LECTVRES
VPON
THE
Fifth
Chapter
of
the
Second
Booke
of
the
Kings
,
from
the
ninth
verse
,
to
the
fifteenth
.
THE
TEXT
.
9
SO
Naaman
came
,
and
stood
before
the
dore
of
Elisha
,
with
his
horses
and
charets
.
10
And
Elisha
sent
a
messenger
to
him
,
saying
,
Go
and
wash
thee
in
Iordan
seven
times
;
and
thy
flesh
shall
come
againe
unto
thee
,
and
thou
shalt
be
cleane
.
11
But
Naaman
was
wroth
and
went
away
,
and
said
,
Behold
I
thought
,
he
will
surely
come
out
to
me
,
and
stand
and
call
upon
the
Lord
his
God
,
and
strike
his
hand
upon
the
place
,
and
recover
the
leper
.
12
Are
not
Abana
and
Pharfar
,
rivers
of
Damascus
,
better
then
all
the
waters
of
Israel
?
may
I
not
wash
in
them
and
be
cleane
?
So
he
turned
and
went
away
in
a
rage
.
13
And
his
servants
came
neer
,
and
spake
unto
him
,
and
said
,
Father
,
if
the
Prophet
had
bid
thee
do
some
great
thing
,
wouldst
thou
not
have
done
it
?
How
much
more
then
when
he
saith
unto
thee
,
wash
and
be
cleane
?
14
Then
went
he
down
,
and
dipped
himselfe
seven
times
in
Iordan
,
according
the
saying
of
the
man
of
God
;
and
his
flesh
came
againe
,
as
the
flesh
of
a
little
child
,
and
he
was
cleane
.
15
And
he
returned
to
the
man
of
God
,
&c.
2
Kings
THE
FIRST
LECTVRE
VPON
THE
NINTH
VERSE
.
THE
holy
Ghost
hath
replenished
the
whole
body
of
the
Scriptures
,
The
Scriptures
full
of
rarities
and
wonders
.
with
more
strange
and
miraculous
relations
,
then
any
pen
of
an
humane
writer
could
ever
conceive
,
or
comprehend
.
In
which
respect
he
may
be
called
truly
,
the
Father
of
Histories
.
For
why
?
Scarce
we
shall
light
upon
any
chapter
in
the
history
of
the
old
or
new
Testament
,
(
yea
some
Prophecies
)
wherein
some
notable
monument
of
Gods
extraordinary
and
miraculous
power
,
either
the
bared
arme
and
hand
,
or
some
finger
of
God
,
is
not
discovered
.
In
some
one
Chapter
perhaps
,
some
two
or
three
wonders
offer
themselves
to
our
view
,
one
upon
another
,
of
remarkeable
note
.
Witnesse
those
unheard
of
,
and
unparalled
examples
of
the
deluge
,
confusion
of
languages
,
Gen.
7.
Gen.
11.
Gen.
22.
Gen.
32.
Gen.
42.
Exod.
6.7.8
.
&c.
Exod.
13
Iosh.
7.8
.
Iudg.
8.
framing
of
the
Arke
,
the
birth
and
sacrificing
of
Isaak
,
the
victory
of
Iacob
wrestling
with
God
,
the
preservation
of
the
Church
in
the
famine
,
the
ten
plagues
of
Egypt
,
the
wonderfull
passage
through
the
red
sea
and
wildernesse
to
the
holy
land
,
the
victories
of
Ioshua
even
by
Rams
horns
and
potsherds
,
Gedeons
fleece
,
the
conquest
of
Sifera
,
the
Suns
standing
still
,
and
returning
ten
degrees
,
Ionahs
rescue
from
the
Whale
,
and
the
Prophet
Daniel
from
the
Lions
.
And
,
for
the
new
Testament
,
what
is
it
,
save
a
continued
tenor
of
divine
and
miraculous
operations
of
the
Lord
Jesus
and
his
Apostles
?
So
that
we
may
perceive
the
holy
Ghost
to
reigne
in
this
kinde
,
and
to
take
a
kinde
of
felicity
,
to
get
out
from
naked
and
common
discourse
,
to
some
rare
and
wonderfull
expression
of
the
workes
of
God
,
his
Revelations
,
visions
,
and
strange
acts
in
and
for
his
Church
.
The
cause
why
?
And
surely
,
if
we
shall
enquire
into
the
reason
hereof
;
we
shall
finde
,
that
the
Lord
hath
in
wisdome
chosen
this
course
,
as
well
knowing
the
mould
and
frame
of
them
he
had
then
,
1
Our
lumpish
earthy
mould
.
and
hath
now
to
deale
withall
:
I
meane
both
those
Jewes
,
and
us
Gentiles
,
all
the
fonnes
of
Adam
and
the
flesh
.
That
is
with
cloddy
,
carnall
,
dead
and
sensuall
creatures
,
stiffnecked
and
rebellious
ones
;
wits
and
affections
savouring
nothing
but
the
creature
,
or
at
least
promises
of
meer
temporall
kinde
,
but
as
for
matters
of
divinity
and
spirituall
nature
,
utterly
savourlesse
.
Contraries
are
cured
by
contraries
:
and
if
there
be
any
thing
able
to
raise
and
elevate
muddy
and
loggish
spirits
from
the
dunghill
,
and
from
creeping
heer
below
:
it
must
be
a
divine
streame
of
strange
and
unheard
of
accidents
,
administrations
,
and
atcheivements
,
whereby
the
base
heart
of
man
(
as
the
Angel
in
the
smoke
of
the
sacrifice
)
may
rise
up
to
heavenly
and
holy
thoughts
and
affections
.
Hereby
the
dull
and
blunt
sences
the
dead
hearts
of
sinfull
men
are
whetted
up
,
(
farre
more
then
by
ravishing
musique
)
to
Gods
matters
,
and
are
taken
off
from
the
earth
.
Moreover
,
the
Lord
hath
bin
faine
to
take
the
advantage
of
our
base
frame
,
2
By
sensible
things
God
takes
us
at
advantage
.
(
which
is
much
amused
and
astonisht
at
the
sight
and
hearsay
of
uncouth
and
strange
matters
:
)
to
drive
in
thereby
holy
things
,
which
else
would
be
but
flat
notions
,
vanishing
and
comming
to
nothing
:
the
tree
which
hath
long
lien
sodding
in
the
ditch
,
if
it
be
once
unsettled
,
may
be
carried
home
.
Much
harder
is
it
to
stir
the
sence
and
quicken
the
affection
,
lying
dead
and
in
cool
bloud
,
then
to
work
a
further
and
superior
impression
in
it
,
being
once
raised
.
The
spirit
of
a
man
,
though
it
be
corrupt
and
dead
,
yet
being
immortall
,
cannot
so
far
forget
it selfe
(
if
once
God
quicken
it
)
as
to
lay
aside
her
nature
altogether
.
Therefore
the
Lord
mainly
aimes
at
stirring
of
it
up
from
her
dead
frame
.
No
other
reason
can
be
given
why
Iohn
Baptist
came
with
such
a
hideous
outside
of
apparrel
,
camels
haire
,
course
diet
,
Luke
3.
and
also
with
the
extraordinary
spirit
of
Elia
:
save
that
the
people
being
taken
at
first
by
his
guise
and
habit
,
might
be
wrought
upon
the
more
easily
by
his
Ministry
,
preparing
and
levelling
their
rough
and
high
spirits
for
their
Lord
Jesus
.
