
experiment
of
folly
,
namely
with
this
,
Gen.
39.9
.
How
can
I
doe
this
great
wickedness
and
sin
against
God
?
and
this
consideration
kept
him
from
that
act
of
folly
,
which
otherwise
he
might
have
committed
to
his
wounding
and
endangering
.
Now
that
you
may
no
longer
retain
any
the
least
love
and
liking
of
your
sin
whatever
it
be
,
S.
22.
Job
11.14
.
but
forthwith
tenounce
and
cast
it
far
from
thee
,
And
if
iniquity
be
in
thine
hand
,
to
put
it
away
,
and
never
more
let
wickedness
dwell
in
thy
tabernacle
,
then
enter
on
these
following
considerations
:
First
,
S.
23.1
.
I
consider
,
(
and
so
likewise
doe
you
,
)
that
sin
in
its
self
,
when
it
was
first
known
by
the
creatures
,
angels
,
and
men
,
and
by
any
of
either
of
those
two
kinds
of
creatures
committed
and
acted
,
became
the
greatest
downfall
of
each
of
those
Actors
,
as
ever
since
(
and
never
before
they
became
sinners
)
was
heard
of
.
Sin
at
the
first
made
the
first
and
great
breach
between
God
and
sinning
Angells
,
God
and
sinning
men
:
Man
had
not
known
misery
but
for
sin
,
and
the
miseries
,
and
calamities
,
and
natural
death
of
mankind
are
not
half
so
dreadfull
as
sin
is
,
nor
half
so
much
evil
as
sin
is
;
and
the
devils
had
not
felt
torment
,
and
now
their
unspeakable
misery
,
but
for
their
sin
;
nay
hell
had
not
been
hell
,
a
place
of
torment
,
had
it
not
been
for
sinners
,
which
was
prepared
,
and
prepared
onely
for
sinning
angells
and
sinning
men
;
and
all
the
Miseries
that
have
befallen
any
since
the
creation
,
or
that
ever
shall
be
inflicted
upon
any
,
are
but
the
wofull
consequences
of
sin
,
the
first
and
single
transgression
of
a
law
of
God
,
and
that
by
the
most
choise
of
the
creation
,
and
by
their
single
act
;
and
being
but
once
committed
there
fell
on
them
the
immediate
curse
and
misery
,
which
to
this
day
,
and
to
the
end
of
the
world
,
and
will
for
ever
continue
as
long
as
sin
is
sin
,
and
that
will
be
for
ever
:
For
Christ
himself
never
undertook
to
abrogate
the
law
of
God
,
nor
to
make
it
a
law
that
transgression
of
those
laws
should
be
no
sin
,
nor
that
transgressors
should
be
accounted
innocent
,
when
they
sin
by
disobedience
and
transgression
,
nor
that
they
should
be
approved
of
by
God
,
and
saved
eternally
in
a
way
of
disobedience
,
that
is
,
in
a
way
of
habituall
and
actuall
rebellion
against
God
.
S.
24
Now
when
I
consider
the
venome
and
perniciousness
of
sin
in
its
first
infection
,
and
in
one
single
act
,
that
it
defiled
and
destroyed
by
rendering
them
for
ever
most
miserable
,
so
great
a
number
of
once
most
glorious
and
happy
angels
that
sinned
but
once
before
their
fall
,
and
the
first
sin
that
ever
was
committed
,
yet
for
that
once
sinning
were
cast
down
in
disgrace
presently
from
heaven
,
and
of
glorious
angels
made
wretched
devills
,
and
reserved
in
chaines
of
darkness
,
2
Pet.
2.4
.
Jude
v.
6.
never
to
be
restored
upon
any
termes
to
the
least
hope
of
recovery
and
reconciliation
with
God
.
S.
25
Yet
again
when
I
consider
that
for
one
sin
in
our
first
parents
,
Adam
and
Eve
,
which
came
upon
them
by
the
instigation
and
cheat
of
Satan
in
the
time
of
their
pure
innocency
and
integrity
,
what
an
hereditary
misery
it
brought
with
it
,
yea
such
an
infection
and
pollution
,
that
not
onely
they
which
transgressed
became
miserable
slaves
,
wretched
persons
,
deprived
of
their
excellency
and
paradise
,
but
even
all
the
whole
race
of
mankind
are
fallen
under
the
misery
of
pollution
in
our
very
nature
,
and
thereby
in
a
state
of
wrath
,
and
liable
to
eternal
misery
;
can
I
,
when
I
consider
this
,
(
the
wofull
consequences
of
one
sin
in
such
as
those
once
glorious
angels
,
and
these
once
most
happy
men
,
)
chuse
but
I
must
entertain
most
dreadfull
apprehensions
of
the
nature
of
sin
,
and
flee
from
it
,
and
lotheit
as
a
poisonous
serpent
,
and
fiery
dragon
issuing
out
of
the
bottomless
pit
of
hell
,
pursuing
thy
soul
to
the
death
and
destruction
?
S.
26
2ly
.
I
consider
the
exceeding
sinfulness
of
sin
,
and
I
think
with
Abhorrency
of
soul
on
that
venome
in
it
and
detestableness
,
that
when
the
immaculate
,
most
innocent
sinlesse
lamb
,
the
holy
and
ever-blessed
JESUS
took
mans
nature
,
and
undertook
to
expiate
the
guilt
,
and
to
satisfie
the
justice
of
God
,
and
to
intercept
the
wrath
of
the
offended
God
,
pouring
out
upon
the
whole
race
of
mankind
for
the
first
and
after-transgressions
;
see
although
he
did
but
beare
our
sins
(
for
he
had
not
one
sin
of
his
own
to
answer
for
,
not
the
least
,
sinless
he
ever
was
,
and
sinless
he
will
for
ever
be
;
)
yet
consider
what
expence
he
was
at
,
and
what
chastisements
he
bare
,
what
agonies
of
soul
he
laboured
under
,
what
woundings
he
suffered
,
what
blood
he
shed
,
what
death
he
died
,
and
all
ignominie
,
and
ten
thousand
times
more
then
I
can
express
,
did
he
passe
through
,
and
all
because
he
(
in
infinite
love
to
mankind
)
would
interpose
,
and
was
content
to
be
reputed
as
a
sinner
,
that
he
might
satisfie
for
sin
committed
,
and
repair
the
ruines
sin
had
made
,
and
restore
the
losse
sin
had
procured
;
yet
when
I
consider
what
wofull
worke
sin
made
on
the
humanity
of
the
ETERNALL
JESUS
,
while
on
earth
,
though
being
but
laid
on
him
,
not
found
in
him
,
how
can
I
keep
my
blood
from
rising
up
against
sin
,
my
sin
that
fetcht
the
heart-blood
of
Christ
my
Lord
,
and
crucified
the
Lord
of
Life
,
the
Lord
of
my
Life
too
,
and
caused
his
death
for
a
season
?
But
had
he
been
tainted
in
himself
with
the
least
sin
of
his
own
,
or
been
gui●ty
of
the
least
transgression
,
or
had
he
made
the
least
failer
in
any
of
those
many
transactions
enjoyned
him
by
his
Eternal
Father
for
the
redemption
of
mankind
fallen
,
or
had
he
admitted
of
the
least
irregularity
in
all
his
life
,
in
thought
,
word
or
action
,
the
nature
of
sin
is
such
,
where
ever
it
cleaveth
and
sticketh
,
that
the
leas●
s●ruple
and
mote
would
have
infected
a
world
of
men
,
and
an
heaven
of
angels
,
and
if
Christ
himself
had
been
tainted
with
the
lest
sin
imaginable
,
he
must
have
ceased
from
being
a
Saviour
and
Redeemer
of
others
,
and
from
being
God
who
is
glorious
in
h●liness
,
and
have
sought
for
himself
a
Saviour
and
Redeemer
,
or
have
lain
under
that
guilt
and
pollution
that
his
own
sin
had
brought
upon
him
:
and
this
the
devill
knew
well
enough
when
he
attempted
our
blessed
Lord
Jesus
with
temptations
of
divers
sorts
,
that
he
might
bring
him
to
commit
a
sin
which
would
have
frustrated
the
merit
of
his
redemption
,
and
undone
both
him
and
us
,
if
such
a
thing
had
been
possible
that
Christ
could
have
committed
a
sin
So
g●e●t
an
evil
,
and
so
poisonous
a
plague
is
●●n
,
that
it
will
doe
that
by
it
's
own
maglignity
which
all
the
devils
in
hell
cannot
doe
to
me
,
except
I
commit
sin
,
and
yield
to
the
solicitations
and
motions
of
mine
own
lust
.
S.
27
Can
I
now
,
(
if
I
have
but
the
least
love
to
Christ
)
after
such
a
consideration
as
this
,
think
sin
to
be
no
evil
,
and
that
there
is
no
great
hurt
in
it
,
much
less
think
it
lovely
?
should
I
not
rather
think
sin
to
be
the
greatest
evil
in
the
world
,
more
terrible
then
all
the
most
astonishing
and
lothsome
diseases
that
are
incident
to
humanity
?
is
it
not
far
better
for
one
to
undergoe
all
the
afflictions
and
bodily
punishments
in
this
life
,
then
to
have
his
soul
infected
with
sin
,
or
to
lie
under
the
guilt
or
burden
of
one
sin
alone
?
is
it
not
much
better
to
be
a
poor
Saint
then
a
rich
sinner
,
an
humble
penitent
then
an
honourable
reprobate
?
would
I
not
a
thousand
times
rather
have
my
whole
life
accompanied
with
variety
of
troubles
without
sin
,
then
to
be
quite
freed
from
all
afflictions
,
with
the
being
and
adhesion
of
one
sin
,
though
but
one
,
and
that
the
least
?
Oh
my
soul
,
God
may
love
thee
though
never
so
sorely
afflicted
,
(
as
sometime
Job
was
;
)
and
his
love
is
life
and
riches
,
and
far
better
then
all
;
but
if
thou
be
never
so
rich
,
and
great
,
and
healthy
,
and
be
hated
of
God
,
Oh
how
miserable
art
thou
!
S.
28
Shall
I
continue
in
sin
then
?
God
forbid
.
Never
let
my
soul
close
with
that
which
God
so
perfectly
hates
,
and
will
as
certainly
punish
,
first
or
last
,
where
ever
he
finds
it
,
and
him
with
whom
he
finds
it
;
and
who
can
hide
himself
or
his
sin
,
from
the
all-seeing
God
,
or
withstand
his
power
punishing
?
alas
not
one
in
the
world
.
S.
29
And
shall
I
attempt
to
sin
,
which
I
may
doe
,
and
then
to
hide
it
,
which
I
shall
never
be
able
to
do
,
from
the
eye
of
God
?
nor
shall
I
ever
be
able
to
withstand
the
stroke
,
or
stand
under
the
wrath
of
him
that
will
not
spare
when
he
means
to
take
vengeance
of
sin
;
and
then
poor
wretch
what
will
become
of
thee
,
when
thy
unpardoned
sins
,
thine
own
wickedness
shall
be
laid
on
thee
,
and
together
with
them
the
insupportable
wrath
of
the
Almighty
?
Ah
sin
!
thou
hast
undone
millions
already
,
and
wilt
ruine
me
also
if
I
keep
thee
:
I
am
sorry
I
have
been
so
well
acquainted
with
thee
so
long
,
that
I
have
been
deceived
by
thee
so
often
;
't
is
too
much
I
have
served
thee
and
the
devil
by
sinning
.
O
Lord
that
I
may
henceforth
renounce
all
my
wickedness
,
and
lothee
very
one
of
my
sins
,
and
the
womb
that
bears
them
,
even
my
lusts
;
it
will
never
be
well
with
thee
,
Jam.
1.14
,
15.
O
my
soul
,
untill
I
am
delivered
from
the
power
,
guilt
,
and
filthiness
of
my
sins
.
S.
30
3.
I
consider
,
that
if
sin
in
its
nature
be
so
pestilent
,
and
of
such
dreadfull
consequence
and
malevolent
aspect
,
working
the
destruction
of
the
subject
where
ere
it
fastens
and
remains
,
then
must
I
expect
the
same
dealing
from
my
own
lusts
and
sinfull
acts
if
I
continue
in
my
sin
,
nourish
and
feed
my
lusts
,
as
others
have
by
sad
experience
found
from
their
sins
;
and
't
is
past
dispute
that
every
sin
in
particular
,
every
transgression
of
mine
,
every
evil
motion
within
me
,
every
act
of
sin
is
of
the
very
same
nature
and
tendencie
,
and
hath
the
same
poisonous
quality
,
and
the
same
contrariety
,
enmity
and
malignity
against
God
and
goodness
,
as
the
whole
kind
of
sin
in
the
masse
;
't
is
bone
of
his
bone
,
and
flesh
of
his
flesh
,
and
of
the
same
father
the
devill
,
and
bears
his
very
image
,
and
doth
the
same
thing
,
it
fights
against
heaven
and
my
own
souls
happiness
;
it
will
destroy
infallibly
if
I
keep
it
and
cherish
it
with
me
.
S.
31
If
I
practice
theft
,
or
covetousness
,
or
whoredome
,
or
drunkenness
,
or
lying
,
or
swearing
,
or
any
other
sin
frequently
,
or
but
once
,
am
I
not
a
sinner
?
have
I
not
transgressed
the
whole
law
?
St.
James
tells
me
,
Jam.
2.10
.
that
if
I
offend
in
one
point
I
am
guilty
of
all
,
that
is
,
I
have
broken
the
Law
of
God
,
and
am
guilty
of
the
breach
of
the
whole
law
by
so
doing
;
not
that
I
have
committed
every
individuall
sin
forbidden
,
but
I
have
contracted
(
transgressing
in
one
point
)
the
guilt
of
high
treason
against
my
Soveraign
Lord
the
supreme
law-giver
.
S.
32
And
why
should
I
imagine
that
the
littleness
of
my
sin
should
lessen
the
transgression
?
My
Lord
Christ
saith
,
That
whosoever
shall
break
one
(
but
one
)
of
these
least
commandements
,
Mat.
5.19
.
(
the
least
of
them
,
)
he
shall
be
called
the
least
in
the
kingdome
of
heaven
,
that
is
,
he
shall
be
despised
and
rejected
by
God
in
the
day
of
judgment
,
and
cast
out
as
an
offender
and
rebell
;
be
it
but
rash
anger
of
malicious
design
,
or
looking
on
a
woman
lustfully
,
though
it
proceed
not
to
actual
murder
or
adultery
,
though
it
seem
but
small
while
in
the
first
motions
of
lust
,
yet
't
is
a
breach
of
the
spiritual
law
of
God
,
and
I
am
a
sinner
and
a
rebell
;
&
if
I
so
continue
in
these
seeming
little
faults
,
I
am
exempted
from
pardon
;
for
in
every
single
sin
there
is
a
complicated
viciousness
,
and
an
accumulated
treason
,
and
that
is
enough
to
bring
me
to
condign
punishment
;
and
if
one
of
my
sins
will
be
strong
enough
to
wound
me
and
slay
me
,
and
hath
malice
enough
to
attempt
it
,
how
then
can
I
be
safe
?
how
can
I
think
to
escape
and
deliver
my
soul
,
while
I
keep
my
sin
,
and
act
my
folly
?
S.
33
For
I
may
consider
that
every
single
sin
hath
these
in
it
common
with
the
whole
kind
of
every
sin
I
either
love
or
act
,
and
the
more
I
practice
,
and
the
more
frequently
I
commit
it
,
the
more
hainous
is
my
sin
,
and
I
by
every
single
act
of
every
of
them
adde
more
to
the
measure
and
heap
of
wrath
,
and
in
each
act
of
the
same
sin
,
or
addition
of
a
new
sin
,
the
more
rods
and
scourges
are
treasuring
up
for
my
finall
chastisement
and
eternal
punishment
.
S.
34
4ly
.
For
this
I
consider
,
that
the
least
sin
that
can
be
named
,
be
it
but
the
sin
of
a
vain
word
,
an
irregular
thought
,
an
impertinent
and
unprofitable
action
,
is
able
to
undoe
and
overthrow
millions
of
angels
,
and
a
world
of
men
,
if
laid
and
charged
on
them
;
and
the
reason
is
,
because
of
that
poyson
that
is
in
it
,
and
't
is
enough
that
it
is
sin
,
and
whatever
hath
the
nature
thereof
,
is
insupportable
by
any
or
all
the
concurrent
strength
of
angels
and
men
.
S.
35
Now
if
I
have
but
the
least
exercise
of
my
reason
or
religion
,
how
can
I
contentedly
keep
my
sin
?
how
can
I
but
I
must
forthwith
renounce
,
suppresse
and
cast
quite
away
my
sins
,
be
they
great
or
small
,
many
or
few
?
For
first
,
when
I
shall
seriously
consider
these
following
things
;
1.
I
consider
that
every
sin
is
against
God
,
and
every
time
I
sin
I
fight
against
God
,
and
use
it
as
my
weapon
with
which
I
oppose
,
resist
,
offend
,
contradict
the
GLORIOUS
MAjESTIE
of
my
gracious
God
;
that
't
is
a
contrariety
against
him
,
S.
36
1.
To
the
holy
nature
of
God
;
sin
is
set
forth
in
Scripture
,
and
that
doth
shew
the
maliciousness
and
exceeding
desperateness
of
it
,
where
sin
is
termed
[
](A56451-e43840-b)a
a
Rom.
8.7
.
enmity
against
God
,
[
](A56451-e43860-b)b
b
Act.
7.51
.
resisting
the
holy
Ghost
,
[
](A56451-e43880-b)c
c
Act.
5.39
.
fighting
against
God
;
and
sinners
are
said
(
while
in
their
sins
)
to
walk
[
](A56451-e43910-b)d
d
Levit.
26.21
,
28.
contrary
to
God
,
and
[
](A56451-e43930-b)e
e
Isai
45.9
.
striving
against
God
,
yea
rising
up
in
[
](A56451-e43950-b)f
f
Micah
2.8
.
rebellion
against
God
:
And
all
these
are
expressions
which
demonstrate
the
nature
of
sin
in
the
root
,
and
every
branch
and
spring
of
the
tree
is
of
the
same
venomous
quality
in
its
measure
and
proportion
;
and
can
any
man
think
well
of
that
which
sets
him
against
the
glorious
God
,
and
renders
me
an
enemy
to
God
,
and
provoketh
Gods
displeasure
against
me
?
Wo
unto
that
soul
that
striveth
with
his
maker
;
Isai.
45.9
.
how
can
the
pot-sheard
prevail
against
his
maker
?
how
can
chaffe
stand
before
the
wind
?
how
can
a
bramble
withstand
the
fire
?
S.
37
2.
Sin
is
against
the
holy
and
righteous
laws
of
God
,
and
by
my
sin
I
go
about
to
evacuate
and
null
the
just
and
holy
laws
of
God
made
to
rule
us
by
;
and
when
I
sin
I
do
in
effect
say
,
I
will
not
be
ruled
by
those
laws
of
God
,
nor
obey
the
will
of
God
,
but
I
will
resist
his
will
,
and
break
his
commands
,
and
will
not
have
God
for
my
God
to
reign
over
me
,
but
follow
my
own
will
,
the
will
of
the
flesh
,
and
obey
the
devill
,
and
his
commands
will
I
follow
whatever
the
issue
may
be
;
and
what
a
damnable
resolution
is
this
,
yea
what
a
desperate
conclusion
?
what
wofull
and
dreadfull
consequences
will
my
sinning
bring
upon
my
soul
,
if
thus
I
set
my self
,
act
against
the
commands
of
God
,
which
one
day
will
be
justified
against
me
vile
sinner
?
S.
38
3.
My
continuance
in
sin
,
in
any
sin
,
is
contrary
to
that
most
gracious
design
and
purpose
of
God
by
which
he
willeth
my
freedome
from
the
dominion
,
filth
and
guilt
of
my
sin
,
and
to
put
me
in
a
state
of
holiness
and
happiness
.
1.
God
sent
Christ
his
dear
Son
into
the
world
on
this
design
,
and
on
this
errand
he
came
,
and
for
this
he
spent
his
precious
blood
,
and
laid
down
his
life
,
to
redeeme
me
from
my
sins
to
be
a
sacrifice
for
me
,
to
destroy
the
work
of
the
devil
in
me
(
to
wit
)
my
sin
,
to
slay
that
enmity
in
my
cursed
nature
,
to
abolish
sin
,
to
rid
me
of
my
sin
,
to
make
me
a
new
creature
,
to
purge
out
the
old
leaven
,
to
separate
me
and
my
sin
;
he
gave
himself
for
me
,
to
redeem
me
from
all
iniquity
,
Tit.
2.12
,
14.
and
to
purifie
me
,
and
make
me
holy
,
to
teach
me
this
lesson
by
his
holy
life
and
holy
doctrine
to
avoid
sin
,
to
resist
temptations
,
to
live
spotless
in
the
world
,
to
renounce
all
ungodliness
,
to
call
me
to
repentance
for
all
my
sins
past
,
and
to
lead
a
sober
,
righteous
and
godly
life
in
this
present
world
;
and
by
his
meritorious
life
and
death
hath
procured
this
grace
for
me
,
that
through
him
I
might
be
able
to
crucifie
all
my
corruptions
,
overcome
all
my
sins
,
and
free
me
from
every
damning
practise
,
and
so
reconciling
me
to
God
,
and
to
turn
my
enmity
against
God
to
a
harred
of
every
false
,
unholy
,
disobedient
way
and
practise
,
and
to
be
at
peace
with
God
:
And
doe
I
not
by
my
continuing
in
my
sin
frustrate
this
mercifull
design
,
and
render
my
blessed
Saviour
undertaking
,
and
his
great
expence
,
of
no
such
great
effect
to
me
?
do
not
I
while
I
keep
my
sin
,
and
act
my
shame
and
misery
,
put
a
scorn
upon
Christs
undertakings
,
and
trample
his
precious
blood
(
one
drop
of
it
being
more
worth
then
mountains
of
gold
and
precious
stones
,
1
Pet.
1.19
.
Heb.
10.27
.
)
under
foot
as
an
unholy
thing
,
as
a
thing
not
effectual
to
redeem
me
from
my
vain
conversation
?
do
I
not
by
my
continuance
after
all
this
in
my
sin
,
render
my self
in
such
a
state
,
in
which
there
is
nothing
can
be
expected
less
then
a
certain
fearfull
looking
for
of
judgment
?
see
it
plain
,
Heb.
10.26
.
If
we
sin
wilfully
after
we
have
received
the
knowledge
of
the
truth
,
there
remaines
no
more
sacrifice
for
sins
,
but
a
certain
fearfull
looking
for
of
judgment
and
fiery
indignation
which
shall
devour
the
adversary
,
&c.
S.
39
2.
My
continuance
in
my
sin
is
contrary
to
the
gracious
design
of
the
Gospel
,
and
ministry
of
it
,
which
is
appointed
of
mercy
to
my
soul
,
and
to
this
end
published
to
thee
,
Act.
26.20
.
that
it
might
be
the
happy
instrument
of
thy
conversion
,
and
to
work
thee
off
from
thy
sin
,
and
to
perswade
thee
to
let
thy
sins
go
,
Act.
20.21
.
and
to
build
thee
up
in
a
most
holy
faith
and
life
;
to
turn
me
from
sin
to
God
,
from
darkness
to
light
,
from
the
power
of
Satan
to
God
.
S.