And
what
other
use
had
all
those
miracles
wherewith
the
doctrine
of
Christ
,
and
all
the
preaching
of
the
Apostles
were
accompanied
:
save
this
,
that
by
and
with
them
as
by
Tunnels
,
the
influence
,
power
and
authority
of
truth
might
enter
and
prevaile
with
the
mindes
and
consciences
of
the
hearers
ere
they
were
aware
?
That
,
they
being
amazed
and
convinced
by
the
greatnesse
of
those
signes
and
effects
which
attended
and
followed
the
word
,
might
have
no
power
nor
spirit
left
in
them
to
contradict
him
that
spake
thereby
:
but
yeeld
and
beleeve
the
truth
for
the
workes
sake
.
The
miracles
themselves
,
the
healing
of
a
leper
,
the
restoring
of
the
lame
,
the
raising
up
of
the
dead
,
the
healing
of
the
sicke
;
the
doing
of
the
workes
,
and
benefiting
of
the
persons
,
was
not
the
issue
and
intent
of
the
worker
:
but
that
the
glory
of
that
God
,
the
grace
of
that
spirit
which
wrought
such
wonders
might
soke
and
sinke
into
the
soules
of
men
,
before
and
upon
,
whose
eies
and
persons
those
miracles
were
discovered
:
That
by
this
meane
,
conversion
from
Idols
,
and
sinfull
courses
,
unto
the
living
God
might
be
effected
,
through
faith
in
the
promise
.
Witnesse
that
story
of
the
woman
of
Samaria
in
the
fourth
of
S.
Iohn
:
To
whom
the
Lord
Jesus
did
so
expresse
himselfe
,
as
to
declare
all
the
secrets
of
her
heart
,
to
convince
her
of
all
the
villanies
that
ever
she
had
committed
in
all
her
seven
husbands
time
:
and
why
?
Surely
that
she
having
her
loade
of
heart
within
her
,
might
go
into
the
City
,
&
tell
it
her
kindred
and
acquaintance
,
draw
them
to
Christ
himselfe
,
as
being
astonisht
at
his
excellency
;
and
being
once
within
his
compasse
,
might
be
easily
pulled
by
his
doctrine
,
to
a
further
pitch
of
grace
,
and
say
,
Now
we
beleeve
not
because
of
the
wordes
which
thou
hast
spoken
:
but
because
we
have
heard
him
speake
himselfe
.
This
should
teach
us
a
wide
difference
between
Gods
word
and
the
writings
,
and
stories
of
Heathens
;
Vse
of
instruct
.
who
to
get
themselves
a
name
among
men
,
and
to
sute
the
eloquence
of
their
stile
,
either
Greeke
or
Latine
Poets
and
Historians
,
have
stuffed
their
writings
with
abundance
of
rarities
and
wonders
,
for
the
procuring
admiration
of
men
,
and
appetite
of
Readers
,
Branch
1
curious
of
Novelties
:
But
alas
!
their
relations
being
justly
suspitious
,
Heathen
stories
unlike
the
Scripture
.
and
for
the
most
part
fabulous
and
vaine
,
savoring
of
mans
base
spirit
,
and
lying
invention
,
doe
as
much
dishonour
their
fidelity
,
as
they
magnifie
their
language
and
skill
in
contriving
;
they
doe
but
Ape
the
Scriptures
,
and
steale
away
the
minds
of
Students
;
who
,
although
they
may
lawfully
further
themselves
by
the
tongue
and
phrase
,
yet
ought
to
take
heed
how
they
bee
taken
too
farre
with
them
,
as
some
profane
wits
have
beene
,
who
have
not
stuck
to
scorne
some
writers
of
Scripture
,
in
comparison
of
this
or
that
Heathen
writers
.
No
,
give
all
their
due
,
but
reserve
that
preeminence
of
worth
to
the
Scriptures
,
which
they
deserve
;
being
as
much
beyond
the
most
exact
writer
of
Story
for
their
Antiquity
,
purity
,
Majesty
,
and
authority
,
as
the
Sunne
is
above
the
poorest
starre
in
the
firmament
.
Branch
2
And
secondly
,
this
observation
might
leave
much
instruction
with
us
,
if
we
were
willing
to
embrace
it
.
And
first
it
might
set
a
glasse
before
our
eyes
to
behold
in
our
nature
,
that
wofull
insensiblenesse
and
unperceiving
of
holy
things
.
Rom.
8.6.7
.
The
carnall
man
(
saith
Saint
Paul
)
conceiveth
not
the
things
of
God
,
neither
yet
can
do
:
they
are
spiritually
discerned
by
the
power
of
another
principle
.
I
say
not
that
this
course
of
miracles
,
or
wonderfull
effects
is
able
to
overcome
this
stupor
of
our
understanding
:
no
,
there
must
be
a
further
progresse
of
the
spirit
of
grace
to
effect
that
:
yet
this
externall
and
remote
preparative
may
be
enough
to
convince
us
what
a
spirit
of
old
Adam
dwels
in
us
,
and
what
a
curse
lyes
upon
our
nature
,
for
the
resisting
of
that
light
of
truth
which
was
put
into
us
in
our
creation
.
And
that
is
the
losse
not
only
of
actuall
light
,
but
even
of
disposition
to
apprehend
the
truths
which
are
offred
us
,
for
the
cure
of
our
disease
.
Our
faculty
to
understand
is
still
left
in
us
,
so
that
we
are
not
meere
blockes
and
beetles
:
But
in
matters
of
God
,
so
originally
are
we
blunted
and
dulled
in
our
spirits
and
sences
,
so
disabled
,
and
so
disguized
,
so
deeply
also
implunged
into
a
life
of
sence
and
sottish
sensuality
,
that
the
mysteries
of
God
are
quite
above
us
.
As
the
nature
of
sensible
creatures
in
kind
,
exceeds
the
vegetable
,
and
the
reasonable
goes
beyond
them
,
so
that
each
of
them
wants
a
faculty
to
reach
the
others
object
:
so
doth
the
mystery
of
God
,
of
Christ
,
of
grace
,
exceed
the
understanding
of
a
meere
reasonable
creature
.
I
shall
meete
with
a
better
ground
of
opening
this
point
after
:
here
only
let
this
suffice
to
abase
us
,
and
hold
us
downe
before
God
,
as
degenerate
and
miserable
creatures
in
respect
of
this
our
incapablenesse
of
holy
things
.
Jewes
strangely
insensible
of
Gods
miracles
.
We
can
cry
out
of
the
Jewes
,
whom
the
Scriptures
were
written
unto
,
for
that
they
were
so
dull
and
slow
of
heart
to
conceive
the
matters
of
God
,
his
workes
and
wayes
,
when
as
yet
they
were
beaten
into
every
sence
as
it
were
with
hammers
of
extraordinary
and
divine
Prophecies
,
Visions
,
miracles
,
and
waies
of
revealing
.
Oh!
say
men
;
doubtlesse
had
we
seene
the
standing
up
of
the
sea
on
both
sides
,
dry
in
the
midst
,
the
returne
of
the
waters
upon
the
Egyptians
,
the
gushing
forth
of
water
from
a
Rock
,
and
the
bringing
in
of
such
a
number
of
quailes
:
how
would
we
have
acknowledged
the
power
and
Majesty
of
God
?
Had
we
seene
the
Law
given
by
Angels
with
terrors
and
fire
:
had
we
beheld
with
our
eyes
the
person
of
Iohn
(
a
miracle
without
miracles
)
and
the
wonders
which
Christ
and
the
Apostles
added
to
their
Sermons
:
how
would
we
have
beene
ravished
with
them
and
beleeved
?
I
answer
:
so
should
they
have
done
indeed
,
and
you
if
you
had
beene
in
their
places
:
But
alas
!
as
they
did
,
so
should
you
have
done
,
without
more
grace
,
and
that
appeares
by
this
,
that
now
being
under
far
greater
convictions
,
and
a
way
of
God
as
far
exceeding
the
power
of
those
outward
signes
,
as
heaven
exceeds
earth
,
yet
you
are
as
farre
from
conceiving
and
beleeving
as
they
.
Thirdly
,
it
should
scare
and
terrifie
all
of
us
,
who
now
injoy
the
body
Vse
2
of
Scripture
compleate
,
Humiliation
.
together
with
all
the
helpes
of
those
divine
ordinances
which
are
bestowed
upon
the
Church
of
Christ
,
both
publicke
and
private
;
for
that
(
notwithstanding
all
these
)
the
most
people
still
remaine
unperswaded
,
or
halfe
perswaded
of
the
truth
.
Heb●
2.2.3.4
.
Saint
Paul
to
the
Hebrewes
,
Cap.
2.
tells
us
,
if
they
who
despised
Moses
Law
,
upon
two
or
three
witnesses
were
condemned
:
what
shall
become
of
them
who
despise
so
great
salvation
?
who
still
distrust
that
truth
of
God
which
was
first
spoken
by
the
Lord
of
heaven
and
earth
,
comming
in
the
flesh
,
Miracles
serve
to
convince
the
soule
of
the
truth
sealed
thereby
.
afterward
confirmed
by
such
as
heard
him
,
by
miracles
and
the
power
of
the
word
in
those
who
were
converted
:
So
may
I
say
here
;
this
very
text
of
Naaman
shall
stand
up
and
convince
all
that
maintaine
selfe
and
selfe-love
,
carnall
and
corrupt
reason
against
the
truth
and
power
of
the
promise
;
yea
,
this
miracle
whereby
the
word
was
strengthned
,
with
all
those
miracles
by
which
any
truth
of
Christ
hath
since
been
justified
,
shall
rise
up
and
convince
all
unbeleevers
,
I
meane
such
as
live
under
meanes
in
that
day
.
For
why
?
Though
they
saw
none
of
these
miracles
,
yet
hearing
the
word
,
beholding
the
seales
,
receiving
them
into
all
our
sences
,
I
say
such
a
word
as
hath
beene
ratified
by
all
the
wonders
of
the
Old
and
New
Testament
serving
to
beare
down
a
base
heart
of
unbeliefe
,
about
the
truth
,
power
,
love
,
al-sufficiency
of
God
:
if
they
beleeve
not
by
all
these
,
they
shall
be
condemned
justly
by
that
authority
which
they
have
despised
,
yea
the
very
frame
of
the
Scriptures
,
and
the
expressions
of
so
many
strange
and
admirable
passages
,
serving
to
raise
up
a
base
and
crawling
spirit
to
heaven
:
if
we
shall
be
found
unbeleevers
in
that
great
day
of
Christ
:
shall
be
brought
forth
as
a
witnesse
against
us
,
for
our
horrible
insensiblenesse
and
stupor
of
minde
and
heart
.
Unbeleefe
of
Scripture
and
Truth
of
God
after
so
many
miracles
,
very
damnable
.
For
by
these
the
Lord
hath
(
as
it
were
)
striven
to
engraven
in
our
spirits
,
as
with
the
pen
of
a
Diamond
,
the
truthes
of
God
,
and
mystery
of
Christ
.
If
then
our
soules
shall
be
found
so
hard
and
flinty
,
that
this
point
hath
not
pierced
them
:
if
wee
be
still
unconvinced
,
and
this
instrument
of
gold
hath
no
more
left
impression
upon
us
,
then
if
a
straw
or
rotten
sticke
had
beene
used
to
write
in
our
tables
of
stone
,
oh
how
fearefull
shall
our
condemnation
be
!
If
any
man
shall
step
in
here
,
and
demand
,
Quest.
Miracles
how
far
ceased
,
hard
to
say
.
hath
God
so
sufficiently
confirmed
his
truth
by
miracles
,
that
there
shall
neede
no
more
?
I
answer
,
I
know
its
the
opinion
of
many
,
that
they
are
wholly
ceased
,
and
that
because
the
use
of
them
is
ceased
.
Answ.
For
that
spirit
which
attends
the
Ministry
of
the
word
,
carries
a
conviction
of
the
truth
into
the
mind
,
according
to
all
that
is
in
the
truth
.
Now
if
it
be
so
,
then
that
spirit
perswades
the
soule
of
all
the
truth
,
aswell
in
respect
of
the
confirmation
of
it
,
by
miracles
as
otherwise
;
but
as
I
stagger
much
about
this
opinion
,
so
yet
I
am
loth
to
affirme
,
that
the
Church
hath
any
warrant
under
faith
to
looke
for
the
gift
of
miracles
,
to
be
assuredly
vouchsafed
her
,
although
the
ends
thereof
may
seeme
very
weighty
.
Who
can
,
or
dare
deny
,
but
that
the
calling
of
those
Americans
,
to
the
knowledge
of
the
truth
,
may
seeme
a
weighty
occasion
to
expect
from
God
the
gift
of
miracles
?
partly
by
reason
of
their
language
,
almost
impossible
to
be
attained
,
except
by
either
a
miraculous
,
or
at
least
a
marveilous
gift
?
partly
,
because
there
be
poore
inducements
to
draw
such
imperswasible
and
brutish
spirits
,
to
cast
so
much
as
their
eyes
upon
any
meanes
to
induce
them
to
beleeve
?
In
both
which
respects
,
I
dare
not
deny
,
but
that
as
Satan
by
lying
wonders
prevailes
much
with
such
as
perish
,
so
the
Lord
may
vouchsafe
this
spirit
of
miracles
to
his
Church
,
when
his
time
is
come
,
to
effect
the
conversion
of
such
.
Only
I
adde
,
that
when
his
time
is
come
,
he
will
grant
his
Church
an
instinct
of
spirit
,
to
aske
it
,
and
joyne
seriously
in
the
meanes
to
attaine
it
;
which
else
he
will
not
incline
them
unto
,
his
time
not
being
come
.
For
wee
must
weigh
the
ends
of
our
travell
into
remote
parts
:
whither
for
our
owne
ends
,
or
for
publique
.
If
our
owne
respects
be
chiefe
,
we
have
no
cause
to
looke
for
miracles
.
But
I
chuse
rather
to
leave
the
thing
in
Gods
dispose
.
Vse
4
Lastly
,
let
it
exhort
us
both
generally
and
specially
,
first
,
to
sue
earnestly
to
the
Lord
Jesus
our
Prophet
,
Exhortation
.
the
Word
of
the
Father
,
and
the
first
inditer
of
all
Scripture
,
Spirit
of
acknowledgement
of
God
in
his
word
is
to
be
sought
by
prayer
.
the
contriver
of
all
the
passages
thereof
,
the
worker
of
all
wonders
,
and
the
Author
of
all
grace
and
wisedome
,
that
he
would
vouchsafe
us
the
spirit
of
revelation
and
acknowledgement
of
him
(
as
Saint
Paul
speakes
,
Ephes.
1.18
.
)
That
we
being
enlightned
in
our
mindes
,
may
conceive
aright
of
the
true
scope
and
intent
of
the
Spirit
in
the
Scriptures
:
Branch
1.
generall
.
and
that
he
would
intimate
our
hearts
with
the
purpose
thereof
;
which
is
,
that
our
soules
might
be
captivated
under
the
power
and
authority
of
the
speaker
:
That
we
rest
not
in
the
outside
of
miracles
,
wonders
,
parables
,
similitudes
which
we
heare
,
or
read
,
but
considering
their
aime
,
be
carried
downe
the
streame
of
the
thing
spoken
,
yea
the
power
,
To
rest
in
the
barke
of
the
word
or
of
miracles
,
Parables
,
Similitudes
,
is
dangerous
.
soveraignty
,
and
faithfulnesse
of
the
speaker
:
Not
only
thereby
conceiving
more
cleerely
in
our
mindes
of
the
Lord
,
his
Attributes
and
the
truths
revealed
,
but
much
more
ravished
in
our
affections
towards
him
for
the
good
things
whereof
we
have
tasted
.