40
And
what
are
all
those
calls
,
intreaties
,
invitations
,
wooings
,
complainings
,
menaces
,
promises
in
the
Gospel-administrations
,
and
all
the
labours
,
watchings
,
prayings
and
preachings
,
and
studies
and
teares
,
and
admonitions
and
warnings
?
and
to
what
end
are
sermons
,
and
sabbaths
,
and
sacraments
for
me
?
why
doth
God
rebuke
,
and
correct
,
and
inflict
punishments
upon
sinners
?
what
are
all
these
from
the
gracious
God
to
me
,
but
so
many
varieties
of
arguments
,
and
so
many
importunities
and
instruments
for
this
very
end
,
that
I
might
leave
off
and
cease
to
doe
evil
,
and
learn
to
doe
well
?
to
what
purpose
is
all
this
cost
,
but
to
bring
my
soul
,
(
my
life
)
and
sin
asunder
?
what
is
it
for
but
this
,
to
cause
me
to
leave
and
forsake
that
which
God
hates
perfectly
,
and
that
will
undoe
me
certainly
(
if
●●ept
?
)
't
is
to
perswade
me
to
yeild
to
do
no
more
any
such
act
as
God
hates
;
O
doe
not
the
thing
that
I
hate
(
saith
God
,
)
by
all
these
his
dispensations
;
and
that
is
the
upshot
of
all
.
S.
41
Now
while
I
continue
in
any
sin
,
what
do
I
any
less
then
cross
the
design
of
God
by
these
means
,
and
so
render
my self
inexcusable
,
and
oppose
God
in
Christ
,
and
resist
the
Spirit
of
God
in
his
word
,
working
and
endeavouring
by
all
means
my
conversion
?
what
am
I
less
injurious
to
Gods
grace
and
Christs
love
by
my
obstinacie
and
wilfullness
then
they
of
this
sort
which
our
Saviour
speaks
to
in
tears
,
How
often
would
I
have
gathered
thee
,
Luke
13.34
.
Luke
19.42
.
as
a
hen
doth
her
chickens
under
her
wings
,
but
ye
would
not
?
O
that
thou
hadst
known
,
even
thou
in
this
thy
day
,
(
and
by
these
thy
means
)
the
things
that
belong
unto
thy
peace
!
but
now
they
are
hid
from
thine
eyes
:
thou
knewest
not
the
time
of
mercies
visitation
,
but
crossest
the
gracious
design
of
thy
invitation
,
thou
wilt
not
leave
thy
sins
,
and
now
mercy
is
hid
from
thee
;
and
so
my
continuance
in
sin
is
a
meer
contradiction
to
my
pardon
and
forgiveness
you
see
.
S.
42
O
how
should
this
consideration
cut
me
to
the
bone
,
and
pierce
me
to
the
heart
,
when
my
continuing
in
sin
is
no
less
then
the
opposing
the
grace
of
God
,
Its
design
is
to
bring
me
to
repentance
and
forsaking
sin
,
that
I
might
find
mercy
and
favour
from
him
;
who
(
but
a
mad
man
or
a
fool
)
would
continue
in
his
sin
against
such
grace
,
and
so
cross
that
design
of
God
to
bring
thee
(
poor
wretch
)
to
happiness
?
S.
43
I
consider
,
that
as
my
sin
is
against
God
,
for
't
is
a
pollution
,
and
so
against
his
most
holy
nature
,
which
hath
no
defilement
,
and
't
is
against
his
holy
laws
,
his
good
will
,
purpose
,
and
gracious
designs
,
and
makes
the
sinner
and
God
at
great
dispute
and
controversie
,
which
is
a
state
bad
enough
for
a
poor
wicked
wretch
to
be
in
,
yet
I
may
further
consider
,
that
my
sin
is
against
God
,
and
so
bad
enough
,
though
God
notwithstanding
my
enmity
and
contrariety
,
can
well
enough
secure
his
own
honour
,
holiness
and
eternal
happiness
,
without
impeachment
,
or
the
least
interruption
or
diminution
,
yet
't
is
bad
enough
to
me
,
that
I
by
my
sin
am
become
an
enemy
to
God
,
and
God
an
enemy
to
me
,
which
is
death
and
misery
sure
enough
to
the
sinner
.
I
may
further
consider
that
as
often
as
I
sin
I
offer
violence
to
my
own
soul
,
my
sin
is
against
my
own
self
,
it
is
the
greatest
wrong
and
injury
I
can
do
to
my self
,
and
if
I
had
any
true
love
to
my self
,
that
is
,
to
the
eternal
welfare
of
my
best
self
,
my
soul
,
Pro.
8.36
.
I
should
forbear
sinning
.
He
that
sinneth
against
me
,
that
is
,
against
Christ
,
wrongeth
his
own
soul
,
all
they
that
hate
me
love
death
:
If
I
live
in
sin
,
and
will
not
repent
of
it
and
forbear
it
,
I
work
the
greatest
mischief
I
can
against
my self
:
sinning
is
self-murthering
,
I
lay
violent
hands
on
my self
,
if
I
would
study
to
ruine
my self
for
ever
,
there
is
no
way
imaginable
like
this
now
mentioned
,
of
sinning
and
repeating
the
acts
,
and
continuing
in
any
sinfull
course
,
to
effect
my
utter
destruction
:
every
sin
is
a
deaths-wound
,
&
although
it
kill
me
not
out-right
,
yet
it
leaves
me
for
dead
,
I
am
a
condemned
man
,
I
am
dead
in
law
,
and
dead
as
to
the
acting
any
life
of
grace
;
it
may
be
I
may
have
for
a
little
while
a
name
to
live
,
but
indeed
I
am
dead
,
dead
while
I
live
in
the
world
.
Such
an
one
a
sinner
is
,
as
the
Angel
of
the
Church
of
Sardis
reproveth
,
Rev.
3
:
1.
I
know
thy
workes
,
that
thou
hast
a
name
that
thou
livest
,
and
art
dead
.
S.
44
When
I
commit
a
sin
,
I
consider
I
doe
that
which
for
ought
I
know
I
may
neither
have
the
grace
nor
the
space
to
repent
of
,
I
may
forget
it
,
I
may
make
light
of
it
,
or
I
may
excuse
it
,
or
defend
it
,
or
maintain
it
;
I
may
be
hardened
in
it
,
and
adde
more
to
it
,
and
draw
others
to
countenance
and
practise
my
sin
,
and
so
still
infect
another
with
my
plague
,
and
become
an
exemplar
and
promoter
of
wickedness
,
and
teach
others
to
sin
too
,
and
propagate
iniquity
,
and
bring
subjects
to
the
devill
,
and
enlarge
his
kingdome
;
O
what
an
innumerable
many
of
mischiefs
do
I
bring
upon
my self
and
others
,
when
I
sin
!
And
after
all
this
,
if
I
do
seem
to
be
sorry
for
my
so
doing
,
at
the
end
of
a
vicious
life
,
I
can
have
none
assurance
that
I
shall
be
pardoned
;
but
on
the
contrary
,
most
certain
it
is
,
if
I
continue
in
my
sin
untill
death
,
I
must
be
damned
for
all
my
repentance
;
for
Judas
sinned
,
and
repented
,
and
despaired
,
and
was
damned
for
all
his
repentance
;
his
sin
for
which
he
was
accused
,
and
for
which
he
hanged
himself
,
was
but
a
sin
,
and
my
transgression
is
a
sin
too
:
and
if
Judas
,
or
Cain
,
or
a
Simon
Magus
,
or
a
Julian
be
damned
for
their
sins
,
what
advantage
will
it
be
for
me
if
my
sin
be
not
so
deep
a
dye
,
so
grim
a
complexion
,
so
horrid
a
sound
as
treasons
and
murder
,
a
betraying
my
Master
,
and
killing
my
Brother
,
if
I
be
cast
into
hell
for
my
omissions
of
Gods
commands
,
and
doing
such
things
,
though
but
in
the
least
instance
,
which
God
hath
absolutely
forbidden
?
When
I
consider
this
,
methinks
I
should
dread
sin
as
an
ugly
fiend
,
as
a
devill
of
hell
,
and
shun
it
as
a
pest
and
a
killing
plague
,
and
repent
me
heartily
that
ever
I
committed
any
,
and
resolve
to
commit
it
no
more
;
and
the
more
I
consider
,
the
more
I
should
detest
,
lothe
,
shun
,
renounce
all
and
every
wickedness
,
and
the
more
should
I
raise
my
resolution
to
sin
no
more
as
I
have
done
,
lest
as
bad
a
thing
befall
me
as
hath
befallen
any
of
those
whose
destruction
was
most
dreadfull
:
God
grant
I
may
,
I
hope
I
shall
.
S.
55
3.
I
consider
again
,
that
when
I
sin
I
injure
my
own
soul
;
(
1.
)
I
wrong
my
knowledg
,
I
know
I
should
not
commit
the
sin
I
commit
,
and
yet
I
do
it
against
my
knowledge
.
(
2.
)
I
wrong
my
reason
and
judgment
:
my
reason
and
my
judgment
(
if
it
act
clear
)
tell
me
that
there
is
no
reason
why
I
should
serve
sin
,
but
all
the
reason
in
the
world
why
I
should
not
sin
thus
;
and
if
I
would
yeild
to
reason
I
should
not
yeild
to
sin
,
and
yet
I
sin
against
my
reason
and
judgment
,
and
wrong
both
.
(
3.
)
I
wrong
and
offer
violence
to
my
conscience
when
I
sin
;
my
conscience
minds
me
that
I
must
not
commit
this
and
that
sin
,
and
it
smites
me
when
I
do
,
and
it
accuseth
for
my
sinning
when
I
have
done
it
,
and
yet
I
sin
,
I
do
act
against
my
conscience
when
I
sin
at
all
,
and
how
will
my
conscience
endure
this
?
will
not
my
conscience
one
day
complain
to
God
of
me
that
I
wronged
it
,
and
did
things
contrary
to
it
in
despite
of
it
?
and
do
I
not
wound
,
and
gash
,
and
tear
my
bosome
friend
,
when
I
sin
?
do
I
not
make
conscience
my
enemy
too
,
as
well
as
God
my
enemy
every
time
I
commit
a
sin
?
S.
56
4.
Besides
all
this
,
when
I
sin
again
wilfully
,
with
consent
,
deliberately
,
I
break
my
baptismal
vow
,
and
my
rational
Christian
conscientious
resolution
;
I
●m
engaged
by
vow
and
promise
to
forsake
the
devil
,
to
resist
his
temptations
,
to
renounce
worldly
lusts
and
fleshly
lusts
,
and
every
way
that
is
contrary
to
Christ
and
holiness
,
and
I
have
or
should
peremptorily
resolve
against
all
manner
of
sin
;
and
yet
when
I
sin
voluntarily
I
violate
my
vow
,
and
break
my
promise
,
and
contradict
my
resolutions
,
and
render
my self
a
covenant-breaker
,
a
perjured
person
,
an
unfaithfull
and
unconstant
,
a
fickle
and
vain
fool
,
and
bring
guilt
and
disgrace
;
sin
and
ignominie
together
upon
my
own
soul
;
and
do
I
not
wrong
my self
extremely
in
so
doing
?
can
I
do
a
greater
mischief
to
my self
then
I
do
when
I
sin
after
all
this
?
can
any
thing
disgrace
me
more
,
debase
me
lower
,
revile
me
more
deservedly
then
this
,
when
I
commit
a
sin
and
live
in
it
?
is
there
any
thing
can
deface
the
image
of
God
in
me
,
(
which
is
my
glory
and
honour
,
my
beauty
and
perfection
,
)
then
sin
?
If
I
be
poor
and
holy
,
yet
am
I
rich
in
grace
,
and
so
am
I
honourable
too
,
though
I
want
both
worldly
riches
and
honours
;
but
if
I
am
a
sinfull
wretch
,
though
never
so
rich
and
great
in
the
worlds
account
,
yet
am
I
but
a
vile
and
deformed
person
,
a
scorn
,
and
contemptible
before
God
and
Angells
:
O
there
is
nothing
makes
me
ugly
and
deformed
,
vile
and
contemptible
but
my
sin
;
do
I
not
then
wrong
my self
by
sinning
?
or
is
there
any
way
imaginable
whereby
a
man
can
do
a
greater
or
so
great
a
mischief
to
himself
then
by
acting
and
repeating
his
sins
?
sure
there
is
not
any
.
S.
57
5.
When
I
consider
the
damage
and
irreparable
loss
I
procure
to
my
precious
soul
by
my
own
sin
,
I
must
conclude
within
my self
,
that
when
I
sin
I
wrong
my
own
soul
,
and
fight
against
my
own
and
contend
for
my
own
undoing
.
1.
When
I
commit
sin
I
make
a
breach
between
God
and
my
own
soul
,
my
sin
is
the
make-bate
;
not
poverty
,
nor
affliction
,
not
sickness
,
nor
meanness
of
birth
,
nor
deformity
of
body
,
nor
any
thing
but
sin
doth
make
God
at
a
distance
from
my
soul
;
but
by
sin
I
lose
my
innocency
,
and
sin
away
that
which
nothing
can
procure
me
,
which
is
much
more
worth
then
gold
,
that
which
gold
cannot
purchase
again
,
the
peace
of
conscience
;
Isa.
57.21
.
There
is
no
peace
,
saith
my
God
,
to
the
wicked
;
I
provoke
Gods
anger
and
displeasure
,
and
tempt
him
to
withdraw
his
favour
from
me
,
and
to
bring
forth
treasures
of
wrath
against
me
;
all
the
while
I
live
in
a
sinning
state
I
lose
the
benefit
of
repentance
,
the
benefit
of
Christs
sufferings
and
intercession
,
I
bereave
my
soul
of
the
indwelling
of
the
spirit
of
comfort
,
and
banish
by
my
sining
Christ
from
my
soul
,
and
grieve
the
holy
Spirit
of
God
so
,
that
he
withdraws
himself
and
leaves
me
desolate
;
and
alas
,
what
a
sad
loss
hath
the
soul
that
hath
lost
Christ
and
the
Spirit
!
what
a
miserable
condition
is
it
to
be
without
Christ
and
the
Holy
Ghost
?
to
be
one
that
hath
banished
Christ
and
the
Holy
Spirit
from
his
soul
?
O
how
deplorable
is
that
mans
estate
!
and
yet
such
is
the
state
of
a
wilfull
sinner
,
every
man
and
woman
that
lives
in
the
love
,
liking
and
practice
of
sin
,
and
doth
not
repent
and
reform
,
he
doth
not
onely
lose
his
best
friends
and
best
friendship
,
but
provokes
them
to
be
his
very
enemies
,
Christ
who
loved
thee
,
and
pittied
thee
,
and
laid
down
his
life
for
thee
,
and
weeps
over
thee
,
and
bled
for
thee
,
and
spared
not
his
life
to
redeem
thee
from
thy
sins
,
that
he
might
have
thee
;
and
yet
for
all
this
his
unparallelled
and
unspeakable
love
,
and
tender
compassion
,
wilt
thou
offer
him
all
affronts
,
and
pierce
and
wound
him
with
thy
sins
,
and
trample
upon
all
his
worth
,
and
banish
him
quite
away
with
thy
unkind
dealing
?
what
way
couldst
thou
ever
have
thought
on
more
ready
and
certain
to
deprive
thy self
of
all
the
benefits
of
Christs
transactions
for
sinners
,
then
by
sinning
still
as
thou
doest
?
Nay
what
way
could
a
wicked
heart
have
chosen
(
that
would
study
his
own
eternal
losse
and
misery
)
like
this
of
sinning
still
and
going
on
in
his
wickedness
?
canst
thou
contrive
any
thing
that
will
make
Christ
(
the
best
friend
that
ever
poor
sinner
had
,
)
thy
mortal
enemy
,
then
by
continuing
still
to
do
wickedly
?
Those
mine
enemies
(
saith
Christ
of
impenitent
,
implacable
,
and
unruly
rebells
and
sinners
,
Luke
19.27
.
)
that
would
not
that
I
should
reign
over
them
,
bring
hither
and
stay
them
before
me
.
Where
I
see
't
is
possible
that
Christ
may
become
a
revenger
;
Psal.
2.12
.
and
oh
,
when
his
wrath
is
kindled
,
yea
but
a
little
,
how
dreadfull
will
be
the
appearance
of
this
Lamb
of
God!
how
will
all
such
sinners
be
forced
to
cry
,
O
mountains
and
rocks
fall
on
us
,
and
hide
us
from
the
face
of
him
that
sitteth
on
the
throne
,
Rev.
6.16
,
17.
and
from
the
wrath
of
the
lamb
:
For
the
great
day
of
his
wrath
is
come
,
and
who
shall
be
able
to
stand
?
S.
58
2.
I
do
not
onely
sin
away
my
dear
Jesus
Christ
,
and
his
spirit
of
comfort
,
my
best
friends
,
and
make
them
my
enemies
,
(
which
yet
is
bad
enough
God
knows
for
me
,
)
but
I
also
sin
away
and
lose
by
sinning
my
felicity
,
my
comforts
,
my
peace
,
my
happiness
,
all
my
heaven
on
earth
:
Alas
what
a
poor
miserable
,
uncomfortable
creature
is
a
resolved
sinner
!
what
is
a
man
worth
that
hath
lost
the
rich
enjoyment
of
Gods
favour
,
and
his
own
good
conscience
?
what
an
hell
of
darkness
and
horror
is
that
soul
in
,
who
hath
lost
the
light
of
Gods
countenance
,
and
peace
of
his
own
conscience
?
Many
sorrows
shall
be
to
the
wicked
,
but
he
that
trusteth
in
the
Lord
,
mercy
shall
compass
him
about
;
so
that
the
righteous
and
upright
of
heart
,
the
holy
penitent
may
be
glad
in
the
Lord
,
and
take
joy
,
and
delight
themselves
in
the
Lord
;
he
,
and
he
onely
,
that
is
reformed
,
hath
those
comforts
and
delights
which
wicked
men
know
not
,
nor
can
ever
attain
unto
as
long
as
they
continue
wicked
.
S.
59
David
,
though
a
great
and
potent
Monarch
,
found
not
that
happiness
in
his
crown
which
the
world
may
think
to
be
a
felicity
:
He
doth
not
say
,
I
am
a
King
,
and
have
many
subjects
at
my
command
,
and
a
large
dominion
,
and
much
revenue
,
Psal.
4.6
,
7
,
8.
and
therefore
am
happy
;
no
,
but
when
he
would
comfort
his
soul
,
and
recount
his
worth
and
treasures
,
saith
,
Lord
,
lift
thou
up
the
light
of
thy
countenance
upon
us
:
give
David
but
Gods
favour
and
love
,
and
he
will
single
out
him
from
all
to
make
his
joy
full
and
his
happiness
complete
;
Lord
,
thou
hast
put
gladness
in
my
heart
,
more
then
in
he
time
when
their
corn
and
wine
was
increased
;
I
will
lay
me
down
in
peace
,
&c.
how
comfortably
doth
he
take
to
his
rest
,
when
he
lyes
down
in
Gods
favour
!
And
had
he
kept
his
sin
he
had
lost
his
peace
and
happinesse
,
for
you
may
see
a
glimpse
of
the
sadnesse
of
his
soul
,
and
unquietness
,
in
that
51.
Psalm
,
when
he
cryes
out
,
O
his
sin
,
his
sin
!
Why
David
?
what
hast
thou
done
by
sining
?
what
damage
hath
fallen
on
thee
by
thy
sin
?
why
you
shall
see
,
he
lost
his
peace
,
he
lost
the
presence
of
Gods
favour
;
and
by
this
his
onely
comfort
and
felicity
he
had
lost
:
The
best
Jewel
in
his
Crown
was
dropt
out
when
he
lost
Gods
favour
;
he
cryes
heartily
for
mercy
,
the
mercy
of
pardon
,
the
mercy
of
purification
and
cleaning
from
the
filth
of
his
sin
,
&
the
mercy
of
his
restauration
to
those
joys
,
comforts
and
happiness
he
had
in
Gods
favour
,
which
then
were
hid
from
him
,
which
was
his
misery
;
Purge
me
,
and
I
shall
be
clean
,
cleanse
me
from
my
sin
,
and
I
shall
have
joy
and
gladness
again
;
Restore
unto
me
the
joy
of
thy
salvation
once
more
.
See
how
he
mourns
and
prays
,
and
for
what
is
it
?
why
t
is
that
his
sins
may
be
abolished
,
his
guilt
pardoned
,
and
his
comforts
restored
,
which
he
had
lost
by
his
folly
,
and
which
could
never
be
restored
but
by
repentance
and
leaving
off
his
sin
;
and
untill
this
was
gotten
,
he
knew
he
could
never
see
happy
day
,
nor
enjoy
a
minute
of
true
comfort
in
all
the
world
,
though
it
had
been
one
paradise
of
pleasure
.
And
thus
it
will
be
with
every
one
that
goeth
on
in
his
sin
.
Ah!
at
what
a
loss
doth
a
sinner
act
and
keep
his
sin
?
And
this
is
my
case
already
,
and
shortly
it
will
be
worse
with
me
;
I
know
God
and
my
Conscience
will
not
long
hold
peace
and
be
silent
,
I
am
sure
I
must
leave
my
sin
or
lose
my
comforts
,
lose
my
quiet
,
lose
my
felicity
,
and
espouse
a
quarrel
that
will
admit
of
no
reconciliation
;
if
I
keep
my
sins
I
must
never
look
God
in
the
face
more
,
or
expect
to
have
the
least
good
look
of
favour
from
his
grace
,
nor
any
friendly
dealing
from
my
own
conscience
,
but
must
be
under
perpetuall
rebukes
and
accusations
of
a
wronged
conscience
;
and
when
this
comes
to
pass
,
then
farewell
happy
day
,
no
more
comfort
when
God
and
my
own
conscience
are
against
me
:
As
my
sins
increase
true
felicity
ceaseth
,
and
my
comforts
wither
and
decay
;
and
alas
how
sadly
doth
that
poor
wretch
think
on
death
,
when
it
will
prove
but
the
execution
of
a
rebell
,
and
a
changing
of
this
miserable
life
for
an
eternity
of
horror
and
reproch
?
Ah!
let
me
now
consider
,
whether
my
gain
by
sin
any
way
will
countervail
this
loss
;
is
it
not
more
eligible
,
and
should
it
not
be
a
matter
of
my
choice
infinitely
rather
to
enjoy
the
favour
of
God
,
and
peace
and
tranquillity
of
my
own
conscience
,
then
whatever
pleasure
,
gain
,
or
other
emolument
might
come
to
my
flesh
by
sinning
,
with
the
loss
of
my
innocency
,
integrity
,
my
happiness
in
Gods
favour
,
and
that
inward
peace
which
is
a
continuall
feast
,
passing
all
outward
delights
whatsoever
?
S.
60
3.
Sin
doth
not
onely
banish
God
and
happiness
from
my
soul
here
for
a
season
,
but
the
loss
goeth
higher
still
by
my
sin
and
continuance
in
it
,
it
loseth
me
the
hopes
of
heaven
,
it
disappointeth
my
expectation
of
heaven
;
how
can
I
once
hope
to
be
saved
while
I
practise
those
things
which
would
throw
me
out
of
Heaven
,
if
it
were
possible
for
one
to
think
on
with
delight
in
heaven
?
how
can
I
with
reason
conclude
I
shall
be
saved
,
and
yet
live
in
a
course
contrary
to
the
promises
of
salvation
?
Heaven
is
a
place
of
holiness
as
well
as
of
happiness
,
and
no
unclean
thing
shall
enter
into
it
;
there
is
not
one
there
,
nor
ever
shall
be
,
that
lived
in
actuall
sin
,
and
died
out
of
this
world
impenitent
and
unreformed
:
how
then
can
I
with
any
face
expect
to
be
saved
with
my
sin
,
when
God
saith
I
shall
not
?
is
heaven
at
my
dispose
,
or
at
Gods
?
is
it
not
his
to
give
to
whom
he
please
?
can
I
force
in
against
his
will
?
hath
he
not
passed
his
word
,
that
no
wicked
man
,
nor
unrighteous
,
nor
adulterers
,
nor
whoremonger
,
nor
theif
,
nor
drunkard
,
nor
liar
,
nor
any
impenitent
sinner
of
any
kind
,
shall
inherit
the
kingdome
of
heaven
.