Many
chuse
patheticall
texts
,
histories
and
accidents
,
actions
and
speeches
of
speciall
note
,
to
read
and
please
themselves
in
;
some
delight
to
read
of
the
building
of
the
Temple
,
others
of
the
passion
of
Christ
,
others
other
parcells
of
Scripture
to
provoke
admiration
and
discourse
,
even
as
they
might
read
any
other
booke
of
tales
and
wonders
:
some
also
read
texts
of
devotion
and
holinesse
,
as
the
Psalmes
,
or
wise
sentences
,
as
the
Proverbs
with
a
morrall
spirit
and
scope
only
,
but
never
muse
of
the
severall
ends
of
such
places
nor
the
spirit
of
grace
therein
,
save
onely
to
amuse
their
mindes
,
and
stirre
up
pangs
of
affection
:
But
by
these
,
to
come
neerer
to
know
their
owne
base
hearts
,
or
to
close
with
the
examples
of
such
grace
,
to
feare
the
judgements
of
God
the
more
deepely
,
to
beleeve
the
promises
better
,
to
subject
themselves
more
to
the
commands
of
God
and
in
all
to
see
his
foote-steps
and
to
adore
the
speaker
,
few
attaine
it
.
Therefore
let
us
read
these
texts
with
prayer
to
God
for
sence
and
savor
of
their
meaning
and
scope
:
that
we
may
attaine
the
spiritualnesse
of
them
:
Else
we
shall
answer
heavily
to
God
for
making
the
solemne
and
reverend
truths
of
God
,
an
occasion
to
nourish
and
maintaine
that
corrupt
disposition
,
novelty
,
carnall
admiration
,
jangling
and
unprofitablenesse
,
which
the
Scripture
especially
serves
to
mortifie
in
us
.
To
give
a
taste
of
my
meaning
in
an
instance
:
An
instance
of
the
exhort
.
let
that
be
the
miracle
recorded
2
King
.
7.
to
wit
,
the
Prophet
Elisha
his
causing
of
the
Iron
to
swimme
,
when
it
was
fallen
into
the
water
;
he
that
reads
it
as
a
bare
miracle
will
onely
vanish
in
a
wondering
humor
:
but
he
that
reads
it
with
faith
,
and
reverence
,
will
behold
the
power
of
God
,
over-ruling
the
creatures
quality
,
and
causing
the
waighty
body
of
iron
to
float
like
a
chip
,
contrary
to
the
nature
of
it
.
And
what
will
such
a
meditation
picke
out
of
it
?
Surely
a
sweet
consolation
in
the
power
of
God
;
viz.
to
over-rule
a
worse
nature
in
a
worse
subject
:
even
the
dulnesse
and
lumpishnesse
of
an
heavy
heart
in
matters
of
God
,
and
cause
it
to
mount
up
from
this
base
dunghill
,
whereunto
t
is
fixed
,
unto
heaven
and
holy
thoughts
:
yea
,
to
change
this
hard
heart
,
more
hard
then
a
flint
,
or
iron
,
and
make
it
a
soft
and
fleshy
heart
,
to
write
his
covenant
in
it
,
and
cause
it
to
walke
in
his
Commandements
;
where
from
t
is
as
farre
as
iron
from
swimming
.
If
then
the
casting
in
of
a
sticke
could
worke
such
an
effect
:
if
the
bare
power
of
God
(
onely
for
a
witnesse
that
the
worke
then
intended
was
from
God
)
without
any
respect
to
the
iron
it selfe
,
could
doe
this
great
thing
:
what
shall
be
the
power
of
God
working
in
and
by
the
bloodshed
and
intercession
of
the
Lord
Jesus
upon
an
heart
of
heavier
frame
and
harder
,
which
thereby
shall
be
much
the
better
in
it selfe
,
besides
the
infinite
honour
which
the
worker
of
this
miraculous
change
shall
purchase
to
himselfe
by
it
?
although
to
carnall
reason
it
may
seeme
impossible
?
And
in
particular
,
2.
Branch
,
particular
.
let
this
exhort
us
all
to
be
more
studious
and
zealous
observers
of
this
text
in
hand
.
Our
Saviour
could
set
a
speciall
marke
upon
it
,
as
containing
peculiar
instruction
for
us
,
to
cast
down
those
strong
forts
and
high
thoughts
in
us
,
Naamans
story
,
and
the
passages
thereof
,
very
remarkable
.
which
doe
destroy
the
simplicity
of
selfe-deniall
,
faith
,
and
the
obedience
of
Christ
.
Surely
if
strange
things
will
affect
us
,
as
who
now
adaies
affect
not
(
Athenian
wise
)
new
and
strange
reports
and
accidents
,
to
heare
and
to
tell
them
(
though
emptily
and
as
passages
for
present
talke
)
this
text
hath
cause
,
and
may
plead
to
be
specially
marked
above
many
.
Which
containes
the
cure
of
the
onely
leper
to
whom
(
above
all
them
in
Israel
)
Elisha
was
sent
Naaman
a
stranger
and
Heathen
Aramite
;
sutable
whereto
are
all
the
circumstances
making
toward
it
:
The
very
roote
and
first
occasion
of
it
was
strange
,
Particulars
of
it
summed
up
.
by
a
poore
damosell
and
captive
(
yet
one
that
had
taken
notice
of
Elisha
to
very
good
purpose
.
)
The
disease
strange
,
an
incurable
leprosie
;
the
cure
strange
,
by
the
applying
of
common
water
to
his
flesh
(
to
reason
incredible
.
)
The
course
by
Naaman
strange
in
mistaking
an
Idolatrous
King
for
his
Physitian
,
in
steed
of
an
holy
Prophet
:
the
redresse
of
the
error
strange
,
by
an
intimation
from
God
,
to
fetch
him
the
right
way
to
the
Prophet
:
his
carriage
strange
,
in
humble
sliding
before
a
poore
Prophets
doore
,
and
(
to
come
neerer
the
text
)
the
message
uncouth
and
strange
,
for
a
Prophet
not
to
vouchsafe
to
come
to
the
doore
to
a
petitioning
Prince
,
but
to
send
an
aloofe
message
:
Naamans
enterteining
it
strange
,
and
promising
but
a
sinister
successe
,
(
for
what
likelyhood
is
it
that
a
patient
raging
at
his
Physitian
should
be
cured
?
)
The
perswasion
strange
even
by
servants
,
(
not
likely
either
to
perswade
aright
,
or
to
prevaile
by
perswading
)
But
above
all
the
effect
of
this
counsell
,
strange
,
that
he
should
obey
his
servants
,
who
cavelled
against
the
Prophet
:
the
successe
of
his
obeying
strange
,
to
recover
his
flesh
as
the
flesh
of
a
child
:
And
to
conclude
,
the
consequents
of
the
successe
strange
,
both
his
spirituall
cure
of
Soule-leprosie
,
the
extraordinary
zeale
and
resolution
to
renounce
Idols
for
the
true
God
:
and
the
most
sincere
detestation
of
that
most
predominant
and
beloved
lust
,
which
before
had
prevailed
,
to
wit
,
to
worship
Rimmon
himself
,
&
be
his
Masters
leaning
stock
in
that
worship
.
So
many
strange
concurrences
,
might
(
I
say
)
justly
force
our
attention
to
this
story
:
and
yet
the
chiefe
thing
contained
in
it
,
is
no
stranger
thing
,
then
that
which
we
daily
carry
about
us
,
I
mean
self
and
carnall
reason
:
But
so
intricated
and
wrapped
about
us
,
so
deeply
seated
and
hidden
in
our
spirits
,
that
(
without
the
great
goodnesse
of
God
)
we
shall
behold
it
,
read
it
over
and
over
,
wonder
at
it
in
Naaman
,
but
see
none
of
it
in
our selves
,
and
so
leave
the
perusall
of
this
Treatise
with
as
small
fruit
as
we
began
it
.
Which
penalty
the
Lord
keep
from
us
!
and
so
meet
with
us
and
match
us
,
in
our
reading
hereof
,
by
the
inspiration
of
his
spirit
,
that
this
story
may
be
a
looking
glasse
in
which
this
great
blur
of
selfe
may
so
be
discerned
,
that
the
promise
and
word
of
God
may
present
a
better
image
unto
our
soules
,
and
transforme
us
into
it
from
glory
to
glory
:
that
he
that
boasteth
may
not
boast
in
himselfe
,
but
in
the
Lord
.
A
second
generall
of
the
whole
text
.
The
person
of
Naaman
the
Subject
of
it
.
A
second
generall
,
as
equally
concerning
the
whole
text
and
mixed
through
it
,
as
the
former
,
is
,
the
subject
of
this
whole
text
the
person
of
chiefe
note
,
Naaman
the
leper
.
The
words
used
by
our
Saviour
,
do
occasion
me
to
touch
upon
this
point
,
&
it
s
of
no
small
importance
.
To
wit
,
that
the
Lord
passing
by
all
other
lepers
in
Israel
,
neerer
hand
,
and
liker
to
make
use
of
the
Prophets
helpe
,
then
one
a
far
off
,
(
who
onely
by
a
report
of
a
silly
wench
at
second
hand
,
had
intelligence
of
him
)
should
out
of
his
meer
grace
send
him
to
this
Naaman
and
Naaman
to
him
,
(
which
phrase
imports
a
sending
of
spirituall
efficacy
to
conversion
)
and
,
make
him
a
marke
of
greater
mercy
then
his
owne
people
,
yea
an
upbraiding
to
them
,
in
all
succeeding
generations
.
Many
lepers
(
saith
Christ
)
there
were
in
the
daies
of
Elisha
,
but
to
none
of
them
all
,
was
he
sent
,
save
only
to
Naaman
the
Syrian
.
Whether
no
other
lepers
at
all
were
healed
by
Elisha
,
it
s
heard
to
say
:
and
me
thinkes
as
hard
to
imagine
,
that
all
lepers
should
so
scape
his
hands
.
Perhaps
they
did
not
:
and
partly
the
Damosells
report
evinces
it
,
for
how
else
should
she
so
readily
point
at
Elisha
for
the
cure
of
Naamans
disease
,
if
she
had
never
heard
of
his
healing
others
in
that
kinde
?
Howbeit
I
affirme
nothing
:
she
might
speake
from
a
generall
honour
she
bare
to
the
Prophets
worth
:
but
this
is
sure
:
although
some
lepers
might
come
to
Elisha
;
yet
he
was
sent
to
none
save
to
Naaman
:
that
is
,
the
Lord
used
him
not
to
the
spirituall
good
and
salvation
of
any
other
save
him
.
I
hope
,
I
shall
not
need
to
prove
the
truth
of
his
conversion
:
If
any
doubt
of
it
,
let
them
note
,
but
the
scope
of
our
Saviours
discourse
in
that
place
of
Saint
Luke
,
and
it
will
satisfie
him
:
for
,
except
it
be
granted
that
Naaman
was
converted
,
the
whole
scope
of
our
Saviours
speech
is
overthrowne
.
And
that
evident●y
is
this
,
Luke
4.27
.
to
convince
and
upbraid
his
owne
countrymen
for
their
contempt
and
infidelity
:
and
that
by
Naamans
example
.
As
if
he
should
say
,
Trust
not
to
this
that
you
and
I
are
Townsmen
,
and
neer
of
acquaintance
;
God
is
no
excepter
of
persons
,
grace
is
free
,
and
mercy
is
neither
of
the
willer
or
runner
,
but
of
him
who
sheweth
mercy
:
look
well
to
your selves
,
that
ye
despise
not
the
offer
I
make
,
as
little
worth
,
and
thinking
your selves
Abrahams
seed
,
and
children
of
the
promise
:
for
,
(
except
ye
beleeve
)
the
Lord
can
passe
by
those
of
the
kingdome
,
and
call
in
from
the
East
and
West
,
strangers
,
even
such
as
Naaman
,
and
thrust
out
the
children
.
Marke
then
,
except
Naaman
were
converted
,
the
Jewes
might
have
had
a
ready
evasion
to
escape
the
dint
of
this
exprobration
,
and
have
said
,
Why
Lord
?
Elisha
was
no
more
sent
to
Naaman
,
then
thou
art
sent
to
us
,
there
was
no
more
wrought
in
him
,
then
in
us
.
This
had
bin
to
cut
the
sinewes
of
Christs
argument
asunder
.
And
whereas
it
may
be
alledged
,
Christ
did
no
miracles
at
Nazareth
:
I
answer
,
it
is
uncertaine
:
But
say
he
did
not
,
it
had
bin
small
upbraiding
of
them
,
with
the
want
of
miracles
,
if
he
had
not
much
more
cast
them
in
teeth
,
with
the
want
of
that
,
for
which
miracles
served
,
I
meane
grace
and
faith
.
This
objection
then
thus
removed
;
I
returne
and
say
,
that
the
Lord
sent
Elisha
to
Naaman
for
the
cure
of
soule
and
body
,
out
of
an
especiall
freedome
of
Graces
,
which
he
denied
to
others
,
who
were
far
fairer
for
it
then
he
:
That
the
glory
of
this
free
and
soveraigne
mercy
and
compassion
might
only
be
ascribed
to
God
.
The
doctrine
then
hence
,
is
,
that
Grace
is
free
and
soveraigne
.
And
,
Doct.
Gods
grace
is
free
.
Rom.
9.10.11
.
unto
this
truth
doth
all
the
Scripture
give
witnesse
.
The
Apostle
Rom.
9.
defending
the
soveraignty
of
God
,
against
all
cavillers
,
who
cannot
endure
that
God
should
differently
impart
himselfe
to
such
as
are
equally
inwrapped
in
the
same
state
of
corruption
,
saith
thus
,
shall
the
clay
say
to
the
Potter
,
why
hast
thou
formed
me
thus
?
And
whereas
the
caviller
alledges
,
that
this
should
infer
a
contradiction
between
the
secret
will
of
God
touching
the
end
of
the
creature
,
and
the
revealed
,
touching
the
duty
of
the
creature
,
and
saith
,
why
doth
he
then
yet
complaine
?
q.
d.
He
hath
barred
the
creature
from
obeying
and
beleeving
,
by
a
secret
denying
of
power
unto
it
,
to
do
either
,
and
doth
he
still
exhort
,
warne
,
threaten
,
and
chide
?
The
Apostle
answers
,
Verse
20.
Oh
man
who
art
thou
who
janglest
with
God
?
Is
God
unrighteous
in
each
act
of
his
whereof
thy
wit
cannot
give
reason
?
And
in
the
same
Chapter
,
Wherefore
,
Verse
16.
it
is
not
of
the
willer
,
or
the
runner
,
but
of
God
who
sheweth
mercy
.