And
shall
I
think
God
will
revoke
his
decree
,
and
comply
with
the
expectation
of
any
vile
sinner
against
his
own
truth
,
honour
and
holiness
?
may
I
hope
to
get
to
heaven
whether
God
will
or
no
?
no
,
certainly
I
must
leave
my
sin
,
or
leave
off
to
hope
any
more
that
I
shall
be
saved
;
I
must
despair
of
salvation
,
or
I
must
depart
from
mine
iniquity
,
and
get
my
sins
pardoned
,
and
soul
sanctified
by
a
timely
repentance
and
sound
reformation
,
or
quit
my
claim
to
salvation
,
and
let
fall
my
suit
and
expectation
though
I
seek
it
,
beg
for
it
,
desire
it
,
cry
for
it
in
my
setled
course
of
sinning
:
I
shall
not
find
it
nor
attain
it
;
nay
though
I
had
to
give
,
and
would
freely
give
all
I
have
,
Micah
6.7
,
8.
and
ten
thousand
times
more
then
the
whole
world
is
worth
to
purchase
heaven
at
the
end
of
a
vitious
life
,
it
would
not
be
accounted
of
,
it
would
not
open
heaven-gate
to
me
,
it
could
not
procure
for
me
one
glimpse
of
that
glory
which
the
Saints
enjoy
,
much
less
that
full
enjoyment
which
is
laid
up
for
those
that
repent
and
believe
,
and
live
holily
here
,
and
so
persevere
to
the
end
of
their
dayes
.
And
now
let
me
consider
,
had
I
best
leave
my
sin
,
or
my
claim
and
hopes
of
heaven
?
I
may
not
keep
both
,
I
must
forgoe
one
,
either
my
sin
here
,
or
my
happiness
hereafter
;
will
my
sin
be
a
sufficient
compensation
for
the
losse
of
heaven
,
or
heaven
for
the
parting
with
my
lusts
?
will
a
base
lust
be
of
greater
advantage
to
thy
soul
then
heaven
,
that
thou
makest
so
much
of
it
,
and
so
little
of
salvation
?
canst
not
brook
the
thoughts
of
parting
with
thy
sin
,
and
yet
canst
well
enough
endure
the
thoughts
of
the
loss
of
heaven
?
is
sin
so
pleasing
a
thing
,
and
holiness
and
heaven
so
uncomfortable
,
that
thou
shouldest
take
such
pleasure
in
unrighteousness
,
and
account
grace
and
salvation
such
a
burthen
and
loss
?
canst
thou
not
sustain
with
patience
the
loss
of
a
child
,
a
friend
,
the
disappointment
of
a
little
carnall
contentment
,
or
to
be
crossed
in
thy
gratifying
a
vile
lust
?
and
canst
bear
with
contentedness
the
loss
of
thy
God
and
Saviour
,
thy
joy
and
felicity
for
ever
?
O
sordid
stupidity
!
O
stupid
folly
!
O
desperate
madness
!
is
it
imaginable
that
such
a
thing
as
this
should
ever
enter
into
the
heart
of
any
man
that
hath
not
forfeited
his
reason
,
and
sold
himself
to
work
wickedness
,
or
resolved
to
throw
away
his
soul
,
and
undoe
himself
for
ever
,
and
resolves
to
continue
in
his
sin
,
though
it
be
with
the
loss
of
his
salvation
.
S.
61
But
consider
,
is
the
loss
of
heaven
nothing
?
is
it
no
great
matter
that
thy
sin
deprives
thee
of
when
it
shuts
fast
the
gate
of
heaven
against
thee
?
can
I
think
those
five
foolish
virgins
,
mentioned
in
the
parable
,
sustained
no
loss
when
they
lost
that
opportunity
of
going
in
with
the
Bridegroom
?
did
they
think
their
condition
as
happy
as
that
of
the
other
five
that
passed
into
heaven
?
seeing
they
knocked
so
earnestly
,
but
too
late
and
in
vain
,
the
door
was
shut
,
was
it
no
trouble
think
you
to
them
that
they
had
lost
their
opportunity
,
that
now
they
could
not
enter
into
those
joys
?
will
it
be
no
trouble
to
a
sinner
at
last
,
when
he
shall
see
the
Saints
in
glory
in
the
kingdome
of
heaven
,
and
the
vile
hard-hearted
,
impenitent
,
unconverted
wretch
shut
out
for
ever
?
Alas
!
who
can
brook
or
bear
the
dreadfull
apprehensions
of
the
loss
of
heaven
,
that
hath
but
the
least
regard
to
his
own
precious
soul
,
and
the
worth
of
heavens
happiness
?
Can
a
man
think
of
any
loss
so
great
as
the
loss
of
heaven
is
,
or
is
there
any
such
a
loss
again
,
that
which
comprehendeth
so
fully
a
misery
for
a
man
to
think
on
as
this
?
May
I
not
safely
guess
that
the
greater
part
of
horror
and
misery
of
the
damned
is
their
reflecting
thoughts
of
their
not
improving
their
opportunities
in
their
day
of
grace
in
this
world
for
the
attainment
of
heaven
,
and
their
poor
afflicted
souls
lying
under
those
deep
&
endless
agonies
of
their
loss
,
their
loss
,
their
loss
!
Once
I
had
a
fair
offer
of
heaven
,
but
I
would
not
,
now
I
would
,
but
may
not
,
that
opportunity
is
lost
,
heaven
is
lost
,
and
I
am
lost
,
and
lost
for
ever
;
O
happy
souls
that
are
in
heaven
!
O
miserable
we
that
are
excluded
thence
!
Think
and
think
again
(
sinner
)
on
this
,
and
then
know
,
that
if
thou
continue
in
thy
sin
as
they
did
,
that
thou
must
be
as
they
are
,
even
as
they
were
once
deluded
with
sin
,
and
are
now
banished
from
all
hopes
of
happiness
for
ever
;
think
seriously
on
this
,
and
then
continue
in
thy
sin
if
thou
canst
;
thou
canst
not
think
of
living
any
longer
in
thy
wickedness
,
unless
thou
meanest
to
take
thy
lot
with
them
that
have
passed
to
those
regions
of
misery
,
and
there
with
them
to
abide
,
with
weeping
and
gnashing
of
teeth
to
all
eternity
.
Mat.
8.12
.
S.
62
Is
it
nothing
to
lose
heaven
,
that
I
put
it
every
day
to
the
hazard
by
my
complying
with
sin
,
and
venter
my
interest
there
,
purchased
with
the
blood
of
Christ
for
penitent
,
believing
,
holy
men
,
and
to
be
conferred
on
such
when
they
goe
out
of
this
stage
of
the
world
as
the
crown
of
all
happiness
to
their
immortall
souls
?
is
it
a
trifle
I
lay
at
stake
,
when
by
the
next
act
of
sin
I
put
it
to
a
doubt
whether
I
shall
be
saved
or
no
?
shall
I
commit
this
sin
,
and
take
the
pleasure
and
the
profit
of
it
,
and
forgoe
my
hopes
of
heaven
,
or
shall
I
not
?
Men
do
not
well
consider
that
every
time
they
consent
to
and
obey
a
lust
,
and
execute
its
command
,
they
put
their
salvation
to
the
hazard
;
and
do
I
do
well
or
wisely
in
so
doing
?
are
the
joys
of
heaven
no
more
to
be
accounted
of
,
then
to
be
so
prodigall
of
them
,
and
all
thy
happiness
with
them
?
doest
thou
know
what
thou
losest
when
thou
hast
lost
salvation
?
or
canst
thou
be
any
where
else
so
well
,
or
well
at
all
any
where
else
,
but
in
heaven
when
thou
goest
hence
?
S.
63
Is
it
nothing
to
miss
of
heaven
,
or
to
come
short
of
salvation
,
where
only
my
soul
can
be
fully
and
completely
happy
,
where
there
is
onely
and
nothing
else
but
soul-satisfying
joys
and
contentments
;
where
only
I
can
neither
sin
nor
die
any
more
,
where
I
can
neither
fear
nor
feel
pain
,
sickness
,
sorrow
,
want
,
reproch
,
nor
any
thing
that
can
in
the
least
interrupt
,
diminish
or
suspend
my
happiness
,
much
less
put
an
end
to
my
full
and
perfect
bliss
?
There
is
more
fulness
of
joy
then
can
be
expressed
,
Psal.
16.11
.
and
more
pleasures
then
can
be
numbred
,
and
these
joys
at
Gods
right
hand
are
for
evermore
,
more
and
for
ever
.
And
is
it
a
small
matter
to
miss
of
all
these
?
Oh
who
would
live
in
sin
that
must
suffer
such
losse
for
it
?
Surely
he
loves
his
lusts
too
well
that
will
part
with
heaven
and
happiness
to
gratifie
the
devill
,
and
satisfie
the
lusts
of
his
flesh
,
as
every
wilfull
finner
doth
:
But
shall
I
continue
in
my
sin
and
lose
this
happiness
?
God
forbid
.
Shall
I
deprive
my self
,
and
rob
my
soul
of
that
unspeakable
comfort
,
rich
enjoyment
,
and
reall
filling
contentment
and
endless
happiness
I
may
have
above
in
heaven
,
rather
then
crosse
my
lusts
,
and
part
with
my
folly
,
my
shame
,
my
sin
?
no
,
no
,
let
all
go
,
let
my
sinfull
pleasures
go
,
let
the
world
go
,
let
my
life
go
,
let
all
go
,
rather
then
those
joys
which
are
in
prospect
in
heaven
passe
by
me
,
and
go
beside
me
;
Lord
what
shall
I
do
if
I
miss
of
heaven
?
I
am
undone
for
ever
if
I
do
go
without
it
;
shall
I
keep
a
sin
which
is
worse
then
nothing
,
and
lose
the
bliss
of
Angells
,
the
vision
of
the
All-glorious
God
,
whose
presence
,
favour
,
and
everlasting
love
fills
the
soul
with
most
admirable
delights
,
and
ravishing
pleasures
?
shall
I
lose
the
portion
of
Christs
redeemed
ones
,
Heb.
12.22
,
23
,
24.
and
never
come
to
that
heavenly
Mount
Sion
,
the
City
of
the
living
God
,
to
that
innumerable
company
of
Angels
,
to
the
generall
assembly
of
the
first-born
which
are
written
in
heaven
?
shall
I
hinder
my self
of
the
happy
condition
of
the
spirits
of
just
men
made
perfect
?
Oh
shall
I
disappoint
my
soul
of
the
sight
,
fruition
and
eternall
enjoyment
of
my
Jesus
,
my
Lord
,
my
redeemer
,
who
loved
me
and
died
for
me
,
and
is
in
heaven
preparing
a
place
for
his
followers
,
all
true
believers
?
shall
I
miss
him
whom
my
soul
loveth
?
can
I
endure
to
be
any
where
but
where
he
is
?
will
any
place
content
me
for
my
rest
and
happiness
but
his
armes
and
eternall
embracements
?
Oh
Jesus
!
how
can
I
now
without
breaking
my
heart
once
think
of
being
separated
from
thee
one
moment
?
it
would
be
an
hell
upon
earth
,
to
think
that
it
should
be
a
separation
for
ever
from
that
lovely
,
loving
,
melting
heart
and
bosome
of
my
Lord
and
Saviour
:
Yea
cursed
be
that
tempter
and
temptation
,
that
would
make
me
do
that
again
that
might
deprive
my
poor
soul
of
the
enjoyment
of
my
Lord
Christ
,
which
is
all
the
heaven
and
happiness
I
desire
,
so
I
may
be
with
him
for
ever
,
with
thee
dear
Jesus
for
ever
:
And
this
is
enough
,
I
crave
no
more
,
and
with
less
then
this
enough
I
cannot
be
satisfied
;
I
must
have
Christ
for
my
heaven
,
and
my
heaven
where
Christ
is
,
or
I
am
undone
;
give
me
(
saith
my
soul
)
Christ
or
I
die
:
let
me
have
him
,
let
my
portion
be
Christ
,
and
then
I
shall
be
richly
satisfied
;
dear
Lord
,
bring
me
home
to
thy
kingdome
where
thou
dwellest
,
where
thou
reignest
,
that
I
may
be
where
thou
art
for
ever
;
I
desire
(
I
say
)
no
more
,
and
thus
much
I
cannot
be
without
.
Now
sin
will
not
only
deprive
me
of
this
happiness
,
S.
64.4
.
and
put
me
under
this
irreparable
loss
,
but
it
will
(
if
I
continue
in
a
state
of
sinning
)
bring
me
into
,
and
leave
me
for
ever
under
INSUPPORTABLE
TORMENTS
,
my
sin
will
infallibly
bring
me
to
HELL
,
I
must
be
damned
for
it
;
't
is
a
quick
word
,
a
severe
word
,
and
a
terrible
word
DAMNATION
is
,
and
yet
the
expression
is
not
so
significantly
dreadfull
as
the
thing
,
the
term
pincheth
not
the
sinner
,
but
the
thing
will
;
hell
is
a
place
of
torment
as
well
as
darkness
,
not
one
drop
of
water
to
cool
the
inflamed
tongue
,
or
to
quench
those
everlasting
flames
;
not
one
accent
of
comfort
shall
ever
be
heard
spoken
to
a
damned
sinner
,
nor
one
moment
of
ease
shall
ever
be
had
.
After
Christ
hath
once
said
,
Mat.
25.41
.
Depart
from
me
thou
cursed
into
everlasting
fire
,
prepared
for
the
devill
and
his
Angels
,
then
immediatly
is
the
miserable
sinner
clapt
into
prison
,
and
put
into
the
same
state
with
devils
:
how
doth
every
word
of
that
sentenc●
pierce
the
heart
of
a
condemned
sinner
,
DEPART
?
alas
!
whither
shall
I
go
?
must
I
depart
whether
I
will
or
no
?
is
there
no
remedy
for
me
,
alas
?
from
thee
Lord
?
why
,
to
whom
should
I
go
then
?
if
I
must
depart
from
thee
,
I
am
lost
and
undone
;
what
from
my
Lord
,
in
whose
presence
is
joy
,
in
whose
favour
is
life
only
?
no
happiness
but
with
thee
,
and
must
I
depart
from
THEE
,
may
I
not
be
admitted
to
stay
so
much
as
in
thy
sight
,
where
I
may
have
a
glimpse
of
THEE
,
and
be
blessed
sometimes
with
a
crumb
of
thy
favour
among
thy
meanest
servants
?
No!
depart
from
me
ye
CURSED
:
oh
killing
accent
!
what
must
I
depart
,
and
from
thee
,
and
not
have
thy
blessing
?
not
so
much
as
I
blesse
thee
in
the
name
of
the
Lord
,
and
go
in
peace
?
what
not
a
kind
word
from
thee
to
comfort
me
in
my
distresses
?
must
I
have
thy
curse
with
me
too
?
oh
this
is
wounding
!
my
Lord
can
say
no
more
to
the
very
devills
then
to
call
them
ACCURSED
:
and
must
I
fare
no
better
?
Oh
cursed
the
day
that
I
was
born
!
why
did
I
ever
see
a
day
to
come
to
this
dark
and
dismall
day
,
to
be
CURSED
,
and
banished
with
a
CURSE
?
why
if
it
must
be
so
that
I
must
depart
from
thee
,
and
with
a
curse
at
my
back
,
let
me
be
banished
into
some
corner
of
the
earth
,
let
me
be
buried
under
some
mountain
,
let
me
lie
as
one
forgotten
,
let
me
hear
no
more
of
my
faults
,
nor
feel
my
misery
:
No
,
no
,
depart
from
me
ye
cursed
into
EVERLASTING
FIRE
.
Oh
terrible
!
what
into
fire
?
must
I
burn
and
be
tormented
?
why
who
can
endure
to
be
burnt
?
must
I
lie
down
in
flames
?
oh
that
I
might
be
quickly
consumed
then
and
cease
to
be
,
that
I
might
feel
no
pain
then
;
't
is
a
thousand
times
better
not
to
be
,
then
to
be
thus
miserable
;
may
I
not
have
the
favour
to
be
turned
into
nothing
rather
then
into
burnings
?
or
let
me
be
tormented
but
for
ten
thousand
years
,
and
then
gain
at
length
thy
favour
;
No
,
't
is
too
easie
a
punishment
for
such
a
sinner
,
Voluisset
reprobus
si
petuisset
sine
fine
viv●re
,
ut
posset
sine
fine
peccare
,
Greg.
who
wouldest
sin
eternally
if
thou
hadst
been
to
live
eternally
on
the
earth
;
thou
didst
continue
in
sin
all
thy
life-tim
,
which
was
all
the
eternity
thou
hadst
,
and
wouldest
do
so
alway
if
thou
hadst
been
to
live
always
;
therefore
now
thy
lot
is
an
eternal
curse
,
an
everlasting
fire
,
without
mitigation
,
without
limitation
;
no
ease
there
,
no
redemption
thence
,
no
end
of
that
torment
,
't
is
everlasting
fire
.
But
will
not
the
Lord
abate
somewhat
of
the
heat
and
fierceness
of
that
fire
?
S.
65
No
,
't
is
PREPARED
,
and
prepared
for
Gods
greatest
enemies
;
't
is
such
,
and
alltogether
such
as
is
prepared
for
the
torments
of
devills
:
Depart
from
me
ye
cursed
into
everlasting
fire
,
PREPARED
for
the
DEVIL
and
his
ANGELS
:
what
must
a
vile
sinner
have
no
better
company
in
his
misery
then
the
cursed
devils
and
his
cursed
crew
to
all
eternity
?
No!
no
other
;
they
that
were
thy
companions
in
evil
will
be
thy
tormentors
,
thou
wilt
curse
them
,
and
they
will
curse
thee
,
and
all
will
curse
themselves
,
and
Jesus
Christ
will
curse
them
all
;
and
to
all
eternity
shall
those
wretches
that
live
in
their
sin
,
and
will
not
be
in
time
reformed
,
be
cursed
,
and
shut
up
into
that
condition
with
finall
despair
,
for
the
reprobate
wretch
shall
be
tormented
to
all
eternity
,
and
they
shall
know
so
much
,
and
despair
shall
seise
upon
them
as
a
part
of
their
torment
.
S.
66
O
sinner
,
whoever
thou
art
that
readest
this
,
reflect
on
thy self
now
,
and
seriously
consider
what
't
is
to
live
in
sin
here
,
and
to
refuse
amendment
,
and
to
despise
admonition
,
and
not
to
reform
thy
life
,
and
get
thy
sins
pardoned
,
and
soul
sanctified
,
and
thy self
throughly
converted
ere
it
be
too
late
.
S.
67
Consider
(
I
say
)
what
thy
sin
will
bring
thee
to
,
it
will
bring
thee
to
hell-torments
,
to
the
region
of
horror
,
to
flames
unquenchable
,
to
Legions
of
devils
,
to
the
spirits
of
wicked
men
made
most
miserable
,
to
an
innumerable
company
of
cursed
,
damned
wretches
like
thy self
,
and
to
insupportable
,
yet
endless
,
misery
:
And
is
it
nothing
to
lie
under
effectual
wrath
,
and
that
for
ever
?
is
it
a
thing
to
be
made
light
of
by
thee
sinner
,
is
to
inherit
the
curse
,
and
hell
for
thy
portion
?
canst
thou
endure
the
everlasting
burnings
,
and
laugh
at
thine
own
calamities
?
shall
not
the
thought
of
I
SHALL
NEVER
BE
RELEASED
NOR
EASED
be
pleasing
to
thee
then
?
Will
not
this
be
thy
hopeless
wish
,
Oh
that
I
might
die
and
be
no
more
for
ever
?
fain
the
poor
wretch
would
die
,
but
die
he
shall
not
,
and
yet
live
he
cannot
be
said
to
do
,
ever
dying
and
never
dead
,
ever
breaking
and
never
be
broken
,
ever
burning
and
never
be
consumed
?
oh
what
wofull
pass
is
the
sinner
brought
to
!
oh
dungeon
of
darkness
,
horror
,
pain
and
sorrow
!
oh
wretch
that
I
was
,
oh
miserable
that
I
am
,
oh
that
I
had
never
been
born
to
this
,
or
that
I
had
been
a
dog
,
a
toad
in
the
ditch
,
any
thing
,
nothing
rather
then
a
sinner
to
come
to
this
,
to
suffer
thus
as
I
now
do
!
are
all
my
sweet
morsels
of
sin
and
sinfull
pleasures
come
to
this
at
last
?
is
this
that
which
I
sinned
so
vilely
against
God
for
?
is
this
the
recompence
of
my
rebellion
,
my
scorning
&
hardening
my
heart
,
&
shutting
my
ears
against
counsels
,
admonitions
,
warnings
,
menaces
and
rebukes
,
while
I
lived
in
the
world
?
oh
how
dear
do
I
pay
for
all
my
folly
,
wilfulness
and
madness
!
I
would
not
be
reformed
time
was
,
and
now
I
may
not
though
I
would
,
and
now
I
cannot
deliver
my
own
soul
,
and
Christ
will
not
deliver
me
,
I
am
tormented
,
tormented
,
tormented
in
this
flame
;
Oh
what
an
hell
is
this
!
what
company
is
here
!
what
horror
is
here
!
what
anguish
do
I
feel
within
me
!
what
a
rack
of
torture
am
I
upon
!
what
trembling
of
joynts
,
what
gnawing
of
conscience
,
what
hellish
groanes
and
moaning
accents
,
what
harsh
affrighting
,
afflicting
gnashings
within
,
and
round
about
the
poor
damned
sinner
!
what
gastly
looks
,
what
hideous
out-crys
!
alas
,
alas
,
who
can
express
the
misery
of
the
damned
?
oh
to
what
a
wofull
pass
is
an
impenitent
now
brought
to
!
where
are
now
his
carnall
delights
?
where
is
his
worldly
greatness
and
riches
gotten
by
sin
,
and
enjoyed
in
sin
?
what
's
become
of
his
joviall
company
?
where
▪
(
wretch
)
now
is
thy
presumption
and
vain
hope
,
and
foolish
confidence
,
and
dull
security
?
what
wouldst
give
for
one
minutes
ease
now
,
which
thou
wouldst
not
believe
was
not
to
be
found
in
hell
,
or
that
thou
shouldst
ever
be
brought
to
this
case
by
thy
continuance
in
sin
?
you
put
then
the
thoughts
of
this
evil
day
far
from
you
,
while
the
seasonable
thoughts
thereof
in
time
might
have
prevented
it
,
and
now
(
poor
wretch
)
thou
canst
not
remove
thy
thoughts
from
thy
misery
,
now
thou
wouldst
do
any
thing
to
release
thee
,
but
then
thou
wouldst
not
hearken
●o
do
the
least
matter
toward
the
preventing
of
this
thy
misery
;
who
can
pitty
thee
?
who
will
pitty
thee
?
no
,
the
time
of
pitty
and
mercy
from
the
Lord
is
gone
,
Qui
voluntatem
D●●
sp●●ve●●nt
invitantem
,
voluntatem
D●i
s●ntient
vindi●●n●em
.
Aug.
Isai.
66.4
,
24.
and
gone
for
ever
,
and
thou
art
lost
and
lost
for
ever
:
I
will
bring
their
fears
upon
them
,
(
saith
the
Lord
)
Isai.
66.4
.
because
when
I
called
none
did
answer
,
when
I
spake
they
did
not
hear
;
but
they
did
evil
before
mine
eyes
,
and
chose
that
in
which
I
delighted
not
.
And
they
shall
go
forth
and
look
upon
the
carkesses
of
the
men
that
have
transgressed
against
me
;
for
their
worme
shall
not
die
,
neither
shall
their
fire
be
que●ched
,
and
they
shall
be
an
abhorring
to
all
flesh
.