Why
should
all
others
save
Lydia
,
and
the
Jailor
be
left
,
Acts
16.14
.
&
27.
when
Paul
came
among
that
people
,
and
all
the
wise
Phylosophers
at
Athens
be
passed
by
,
onely
Denus
,
and
Damaris
a
poore
only
man
and
only
woman
,
being
excepted
?
And
Acts
17.
ult.
Who
called
Rahab
and
rejected
all
Jerico
?
Ruth
and
not
Orpah
?
Who
chose
David
and
refused
Eliab
?
Who
separated
the
Gentile
and
rejected
the
Jew
?
Who
is
he
that
saith
,
not
many
wise
,
learned
are
chosen
,
but
the
meane
things
and
foolish
of
this
world
to
condemne
the
mighty
?
1
Cor.
1.26
.
Why
was
that
one
Eunuch
attended
and
converted
by
Philip
,
other
Proselites
being
let
alone
?
Surely
that
we
might
tremble
,
and
say
,
Oh
the
depth
of
the
wisdome
,
of
the
justice
and
mercy
of
God
?
how
are
his
waies
past
finding
out
!
why
should
one
who
came
at
the
eleventh
houre
fare
as
well
as
he
at
the
sixt
?
Because
God
may
doe
as
he
list
with
his
owne
.
Matth.
20.12
.
Is
thine
evill
,
because
he
is
good
?
No
,
for
of
him
,
in
him
,
and
by
him
are
all
things
:
to
him
be
praise
for
ever
.
Calling
to
grace
double
.
Unconditionall
or
conditionall
,
both
free
.
What
the
former
is
.
How
it
is
free
?
Now
that
Gods
call
is
free
,
according
to
his
owne
soveraigne
pleasure
:
appeares
by
the
difference
of
Calling
,
which
is
two
fold
,
the
one
unconditionall
,
the
other
conditionall
.
The
former
of
these
is
that
externall
call
of
God
whereby
he
ministers
the
meanes
of
the
Gospel
,
by
which
the
effectuall
call
may
be
attained
.
Now
it
is
evident
that
this
is
free
,
for
it
requires
not
,
nor
cannot
require
any
antecedent
disposition
or
fitnesse
in
the
called
:
All
are
equally
sunke
into
rebellion
in
respect
of
their
nature
:
and
as
concerning
the
practice
,
sure
it
is
that
howsoever
the
morals
of
some
may
possibly
be
worse
then
others
:
yet
this
can
be
no
bar
unto
Gods
free
visiting
them
with
light
;
if
he
please
so
to
do
:
and
there
is
no
wickednesse
of
man
,
over
which
the
grace
of
the
Gospel
may
not
prevaile
.
Deut.
9.4
.
Say
not
(
saith
Moses
)
that
the
Lord
hath
chosen
thee
from
among
all
other
Nations
,
because
thou
wert
better
then
they
:
for
thou
wert
the
worst
of
all
Nations
:
But
it
was
free
mercy
which
thus
chose
and
called
thee
to
the
Covenant
,
and
to
be
a
people
:
That
caused
the
Lord
to
call
thee
from
all
other
Nations
of
the
world
though
all
the
world
were
his
:
Againe
,
it
is
not
the
moralnes
of
any
people
,
nor
their
vertuous
qualities
,
which
can
move
the
Lord
to
shew
them
the
light
of
further
grace
:
but
if
he
leave
them
in
their
moralities
,
it
is
just
and
righteous
.
Sure
it
is
,
this
unconditionall
call
is
as
free
as
the
raine
which
falls
upon
the
earth
,
in
some
places
plentifully
,
in
some
scantly
,
in
some
not
at
all
.
Even
where
the
Lord
in
soveraigne
wisdome
shall
please
to
send
it
.
Some
places
the
Lord
permitted
his
Apostles
to
goe
to
:
others
the
Spirit
forbad
them
to
visit
.
God
had
no
people
there
,
therefore
the
meanes
were
held
from
them
.
Not
,
because
the
meanes
were
not
granted
:
he
had
no
people
;
but
because
he
had
no
people
,
therefore
meanes
were
not
granted
.
Now
concerning
this
former
call
,
how
many
Nations
of
the
world
are
excluded
?
Untill
Christ
all
the
world
was
excommunicate
:
(
for
the
times
of
that
ignorance
God
regarded
not
)
and
since
Christ
,
(
now
full
one
thousand
six
hundred
years
and
odde
)
how
many
are
uncalled
?
if
some
speake
truly
,
scarce
a
sixth
or
seventh
part
is
yet
visited
:
if
it
were
but
the
one
halfe
,
it
were
enough
to
prove
this
freedome
.
Cavills
there
are
some
against
this
former
freedome
,
(
the
most
of
which
are
taken
from
the
respects
of
more
sinfullnesse
in
those
people
or
their
Predecessors
,
or
some
former
contempt
:
)
but
they
are
so
idle
and
senslesse
,
that
the
divisers
of
them
,
shew
rather
their
desire
to
oppose
,
then
any
sound
reason
.
The
latter
is
cond●tion●ll
.
How
free
?
The
second
Call
is
conditionall
.
And
that
concernes
such
as
are
inlightned
;
and
that
is
also
soveraignly
free
,
and
meerely
gracious
.
For
why
?
this
condition
is
Faith
:
which
is
a
second
free
gift
to
the
elect
,
following
the
former
freedome
of
visiting
with
light
.
Now
this
condion
is
not
all
mens
lot
,
All
men
have
not
faith
.
2
Thess.
3.2
.
nay
it
is
a
flower
growing
in
few
gardens
.
This
floweth
from
Election
:
So
many
as
the
Lord
our
God
shall
call
,
Acts
2.39
.
and
so
many
as
were
to
be
saved
beleeved
.
This
condition
of
faith
is
not
in
our
freedome
of
will
,
but
the
Lords
:
It
s
he
,
who
of
his
good
pleasure
workes
both
the
will
and
the
deed
:
2
Thess.
3.2
.
Act.
2.39
&
47.
Phil
2.13
.
John
3.8
.
Object
.
and
without
his
spirits
breath
(
which
bloweth
where
it
will
)
nothing
is
done
.
Now
this
condition
of
the
Gospell
,
Faith
I
meane
,
being
so
few
mens
portion
,
how
can
it
otherwise
be
,
but
,
where
it
is
,
its
free
grace
?
But
here
it
s
objected
:
That
this
were
to
translate
a
crime
upon
God
needlesly
,
which
may
lye
upon
man
.
I
answer
.
No
;
still
the
crime
lyes
upon
man
,
God
is
free
.
Answ.
If
the
Lord
having
man
(
now
sunke
from
his
former
integrity
)
at
a
deepe
,
yea
infinite
advantage
(
which
in
Adam
he
had
him
not
at
)
shall
worke
out
greater
glory
to
his
name
and
attributes
,
then
formerly
he
could
have
done
,
shall
any
man
grudge
him
this
prerogative
,
or
count
him
cruell
,
or
tye
him
to
his
owne
tether
?
Matth.
20.13.14
.
Is
it
not
free
for
him
to
doe
what
he
pleases
with
his
owne
?
Is
it
not
in
his
power
to
release
or
not
to
release
his
owne
advantage
?
Againe
,
Object
.
wheras
the
cause
of
this
difference
is
cast
upon
mans
owne
default
,
for
not
receiving
that
grace
,
which
he
hath
freedome
to
receive
or
refuse
.
I
answer
.
Answ.