Oh
who
would
live
in
sin
to
pay
so
dear
for
sinning
?
would
any
but
a
prophane
E●●●
sell
away
his
happiness
,
the
blessing
of
heaven
,
to
purchase
the
curse
and
hell
?
and
yet
every
sinner
that
goes
on
in
his
wickedness
doth
so
,
he
takes
up
the
pleasures
of
sin
for
a
season
,
and
exchangeth
for
it
h●aven
,
and
undergoes
for
his
short
mirth
an
ETERNALL
MISERY
.
S.
68
O
stubborn
,
O
wilfull
,
O
careless
sinner
!
wilt
thou
not
yet
consider
this
in
time
while
deliverance
may
be
had
,
while
thy
damnation
may
be
prevented
?
Now
consider
this
ye
that
forget
God
,
Psal.
50
.
2●
.
lest
he
tear
you
in
pieces
,
and
there
be
none
to
deliver
you
:
Wilt
thou
rather
die
eternally
,
then
take
some
paines
to
turn
from
thy
sinfull
courses
and
live
?
shall
it
be
all
in
vain
that
thou
art
fore-warned
?
will
it
not
be
one
day
all
in
vain
that
thou
wishest
thou
hadst
been
reformed
,
if
thou
refuse
it
now
?
O
poor
soul
if
thou
hast
any
regard
to
thy self
,
if
thou
wilt
ever
escape
the
damnation
of
hell
,
think
on
it
now
,
and
sin
no
more
,
do
no
more
so
foolishly
;
't
is
enough
thou
hast
done
already
,
and
too
much
;
let
it
suffice
thee
,
and
repent
thee
that
thou
hast
lived
so
long
in
that
state
which
will
bring
thee
to
thy
misery
,
if
not
speedily
reformed
;
let
hell
,
the
portion
of
impenitent
sinners
,
and
its
everlasting
torments
,
the
punishment
for
such
sinners
,
be
thought
on
by
thee
,
and
quickly
,
quickly
,
without
delay
come
out
of
that
way
which
leads
to
this
destruction
,
which
will
infallibly
be
met
withall
at
the
end
of
a
vitious
sinfull
course
.
S.
69
And
now
that
thou
mayst
be
brought
by
these
considerations
to
a
speedy
,
effectuall
,
and
practicall
resolution
,
forthwith
to
leave
off
every
sinfull
way
that
thou
hast
gone
on
in
sinning
,
which
is
so
odious
to
God
,
so
much
against
him
,
and
so
much
against
thy
soul
,
so
much
against
thy
happiness
,
and
so
much
to
thy
losse
and
damage
;
how
should
the
consideration
of
all
these
things
work
upon
thine
heart
,
and
hasten
this
resolution
,
and
without
more
adoe
bring
thee
to
this
conclusion
,
Therefore
will
I
now
return
,
now
will
I
no
longer
abide
in
my
sins
,
I
have
done
too
much
already
,
if
God
will
accept
of
me
,
yet
I
will
provoke
him
no
more
,
I
would
not
lose
my
God
,
my
soul
,
my
happiness
;
but
I
will
part
with
my
sins
,
all
my
sins
,
and
return
no
more
to
folly
;
by
the
grace
of
God
this
will
I
do
,
I
see
there
is
reason
I
should
,
I
see
there
is
a
necessity
for
it
if
I
mean
to
be
happy
,
and
I
would
not
be
damned
,
but
with
all
my
heart
I
desire
to
be
saved
eternally
.
O
spara
a
little
good
Lord
,
that
I
may
have
some
space
yet
to
repent
,
Psal.
39.13
.
that
I
may
have
some
space
yet
to
repent
,
to
amend
,
and
that
I
may
recover
some
strength
ere
go
I
hence
and
be
no
more
.
S.
70
But
lest
thou
shouldest
deferre
to
put
this
resolution
into
practise
,
and
so
suffer
thy
time
to
passe
away
,
and
to
put
off
to
another
day
,
and
for
the
present
rest
in
thy
good
resolution
,
which
is
but
the
beginning
of
reformation
,
and
will
not
be
accepted
without
actuall
performance
and
perseverance
in
the
duty
,
I
do
now
in
the
next
place
exhort
thee
to
be
speedy
and
resolute
in
forsaking
and
casting
off
all
thy
transgressions
without
any
further
delay
;
To
day
,
Heb.
4.7
.
while
it
is
said
to
day
,
after
so
long
a
time
if
you
will
hear
his
voice
harden
not
your
hearts
:
For
be
the
work
hard
,
or
be
it
easie
,
done
it
must
be
,
there
is
a
necessity
for
it
,
sin
must
be
left
,
corruption
must
be
mortified
,
and
your
life
must
be
reformed
ere
you
die
,
and
the
present
opportunity
is
the
fittest
opportunity
,
if
not
the
onely
acceptable
day
;
And
if
you
are
still
about
to
amend
,
and
intending
to
reform
,
and
yet
do
it
not
,
but
rest
in
thy
almost
being
resolved
,
and
about
being
resolved
,
you
do
but
flatter
your self
,
and
lose
your
time
,
and
give
sin
the
head
,
and
suffer
corruption
to
take
deep
root
,
and
every
days
defetting
gives
God
the
denial
(
who
calls
to
day
,
)
and
renders
the
duty
more
difficult
,
and
thy self
more
sinfull
,
and
religion
more
unpleasing
,
and
makes
grace
more
feeble
and
ineffectual
;
and
so
putting
off
from
day
to
day
,
shortly
death
will
come
(
which
will
not
be
put
off
)
and
thy
work
undone
,
thy
sins
not
left
,
thy
lusts
unsubdued
,
thy
God
offended
,
thy
soul
wronged
,
thy
sorrows
drawing
neer
,
thy
appearance
in
judgment
at
hand
,
and
thou
all
this
while
a
guilty
,
unholy
,
impure
soul
,
summoned
to
answer
for
all
thy
delays
,
and
thou
then
sentenced
to
misery
for
thy
neglecting
thy
day
of
grace
,
and
putting
away
far
from
thee
thy
reformation
,
which
a
long
time
thou
hadst
been
convinced
to
be
necessary
,
and
it
may
be
hast
been
about
it
,
and
about
it
,
but
hast
not
endeavoured
it
effectually
:
This
is
the
case
of
too
many
,
and
if
it
be
thy
case
,
then
my
earnest
request
is
that
you
would
speed
your
reformation
that
it
may
be
effected
before
you
die
:
—
I
am
sure
it
will
doe
you
no
harm
to
leave
off
your
sensuall
devil●ish
courses
,
and
that
speedily
too
,
unless
it
hurt
you
to
be
pardoned
,
cleansed
,
and
eternally
saved
;
and
certainly
this
can
be
no
wrong
unto
thee
to
perswade
thee
to
desist
from
doing
such
things
,
which
to
do
and
continue
in
,
is
not
only
thy
shame
and
loss
,
but
thy
undoing
for
ever
;
be
serious
then
in
what
further
is
offered
in
the
following
chapter
for
thy
consideration
,
to
hasten
thy
reformation
,
and
to
silence
all
objections
to
the
contrary
.
CHAP.
X.
Of
some
more
moving
thoughts
which
may
help
,
and
draw
a
poor
sinner
to
speedy
resolution
without
further
delay
.
S.
71
HAving
in
the
foregoing
Chapter
shewn
both
the
ediousness
and
miserable
consequences
of
sin
,
and
dreadfull
expectation
of
a
man
going
on
in
his
wickedness
,
I
would
now
in
this
Chapter
mind
the
sinner
of
what
behoves
him
to
do
in
the
case
,
in
answer
to
the
mercifull
forbearing
,
long-suffering
,
and
goodness
of
God
which
leads
to
repentance
:
that
so
Gods
lengthened-out
patience
toward
thee
a
sinner
to
this
time
of
thy
life
,
may
no
longer
be
abused
by
thy
continuing
any
whit
longer
in
thy
sins
,
which
mercy
will
be
wronged
and
affronted
by
thee
,
if
after
all
this
forbearance
,
accompanied
with
so
many
testimonies
against
sin
,
and
so
many
gracious
calls
and
invitations
to
return
from
thy
evil
doings
,
to
serve
the
living
God
in
new
obedience
;
if
thou
shouldst
persevere
and
go
on
still
in
thy
evil
ways
any
further
after
such
convictions
,
how
would
it
aggravate
thy
sins
,
and
heighten
thy
misery
?
Therefore
I
would
perswade
thee
to
do
that
speedily
(
which
all
wise
men
have
done
)
even
now
thou
knowest
thy
faults
,
to
amend
thy
faults
without
putting
off
,
or
objecting
against
,
thy
speedy
reformation
:
Say
,
I
have
the
corruptions
of
my
nature
to
be
mortified
,
my
diseases
to
be
healed
,
the
power
of
my
lusts
to
be
conquered
,
the
image
of
God
to
be
repaired
,
my
sinfull
practises
to
be
amended
,
many
Acts
of
grace
to
be
performed
,
many
temptations
to
be
resisted
and
disappointed
,
this
present
world
with
all
its
blandishments
to
be
crucified
,
this
heart
of
mine
must
be
brought
to
love
Christ
above
all
,
and
all
this
cannot
be
done
in
a
moment
,
and
then
shall
I
put
it
off
any
longer
?
have
I
any
time
to
spend
idlely
or
vainly
?
any
more
that
I
can
well
spare
from
such
imployments
as
these
are
,
to
squander
away
about
other
foolish
matters
,
having
so
much
to
do
of
my
own
work
?
yea
say
further
,
I
though
on
my
ways
,
and
I
am
resolved
to
turn
from
all
my
evil
courses
,
and
I
will
make
hast
and
not
delay
to
keep
thy
Commandements
.
Thus
did
that
true
penitent
David
,
recorded
for
thy
imitation
in
this
point
,
Psal.
119.58
,
60.
(
who
saith
)
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
commandements
,
I
made
hast
and
delayed
not
to
keep
thy
commandements
.
Now
let
me
consider
,
First
,
and
why
should
not
I
do
so
also
?
is
not
my
soul
as
dear
to
me
as
his
to
him
?
S.
72.1
.
am
not
I
as
much
engaged
to
Christ
as
he
?
will
not
my
sins
undoe
me
as
much
as
his
would
him
?
do
I
not
as
much
need
reformation
as
any
body
,
if
I
am
not
already
reformed
?
or
can
I
turn
too
soon
?
may
I
fear
of
being
too
good
a
Christian
,
too
much
a
convert
,
too
much
holy
?
S.
73
May
I
not
rather
have
cause
to
fear
that
if
I
do
not
reform
now
forthwith
it
may
be
too
late
hereafter
?
I
may
not
have
space
,
Deus
poenitentibus
veniam
promisit
,
sed
omnibus
paenitendi
tempus
non
concessit
,
Greg.
or
if
I
have
,
I
may
not
have
the
grace
to
repent
;
and
may
I
not
be
jealous
(
having
so
much
to
do
in
the
business
of
my
soul
)
that
I
shall
not
have
time
enough
to
do
all
my
work
?
There
is
no
too
much
of
that
of
which
there
can
never
be
enough
;
and
I
have
heard
that
repentance
may
be
too
late
,
but
never
can
it
be
too
soon
:
one
would
think
it
reason
a
man
should
repent
the
very
next
minute
after
the
committing
of
sin
,
and
yet
men
commit
many
,
sins
and
live
long
in
them
,
and
think
it
yet
too
soon
to
leave
them
and
repent
of
them
;
or
that
they
may
do
all
the
work
of
Reformation
at
once
,
in
a
very
trice
,
as
though
there
were
a
kind
of
sleight
and
dexterity
to
dispatch
the
great
work
of
through-saving
reformation
in
a
moment
,
when
alas
the
whole
life
of
the
longest
sinner
is
but
enough
,
scarce
that
,
unless
we
husband
and
improve
our
opportunities
better
then
most
in
the
world
do
this
way
,
and
is
it
not
yet
time
to
look
after
thy
souls
reformation
,
since
there
is
so
much
past
of
thy
life
already
,
and
so
little
behind
to
come
,
it
may
be
not
one
week
,
and
thou
hast
much
to
do
?
I
am
drawing
neer
to
my
end
,
my
sins
increase
,
and
my
time
decreases
;
if
I
have
time
enough
,
yet
't
is
but
enough
for
the
great
work
I
have
to
do
,
and
I
cannot
command
time
as
much
as
I
please
,
for
if
it
be
not
in
my
power
to
prolong
my
days
,
and
set
me
more
limits
to
my
life
,
if
I
cannot
say
I
will
live
till
such
an
age
and
continue
in
perfect
strength
,
judgment
and
affections
till
that
time
,
if
I
cannot
command
repentance
at
pleasure
,
and
be
my
own
judge
and
carver
as
to
proportion
how
much
and
so
much
will
serve
my
turn
,
if
I
may
not
limit
God
to
my
proportion
,
and
allow
him
to
accept
as
much
of
it
as
I
am
willing
to
perform
,
and
at
what
time
,
and
in
what
degree
,
and
then
that
God
shall
seal
me
a
pardon
,
and
give
me
heaven
upon
my
own
conditions
whether
he
will
or
no
:
and
sure
this
were
high
presumption
,
and
an
arrogancie
not
to
be
born
by
a
mortall
,
much
less
by
the
glorious
supreme
Majesty
of
heaven
,
who
is
Lord
of
all
men
,
their
lives
,
their
strength
,
their
souls
,
and
all
they
have
,
who
hath
the
sole
power
and
disposal
of
all
things
temporal
,
spiritual
and
eternal
,
all
graces
and
glories
;
and
shall
I
dare
think
,
much
lesse
how
can
I
hope
that
God
will
alter
his
decree
,
and
deny
his
prerogative
,
and
cancell
the
conditions
of
salvation
,
and
devest
himself
of
that
eternal
Soveraignty
,
and
give
it
to
me
a
base
wretch
,
onely
that
I
may
be
wicked
,
and
continue
as
long
in
my
sins
as
I
will
,
and
then
to
make
God
serve
my
ends
,
and
countenance
my
rebellion
,
and
reward
me
for
all
the
contempts
of
his
offers
,
and
abusing
his
patience
and
long-sufferance
,
with
heavenly
joys
and
a
crown
of
glory
at
the
end
of
a
life
that
hath
been
spent
in
a
direct
contradiction
to
his
most
holy
will
?
Oh
my
soul
,
let
never
such
profanenesse
enter
into
thy
secrets
,
let
no
such
thoughts
abide
with
thee
,
set
me
never
prescribe
,
but
let
me
stand
to
and
yield
to
Gods
prescription
,
and
let
me
repent
and
reform
speedily
,
even
n●w
let
me
turn
from
my
evil
ways
and
thoughts
,
and
make
no
dispute
of
it
:
this
may
be
the
acc●p●able
day
,
this
is
the
day
of
grace
,
if
God
doth
now
move
thee
,
and
thou
art
now
under
conviction
that
thou
needest
repentance
,
and
that
't
is
high
time
for
thee
to
amend
and
to
cast
off
all
thy
transgressions
;
you
must
confesse
at
least
that
it
is
very
fit
you
should
,
though
it
may
be
you
will
not
see
it
so
absolutely
necessary
,
because
of
that
blindness
that
is
in
thee
.
S.
74
Yet
know
that
if
thou
hast
any
conviction
,
it
is
an
hint
from
the
Lord
that
this
is
the
time
you
are
to
resolve
,
and
to
stop
,
as
to
your
former
course
of
sinning
in
any
kind
any
more
,
and
to
set
heartily
about
the
work
of
reformation
in
your
own
soul
and
life
,
and
you
may
expect
Gods
grace
will
not
be
wanting
to
thee
to
assist
thee
in
,
and
carry
thee
through
the
work
,
and
so
will
it
prove
the
blessedst
day
thy
eyes
ever
yet
beheld
.
S.
75
But
secondly
,
if
this
consideration
move
thee
not
to
be
speedy
in
thy
reformation
,
then
think
with
thy self
thus
:
would
I
take
it
well
and
as
sober
counse
!
from
any
man
,
especially
from
one
I
think
that
loves
me
,
and
that
knows
my
danger
,
and
sees
me
going
on
in
a
course
absolutely
destructive
to
me
,
and
that
will
inevitably
procure
my
utter
undoing
,
if
he
should
not
onely
let
me
alone
in
it
,
but
perswade
me
to
continue
in
that
way
,
which
will
certainly
bring
me
to
ruine
?
saying
,
well
friend
,
I
perceive
you
are
almost
past
recovery
,
and
the
date
of
mercy
is
neer
expiration
,
and
you
are
come
to
this
point
,
that
except
you
turn
speedily
,
even
now
,
and
alter
your
course
,
you
must
perish
eternally
without
remedy
,
yet
seeing
you
have
no
mind
to
leave
off
your
sins
,
go
on
;
and
although
God
hath
said
,
except
you
repent
and
be
converted
you
cannot
be
saved
,
do
no
believe
it
,
let
not
that
trouble
thee
,
thy
sins
and
wickedness
,
the
devill
and
hell
may
prove
better
friends
to
thee
,
and
be
more
for
thy
advantage
,
and
bring
more
content
to
thee
and
happiness
,
then
timely
reformation
or
pardon
,
or
the
favour
of
God
,
Christ
or
Heaven
;
do
not
hearken
to
any
counsell
that
may
reclaim
thee
,
let
no
argument
prevail
to
disswade
thee
from
following
thy
own
lewd
and
lustfull
practises
,
let
no
intreaties
deterre
thee
:
why
shouldst
thou
consider
anything
,
or
tho●e
●reachers
,
the
holy
messengers
of
the
glorious
God
speaking
unto
thee
,
though
they
woe
thee
with
tears
in
their
eyes
,
saying
,
Oh
▪
do
not
these
abominable
things
which
God
hates
;
do
not
yield
so
timely
,
nor
give
back
in
the
least
,
oppose
thy self
,
thy
sins
,
to
all
they
say
or
can
do
for
thy
eternal
good
;
if
you
die
you
die
,
you
can
be
but
damned
at
last
,
and
is
that
so
great
a
matter
,
that
thou
shouldest
cross
thy self
in
the
least
,
or
deny
thy self
any
of
those
sweet
damning
sinfull
actings
?
no
do
not
,
is
it
not
much
better
to
perish
eternally
,
then
to
undergoe
now
for
a
moment
such
a
loss
as
to
part
with
thy
beloved
sins
?
or
to
contract
the
reproch
and
scoff
of
a
few
of
thy
ungodly
companions
,
whose
favour
and
friendship
in
a
way
of
sinning
is
far
rather
to
be
priced
then
the
love
and
favour
of
God
;
why
will
you
hazard
your
interest
in
the
pleasures
and
profits
of
the
world
,
and
sweet
company
of
your
lusts
now
here
in
the
flesh
for
heaven
hereafter
?
is
heaven
so
much
to
be
valued
?
is
the
loss
of
that
happiness
,
or
losing
heaven
so
great
a
loss
?
S.
76
Now
how
would
you
brook
such
doctrine
as
this
?
is
this
good
counsell
?
would
this
be
acceptable
to
you
?
would
you
account
such
an
one
your
friend
indeed
that
should
thus
perswade
thee
?
or
wouldest
thou
not
take
such
language
as
the
greatest
Sarcasme
,
most
bitter
taunt
,
scorn
and
jeer
that
any
man
in
the
world
could
put
upon
or
insult
over
thee
withall
?
wouldst
thou
not
account
him
either
a
starke
fool
,
or
one
quite
out
of
his
wits
,
distracted
and
mad
,
that
would
counsell
thee
after
this
rate
?
could
you
ever
think
such
an
one
thy
friend
,
or
that
he
means
thee
well
,
or
that
he
speaks
what
he
thinks
that
would
argue
thee
out
of
thy
happiness
into
thy
misery
thus
?
S.
77
Yet
alas
even
so
it
is
that
my
own
heart
deals
thus
with
me
all
the
while
I
go
on
in
my
sin
,
and
delay
my
reformation
;
every
suggestion
from
my self
,
to
which
I
yeild
to
put
off
my
repentance
and
amendment
,
is
just
such
a
counsell
,
and
the
counsell
of
a
naughty
mans
heart
that
hinders
speedy
resolution
to
become
a
new
creature
,
are
the
very
same
when
articulated
as
you
have
here
read
.
S.
78
O
then
why
should
I
ever
yeild
to
that
in
my self
,
and
do
that
by
my
own
counsell
which
I
should
dislike
from
another
?
why
should
I
delay
my
reformation
upon
that
account
which
I
should
be
ashamed
to
offer
to
another
,
and
abhorre
any
other
should
propose
to
me
?
and
yet
for
all
this
I
do
the
same
thing
all
the
while
I
continue
in
my
sin
,
or
wave
,
or
delay
my
turning
from
all
and
every
one
of
my
transgressions
to
serve
the
Lord
Christ
;
have
I
all
this
while
cheated
and
befooled
my self
,
and
shall
I
continue
to
do
so
injuriously
still
?
God
forbid
!
S.
79
Thirdly
,
let
me
consider
further
,
that
all
the
while
I
deferre
and
delay
my
repentance
,
I
do
nothing
lesse
then
give
God
the
deniall
,
who
calls
upon
me
now
to
break
off
my
sins
by
repentance
;
and
every
such
deniall
is
a
provocation
,
and
I
sin
as
much
by
refusing
to
do
that
presently
which
I
should
immediately
perform
:
Therefore
turn
ye
even
unto
me
NOW
,
saith
the
Lord
,
with
all
your
heart
;
〈…〉
And
to
day
if
ye
will
hear
his
voice
harden
not
your
heart
:
This
NOW
is
to
DAY
after
so
long
a
time
,
while
it
is
called
to
day
,
—
and
sure
this
is
the
present
time
that
God
looks
for
my
return
;
and
if
I
put
off
by
excuses
or
delaies
,
do
I
not
declare
that
I
will
not
obey
God
,
and
that
I
love
my
sins
,
in
that
I
will
not
part
with
them
yet
,
although
I
lose
Gods
favour
by
keeping
them
?
Is
it
not
a
proof
that
I
intend
to
gratifie
the
devill
and
my
lusts
,
and
do
comply
with
him
and
my
sin
,
who
would
that
I
should
this
day
say
to
God
,
go
and
come
again
to
morrow
,
for
I
will
keep
my
sins
this
day
also
,
and
so
the
next
day
,
and
every
day
as
well
as
this
,
for
all
that
God
saith
or
can
do
?
what
is
this
but
a
tempting
of
God
to
cut
me
off
in
the
midst
of
my
sin
?
can
I
do
any
thing
that
savours
more
of
contempt
and
gainsaying
then
this
?
Is
it
any
other
then
giving
sin
and
Satan
the
preeminence
in
my
will
and
affections
,
and
a
setting
light
by
God
and
grace
?
will
my
God
endure
this
at
my
hand
?
can
I
imagine
he
will
take
this
well
,
that
I
should
deal
so
unworthily
with
his
grace
;
and
that
I
should
give
that
to
the
devil
and
lust
,
which
I
should
pay
unto
God
,
that
is
,
my
ready
and
willing
obedience
?
how
wicked
a
thing
is
it
say
,
I
'le
serve
the
devil
to
day
,
and
God
to
morrow
?
and
yet
doth
not
he
resolve
so
that
saith
,
I
will
not
heat
thee
O
Lord
to
day
as
to
this
matter
of
repentance
and
reformation
,
although
I
know
it
is
thy
will
I
should
,
but
to
morrow
or
next
week
I
may
think
on
t'
?
and
then
—
and
what
then
?
why
then
thou
wilt
be
as
bad
,
yea
worse
then
now
,
and
more
ready
to
stand
off
then
now
;
for
then
the
work
will
be
more
difficult
,
thy
sins
increased
,
thy
heart
more
hardened
,
thy
God
more
highly
displeased
,
those
cords
of
thy
sins
will
be
twisted
to
a
stronger
bond
;
and
that
which
this
day
a
sinner
might
have
broken
off
(
through
grace
assisting
,
)
hereafter
for
thy
wilfull
delay
thou
will
not
be
able
to
break
;
for
how
can
he
repent
when
grace
hath
forsaken
him
,
and
his
sins
have
taken
such
fast
hold
on
him
?