True
it
is
;
that
condemnation
shall
never
want
a
just
merit
thereof
,
viz.
from
mans
rejecting
of
grace
:
but
this
proves
not
a
freedome
in
man
to
accept
it
of
himselfe
,
if
he
please
:
for
he
rejects
not
grace
by
the
actuall
defect
of
any
thing
which
he
had
power
or
free-will
in
himselfe
to
doe
(
seeing
that
is
meerely
from
the
soveraignty
of
the
caller
)
but
from
his
actuall
contempt
.
Object
.
And
whereas
some
alledge
God
will
not
be
wanting
to
any
,
who
are
not
wanting
to
themselves
:
I
answer
.
First
,
Answ.
if
this
have
any
truth
in
it
,
it
is
not
from
hence
that
ought
,
in
mans
concurring
with
grace
,
can
further
the
worke
of
it
:
But
because
,
first
,
it
is
sure
,
that
those
who
walke
not
in
Gods
way
,
are
seldome
converted
:
and
secondly
,
because
(
usually
)
the
Lord
is
mercifull
to
such
as
doe
humbly
subject
themselves
to
his
way
:
not
opposing
and
slighting
him
in
it
,
purposely
:
and
thirdly
,
because
we
ought
not
to
discourage
any
from
close
attendance
upon
the
meanes
:
But
to
affirme
,
that
God
is
,
in
the
least
manner
,
obliged
to
doe
for
all
such
as
are
not
wanting
to
themselves
(
if
yet
any
can
be
said
to
be
so
)
it
s
unwarranted
:
yea
,
and
more
then
so
,
The
Lord
(
to
shew
his
absolutenesse
herein
)
doth
oft
times
communicate
himselfe
to
such
as
seeke
him
not
,
Esay
65.1
.
and
hide
himselfe
from
such
as
seeke
him
(
in
some
sort
)
and
forsakes
the
morall
,
the
pharisaicall
,
the
vertuous
;
and
cals
the
vicious
,
the
publicans
and
sinners
:
That
where
sin
abounded
,
Rom.
5.20
.
grace
might
abound
much
more
:
Many
ungodly
ones
being
convinced
of
their
owne
wofull
incompliablenesse
to
the
grace
of
God
offred
,
are
called
,
that
they
might
magnifie
the
freedome
of
it
:
and
many
more
civill
and
morally
disposed
,
who
might
seeme
faire
for
it
;
(
yet
are
prone
to
joyne
themselves
purchasers
with
God
,
in
this
great
worke
)
are
defeated
,
that
he
who
will
boast
,
might
boast
of
the
Lord
:
1
Cor.
1.30
.
and
all
might
stand
as
guilty
and
abominable
before
God
.
But
here
some
will
object
,
True
it
is
,
All
being
fallen
from
the
grace
of
Creation
,
stand
at
Gods
curtesie
,
for
he
may
condemne
them
,
Object
.
and
none
can
say
,
What
dost
thou
?
And
againe
,
whomsoever
God
saves
,
they
confesse
,
that
he
saves
them
of
his
free
and
meere
grace
:
But
yet
they
adde
,
This
grace
is
an
universall
one
,
answering
to
the
universality
of
corruption
:
and
therefore
by
vertue
hereof
,
all
may
(
if
they
will
,
and
doe
not
put
a
barre
to
themselves
)
receive
this
grace
,
but
if
they
doe
not
,
the
cause
(
say
they
)
is
not
from
any
defect
in
the
sufficiency
of
grace
,
or
from
any
soveraignty
in
Gods
dispensing
it
to
some
,
more
then
others
:
for
(
say
they
)
as
he
ought
it
to
none
at
all
;
so
,
when
he
offers
it
freely
,
he
offers
it
to
some
one
with
the
same
freedome
and
efficacy
,
with
which
he
offers
it
to
any
one
:
and
the
difference
of
the
accepting
by
one
,
and
the
not
accepting
by
another
,
flowes
from
the
different
dispositions
,
and
free-will
of
him
that
nilleth
or
willeth
:
but
not
(
say
they
)
from
any
diversity
of
disposition
in
God
.
Besides
,
the
reason
why
they
affirme
grace
must
be
universall
,
is
this
,
because
else
(
say
they
)
God
should
deale
hardly
with
the
creature
,
to
urge
it
to
such
a
condition
of
grace
as
he
doth
not
allow
him
sufficient
strength
to
performe
,
and
yet
punish
him
for
the
not
performing
thereof
more
deeply
,
then
if
such
grace
had
never
bin
offred
:
yea
,
to
urge
it
to
performe
such
a
condition
as
he
never
was
able
in
his
best
integrity
to
performe
.
I
answer
.
God
doth
not
exact
any
such
condition
at
mans
hand
,
Answ.
as
he
gave
him
not
sufficient
strength
to
performe
.
For
,
man
had
at
the
first
,
strength
enough
to
performe
,
not
onely
whatsoever
God
did
then
require
:
But
also
whatsoever
he
might
require
,
which
included
a
power
to
obey
universally
.
And
therefore
man
having
lost
that
power
by
his
fall
,
stands
justly
guilty
before
God
of
his
impotency
to
beleeve
the
promise
.
But
they
still
urge
,
Adam
could
not
possibly
have
the
power
to
beleeve
,
Instan
.
in
his
innocency
,
since
that
presupposes
a
thing
which
Adam
Answ.
1
then
was
not
guilty
of
,
viz.
Disobedience
.
I
answer
,
Adam
could
not
beleeve
the
pardon
of
that
whereof
he
was
not
guilty
:
But
Adam
could
and
did
beleeve
in
generall
,
by
an
holy
trust
,
or
confidence
,
upon
Gods
supporting
him
during
his
obeying
:
which
trust
though
it
had
another
object
(
in
speciall
)
then
our
faith
hath
,
yet
(
in
generall
)
hath
the
same
.
That
looked
at
the
alsufficient
goodnesse
of
Creation
;
this
of
Redemption
;
yet
both
behold
God
as
the
same
object
still
of
infinite
good
,
(
in
severall
regards
)
and
fidelity
to
his
creature
.
Secondly
I
answer
:
That
is
false
,
and
inconsequent
,
to
affirme
,
that
Answ.
2
because
God
condemned
all
mankinde
for
the
losse
of
that
grace
of
creation
,
which
he
gave
in
Adam
,
to
the
whole
nature
of
man
:
Therefore
he
must
needs
bestow
an
universall
grace
of
redemption
,
in
Christ
upon
the
same
mankinde
,
before
he
can
justly
punish
them
for
refusing
it
:
I
say
,
this
followes
not
:
except
it
be
first
proved
;
that
the
grace
of
redemption
and
the
grace
of
creation
,
be
sutable
things
holding
alike
,
in
nature
.
But
that
,
they
are
not
:
For
,
in
the
creation
,
the
Lord
could
not
but
impart
himselfe
to
the
creature
,
according
to
that
bounty
and
goodnesse
of
his
excellent
nature
without
any
difference
.
But
in
the
grace
of
redemption
,
Branch
1
it
was
farre
otherwise
:
of
reason
.
For
first
,
he
had
all
mankinde
at
an
infinite
advantage
by
their
fall
:
and
might
communicate
himselfe
so
farre
and
no
further
then
himselfe
pleased
.
Justice
was
now
offended
:
and
therefore
,
it
was
free
for
him
to
destroy
all
:
and
it
was
infinite
mercy
,
to
save
any
.
Prisoners
and
guilty
ones
,
use
not
to
give
law
to
their
Judges
,
but
take
Branch
2
law
from
them
.
And
secondly
,
although
(
if
the
Lord
had
thought
good
)
he
might
have
extended
this
grace
full
as
farre
,
as
the
offence
reached
:
yet
all
things
considered
,
viz.