S.
80
O
then
let
me
never
serve
my
God
with
such
put
off
s
,
let
me
never
more
gratifie
Satan
and
my
lusts
,
and
give
God
the
deniall
by
any
more
or
further
delays
and
deferring
reformation
;
why
should
I
make
any
more
rods
for
my
back
?
why
should
I
adde
more
weight
to
my
burthen
?
why
shall
I
by
this
days
delay
make
much
the
more
work
for
repentence
,
while
I
have
enough
and
too
too
much
already
,
as
many
sins
as
I
can
bear
,
or
am
able
to
repent
of
as
long
as
I
live
?
and
surely
if
ever
I
become
a
true
penitent
I
must
be
grieved
at
the
heart
that
I
deferred
so
long
,
and
of
putting
it
off
this
day
also
;
if
I
be
so
foolish
and
presumptuous
to
adventure
my
soul
upon
continuance
in
this
days
sins
with
me
all
night
,
which
for
ought
I
know
may
be
the
night
my
soul
may
be
taken
out
of
my
body
,
and
then
what
will
my
loytering
come
to
,
or
what
shall
I
be
able
to
answer
for
my
delays
from
day
to
day
to
the
last
day
of
my
life
?
we
had
sad
examples
of
this
in
the
parable
of
the
rich
man
,
promising
himself
much
time
to
sin
in
,
and
pleasure
in
his
sin
,
Luke
12.16
,
17
,
18.
yet
is
cut
off
in
a
night
for
all
his
hopes
.
So
we
read
of
the
vicious
servant
,
But
if
that
evil
servant
say
in
his
heart
,
Mat.
24.48
.
my
Lord
delayeth
his
comming
,
and
shall
smite
his
fellow-servants
,
and
eat
and
drink
with
the
drunken
;
The
Lord
of
that
servant
shall
come
in
a
day
when
he
looketh
not
for
him
,
and
in
an
hour
that
he
is
not
aware
of
,
and
shall
cut
him
asunder
,
and
appoint
him
his
portion
with
hypocrites
;
there
shall
be
weeping
and
gnashing
of
teeth
.
O
then
let
this
be
a
warning
to
thee
,
and
do
not
delay
thy
reformation
;
God
will
not
delay
his
coming
(
though
fools
abuse
his
patience
,
)
nor
will
he
spare
thee
if
he
find
thee
in
thy
sins
,
in
a
state
unconverted
.
S.
81
Fourthly
,
if
I
mean
not
yet
to
repent
and
turn
from
my
evil
thoughts
and
doings
,
let
me
consider
with
what
face
can
I
ask
leave
of
God
to
sin
any
longer
against
him
?
may
I
intreat
him
for
Christs
sake
to
let
me
alone
,
and
be
well
pleased
with
me
that
following
year
,
though
I
defie
him
to
his
face
,
and
trample
the
blood
of
Christ
under
foot
,
as
I
have
done
?
shall
I
say
,
good
Lord
spare
me
,
that
I
may
follow
the
flesh
,
world
and
devil
,
and
fulfill
the
lusts
of
the
flesh
;
let
me
be
thine
enemy
a
little
longer
,
let
me
spit
in
thy
face
,
and
abuse
thy
patience
,
mercy
and
long-sufferance
yet
a
while
,
that
I
may
fill
up
the
measure
of
my
wickedness
,
and
after
I
have
done
what
I
am
able
to
despise
thy
grace
,
and
grieve
thy
holy
Spirit
,
then
receive
me
into
thy
glory
,
and
give
me
the
largest
portion
of
the
inheritance
with
thy
Saints
and
faithfull
se●vants
in
heaven
.
S.
82
But
I
pray
thee
tell
me
sinner
will
this
be
fit
to
be
said
?
darest
thou
ask
this
of
●od
?
if
not
,
why
how
dost
thou
dare
to
continue
in
that
stare
,
which
thou
art
ashamed
and
afraid
to
ask
a
blessing
on
?
wilt
thou
beg
of
God
leave
to
offend
thy
God
,
to
dishonour
religion
,
to
contradict
and
violate
his
most
holy
laws
,
and
to
murther
thine
own
soul
by
sin
,
for
whom
Christ
died
to
save
it
from
sin
,
that
it
might
live
for
ever
with
God
?
S.
83
O
dear
soul
,
think
,
and
think
it
seriously
,
that
he
that
means
to
continue
in
his
sins
doth
mean
also
that
God
must
either
countenance
his
sinning
,
and
approve
of
his
sinfull
dealing
,
or
that
God
will
smite
him
and
cut
him
off
in
his
high
displeasure
;
and
which
of
these
two
is
it
likely
the
most
holy
and
just
God
will
do
?
must
you
not
then
conclude
,
either
to
leave
off
your
sins
speedily
,
and
by
so
doing
to
procure
a
pardon
and
mercy
for
Christs
sake
for
what
is
past
,
and
do
so
wickedly
no
more
for
after-time
;
or
to
dare
God
to
his
face
,
and
bid
him
doe
his
worst
,
for
you
mean
not
to
turn
nor
amend
yet
,
nor
to
go
back
from
your
purpose
of
staying
a
little
longer
in
the
old
track
of
sinfull
walking
?
But
methinks
a
man
that
hath
but
the
lest
right
,
sound
reason
left
him
,
or
counsell
,
would
not
long
be
deliberating
what
to
do
in
this
case
,
seeing
't
is
so
evident
that
he
dare
not
pray
or
ask
leave
of
God
to
continue
life
,
that
he
may
live
to
sin
,
or
that
God
would
accept
of
his
sinfull
disobedience
for
an
holy
service
;
but
at
last
should
he
resolve
to
go
no
further
in
sins
way
,
but
now
with
speed
immediately
turn
from
his
sins
,
ere
he
close
his
eyes
to
sleep
,
lest
it
may
prove
his
la●t
nights
repose
on
this
side
hell
.
S.
84
Fifthly
,
let
me
consider
,
for
a
speeding
motive
to
a
speedy
practical
resolution
,
whether
or
no
is
it
of
indispensable
necessity
and
special
concernment
for
me
,
that
some
time
or
other
ere
I
die
I
must
be
soundly
converted
,
and
cease
to
do
evil
,
and
to
take
off
my
heart
from
the
love
and
consent
to
lusts
motions
,
and
lead
an
holy
,
harmlesse
and
heavenly
life
?
if
it
be
necessary
,
as
no
question
it
is
,
then
why
is
it
not
as
necessary
to
me
now
as
at
another
time
,
as
much
my
duty
to
day
as
to
morrow
?
Before
I
committed
any
sin
actually
,
it
was
my
duty
to
abstain
and
forbear
;
but
after
the
first
act
of
folly
and
evil
immediately
it
is
my
duty
to
repent
,
leave
it
off
,
and
cease
from
doing
any
more
of
it
;
and
if
it
had
been
good
for
me
that
I
had
never
sinned
,
sure
it
must
be
my
next
advantage
to
leave
it
as
soon
as
possibly
:
For
next
to
that
of
committing
no
evil
,
the
best
course
I
can
take
is
to
repent
betimes
:
and
if
it
seem
to
any
one
that
hereafter
will
be
a
fitter
time
then
this
present
,
then
it
will
fall
out
when
hereafter
comes
to
be
thy
present
,
it
will
be
as
much
against
thy
will
then
as
now
it
is
:
and
therefore
unless
I
intend
to
put
off
my
repentance
and
amendment
,
my
conversion
and
reformation
for
altogether
,
and
never
to
think
on
t'
more
,
otherwise
let
me
do
that
which
I
think
to
do
this
year
or
seven
years
hence
NOW
FORTHWITH
,
and
that
is
to
forsake
all
that
God
dislikes
in
me
,
and
all
that
his
holy
word
hath
witnessed
against
,
and
my
conscience
reproves
me
of
without
any
more
ado
:
For
I
must
not
befool
my self
any
longer
with
this
opinion
that
sin
will
cease
of
it self
,
and
if
it
doth
,
then
sin
leaves
me
,
I
leave
not
sin
;
Si
autem
vis
agere
poenitentiam
quando
jam
peccare
non
potes
,
peccata
te
dimiserunt
,
non
tu
illa
.
Aug.
or
that
pardon
will
be
more
easily
obtained
when
I
have
sinned
as
much
and
as
long
as
I
can
,
or
that
repentance
will
be
more
acceptable
to
God
,
when
I
am
forced
to
it
,
and
then
too
when
my
age
and
strength
,
my
understanding
,
memory
and
affections
fail
me
;
or
that
God
will
be
pleased
well
enough
with
the
refuse
of
my
service
after
I
have
served
the
world
,
the
flesh
and
the
devil
with
my
prime
and
full
strength
,
and
best
affections
;
as
though
God
which
deserves
infinitely
more
then
I
can
perform
,
Irrisor
est
,
non
poenitens
,
qui
adhuc
agit
quod
paeniteat
,
&
non
minuit
peccata
sua
,
sed
multiplicat
.
Aug.
would
be
put
off
with
any
thing
,
or
pleased
and
contented
to
be
mocked
by
me
a
most
vile
wretch
,
while
I
seem
to
offer
that
fag-end
of
my
life
which
is
fit
neither
for
time
nor
ability
to
perform
that
service
which
God
will
account
of
for
true
repenoance
and
thorough-reformation
.
S.
85
O
let
me
never
put
the
fair
hopes
I
now
have
of
obtaining
mercy
from
God
,
(
if
I
now
set
my
heart
to
this
my
duty
,
of
reforming
my
life
speedily
)
to
the
hazard
,
but
while
a
price
is
put
into
my
hand
,
let
me
not
be
such
a
fool
to
cast
it
,
and
so
my self
away
,
and
that
for
ever
.
S.
86
Sixtly
,
methink
I
should
not
delay
any
longer
my
reformation
,
but
speedily
set
my
heart
upon
it
,
and
endeavour
it
to
purpose
,
considering
that
I
would
not
for
any
worldly
good
miss
the
day
of
grace
,
or
that
death
should
meet
with
me
in
my
unregenerate
state
;
and
for
any
thing
I
know
to
the
contrary
this
may
be
the
last
day
of
my
life
,
or
the
last
day
of
grace
,
beyond
which
God
will
not
wait
any
longer
,
or
give
me
any
motion
or
help
towards
my
conversion
,
but
he
may
in
judgment
seal
up
my
heart
,
harden
it
,
and
sear
my
conscience
,
that
I
may
never
so
much
as
think
on
my
condition
any
more
,
or
desire
him
heartily
to
heal
me
and
convert
me
;
many
men
have
come
to
this
pass
,
even
to
out-live
the
date
of
that
mercy
intended
for
them
,
which
if
they
had
in
time
accepted
would
have
brought
a
saving
pardon
and
reformation
to
their
souls
;
and
why
should
I
adventure
my
salvation
on
an
uncertainty
,
while
I
may
be
sure
of
it
,
if
I
take
the
offer
while
I
may
have
it
?
Besides
,
why
should
I
provoke
God
to
withdraw
his
grace
,
and
cut
me
off
in
his
displeasure
?
for
all
the
while
,
every
moment
I
live
in
sinfull
impenitency
and
unconverted
state
,
I
have
nothing
to
do
with
any
promise
of
mercy
,
pardon
or
heaven
;
I
am
under
the
curse
of
the
law
and
power
of
Satan
,
and
go
in
danger
of
death
and
damnation
;
and
if
death
overtake
me
in
my
sins
I
am
a
lost
soul
,
and
who
can
tell
how
neer
he
is
to
his
last
hour
?
are
you
not
hastening
on
to
your
end
?
will
time
stay
for
you
?
or
can
you
call
back
yesterday
?
whether
I
eat
,
drink
,
sleep
,
play
or
work
,
yet
my
time
consumes
,
and
I
am
drawing
toward
my
long
home
of
eternity
.
Oh
that
I
may
think
still
on
this
,
and
make
this
concluding
resolution
of
it
,
even
to
speed
my
work
,
the
great
business
of
my
sound
reformation
,
and
put
it
off
for
nobodies
pleasure
,
no
not
for
any
objection
to
the
contrary
,
nor
any
worldly
advantage
might
be
had
upon
the
account
of
continuance
in
my
sin
;
if
I
rest
in
an
unconverted
state
I
am
in
a
lamentable
condition
.
S.
87
Seventhly
,
let
me
consider
,
why
should
I
delay
this
duty
any
longer
,
but
rather
make
hast
to
it
,
and
be
diligent
and
constant
in
it
,
seeing
all
the
objections
that
have
ever
been
made
against
speedy
reformation
,
and
all
the
excuses
and
pretences
for
delaying
this
necessary
work
,
are
both
frivolous
and
of
no
weight
,
and
treacherous
and
pernicious
;
how
fully
have
they
all
been
answered
?
and
how
easy
is
it
for
a
man
of
the
meanest
capacity
to
satisfy
himself
of
the
unreasonableness
of
all
arguments
may
be
produced
by
the
most
cunning
Sophister
against
reformation
,
and
for
procrastination
,
and
continuing
in
sinfull
practices
from
day
to
day
,
or
but
for
one
day
longer
?
And
why
then
should
I
hearken
to
any
thing
that
may
he
further
insinuated
to
me
from
Satan
,
or
any
of
those
his
instruments
which
would
cause
my
delay
,
to
the
wrong
of
my
poor
soul
?
CHAP.
XI
.
Of
Temptations
,
with
their
Answers
.
§.
I.
Temptations
answered
.
S.
1
MY
sins
are
not
so
great
,
or
not
so
many
,
nor
have
I
lived
in
them
so
long
,
that
I
need
make
such
hast
out
of
them
,
that
I
ought
to
be
so
much
troubled
for
them
,
or
that
I
should
despair
of
salvation
though
I
never
leave
them
.
S.
2
This
favourable
conceit
of
sin
(
I
believe
)
hath
betrayed
many
an
unwise
soul
to
their
undoing
,
Answ.
and
men
that
have
no
mind
to
change
their
course
have
a
mind
to
lessen
their
faults
,
and
to
reduce
them
to
a
narrow
compasse
and
minute
instance
;
how
easy
it
is
with
men
to
do
wonders
in
this
kind
when
they
have
a
mind
to
it
,
but
how
difficult
are
far
more
easy
matters
when
they
are
actions
to
be
done
?
with
what
facility
doth
a
wicked
man
make
his
great
sins
little
,
his
many
sins
few
,
and
his
little
sins
and
few
none
at
all
,
or
nothing
?
but
God
will
not
be
so
indulgent
to
thy
sins
,
although
thou
art
.
S.
3
Now
can
you
not
easily
repel
this
temptation
,
and
refute
this
smooth
opinion
,
that
it
prevail
not
with
thee
so
as
to
cause
thee
lay
aside
thy
repentance
for
the
present
?
Thus
;
my
sins
they
are
not
great
,
but
are
they
not
great
?
nor
many
,
nor
great
?
But
are
they
any
at
all
?
though
they
are
not
many
,
nor
great
,
yet
they
are
more
then
I
can
reckon
,
and
greater
then
I
can
bear
;
if
I
am
guilty
but
of
one
kind
of
sin
,
yet
that
is
too
much
by
one
;
if
I
have
acted
that
sin
but
once
,
yet
that
is
by
once
too
often
;
if
I
have
lived
but
one
day
without
repentance
,
't
is
a
day
too
long
;
I
should
not
have
sinned
at
all
,
there
was
no
necessity
for
it
,
I
had
no
command
from
God
to
sin
,
neither
did
any
decree
of
his
enforce
me
to
commit
a
sin
;
but
since
I
have
been
so
unhappy
to
fall
,
though
but
once
,
there
is
now
a
necessity
I
rise
again
by
repentance
,
and
recover
my
losse
by
reformation
;
and
if
I
have
lived
a
year
,
a
week
,
or
day
in
that
sin
,
and
have
repeated
the
act
,
or
have
rested
without
repentance
,
I
am
guilty
.
S.
4
And
yet
it
is
too
evident
,
that
though
a
sin
be
but
one
for
title
,
't
is
multiplied
in
the
act
,
and
he
that
commits
one
sin
commits
more
then
one
fault
,
Jam.
2.10
:
he
breaks
all
the
whole
Law
of
God
;
and
he
that
transgresseth
the
whole
Law
of
God
is
not
without
much
guilt
,
nor
many
sins
;
and
shall
I
deferre
my
repentance
upon
the
account
of
little
or
few
sins
,
if
it
were
true
that
my
sins
were
smal
,
and
of
them
but
a
few
?
nay
should
not
this
be
an
argument
to
hasten
my
repentance
,
and
to
cease
from
my
sins
,
because
but
few
and
small
,
for
that
they
are
more
easily
forsaken
,
and
more
readily
pardoned
upon
my
true
repentance
,
and
by
leaving
them
speedily
I
shall
prevent
the
growth
,
both
for
number
and
bigness
,
and
accomplish
with
far
less
difficulty
that
desired
and
necessary
repentance
?
S.
5
But
yet
I
must
not
leave
this
temptation
so
,
there
is
more
in
it
then
may
safely
be
over-looked
,
for
the
conceit
of
little
and
few
,
when
applyed
to
sins
,
is
dangerous
;
how
can
a
man
be
humbled
for
his
sins
,
or
be
heartily
sorry
for
them
,
when
he
thinks
they
are
neither
heinous
nor
hurtfull
,
that
they
will
not
at
all
hinder
his
salvation
,
nor
very
much
offend
God
,
seeing
his
sins
are
not
many
or
great
,
but
the
common
frailties
and
infirmities
of
humanity
;
Oh
,
how
many
hath
this
fond
favorable
opinion
lullabied
in
fast
security
,
and
made
them
proof
against
all
reproof
and
counsell
,
to
the
ruin
of
their
souls
!
S.
6
And
is
it
not
an
argument
I
would
sell
God's
favour
,
and
procure
his
displeasure
at
a
cheap
rate
,
when
I
will
not
refrain
to
do
evil
,
and
forsake
my
evil
doings
,
which
as
you
say
are
but
few
,
or
small
?
't
is
little
a
man
would
do
either
for
God's
sake
,
or
his
own
soul
,
if
he
will
not
forsake
a
few
and
small
sins
,
a
trifle
and
a
folly
.
S.
7
But
now
to
put
off
all
delays
that
might
be
entertained
upon
this
account
of
small
and
few
sins
,
let
me
consider
,
that
in
truth
every
sin
,
be
it
never
so
little
in
mans
esteem
,
is
against
an
INFINITE
GOD
;
't
is
a
violation
of
his
Law
by
a
direct
opposition
to
his
Soveraignty
,
't
is
a
wound
&
a
poyson
,
a
spot
and
defilement
to
any
mans
soul
that
doth
the
least
of
sin
,
that
keeps
and
loves
it
,
that
would
excuse
it
and
make
easie
of
his
sin
,
as
though
it
were
innocent
and
harmless
;
and
though
the
instance
be
but
small
by
which
I
offend
,
yet
my
offence
is
great
,
because
for
so
small
a
matter
I
offend
so
great
a
God
.
S.
8
Our
blessed
Lord
hath
resolved
this
point
(
saying
,
Luk.
16.10
.
)
He
that
is
faithfull
in
that
which
is
least
,
is
faithfull
also
in
much
;
and
he
that
is
unjust
in
that
which
is
least
,
is
unjust
also
in
much
:
and
surely
the
least
sin
I
commit
is
a
great
injustice
,
and
a
very
unfaithfulness
;
O
let
me
not
then
be
betrayed
into
a
putting
off
my
repenance
and
deferring
my
reformation
.
with
this
temptation
,
that
my
sins
are
not
great
or
but
few
,
or
if
many
not
great
ones
,
seeing
the
least
are
too
great
,
the
fewest
too
many
,
and
the
time
too
long
already
I
have
been
familiar
with
my
sins
,
though
but
from
yesterday
I
have
continued
in
them
,
why
should
I
listen
to
any
arguments
to
make
me
linger
it
off
,
that
might
in
the
least
hinder
my
speedy
reformation
?
I
pray
God
I
may
never
think
my
sins
so
little
as
to
need
no
sorrow
or
repentance
,
or
this
present
hour
too
soon
to
forsake
and
leave
them
all
.
§.
II.
Temptation
answered
.
S.
9
There
is
another
temptation
,
neer
of
kin
to
the
former
,
't
is
this
;
The
best
Men
sin
,
they
have
their
failings
and
infirmities
,
and
why
should
I
think
to
be
better
then
good
men
,
or
judge
my self
worse
then
them
,
while
I
am
but
as
they
were
?
S.
10
Indeed
this
unhappy
comparison
vain
Answer
.
man
makes
between
himself
,
and
which
is
the
worst
in
good
men
,
hath
betrayed
many
an
unwise
soul
,
to
like
well
of
himself
,
while
in
a
sad
condition
and
sinfull
;
but
should
I
not
withall
consider
that
the
best
mens
infirmities
were
those
best
mens
faults
,
their
blemishes
and
their
shame
?
did
not
those
good
men
bewaile
them
and
repent
them
,
and
could
never
be
at
quiet
nor
at
peace
within
themselves
,
untill
their
sins
were
pardoned
and
they
reformed
?
were
the
sins
of
those
saints
and
servants
of
God
the
best
of
them
,
or
the
worst
?
and
shall
I
imitate
them
in
that
which
they
abhorred
in
themselves
?
but
if
I
have
followed
them
in
their
sins
,
and
acted
folly
as
any
of
them
did
,
should
I
not
follow
them
also
in
their
repentance
?
their
faults
were
not
recorded
for
my
imitation
;
and
if
I
would
be
pardoned
as
they
were
upon
their
repentance
,
I
must
repent
as
they
did
,
or
I
shall
never
be
pardoned
.
S.
11
It
is
a
pittifull
shift
sinners
are
put
upon
,
when
the
refuge
they
have
is
that
others
have
had
their
faults
and
faylings
,
as
though
the
very
worst
of
godly
men
(
even
those
things
which
if
they
had
lived
and
died
in
,
without
repentance
,
had
made
their
religion
of
none
effect
for
salvation
to
them
,
)
should
be
a
sufficient
warrant
for
my
evil
practise
?
would
it
not
better
become
a
Christian
to
cease
from
evil
speedily
and
amend
his
faults
,
not
onely
because
it
is
my
duty
so
to
do
,
but
also
because
I
should
not
follow
the
best
man
in
the
world
,
where
he
failes
in
his
duty
,
and
I
am
sure
God
did
never
allow
any
man
(
how
dear
soever
to
him
)
to
commit
a
sin
,
much
less
to
live
in
any
sin
without
repentance
.
S.
12
Alas
,
why
should
I
plead
that
for
my
excuse
which
all
good
men
complain
of
as
their
misery
and
their
spoil
?
let
me
rather
imitate
the
worst
men
in
their
best
actions
,
then
the
best
men
in
their
worst
miscarriages
;
let
me
be
sorry
I
have
done
any
thing
unseemly
and
unholily
,
though
it
hath
been
no
other
then
some
Saints
have
been
overtaken
with
heretofore
,
and
let
me
ever
think
that
if
I
continue
in
my
sins
I
shall
be
damned
for
them
,
though
some
dear
Saints
have
been
pardoned
for
the
like
after
they
had
repented
and
been
converted
.
A
Christian
must
follow
the
best
examples
of
others
,
and
in
the
best
things
,
and
not
the
example
of
the
best
men
sinning
;
I
would
follow
no
man
where
he
followeth
not
Christ
,
nor
plead
any
mans
faults
for
my
security
;
for
if
I
do
I
am
sure
I
have
no
warrant
for
so
doing
;
nor
shall
I
deliver
my
soul
from
the
guilt
,
untill
I
deliver
my self
of
the
sin
,
and
become
a
true
penitent
,
for
how
can
I
think
to
be
guiltless
when
I
continue
to
do
that
which
made
Adam
the
first
good
man
(
and
every
man
since
)
guilty
:
why
should
I
imagine
that
God
will
like
me
well
enough
,
though
I
continue
in
my
sins
,
seeing
he
never
liked
them
in
any
since
the
world
began
,
nor
will
he
ever
approve
of
the
least
as
long
as
the
world
lasts
,
nor
for
ever
?
§
III.
Temptation
answered
.
S.
13
There
is
a
third
temptation
which
too
much
prevails
with
poor
sinners
to
their
hurt
,
3.
Tempt
.
keeping
men
in
a
carnall
security
and
dangerous
delay
;
a
sinner
is
convinced
that
he
must
repent
and
leave
off
his
sins
some
time
or
other
ere
he
die
,
yet
still
puts
it
off
,
and
thinks
within
himself
(
being
deluded
by
a
deceitfull
heart
,
)
That
the
time
is
not
yet
come
,
I
may
as
well
reform
hereafter
,
many
have
lived
I
hope
longer
in
their
sins
then
I
have
done
,
and
yet
have
proved
true
penitents
,
and
I
have
heard
of
one
theif
that
at
the
hour
of
his
death
upon
the
crosse
repented
,
and
was
accepted
,
and
therefore
I
need
not
be
so
holy
yet
,
I
hope
I
have
time
enough
,
and
God
hath
as
much
mercy
in
store
for
me
as
for
〈…〉
and
why
may
not
I
be
as
well
accepted
〈◊〉
the
thief
on
the
crosse
at
last
?
S.
14
A
man
may
quickly
answer
to
this
and
repell
the
temptation
thus
,
Answ.
that
besides
the
unmannerliness
of
giving
GOD
the
deniall
when
he
calls
thee
to
repentance
,
and
that
impudency
and
madness
which
is
in
every
plea
and
suggestion
for
countenance
of
and
continuance
in
sinful
practises
,
against
all
reason
,
conscience
and
religion
,
there
is
(
I
say
)
besides
that
a
great
deal
of
folly
and
presumption
in
this
temptation
.
S.
15
As
(
1.
)
you
think
the
time
for
repentance
and
amendment
not
yet
come
;
why
can
any
sinner
repent
too
soon
?
have
you
not
more
reason
to
fear
the
time
of
acceptance
may
be
past
,
then
that
the
time
of
reformation
should
not
yet
be
?
hath
not
God
long
enough
born
with
thee
already
?
hast
thou
not
put
his
intreaties
off
long
enough
?
am
I
sure
of
an
other
day
after
this
?
or
of
acceptance
when
I
please
?
are
the
days
and
times
of
grace
in
thy
power
?
would
a
man
that
hath
drunk
poyson
,
say
to
his
Physitian
,
I
am
poysoned
,
and
begin
to
swell
,
and
I
fear
my
death
,
and
you
have
onely
that
which
may
help
and
recover
me
,
yet
I
desire
you
to
forbear
a
day
or
two
and
let
me
alone
,
I
le
try
whether
I
may
not
do
well
enough
without
your
physick
,
and
that
onely
remedy
which
is
proper
for
one
in
my
case
;
do
you
think
such
a
one
did
much
regard
his
life
,
that
would
deal
so
imprudently
?
certainly
every
sinner
that
doth
put
off
repentance
and
reformation
dealeth
worse
and
more
foolishly
with
his
soul
though
he
means
to
be
saved
:
for
sin
is
a
poison
which
hath
seased
on
the
vitals
,
and
nothing
but
true
repentance
can
help
a
sinner
;
and
yet
wilt
thou
put
this
off
?
Oh
how
hath
sin
bewitched
thee
!
is
not
the
time
come
yet
for
remedy
?
and
yet
now
this
present
time
,
even
this
moment
thou
art
infected
,
and
even
drawing
on
and
expiring
thy
last
.
S.
16
(
2.
)
You
think
you
may
reform
as
well
hereafter
as
now
,
and
you
hope
many
that
have
lived
longer
then
you
,
and
have
resisted
as
many
calls
as
you
,
and
given
as
many
denialls
as
you
,
and
have
sinned
against
as
much
knowledg
as
you
,
have
proved
true
penitents
for
all
at
last
.
S.
17
How
easily
may
sober
wisdome
repell
and
quickly
stifle
this
foolish
imagination
:
Answ.
As
WELL
HEREAFTER
?
and
why
not
as
well
now
as
then
?
now
thou
mayst
do
it
,
hereafter
thou
mayst
not
do
it
:
the
present
opportunity
is
safer
,
if
not
better
,
and
would
not
a
wise
man
chuse
the
safest
and
the
best
?
nay
this
present
is
the
time
thou
once
resolvest
on
,
when
formerly
thou
didst
resolve
upon
hereafter
.
O
how
many
hereafters
are
come
and
past
already
with
thee
sinner
!
and
yet
hast
thou
still
an
hereafter
to
count
upon
?
shortly
,
thou
wilt
not
have
a
hereafter
to
reckon
upon
,
unless
you
mean
to
reform
and
repent
in
hell
,
which
is
indeed
the
hereafter
for
a
now
delaying
and
lingering
sinner
;
but
be
perswaded
to
cast
out
that
foolish
thought
,
and
let
not
God
and
the
necessities
of
thy
soul
have
any
more
of
that
go
and
come
again
to
morrow
,
there
hath
been
too
much
of
that
already
.
S.
18
And
if
you
hope
that
sinners
that
have
delayed
longer
then
you
have
found
true
repentance
at
last
;
S.
19
Pray
consider
't
is
but
a
supposition
,
how
can
you
tell
that
they
have
?
O
't
is
a
question
,
and
a
thousand
to
one
whether
any
such
presumptuous
sinner
(
that
gave
Gods
grace
and
reformation
the
deniall
so
often
)
ever
found
true
repentance
or
acceptance
:
If
repentance
and
reformation
were
finishable
in
a
day
or
hour
,
or
in
a
few
sad
words
,
and
sorrowing
expressions
,
then
there
were
some
more
probability
,
but
untill
that
can
be
made
clear
(
which
I
am
sure
never
yet
could
be
to
me
,
)
that
a
late
and
death-bed
repentance
,
and
wish
of
conversion
,
was
ever
sound
and
saving
after
a
vitious
life
,
I
shall
never
hope
it
will
availe
for
my self
,
if
I
put
off
purposely
my
amendment
untill
then
.
God
forbid
I
should
.
S.
20
And
to
that
of
the
thief
upon
the
crosse
,
I
am
sure
that
is
not
my
case
nor
any
mans
case
that
lives
in
sin
,
impenitent
after
all
the
Gospel-calls
,
discoveries
,
rebukes
and
admonitions
.
(
1.
)
For
who
can
tell
whether
he
was
not
converted
and
brought
to
repentance
while
in
pri●on
,
as
soon
as
he
heard
of
Christ
,
and
was
moved
to
it
by
the
spirit
of
God
,
and
on
the
crosse
onely
made
a
confession
and
declaration
of
his
faith
in
Christ
and
sorrow
for
sin
?
or
(
2.
)
can
I
tell
whether
that
were
not
the
first
call
and
opportunity
ever
was
offered
unto
him
,
and
he
took
it
?
this
is
not
the
first
to
thee
and
me
by
many
:
and
shall
I
think
to
fare
as
he
did
at
the
last
,
that
every
day
despise
that
which
he
accepted
when
first
offered
?
or
(
3.
)
How
can
I
tell
whether
ever
I
shall
ever
have
so
long
a
time
,
and
Christ
so
neer
me
as
he
had
while
on
the
tree
?
I
may
be
taken
away
suddenly
,
and
I
am
sure
Christ
will
not
again
die
on
the
crosse
,
or
come
in
the
flesh
to
do
such
a
miracle
at
his
death
as
to
convert
and
save
a
sinner
in
the
same
day
;
or
if
it
were
possible
to
be
imagined
,
yet
would
it
not
be
a
hopeless
expectation
,
to
think
that
Christ
should
come
again
to
save
any
more
sinners
with
a
miracle
,
seeing
he
hath
appointed
(
with
no
lesse
then
a
miracle
of
mercy
)
salvation
now
upon
the
account
of
true
faith
in
him
,
and
sound
repentance
from
sin
,
and
an
holy
reformation
,
and
by
no
other
devise
nor
by
any
other
means
to
be
expected
?
S.
21
And
why
should
any
thing
prevail
with
me
to
delay
my
duty
,
seeing
this
example
you
bring
is
no
example
for
thee
,
nor
me
,
or
if
it
be
,
'
it
s
but
one
of
a
thousand
millions
,
and
I
think
the
first
and
the
last
of
that
kind
,
and
shall
I
hazard
my
salvation
upon
that
which
I
am
not
sure
was
ever
parallel'd
,
nor
ever
can
in
all
circumstances
?
And
if
you
say
God
hath
as
much
mercy
in
reserve
for
you
,
as
for
another
;
to
this
I
answer
,
't
is
true
if
you
do
not
abuse
his
mercy
no
more
then
any
hath
which
did
partake
of
that
mercy
:
suppose
it
possible
that
the
mercy
of
God
may
come
on
a
suddain
,
and
that
repentance
may
be
suggested
in
a
moment
,
't
is
but
a
peradventure
,
there
is
no
promise
that
it
shall
,
many
threats
against
that
man
that
presumes
on
it
,
there
is
very
little
likelyhood
of
it
,
and
is
it
not
madnesse
for
any
man
to
break
his
neck
wilfully
upon
a
presumption
that
there
is
skill
enough
,
and
to
make
experiment
of
the
art
of
a
bone-setter
?
but
God
hath
no
saving
mercy
for
thee
,
nor
me
,
nor
any
other
,
except
we
answer
the
ends
of
his
mercy
;
that
is
,
to
convert
and
reform
,
to
repent
and
obey
in
time
:
But
if
I
by
continuing
wicked
abuse
his
mercy
,
God
in
justice
will
punish
me
,
for
my
so
abusing
,
as
well
as
for
any
other
sinning
,
otherwise
there
is
mercy
and
forgiveness
with
God
that
he
may
be
feared
,
not
that
he
may
be
abused
and
resisted
.
He
that
feareth
not
to
continue
in
his
sin
,
abuseth
the
grace
and
mercy
of
God
,
and
resisteth
him
.
‑
.
IV.
Temptation
answered
.
S.
22
There
is
a
fourth
suggestion
from
the
flesh
which
much
hinders
reformation
,
procures
a
poor
sinner
to
delay
it
,
if
not
quite
to
put
it
off
for
altogether
,
and
't
is
this
:
for
as
a
sinner
is
perswaded
sometimes
,
't
is
so
easie
a
thing
to
become
a
true
penitent
and
a
sound
convert
,
that
it
may
be
done
in
a
trice
,
and
at
any
time
,
with
great
facility
and
in
any
condition
,
in
old
age
,
sickness
,
languishing
,
dying
,
with
a
few
half
words
and
two
or
three
good
wishes
faint
and
feeble
.
●o
on
the
other
hand
,
men
are
apt
to
believe
to
their
damage
,
(
and
therefore
set
not
about
soul-reformation
)
that
't
is
a
business
of
exceeding
difficulty
,
trouble
and
vexation
,
and
a
man
may
go
a
great
way
in
it
,
and
yet
come
short
of
what
is
required
,
't
is
but
in
vain
to
set
upon
it
,
as
good
never
a
whit
as
never
the
better
,
't
is
an
imposition
and
task
next
to
an
impossibility
,
I
cannot
endure
the
severity
of
repentance
nor
strict
and
holy
living
,
alas
what
a
burthen
?
farewell
all
my
comforts
,
when
once
I
begin
to
reform
,
and
to
be
religious
.
S.
23
This
temptation
would
be
quickly
repelled
and
easily
overcome
,
Answ.
if
a
man
would
consider
the
absolute
necessity
of
conversion
,
and
the
possibility
of
it
,
and
also
the
helpes
God
hath
afforded
for
the
perfecting
of
this
which
is
so
necessary
:
'T
is
true
,
the
work
is
hard
and
difficult
,
but
not
impossible
,
and
it
must
be
performed
and
completed
in
its
time
,
parts
and
degrees
,
or
else
it
will
not
avail
for
justification
except
it
be
complete
,
and
to
flesh
and
blood
it
will
prove
a
taske
very
unwelcome
,
crosse
and
burdensome
:
But
then
let
me
consider
,
I
have
a
soul
to
save
,
and
directions
of
Gods
word
,
and
absolute
commands
,
and
if
I
set
upon
the
duty
I
have
the
promises
to
encourage
me
,
and
the
grace
of
God
to
help
me
,
and
the
examples
of
the
Saints
gone
before
me
in
this
work
:
I
have
no
sins
nor
corruptions
but
may
be
mortified
,
nor
any
grace
or
vertue
enjoyned
me
as
my
duty
but
I
may
through
grace
perform
acceptably
,
the
fear
being
more
then
the
taske
,
the
apprehension
of
the
difficulty
greater
then
the
difficulty
it self
.
S.
24
But
let
be
that
it
be
hard
at
first
,
so
is
every
art
and
trade
at
the
entrance
into
it
,
and
canst
thou
not
endure
the
severity
of
repentance
,
the
injunctions
of
self
deniall
,
the
duties
of
sobriety
,
righteousness
and
piety
?
why
how
then
can
you
endure
damnation
?
How
wilt
endure
the
wrath
of
God
,
the
paines
of
hell
,
the
loss
of
heaven
?
had
I
rather
burn
in
hell
for
ever
then
forgoe
the
pleasures
of
sin
for
a
season
?
will
it
be
a
sadder
condition
to
live
an
holy
life
here
,
then
to
live
for
ever
in
misery
when
this
life
is
ended
?
if
it
were
true
,
(
what
unregenerate
men
imagine
of
holy
living
)
that
't
is
a
life
of
sadness
,
melancholy
,
and
void
of
comfort
,
which
is
most
false
,
and
as
great
a
reproch
as
the
divel
can
cast
upon
religion
,
yet
seeing
it
is
the
way
to
blisse
,
eternal
joy
and
endless
happiness
,
what
if
I
went
mourning
to
my
grave
,
what
though
I
lose
all
my
carnal
pleasures
and
worldly
contentments
for
it
?
should
I
be
any
loser
by
so
doing
?
would
not
heaven
at
last
answer
all
my
paines
&
travail
,
all
my
watching
and
praying
,
and
all
duties
of
Christianity
?
will
not
the
enjoying
of
Christ
and
favour
of
God
be
a
sufficient
recompence
for
all
my
labour
?
would
not
this
one
sentence
fill
my
heart
with
joy
at
the
last
,
Well
done
thou
good
and
faithfull
servant
,
enter
into
the
joy
of
thy
Master
?
But
if
you
hold
off
with
this
,
that
you
cannot
do
this
as
you
should
,
't
is
indeed
because
you
will
not
do
it
as
you
may
;
you
say
you
cannot
,
but
indeed
you
will
not
.
If
you
would
but
set
about
mortification
,
and
self-denial
,
and
resisting
temptations
,
and
devote
thy self
to
holy
living
,
thou
wouldst
be
able
to
do
one
hundred
times
more
in
it
towards
reformation
then
now
you
do
,
if
you
would
not
yeild
to
flesh
and
blood
,
nor
make
provision
for
your
lusts
,
if
you
would
not
make
use
of
excuses
to
keep
you
from
your
duty
,
if
you
would
not
by
delays
and
procrostinations
put
off
the
demands
of
God
and
thy
poor
soul
,
repentance
and
reformation
would
not
be
so
difficult
not
terrible
to
thee
.
S.
25
But
to
be
short
,
thy
through
reformation
be
it
hard
or
be
it
easie
,
be
it
a
matter
of
joy
or
grief
,
be
it
a
burden
or
be
it
a
pleasure
,
and
what
ever
can
be
said
against
it
,
it
must
be
performed
both
by
me
,
and
every
one
,
while
the
time
of
grace
lasteth
,
while
I
am
in
this
present
world
,
or
else
I
must
never
look
to
be
saved
,
this
is
the
short
and
the
long
of
it
,
and
after
all
disputes
,
excuses
,
lingerings
,
delays
,
it
must
come
to
this
conclusion
,
I
must
return
,
repent
,
and
be
converted
,
or
else
I
must
never
hope
to
see
the
face
of
God
with
comfort
;
when
all
is
said
that
the
wit
of
man
,
or
the
craft
of
the
devill
can
invent
against
SPEEDY
REFORMATION
and
sound
conversion
,
yet
this
word
must
stand
,
that
except
I
be
converted
(
as
Christ
hath
said
)
I
shall
never
enter
into
the
kingdome
of
Heaven
:
Mat.
18.3
.
Joh.
3.3
.
and
why
should
any
body
think
that
this
plain
and
positive
decree
of
Christ
concerning
us
,
should
either
be
baffled
or
abrogated
?
O
why
should
I
listen
▪
any
longer
to
any
plea
or
excuse
can
be
brought
,
that
might
cause
me
either
to
put
off
quite
or
delay
my
REFORMATION
?
O
that
I
may
never
more
decline
my
necessary
duty
by
excuses
,
nor
gratifie
satan
and
wrong
mine
own
soul
by
delays
!
CHAP.
XII
.
Of
some
Queries
.
S.
1
NOw
for
thy
further
conviction
and
speedier
resolution
about
this
great
and
necessary
work
of
saving
reformation
,
I
would
intreat
thee
sinner
in
the
Name
of
God
to
weigh
seriously
what
is
here
offered
unto
thee
,
and
resolve
to
give
an
effectuall
answer
,
as
you
shall
see
cause
,
and
no
more
do
I
desire
thee
to
do
in
this
point
,
then
what
in
conscience
you
shall
judge
fit
to
be
done
in
this
case
of
speedy
practicall
Reformation
,
and
if
you
cannot
rationally
except
against
what
I
propose
,
that
you
would
forthwith
yield
and
be
perswaded
to
the
thing
,
and
without
more
adoe
set
about
this
thy
own
work
.
S.
2
Qu.
1
First
of
all
I
demand
whether
the
things
which
I
have
been
perswading
thee
to
all
along
be
thy
duty
,
and
of
absolute
indispensible
necessity
in
order
to
thy
eternal
salvation
?
Or
whether
you
think
it
an
indifferent
thing
,
whether
you
be
a
true
penitent
and
sound
convert
or
no
?
if
you
you
do
—
if
it
be
of
absolute
necessity
,
how
can
you
in
reason
and
conscience
neglect
it
,
if
you
mean
to
be
saved
?
if
it
be
thought
but
a
matter
of
lesser
moment
and
a
thing
indifferent
,
then
why
Is
CHRIST
,
and
why
are
all
his
ministers
,
and
the
Scriptures
so
earnest
with
thee
to
reform
?
and
why
is
Satan
,
the
world
and
all
the
enemies
to
thy
souls
happiness
so
industrious
to
keep
thee
in
thy
sins
,
and
in
an
unreformed
and
unconverted
estate
?
you
cannot
conclude
it
a
thing
indifferent
,
except
you
make
it
a
thing
indifferent
whether
you
be
eternally
saved
or
damned
eternally
:
O
then
art
thou
perswaded
of
the
necessity
of
reformation
?
set
about
it
speedily
,
neglect
it
not
.
S.
3
Qu.
2
Whether
in
good
earnest
do
you
not
believe
that
JESUS
CHRIST
is
very
much
offended
,
and
his
grace
and
favour
exceedingly
abused
,
and
the
worth
of
his
blood
extremely
vilified
by
thee
all
the
while
thou
continuest
in
thy
wilfull
sinning
,
and
in
despite
to
his
holiness
,
and
all
he
hath
done
and
suffered
to
redeeme
thee
from
all
iniquity
to
serve
him
in
new
obedience
all
the
days
of
thy
life
?
S.
4
Qu.
3
Whether
if
you
refuse
to
amend
and
to
cast
away
all
your
iniquities
,
and
become
a
sincere
convert
,
can
you
have
any
ground
or
reason
to
hope
you
shall
be
saved
by
Christ
,
seeing
he
himself
hath
said
,
Except
you
be
converted
,
Mat.
18.3
.
you
cannot
enter
into
the
kingdome
of
heaven
?
S.
5
Qu.
4
Whether
do
you
think
that
those
sins
thy self
art
guilty
of
either
in
thought
,
word
or
actions
,
those
thy
omissions
and
commissions
,
if
not
repented
of
and
pardoned
,
will
be
any
hinderance
to
thy
salvation
?
or
dost
think
that
GOD
doth
esteem
of
thee
never
the
worse
for
all
thy
evil
practices
,
but
gives
thee
leave
to
be
as
bad
as
you
will
,
and
will
never
call
you
to
an
account
for
all
your
misbehaviours
?
have
you
any
reason
to
be
perswaded
of
this
?
or
of
the
contrary
?
you
cannot
sure
be
so
desperately
wicked
as
to
think
so
wickedly
of
God
and
Christ
,
that
he
should
be
either
pattern
or
patron
of
wickedness
in
any
one
living
.
S.
6
Qu.
5
Whether
do
you
in
your
judgment
account
happier
,
he
that
continueth
still
in
his
sins
and
vitious
course
of
living
,
and
dieth
in
that
estate
,
or
he
that
doth
repent
betime
,
and
lead
a
godly
,
sober
and
righteous
life
,
and
dieth
in
that
state
?
which
of
these
wouldst
thou
be
?
and
in
which
of
these
conditions
wouldst
thou
be
found
when
God
shall
call
thee
hence
to
appear
at
the
judgment
of
the
great
day
?
surely
you
cannot
but
wish
you
might
dye
the
death
of
the
righteous
,
and
fare
as
a
godly
man
fareth
at
last
!
Oh
then
why
will
you
not
conclude
to
live
as
the
godly
man
liveth
now
?
S.
7
Qu.
6
1
Pet.
4.2
,
3.
Whether
dost
thou
not
think
that
the
time
past
of
thy
life
is
not
enough
and
too
much
that
thou
hast
served
thy
lusts
,
and
followed
the
devices
and
desires
of
thy
naughty
heart
?
is
it
not
now
high
time
forthwith
to
forsake
all
sin
,
and
to
betake
thee
to
an
holy
life
?
have
not
Satan
,
sin
,
the
world
and
vanity
,
had
too
much
of
thy
hearts
delight
and
affections
,
but
wilt
thou
give
them
yet
more
,
and
serve
them
yet
longer
?
Alas
how
long
!
canst
thou
doe
better
then
to
rid
thy self
of
those
sins
,
and
get
clear
of
them
that
will
slay
thee
,
and
are
ready
every
moment
to
make
an
end
of
thy
daies
and
happiness
together
,
if
thou
nourish
them
,
or
spare
them
,
or
give
but
way
to
them
?
S.
8
Qu.
7
Whether
you
suppose
it
a
blemish
or
disgrace
to
thy
birth
,
breeding
,
place
,
relations
and
parts
,
to
become
a
true
hearty
penitent
,
and
holy
person
,
a
disciple
of
Christ
,
a
child
of
God
,
and
an
inheritor
of
immortall
glory
,
and
of
a
vile
person
made
an
honorable
Saint
?
or
is
it
not
much
more
a
blemish
,
disgrace
and
dishonour
to
be
a
servant
of
sin
,
a
slave
to
Satan
,
an
enemy
to
Christ
,
and
a
fire-brand
of
hell
,
as
every
wicked
,
unregenerate
,
unholy
man
is
?
is
there
any
honour
or
credit
like
that
of
a
Saint
,
or
any
shame
or
ignomy
like
that
of
a
wilfull
beastly
sinner
?
sure
there
is
not
.
S.
9
Qu.
8
Would
you
not
judge
that
man
hard
hearted
and
obstinate
,
foolish
and
mad
,
(
were
it
not
thy
own
case
)
who
doth
wilfully
continue
in
sin
and
impenitency
after
all
those
gracious
invitations
and
beseechings
from
the
Lord
to
return
,
after
all
those
menaces
and
rebukes
for
sin
,
after
all
those
cheeks
of
thine
own
conscience
,
and
convictions
of
the
necessity
of
reformation
?
would
you
not
deeme
that
man
worthy
of
damnation
that
in
despite
of
grace
and
all
saving
means
will
make
away
his
soul
,
and
murther
himself
wilfully
?
doth
not
he
deserve
to
die
eternally
that
will
not
receive
a
pardon
upon
such
conditions
as
God
doth
promise
a
pardon
?
which
is
,
that
thou
shouldest
repent
and
lay
down
all
rebellious
thoughts
and
actions
,
and
return
to
thy
obedience
to
God
and
his
most
holy
just
laws
and
government
.
S.
10
Surely
you
would
not
esteem
such
an
one
meet
for
mercy
that
doth
sin
against
mercy
,
and
that
perseveres
in
wickedness
:
Oh
then
dear
soul
let
it
never
be
said
of
thee
that
thou
art
the
man
that
dost
do
so
,
that
it
never
be
reported
of
thee
that
all
the
favours
,
mercies
,
and
motions
of
Gods
holy
Spirit
have
been
cast
away
upon
thee
;
Let
it
never
be
said
of
thee
that
God
would
have
reformed
thee
and
saved
thee
,
but
thou
wouldst
not
be
reformed
nor
saved
this
way
,
by
ceasing
to
do
evil
:
Let
it
not
be
upon
record
against
thee
,
that
all
the
means
,
as
preaching
to
thee
,
praying
for
thee
,
reproofs
,
exhortations
,
admonitions
,
counsells
,
calls
,
directions
from
all
the
holy
messengers
of
Christ
,
beseeching
thee
,
and
weeping
to
thee
,
could
never
prevail
with
thee
vile
sinner
(
with
all
the
pains
they
have
taken
for
thy
poor
souls
good
and
safety
)
to
turn
from
thy
sinfull
courses
and
evil
practices
,
but
as
they
found
thee
so
they
must
leave
thee
,
a
wretched
soul
and
hardened
rebell
,
and
instead
of
giving
up
their
account
of
thy
conversion
,
must
give
in
witness
against
thee
,
that
thou
wouldst
not
obey
the
word
of
the
Lord
,
nor
believe
their
report
,
nor
leave
thy
sins
:
Let
it
never
be
told
of
thee
,
that
thou
hadst
thy
day
of
grace
,
but
hast
lost
it
,
once
as
fair
an
opportunity
as
any
,
but
now
't
is
gone
;
Oh
let
it
not
be
objected
henceforth
against
thee
,
that
either
thou
refusest
to
reform
at
all
,
or
that
thou
dost
put
off
and
delay
from
day
to
day
that
so
necessary
and
so
happy
a
duty
:
why
should
God
wait
on
thee
any
longer
?
why
should
God
spare
thee
any
longer
?
is
it
not
long
enough
I
have
sinned
already
?
have
not
I
abused
Gods
patience
too
much
already
?
Oh
that
thou
wast
once
brought
to
this
point
of
resolution
,
I
have
done
foolishly
(
and
wickedly
,
)
I
will
do
so
no
more
,
now
,
even
now
will
I
return
to
my
God
,
and
my
obedience
;
shall
a
little
fleshly
pleasure
,
worldly
profit
,
or
any
thing
hinder
me
of
my
eternal
happiness
?
God
forbid
:
No
,
I
am
resolved
by
the
grace
of
God
to
stop
here
,
and
go
no
further
in
sins
road
;
but
will
now
turn
into
the
strait
gate
and
narrow
way
of
holy
living
,
which
leads
to
that
eternall
glory
which
none
can
come
at
but
such
as
do
lead
a
godly
life
,
and
follow
the
Lord
Jesus
fully
,
and
deny
themselves
wholly
.
S.
11
And
because
heart
and
life-reformation
is
the
way
to
all
happiness
,
and
in
the
first
place
a
man
must
leave
off
his
sinfull
practices
,
and
renounce
all
wickedness
,
and
cease
to
do
evil
,
and
repent
of
the
evil
he
hath
done
already
,
I
shall
conclude
this
first
part
of
reformation
with
a
few
directions
,
shewing
what
you
shall
constantly
do
to
accomplish
this
(
so
happy
)
reformation
.
CHAP.
XIII
.
Of
some
directions
to
facilitate
this
work
of
reall
reformation
.
S.
1
HAving
pressed
by
all
arguments
I
could
for
present
think
on
,
to
prevail
with
thee
to
a
speedy
reforming
thy
heart
and
life
,
and
without
any
more
delay
to
set
upon
the
work
;
I
adde
some
directions
,
which
if
you
will
conscientiously
observe
,
will
facilitate
the
work
,
and
make
it
successful
.
I.
Direction
.
S.
2
1.
If
you
mean
to
be
a
really
reformed
Christian
indeed
,
enter
forthwith
upon
serious
consideration
of
thy
past
life
,
what
it
hath
been
,
and
likewise
thy
present
state
and
habitual
frame
,
what
it
is
;
examine
wisely
and
strictly
thy self
wherein
thou
art
apt
to
offend
,
and
what
temptations
haunt
thee
most
,
what
thy
heart
hankers
after
,
what
is
thy
beloved
sin
,
where
thou
lyest
most
open
to
be
betrayed
and
overcome
;
examine
and
search
thy self
,
that
thou
know
where
thy
disease
is
,
and
the
nature
of
it
;
the
cure
is
half
done
if
thou
understand
thy
grief
,
't
is
but
applying
the
remedy
carefully
,
and
thou
wilt
quickly
be
cured
:
try
if
thy
sins
be
inward
,
and
keep
residence
in
thy
mind
,
thoughts
,
will
or
affections
,
be
watchfull
what
guests
haunt
these
rooms
;
if
vanity
be
in
thy
mind
,
sin
in
thy
thoughts
,
worldliness
in
thy
affections
,
if
thou
hast
a
proud
or
envious
Atheisticall
mind
,
if
thou
hast
a
stubborn
rebellious
will
,
if
thou
hast
covetous
or
fleshly
,
unchast
desires
and
speculations
;
if
thou
hast
inordinate
affections
,
if
thou
art
one
of
a
vain
,
vitious
,
worldly
,
filthy
tongue
;
if
thy
actions
be
any
way
sinfull
,
the
issue
and
product
of
a
naughty
evil
heart
,
try
whether
thy
thoughts
,
words
,
actions
,
or
any
thing
of
them
,
think
,
speak
or
do
,
contrary
to
the
laws
of
sobriety
,
charity
,
chastity
,
justice
or
piety
,
and
which
of
all
thy
sins
are
more
frequent
and
habituall
,
and
that
which
thou
hast
lived
longest
in
,
and
art
ready
to
break
out
into
act
on
the
least
touch
of
a
temptation
,
from
within
or
from
without
thee
,
that
so
by
diligent
inquiry
and
strict
scrutiny
,
you
may
come
to
the
knowledge
of
your
state
and
condition
;
and
do
not
give
over
this
work
untill
you
have
found
out
your
sins
,
and
which
way
they
act
.
II.
Direction
.
S.
3
2.
Then
your
next
business
will
be
to
aggravate
your
sins
by
all
circumstances
,
by
bringing
them
to
the
test
of
Gods
word
,
and
see
what
account
God
makes
of
them
,
how
he
dislikes
thy
sin
,
and
every
mans
sins
that
are
like
thine
,
and
see
what
commands
of
God
thou
breakest
by
thy
sinning
,
thus
and
thus
,
and
what
little
cause
thou
hast
to
provoke
God
,
and
break
his
most
holy
and
righteous
laws
;
&
remember
that
by
continuing
in
sin
thou
dost
no
less
then
oppose
Gods
mercies
,
and
Christs
merits
,
and
slight
his
redeeming
blood
;
which
he
shed
to
deliver
thee
from
thy
sins
,
and
to
cleanse
thee
from
thy
filthinesse
;
which
is
all
cast
away
upon
thee
,
if
thou
continue
in
thy
sins
,
and
will
prove
an
aggravation
of
thy
guilt
and
damnation
.
S.
4
By
no
means
do
not
go
about
to
lessen
,
extenuate
or
excuse
thy
faults
,
but
say
of
every
sin
as
David
of
his
,
Against
thee
Lord
have
I
sinned
,
and
done
this
evil
in
thy
sight
;
have
mercy
upon
me
,
and
cleanse
me
from
,
and
pardon
me
this
my
great
transgression
.
III.
Direction
.
S.
5
3.
Then
lay
before
the
Lord
by
Confession
,
and
spread
them
with
all
their
aggravations
,
and
set
them
in
order
before
thine
●wn
eyes
,
and
take
up
a
lamentation
,
weep
and
mourn
,
beat
thy
breast
,
and
wring
thy
hands
,
and
spend
thy
tears
and
groans
,
and
bemoan
thy
hard
case
,
thy
sad
condition
,
and
never
think
thou
hast
sorrowed
,
complained
,
confessed
and
despaired
enough
,
untill
thy
heart
be
broken
for
,
and
broken
from
thy
sins
;
and
know
this
,
that
no
man
hath
sorrowed
to
repentance
sufficiently
untill
he
doth
lothe
and
leave
heartily
and
willingly
all
and
every
one
of
his
abominations
;
no
man
hath
repented
savingly
of
his
sins
untill
he
hath
attained
a
perfect
hatred
of
his
sins
,
and
remembers
them
with
lothing
and
detestation
:
When
conversion
comes
,
that
is
,
when
a
man
is
on
sound
reformation
,
and
God
hath
touched
his
heart
,
and
is
giving
a
new
heart
and
nature
,
Ezek.
36.31
.
Then
shall
ye
remember
your
own
evil
ways
,
and
your
doings
that
have
not
been
good
,
and
shall
lothe
your selves
in
your
own
sight
,
for
your
iniquities
and
for
your
abominations
.
S.
6
And
this
direction
may
serve
to
cut
off
all
queries
which
deceived
unsound
hearts
are
asking
,
How
long
,
and
how
much
,
must
a
man
grieve
and
sorrow
,
and
mourn
,
and
be
sad
?
Answer
,
why
so
long
,
and
so
much
,
untill
thy
sins
become
odious
and
grievous
to
thee
,
and
thou
leave
off
to
do
them
any
more
;
and
when
this
is
done
,
then
hast
thou
performed
that
part
of
repentance
throughly
which
consists
of
sorrow
and
mourning
,
and
not
till
then
:
Be
therefore
humbled
throughly
,
bring
your
soul
low
,
and
have
a
deep
sense
of
misery
because
of
sin
;
and
do
not
in
this
matter
as
most
do
,
onely
believe
your
duty
as
an
article
of
your
faith
,
but
let
who
will
do
it
for
you
,
onely
believe
it
your
duty
and
that
's
all
:
Oh
this
will
undoe
you
,
therefore
do
it
as
truly
as
you
believe
it
truly
to
be
your
duty
.
IV.
Direction
.
S.
7
4.
Now
presently
fall
upon
the
work
of
mortification
and
self-deniall
,
you
must
now
take
up
your
cross
,
that
is
,
cross
and
deny
thy
sinfull
appetites
,
and
lustfull
desires
,
be
sure
you
be
careful
to
avoid
every
new
sin
,
and
never
sin
actually
again
in
any
instance
if
it
be
possible
;
and
take
up
a
firm
resolution
,
with
earnest
prayer
,
that
you
will
never
willingly
or
wilfully
consent
to
,
or
act
again
your
former
follies
,
or
any
other
which
you
your self
have
committed
,
or
any
body
else
hath
or
may
do
;
for
notwithstanding
former
repentances
,
yet
if
you
live
henceforth
after
the
flesh
you
shall
die
,
Rom.
8.13
.
but
if
through
the
spirit
you
mortifie
the
deeds
of
the
body
you
shall
live
;
therefore
if
you
would
be
successfull
in
this
great
concernment
of
reformation
,
you
must
crucifie
and
crush
the
first
motions
and
risings
of
lust
,
and
all
inclinations
to
this
or
that
sin
:
look
to
this
first
,
that
the
fountain
of
all
must
be
stopped
,
for
all
thy
sins
have
a
root
,
and
before
they
be
acted
have
a
kind
of
being
in
lusts
;
as
the
fruit
virtually
is
in
the
root
,
and
a
cockatrice
is
in
the
egge
,
and
as
the
streams
are
from
the
fountain
,
so
thy
actual
sins
are
of
the
same
smack
and
nature
with
their
original
from
whence
they
are
derived
:
Therefore
nip
the
bud
,
Ibi
maximè
oportet
observare
peccatum
ubi
nasci
solet
.
Hier.
in
Ep.
ad
Demet.
crush
the
egge
,
dry
up
the
fountain
,
take
away
the
cause
,
and
the
effect
will
cease
,
and
so
will
your
work
be
more
short
and
easie
;
suppresse
the
beginnings
,
suffer
not
lust
to
rise
,
or
if
it
move
check
it
presently
,
entertain
no
parlying
with
Satan
,
nor
thine
own
naughty
reasoning
heart
,
that
will
plead
for
consent
or
connivance
,
for
thou
art
in
danger
when
you
treat
,
and
undone
if
you
yeild
;
Mortifie
therefore
your
members
that
are
upon
the
earth
,
fornication
,
uncleanness
,
&c.
that
you
may
be
able
to
do
this
,
the
Apostle
adds
by
way
of
counsell
and
direction
in
the
same
verse
,
(
viz.
)
inordinate
affections
,
evil
concupiscence
,
Col.
3.5
.
and
covetousness
,
which
is
idolatry
.
And
take
heed
you
stop
from
going
any
further
or
acting
any
more
sin
,
with
consent
,
delight
,
or
in
compliance
with
thy
former
custome
,
or
as
the
manner
of
the
world
is
;
for
every
new
sin
is
a
great
disadvantage
,
because
it
brings
in
question
all
thy
hopes
,
and
undoes
thy
former
labour
in
repentance
,
and
makes
all
as
done
to
no
purpose
,
and
after
a
new
sin
you
must
begin
:
again
as
though
you
had
done
nothing
toward
repentance
ever
before
;
good
therefore
is
the
advice
of
the
Son
of
Sirach
,
Ecclus.
7.8
.
Io.
5.14
.
Hast
thou
sinned
?
do
so
no
more
,
but
ask
pardon
for
thy
former
faults
;
adde
not
sin
to
sin
,
for
in
one
a
man
shall
not
be
unpunished
;
and
that
of
our
Saviour
to
one
whom
he
had
pardoned
,
Go
and
sin
no
more
,
lest
a
worse
thing
come
unto
thee
.
V.
Direction
.
S.
8
5.
Take
heed
of
all
the
occasions
to
sin
,
Nemo
diu
tutus
periculo
proximus
;
vigilandum
est
ergò
maximè
tentationis
initio
.
Greg.
&
avoid
them
wisely
;
where
there
are
many
baites
there
is
much
danger
,
and
there
lieth
a
snare
in
almost
every
thing
,
in
enjoyments
,
in
company
,
in
riches
,
in
gifts
,
in
recreations
,
and
't
is
hard
for
an
ordinary
Christian
(
that
is
not
acquainted
with
the
deceitfulnesse
of
sin
,
and
treachery
of
a
mans
own
heart
,
and
the
measures
of
things
lawfull
in
themselves
,
)
to
escape
the
sin
while
they
enjoy
the
liberty
in
the
use
of
things
allowable
and
tolerable
;
Licitis
perimus
omnes
.
and
when
it
is
hard
to
be
discerned
between
sin
in
appearance
,
and
the
appearance
of
sin
,
't
is
hard
to
keep
a
mans
self
without
fault
,
for
he
that
doth
all
he
may
will
soon
lose
his
innocency
,
and
do
that
which
he
should
not
.
S.
9
Therefore
beware
of
every
occasion
which
might
but
peradventure
seduce
thee
to
commit
folly
,
and
then
as
thou
shalt
have
no
excuse
for
thy
sin
by
reason
of
the
temptation
,
so
shalt
thou
prevent
the
sin
by
avoiding
the
occasion
:
a
man
shall
never
be
drunk
in
an
alehouse
with
lewd
companions
if
he
enter
not
in
,
and
sit
not
with
such
vain
persons
;
a
man
shall
never
commit
murder
except
he
enter
the
list
and
quarrel
;
nor
can
a
man
commit
actual
adultery
and
fornication
,
except
he
keep
company
with
lewd
women
,
and
frequent
them
by
his
,
or
yeild
to
their
whorish
sollicitations
;
neither
can
a
woman
betray
her
chastity
,
except
she
admit
of
courtship
;
dalliance
,
gifts
and
privacie
with
men
of
unchast
desires
,
and
soft
and
smooth
perswasions
.
If
I
attempt
not
a
temptation
,
and
seek
it
,
or
stay
not
with
it
when
I
am
overtaken
or
surprised
,
but
resist
or
flee
it
,
I
may
be
safe
and
keep
my
innocency
through
grace
;
but
if
I
seek
an
occasion
to
be
foolish
,
or
embrace
the
several
offers
and
occasions
of
sinning
,
I
shall
easily
and
quickly
fall
,
but
not
so
soon
,
or
with
that
facility
rise
again
;
and
how
much
safer
and
better
is
it
to
decline
all
engagements
wherein
I
may
sin
,
then
get
loose
and
come
off
without
a
scar
and
a
wound
,
a
reproch
and
a
shame
,
when
once
engaged
?
therefore
shun
the
occasions
and
companying
with
sin
,
so
shalt
thou
keep
thy
soul
from
many
inconveniences
which
otherwise
will
render
thy
hopes
of
heaven
more
uncertain
,
and
thy
sincerity
of
grace
more
suspected
,
and
pardon
of
former
failings
more
doubtfull
.
VI.
Direction
.
S.
10
6.
When
any
lusts
&
sinfull
desires
stir
within
thee
,
and
move
toward
any
sinfull
act
,
or
any
temptation
from
the
devill
,
the
world
,
or
naughty
men
,
consent
not
to
it
,
flee
from
it
,
to
Christ
,
the
sanctuary
of
thy
safety
,
and
withstand
the
temptation
,
as
a
Christian
should
remember
always
thy
baptismall
vow
,
and
that
thou
art
not
free
to
do
the
will
of
the
flesh
,
thou
art
under
covenant
,
and
the
government
of
Christ
,
co
serve
him
and
to
exercise
thy
Christian
warfare
against
all
manner
of
sin
,
to
destroy
(
as
thou
art
able
)
the
kingdome
of
sin
and
Satan
;
thou
knowest
not
,
nor
ownest
any
ruler
,
nor
forreigne
power
or
jurisdiction
but
Christs
;
I
may
not
,
I
must
not
suffer
sin
to
reign
over
me
while
I
live
,
Eph.
5.11
.
I
must
have
no
fellowship
with
the
unfruitfull
works
of
darkness
,
but
must
shun
and
reprove
them
all
;
I
am
not
my
own
,
I
am
bought
with
a
price
,
1
Cor.
6.20
.
Christ
hath
bought
me
and
redeemed
me
from
a
vain
conversation
,
1
Pet.
1.18
.
that
I
might
serve
him
in
holiness
and
righteousness
all
the
days
of
my
life
:
Luke
1.74
,
75.
I
dare
not
,
nor
cannot
,
with
any
colour
of
reason
or
conscience
break
my
vow
,
my
covenant
,
my
trust
and
fidelity
,
to
comply
with
any
temptation
to
sin
,
though
I
might
get
any
pleasure
or
emolument
by
sinning
,
no
not
for
the
whole
worlds
riches
or
honours
,
I
must
not
deny
my
Master
Christ
to
whom
I
am
a
sworn
servant
,
he
is
one
that
will
maintain
me
,
and
keep
me
,
and
stick
by
me
,
and
give
me
heaven
at
last
,
if
I
forsake
him
not
,
and
cast
not
off
his
yoke
,
nor
go
back
from
my
engagement
,
he
will
never
leave
me
nor
cast
me
out
,
if
I
never
leave
him
,
nor
turn
Apostate
,
as
I
shall
do
if
I
yeild
to
sins
motions
,
and
consent
to
sins
temptations
,
and
return
to
that
filthy
vomit
of
former
sinfull
practises
:
remember
always
thy
vow
,
forget
not
thy
obligations
,
thy
duty
,
and
thy
Master
Christ
,
thy
Saviour
,
Lord
,
Redeemer
,
thy
own
soul
,
and
the
last
judgment
,
and
then
this
will
both
take
thee
off
from
thy
sinfull
course
,
and
preserve
thee
from
falling
again
into
the
hand
of
temptation
,
and
practise
of
sin
any
more
.
VII
.
Direction
.
S.
11
7.
Call
thy self
every
day
to
an
account
for
what
every
day
you
do
,
whether
you
have
omitted
your
duty
,
or
committed
a
sin
,
and
repent
every
day
;
this
is
a
work
will
prove
advantagious
if
well
performed
,
for
by
his
practise
you
will
learn
to
know
your self
still
better
and
better
,
and
amend
more
and
more
,
and
you
will
be
happy
if
Christ
find
you
so
doing
when
he
calls
you
to
account
.
S.
12
Besides
,
if
you
do
this
constantly
and
sincerely
every
day
,
you
shall
have
but
a
days
sins
to
repent
of
,
and
the
same
day
you
are
a
dying
,
and
then
the
last
act
of
your
repentance
will
be
the
completing
of
all
the
former
acts
of
penitence
,
and
then
onely
will
death-bed
repentance
be
accounted
of
when
it
is
the
conclusion
of
a
watchfull
,
serious
,
holy
,
penitent
life
,
and
the
last
act
of
that
habituall
grace
:
but
if
all
be
left
to
the
last
day
or
minute
,
and
that
which
should
have
been
done
every
day
hath
been
put
off
to
the
last
,
O
what
a
burden
of
foul
sins
will
lie
then
upon
thee
poor
weak
wretch
,
if
all
be
let
alone
till
then
!
Oh
how
canst
thou
think
that
God
will
pardon
all
thy
sins
upon
the
last
minuts
repentance
,
when
that
last
is
thy
first
and
last
?
a
sorry
repentance
it
is
indeed
,
if
it
be
but
a
little
sorrow
,
an
expiring
sigh
and
groan
after
an
ages
sinning
and
a
vitious
life
:
Therefore
now
begin
,
and
continue
till
thy
dying
day
,
to
reckon
with
thy self
every
evening
for
what
thou
hast
done
the
day
,
and
every
morning
for
what
thou
hast
acted
in
darknesse
of
night
,
and
what
thou
hast
done
foolishly
repent
;
and
for
what
thou
hast
done
well
in
the
duties
of
sobriety
,
chastity
,
charity
and
piety
,
rejoyce
and
give
God
thanks
,
when
thou
hast
fallen
into
or
by
a
temptation
,
be
sorry
,
and
more
watchfull
for
afterward
;
and
when
upon
examination
you
have
found
you
have
resisted
and
overcome
a
temptation
,
and
avoided
a
sin
,
give
God
the
praise
of
his
assisting
and
preventing
grace
:
and
likewife
for
thy
consciencious
tenderness
,
that
would
not
let
thee
commit
a
sin
,
nor
omit
a
duty
.
VIII
.
Direction
.
S.
13
8.
The
next
counsell
I
would
have
thee
consent
to
follow
is
this
,
That
you
take
heed
(
in
all
the
work
of
reformation
)
of
a
shifting
and
deceitfull
heart
.
The
heart
is
deceitfull
above
all
things
,
Jer.
4.9
.
and
desperately
wicked
,
it
will
pretend
one
thing
and
do
another
;
there
is
much
double-dealing
,
it
will
seek
evasions
,
and
find
excuses
to
put
off
a
duty
,
but
especially
this
of
reall
reformation
,
thy
heart
will
hold
up
fai●
shews
with
foul
practises
,
it
will
make
many
proffers
and
promises
of
repentance
and
amendment
,
and
if
you
trust
your
own
heart
you
shall
have
nothing
of
it
but
promises
and
good
purposes
for
afterward
;
still
I
will
repent
hereafter
,
and
amend
hereafter
,
next
week
,
or
next
month
,
or
next
year
,
and
yet
delayeth
still
,
and
will
do
so
untill
death
,
and
then
it
is
too
late
;
Oh
how
often
hath
thy
heart
deceived
and
betrayed
thee
already
to
deferre
untill
a
more
convenient
time
?
how
long
hast
thou
been
about
to
repent
and
reform
,
and
yet
nothing
done
towards
it
but
a
company
of
promises
and
pretences
?
and
all
this
while
instead
of
doing
your
necessary
work
,
you
have
added
sin
to
sin
,
and
day
unto
day
uttereth
excuses
,
and
this
day
the
heart
saith
to
reformation
,
go
and
come
again
to
morrow
;
and
what
is
this
but
heaping
up
wrath
,
and
filling
up
the
measure
,
and
adding
more
weight
to
the
burden
of
sin
,
and
binding
my self
faster
with
the
cords
of
my
own
twisting
,
and
rendring
my
bands
more
irrefragable
,
and
my
guilt
more
damnable
?
and
yet
thus
it
hath
been
with
every
man
that
trusteth
a
deceitfull
heart
,
and
will
be
so
with
thee
if
thou
admit
of
its
excuses
,
and
lettest
it
alone
to
shift
,
cog
and
deceive
,
and
to
play
such
pranks
as
the
heart
of
foolish
inconsiderate
man
doth
delight
in
.
S.
14
Now
if
ever
you
will
be
serious
and
do
any
thing
to
purpose
in
the
necessary
business
of
thy
eternal
concernment
,
never
give
way
to
delay
thy
reformation
,
let
the
pleasures
be
never
so
fair
or
ever
so
many
;
be
not
deceived
by
thy self
,
but
be
thou
a
doer
of
the
work
,
and
not
a
pretender
to
it
only
;
't
is
a
deceiving
and
a
deceived
heart
that
makes
thee
hitherto
either
deferre
the
duty
,
or
do
it
slightly
.
IX
.
Direction
.
S.
15
9.
If
you
would
be
throughly
reformed
,
converted
and
saved
in
time
,
then
forthwith
give
up
thy self
to
Jesus
Christ
,
and
to
the
word
of
his
grace
;
let
Christ
be
thy
Physitian
go
to
him
which
is
the
fountain
opened
for
sin
and
for
uncleannesse
,
Zac.
13.1
.
1
Jo.
1.7
.
't
is
the
blood
of
Christ
that
cleanseth
from
all
sin
,
flee
unto
him
,
and
yield
up
thy self
unto
him
,
shew
thy
wounds
,
and
beg
his
healing
,
carry
thy
burthen
and
let
him
ease
thee
;
Come
unto
me
,
saith
Christ
,
all
ye
that
are
heavy
laden
,
and
I
will
give
you
rest
:
Mat.
11.28
,
29.
take
my
yoke
upon
you
,
and
learn
of
me
,
and
ye
shall
find
rest
for
your
souls
.
Let
the
word
of
Gods
grace
teach
thee
and
rule
thee
,
be
often
at
those
ordinances
where
Christ
is
applyed
to
thy
soul
,
and
the
Spirit
of
Christ
is
working
conversion
,
give
up
and
resign
thy self
to
the
teachings
of
the
spirit
by
the
word
,
hear
that
word
,
and
obey
it
which
discovereth
and
debaseth
sin
,
and
searcheth
the
heart
;
&
frequent
that
preaching
that
advanceth
Christ
,
and
holiness
,
that
wooes
thee
off
thy
sins
unto
Christ
and
holy
walking
.
S.
16
If
thou
be
converted
it
must
be
by
those
means
that
God
hath
appointed
to
convert
souls
,
and
bring
them
to
saving
faith
and
repentance
;
all
true
converts
can
say
that
God
of
his
own
will
begat
them
with
the
word
of
truth
;
Wherefore
lay
apart
all
filthiness
,
Jam.
1.18.21
,
22.
and
receive
with
meekness
the
engrafted
word
,
which
is
able
to
save
your
souls
;
But
he
ye
doers
of
the
word
,
and
not
hearers
only
,
deceiving
your
own
selves
:
and
every
one
that
is
made
a
new
creature
must
say
,
1
Pet.
1.23
,
25.
being
born
again
not
of
corruptible
,
but
of
incorruptible
seed
,
by
the
word
of
God
which
liveth
and
abideth
for
ever
,
and
this
is
the
word
which
by
the
Gospel
is
preached
unto
you
.
S.
17
Therefore
yield
thy self
freely
and
wholly
to
Christ
,
and
the
word
of
his
grace
,
and
thou
mayst
then
be
seasonably
and
savingly
wrought
on
and
converted
.
X.
Direction
.
S.
18
10.
Dost
thou
intend
to
reform
thy
heart
and
life
?
wouldst
thou
be
a
true
convert
,
and
have
thy
faults
pardoned
,
and
thy
life
amended
?
then
be
fervent
and
frequent
in
prayer
to
the
God
of
heaven
for
this
very
thing
,
pray
(
I
say
)
mightily
,
fervently
and
frequently
;
if
ever
thy
reformation
be
wrought
it
must
come
from
God
,
and
he
will
be
sought
unto
by
prayer
,
and
the
desire
of
thy
soul
must
be
with
earnestness
,
that
God
would
pardon
thee
and
heale
thee
,
and
separate
sin
and
thy
soul
,
sin
from
thy
conversation
,
and
instead
thereof
implant
grace
,
and
nourish
holiness
,
and
make
thee
a
new
man
,
by
renewing
thy
judgment
,
will
and
affection
,
and
introducing
the
image
of
the
holy
Jesus
in
thy
soul
and
conversation
.
S.
19
'T
is
true
,
God
hath
made
free
and
gracious
promises
that
he
will
give
grace
to
convert
and
change
the
heart
from
evil
to
good
,
that
he
will
cleanse
and
purisie
by
his
Spirit
,
saying
,
I
will
give
grace
,
I
will
pardon
,
I
will
heal
,
Ezek.
36.25
,
26
,
37.
I
will
sprinkle
clean
water
upon
you
,
and
you
shall
be
clean
from
all
your
filthiness
;
A
new
heart
also
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
give
you
an
heart
of
flesh
,
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
:
—
God
will
do
all
this
for
and
to
a
poor
sinner
,
and
except
God
give
it
and
work
it
,
no
man
living
can
get
it
;
yet
,
saith
the
Lord
,
I
will
yet
for
all
this
be
inquired
of
the
house
of
Israel
to
do
this
thing
for
them
.
God
gave
David
a
aew
heart
,
and
pardoned
his
sins
,
Psal.
51.10
.
yet
see
that
51.
Psalme
David
prays
heartily
,
Create
in
me
a
clean
heart
O
God
,
and
renew
a
right
spirit
within
me
:
Our
Saviour
Christ
bids
us
,
ask
,
Mat
7.6
,
7.
and
you
shall
have
;
seek
,
and
you
shall
find
;
knock
,
and
it
shall
be
opened
;
for
every
one
that
asketh
,
receiveth
,
and
he
that
seeketh
findeth
,
and
to
him
that
knocketh
,
it
shall
be
opened
.
—
Therefore
if
ever
thou
wilt
be
savingly
converted
,
seek
it
earnestly
of
God
,
cry
incessantly
and
mightily
to
the
Lord
,
and
give
him
no
rest
untill
he
give
thee
conversion
and
pardon
;
pray
that
thou
mayst
get
it
,
and
pray
that
thou
mayst
keep
it
,
pray
for
this
spirit
,
and
pray
with
it
,
and
never
leave
off
praying
as
long
as
thou
livest
:
And
I
am
perswaded
that
no
man
shall
attain
unto
saving
reformation
,
but
he
that
begs
it
of
God
,
and
seeks
earnestly
after
it
;
and
I
am
also
perswaded
that
he
that
begs
it
earnestly
and
constantly
shall
not
be
denied
it
,
if
he
neglect
not
to
endeavour
to
practise
what
God
commands
.
S.
20
Thus
have
I
given
you
those
directions
,
which
if
you
will
speedily
and
carefully
follow
and
put
in
practice
,
will
prove
very
succesfull
toward
your
reformation
,
those
means
God
hath
appointed
to
bring
about
this
so
great
and
necessary
a
work
of
reformation
,
if
conscientiously
and
diligently
used
.
S.
21
—
Now
I
would
perswade
you
to
use
all
means
possible
,
and
with
all
speed
possible
,
that
might
be
any
way
conducing
to
thy
reformation
,
by
these
motives
following
.
CHAP.
XIV
.
Some
Motives
to
provoke
men
to
be
speedy
and
in
good
earnest
about
the
one
thing
necessary
,
which
is
sound
Reformation
.
I.
Motive
.
S.
1
1.
REmember
that
all
thy
weal
and
happiness
depends
upon
this
very
thing
,
even
that
thou
art
worth
in
an
other
world
;
If
thou
art
converted
in
time
thou
art
made
for
ever
,
but
if
thou
put
off
thy
reformation
,
and
wilt
not
yield
to
become
a
penitent
,
and
throughly
reformed
,
it
will
be
thy
marring
for
ever
;
this
must
be
done
,
and
done
perfectly
,
or
else
thy
poor
soul
will
be
quite
undone
,
and
a
lost
man
for
ever
thou
wilt
be
;
it
is
as
impossible
for
a
man
that
lives
and
dies
in
an
unregenerate
estate
to
be
happy
in
another
world
,
as
it
is
for
one
damned
in
hell
already
to
come
thence
,
or
to
be
there
happy
where
he
is
:
Now
or
never
is
the
time
to
provide
for
heaven
by
timely
reformation
,
here
or
no
where
must
every
one
that
means
to
be
saved
look
to
it
,
for
when
death
shall
part
soul
and
body
,
there
is
no
more
working
nor
reforming
;
here
and
now
is
the
time
and
place
in
this
present
world
,
to
do
all
we
have
to
do
in
reformation
,
in
the
other
world
every
one
must
be
rewarded
according
to
what
he
hath
done
in
this
world
,
and
receive
a
finall
unalterable
sentence
,
and
the
decree
of
the
Almighty
will
be
executed
on
thee
,
and
for
ever
must
thou
lie
under
it
,
whether
it
be
unto
life
or
death
,
salvation
or
damnation
,
nor
will
there
be
any
revocation
or
alteration
of
that
unalterable
decree
;
Oh
then
how
much
doth
it
concern
thee
and
every
one
that
thou
be
sincerely
&
wholly
reformed
in
this
world
,
seeing
thy
everlasting
making
or
marring
depends
upon
it
,
forasmuch
as
thy
eternal
weal
or
woe
is
determined
and
fixed
according
as
thy
heart
and
life
is
reformed
or
not
reformed
.
S.
2
Do
not
therefore
(
O
Christian
)
neglect
the
doing
of
that
speedily
which
may
put
all
out
of
doubt
,
and
give
thee
a
comfortable
assurance
that
heaven
shall
be
thy
portion
which
thou
mayst
depend
upon
,
if
thy
heart
be
converted
and
thy
ways
amended
;
and
as
sadly
mayst
thou
sink
in
thy
hopes
of
heaven
,
if
this
be
not
fully
wrought
in
thee
:
O
then
let
not
any
thing
in
the
world
make
thee
put
off
thy
reformation
,
or
baffle
thee
out
of
thy
duty
,
or
betray
thee
into
vain
hopes
,
to
be
happy
without
it
.
II.
Motive
.
S.
3
2.
The
next
Motive
to
provoke
thee
to
hasten
thy
reformation
,
is
this
,
that
all
the
while
you
deferre
it
you
lose
your
time
,
and
are
doing
that
you
must
undoe
again
;
for
the
best
of
all
that
you
do
else
are
but
trifles
and
toies
,
and
nothing
at
all
to
the
purpose
of
true
happiness
,
and
all
this
while
you
are
making
more
work
for
tears
,
lamentation
and
repentance
;
and
if
ever
you
come
to
the
happy
state
of
conversion
,
hereafter
you
will
be
much
afflicted
and
troubled
that
you
continued
so
long
a
fool
and
a
wretch
,
as
you
are
all
the
while
you
put
off
and
delay
your
amendment
:
how
bitter
will
it
be
to
a
devout
soul
to
remember
how
long
he
continued
at
a
distance
from
Christ
,
how
long
he
did
live
after
the
flesh
and
the
world
,
how
many
days
and
how
much
strength
he
spent
in
the
service
of
sin
,
how
many
excuses
and
delays
he
used
?
Oh!
he
will
beshrew
himself
to
think
how
often
he
put
off
the
kind
intreaties
of
Christ
,
and
those
many
invications
to
holiness
;
it
will
trouble
thee
if
ever
thou
come
to
be
converted
that
thou
wert
not
converted
sooner
,
that
God
and
religion
had
not
thy
heart
and
service
long
agoe
,
that
thou
didst
not
yield
and
resign
up
thy self
when
first
thou
wast
moved
to
it
,
that
sin
had
so
much
,
and
Christ
so
little
of
thy
will
and
affections
;
O
then
,
dear
soul
,
deferre
not
any
longer
,
but
do
that
with
all
speed
which
you
have
now
a
fair
opportunity
to
perform
,
that
is
,
forthwith
to
leave
off
your
known
sins
,
and
betake
your selves
to
a
sober
,
serious
,
holy
life
;
so
will
you
prevent
your
own
molestation
and
your
own
misery
.
III.
Motive
.
S.
4
3.
Let
the
danger
and
dreadfulness
of
an
unconverted
state
move
thee
speedily
to
get
out
of
it
by
all
possible
means
;
alas
!
all
the
while
I
live
unreformed
I
am
under
the
curse
of
the
Law
,
and
power
of
Satan
,
a
slave
to
lust
,
and
a
son
of
perdition
;
and
if
I
chance
to
die
in
this
estate
,
my
case
and
the
already
damned
in
hell
will
be
the
same
,
they
who
died
in
their
sins
are
miserable
wretches
,
and
so
shall
I
be
as
they
are
,
there
is
but
a
step
between
me
and
their
sad
condition
;
and
while
I
am
on
this
side
the
grave
,
in
a
sinning
course
,
following
the
motions
of
my
lusts
,
I
am
in
a
worse
condition
then
the
worst
of
creatures
,
a
toad
in
my
ditch
is
better
by
much
then
a
man
in
his
sins
,
unconverted
,
unreformed
:
And
all
the
while
I
live
in
my
sins
I
am
unpardoned
,
and
am
hastening
to
an
eternity
of
misery
,
I
am
in
that
broad
way
which
leadeth
straight
on
to
destruction
;
Oh
then
let
my
soul
get
quickly
out
of
that
way
,
and
from
that
state
in
which
I
walk
in
so
much
danger
,
and
which
will
most
certainly
carry
me
to
the
chambers
of
death
,
and
bring
me
under
the
eternall
wrath
of
God
.
IV.
Motive
.
S.
5
4.
Let
the
consideration
of
the
brevity
and
uncertainty
of
thy
life
move
thee
to
hasten
thy
reformation
,
this
night
thy
soul
may
be
taken
from
thy
body
,
if
not
then
,
within
a
very
short
time
it
must
and
it
will
be
called
to
an
account
,
and
oh
what
a
sad
day
will
it
prove
then
,
when
death
opens
the
passage
from
a
sinfull
life
to
an
endless
misery
,
when
death
puts
an
end
to
the
pleasures
of
sin
,
and
gives
a
beginning
to
the
pains
of
hell
never
to
end
!
S.
6
Therefore
if
you
mean
to
prevent
the
miseries
of
a
dying
sinner
,
you
must
destroy
the
sin
ere
you
die
,
and
this
requires
your
care
and
diligence
,
your
speed
and
quick
dispatch
;
Oh
that
you
would
be
wise
concerning
your
later
end
,
and
leave
not
that
to
do
at
the
last
,
which
can
neither
be
well
done
nor
accepted
if
it
be
put
off
till
the
last
.
V.
Motive
.
S.
7
5.
Another
Motive
to
a
speedy
reformation
let
be
,
that
none
of
thy
most
pleasurable
sinfull
practices
are
half
so
pleasing
to
thee
a
sinner
as
the
ways
of
godliness
and
exercise
of
vertues
are
to
the
true
convert
;
reformation
,
if
it
be
sound
and
universall
,
will
prove
the
rarest
delight
and
content
in
the
world
,
and
be
of
excellent
satisfaction
to
thee
;
Pro:
3.15
.
1
Tim.
4.8
.
1
Tim.
6.6
.
Her
ways
are
ways
of
pleasantness
,
and
all
her
paths
are
peace
;
and
godliness
with
contentment
is
great
gaine
,
profitable
to
all
things
,
having
the
promise
of
this
life
and
that
which
is
to
come
:
No
life
can
be
compared
to
a
godly
life
for
pleasure
,
profit
and
contentment
;
how
quiet
is
the
conscience
of
a
devout
holy
Christian
!
how
sweet
his
sleep
!
how
calm
and
serene
is
his
spirit
that
is
at
peace
with
God!
how
doth
he
rejoyce
in
the
Lord
!
what
a
merry
life
doth
he
lead
,
and
goeth
on
his
way
cheerfully
to
his
home
,
to
his
inheritance
,
to
his
joys
in
heaven
which
he
hath
in
prospect
,
and
is
at
the
end
of
his
race
!
how
doth
that
soul
triumph
in
his
victories
that
is
daily
resisting
temptations
,
and
slaying
his
corruption
!
how
sweetly
doth
he
passe
his
time
that
spends
it
in
communion
with
God
,
and
delights
of
heaven
!
But
't
is
farre
otherwise
with
a
wicked
man
that
serves
the
interest
of
sin
,
and
studies
to
gratifie
and
serve
his
lusts
in
sinful
actings
;
Oh
what
a
many
plots
doth
he
lay
,
and
paines
doth
he
take
to
bring
about
his
sin
,
and
then
what
shifts
must
be
make
to
hide
,
to
excuse
,
to
maintain
his
sin
!
what
a
many
perplexing
gripes
of
conscience
,
and
often
terrours
hath
a
wicked
man
within
himself
!
and
besides
the
bitterness
in
the
end
of
sinfull
actions
,
what
a
toile
and
weariness
it
is
in
the
exercise
of
it
,
so
that
truly
a
man
may
say
of
sin
,
WHAT
A
WEARINESS
IT
IS
!
to
what
purpose
is
all
this
cost
and
losse
of
time
,
and
exhausting
the
spirits
?
and
after
all
,
what
pleasure
hath
a
man
,
or
what
content
can
accrue
to
any
man
upon
the
remembrance
of
his
evil
actings
?
is
not
a
holy
harmless
life
spent
in
the
exercise
of
purity
and
charity
infinitely
more
to
be
desired
,
for
content
and
satisfaction
(
were
there
nothing
else
to
be
found
in
the
practise
of
godliness
and
vertues
then
what
we
find
in
themselves
)
then
in
all
the
formes
and
modes
,
in
all
or
any
the
ways
of
vitiousness
that
can
be
named
,
(
were
there
nothing
else
to
be
expected
by
way
of
punishment
for
my
sinning
)
then
the
enjoyment
of
the
pleasures
supposed
to
be
in
sin
?
O
then
,
dear
Christian
,
let
nothing
keep
thee
back
from
leaving
off
every
sinfull
course
,
nor
from
taking
up
the
practise
of
holy
living
,
seeing
nothing
can
bring
true
pleasure
not
content
unto
thy
soul
untill
thou
be
habitually
imployed
in
the
duties
of
religion
and
practise
of
godliness
.
VI.
Motive
.
S.
8
Finally
,
Let
this
be
a
Motive
to
cast
off
all
thy
wickedness
immediately
,
and
forthwith
to
follow
Jesus
Christ
in
an
entire
imitation
of
his
holiness
in
a
godly
affection
and
conversation
,
forasmuch
as
God
hath
born
long
enough
with
thee
already
,
and
thou
hast
lived
long
enough
in
thy
sins
already
;
Oh
do
not
live
any
longer
,
or
spend
any
more
of
thy
time
to
the
will
of
the
stesh
,
but
to
the
will
of
God
,
for
the
time
past
of
our
life
may
suffice
to
have
wrought
the
will
of
the
Gentiles
,
when
we
walked
in
lasciviousnesse
,
excesse
of
wine
,
and
other
sins
;
't
is
enough
,
dear
soul
,
't
is
enough
,
and
too
much
that
we
have
done
foolishly
,
't
is
high
time
to
cease
to
do
evil
,
and
to
learn
to
do
well
:
and
likewise
consider
what
an
honest
,
how
honorable
,
how
pleasant
,
how
profitable
,
and
how
comely
a
thing
it
is
,
to
live
a
godly
,
holy
,
and
heavenly
life
;
Oh
let
it
never
be
said
of
thee
that
thou
chusest
thine
own
undoing
by
refusing
to
do
what
God
requires
of
thee
,
seeing
all
that
God
doth
ask
of
thee
,
and
what
ever
is
here
exhorted
to
,
is
for
thine
own
eternall
good
,
glory
,
and
endlesse
happinesse
.
S.
9
And
therefore
,
to
conclude
,
I
do
in
the
name
of
Christ
exhort
thee
Reader
to
be
mindfull
of
thine
own
concernments
,
and
if
there
be
any
thing
herein
,
which
if
you
follow
to
do
would
prejudice
thy
salvation
,
then
do
it
not
,
but
if
the
things
here
exhorted
to
,
(
that
is
,
)
a
speedy
through
reformation
in
heart
and
life
)
be
of
absolute
necessity
,
(
if
thou
meanest
to
be
saved
eternally
)
then
upon
pain
of
damnation
,
and
as
thou
hopest
to
see
Christ
in
glory
,
and
to
be
glorified
with
him
,
do
not
forget
to
put
it
into
speedy
execution
,
lest
when
you
would
(
if
now
you
refuse
)
you
may
not
,
it
may
be
too
late
,
or
not
accepted
.
S.
10
I
beseech
thee
therefore
,
precious
soul
,
if
there
be
in
thee
any
hope
of
consolation
from
God
,
if
any
love
to
Christ
and
thine
own
soul
,
Rom.
12.3
.
if
any
mercy
or
tenderness
of
compassion
toward
thine
own
soul
,
ready
to
be
undone
by
reason
of
sin
,
then
think
on
these
things
,
and
accordingly
I
beseech
thee
therefore
by
the
mercies
of
God
,
Eph.
4.22
,
23
,
24.
that
you
be
no
more
conformed
to
this
world
,
but
be
transformed
by
the
renewing
of
your
mind
,
that
you
put
off
concerning
your
former
conversation
the
old
man
which
is
corrupt
according
to
the
deceitfull
lusts
,
and
be
renewed
in
the
spirit
of
your
minds
;
And
that
you
put
on
the
new
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
;
so
shall
you
prevent
eternal
damnation
,
and
through
the
mercies
of
God
in
Christ
obtain
everlasting
salvation
;
which
damnation
cannot
be
avoided
,
nor
this
salvation
ever
attained
without
a
sound
,
entire
,
timely
,
holy
reformation
,
which
is
the
summe
and
finall
conclusion
of
this
my
earnest
perswasion
,
by
all
those
foregoing
arguments
in
this
first
part
;
the
rest
shall
be
set
in
order
for
thee
in
due
time
,
when
this
shall
be
so
well
proved
,
as
that
by
renouncing
all
thy
sins
thou
wilt
be
in
that
blessed
frame
and
serious
Resolution
to
devote
thy self
to
a
godly
course
of
holy
living
,
and
therein
to
abide
with
God
,
to
THE
END
.