That
the
Lord
meant
by
occasion
of
this
fall
,
to
manifest
himselfe
to
the
creature
in
a
further
degree
then
he
had
done
,
and
to
glorifie
himselfe
far
more
in
his
Attributes
:
therefore
,
to
limit
God
to
our
conceit
and
proportion
in
this
kinde
,
were
to
crosse
and
contradict
his
wisdome
and
ends
,
as
lesse
wise
then
our
owne
.
But
it
will
be
objected
,
Object
.
If
Christ
the
second
Adam
were
as
truly
in
stead
of
the
whole
nature
of
mankinde
to
save
,
as
Adam
was
to
destroy
:
we
should
infinitely
wrong
the
extent
of
his
satisfaction
,
if
we
made
it
more
unable
to
save
,
then
Adams
sinne
was
to
condemne
:
forasmuch
as
the
Apostle
saith
,
The
gift
is
above
the
offence
.
Rom
5.15
.
Now
then
if
the
sinne
of
mankinde
were
so
imputed
to
Christ
,
as
the
sinne
of
all
mankinde
to
Adam
,
what
should
hinder
the
universality
of
this
grace
?
I
answer
:
Answ.
Christ
was
no
such
large
subject
of
imputation
of
all
grace
,
as
Adam
was
of
sin
.
And
the
Apostle
even
in
the
same
place
where
he
affirmes
the
gift
to
be
above
the
offence
,
yet
compareth
[
All
]
condemned
in
Adam
,
to
[
Many
]
saved
by
Christ
.
All
and
Many
,
differ
much
.
Verse
19.
So
that
we
must
know
that
the
imputation
of
sinne
to
Christ
,
was
onely
such
an
imputation
of
sinne
as
concerned
the
elect
only
:
for
if
the
sinnes
of
more
had
bin
imputed
,
surely
more
had
bin
saved
then
the
elect
.
And
so
Christ
should
have
added
to
the
number
of
the
elect
,
and
bin
a
Lord
not
a
servant
to
election
,
(
as
a
mediator
:
)
nor
a
foundation
of
executing
it
,
but
a
cause
of
morall
swasion
to
apprehend
the
truth
,
and
embrace
the
good
which
is
offered
them
,
I
demand
,
why
doe
not
all
pertake
it
,
one
as
well
as
another
?
For
if
there
be
such
free
will
in
them
to
receive
it
,
what
lets
them
from
it
?
who
would
willingly
balke
heaven
who
might
goe
thither
,
or
who
would
not
shun
hell
,
if
his
shunning
desire
would
serve
the
turne
?
Deut.
4.
Is
there
not
a
naturall
selfelove
in
all
to
wish
well
unto
themselves
,
and
to
avoide
the
contrary
,
if
that
were
sufficient
?
If
any
shall
say
,
the
strong
lusts
of
some
dazle
their
light
,
and
oppresse
the
freedome
of
their
will
from
accepting
the
offer
,
then
I
answer
,
how
can
that
be
called
sufficient
grace
which
is
faine
to
give
place
unto
prevailing
corruption
?
That
is
onely
sufficient
which
is
effectuall
to
overcome
and
oversway
the
will
,
not
which
is
compelled
to
yeeld
and
give
place
to
the
prevailing
corruption
of
the
will
which
it
meets
withall
.
What
a
dishonour
is
that
,
to
grace
not
to
be
able
to
effect
her
owne
ends
,
but
to
be
overcome
by
corruption
?
Grace
doubtles
,
(
if
it
be
sufficiently
offered
to
all
,
that
are
enlightned
)
would
sufficiently
cast
downe
and
subdue
the
strongest
holds
,
and
highest
thoughts
of
resistance
,
set
up
in
the
soule
against
it
;
and
so
would
save
all
without
contradiction
,
as
being
an
invincible
principle
,
as
much
above
the
power
of
sinne
,
as
God
is
above
the
creature
.
Either
therefore
this
universall
grace
doth
convert
all
who
receive
it
(
which
none
is
so
absurd
as
to
affirme
,
being
contrary
to
sense
and
common
experience
)
or
else
it
must
needs
be
denied
to
be
sufficient
and
powerfull
to
doe
that
which
it
intendeth
.
And
therefore
of
necessity
there
must
needs
be
another
grace
confessed
,
as
necessary
for
the
effecting
of
that
which
this
universall
grace
cannot
attaine
unto
,
and
that
is
that
soveraigne
and
free
grace
of
the
spirit
,
which
peculiarly
workes
in
the
elect
;
not
an
aid
and
concurring
succour
to
their
free
will
,
but
that
grace
of
willing
freely
,
which
they
want
wholly
,
and
that
strength
to
subdue
rebellion
and
unbeleefe
which
no
enlightning
grace
(
alone
)
can
reach
:
I
say
it
must
be
a
peculiar
grace
of
conversion
,
which
worketh
both
the
will
and
the
deed
,
and
is
so
effectuall
,
that
no
strength
either
of
sinne
or
the
gates
of
hell
can
prevaile
against
it
.
Thus
much
I
thought
not
unfit
to
say
,
for
the
explication
of
the
point
:
enough
a
popular
audidience
for
the
ground
of
a
sermon
:
leaving
deeper
discourse
to
Treaties
for
the
nonce
.
Vse
1
Now
for
use
,
let
it
be
serious
exhortation
to
all
sorts
to
concurre
with
most
humble
,
Exhort
.
To
confesse
the
Soveraignty
of
Gods
Grace
.
lowly
and
equall
hearts
,
with
this
absolute
soveraignty
of
Gods
will
and
pleasure
in
the
dispensing
of
his
owne
grace
,
where
when
,
and
how
farre
himselfe
listeth
.
Princes
alway
love
to
maintaine
their
owne
unlimitednesse
and
Prerogatives
above
their
subjects
,
and
doe
not
like
it
that
any
subject
should
make
scrutiny
into
the
secret
of
their
soveraignty
.
How
much
more
should
sinfull
dust
and
ashes
beware
of
prying
into
and
descanting
upon
the
Prerogative
of
heaven
?
And
because
this
Branch
1
argument
is
a
large
field
,
I
must
distinguish
it
into
severall
heads
.
First
,
then
,
Cavill
not
.
beware
that
wee
nourish
not
a
cavilling
heart
against
God
in
this
behalfe
.
Gamaliel
advised
his
fellowes
wisely
to
beware
lest
they
went
against
the
edge
with
God
in
the
persecuting
of
the
Apostles
,
Act.
5.
least
perhaps
(
saith
he
)
ye
be
found
fighters
against
God
.
As
if
he
should
say
,
if
ye
should
pull
God
against
ye
,
by
opposing
his
Ministers
,
ye
should
make
a
good
bargaine
of
it
,
and
repent
ye
at
leasure
.
How
much
more
then
should
we
beware
of
snagging
and
snarling
at
Gods
secrets
?
which
doe
more
immediately
touch
his
Crowne
and
dignity
then
any
thing
,
and
trench
upon
his
glory
and
Attributes
,
which
are
pretious
,
and
which
hee
will
not
give
to
another
?
Esay
42.
Learne
we
this
,
that
secrets
are
for
the
Lord
our
God
,
let
him
alone
with
them
:
revealed
things
are
for
us
.
Such
is
the
base
pride
of
our
forlorne
spirits
,
that
when
wee
have
most
deepely
implunged
our selves
into
the
premunire
of
God
,
then
we
can
least
of
all
beteame
him
the
acknowledgement
of
our
misery
,
and
least
stoop
under
his
mighty
hand
:
nay
,
then
doe
we
feele
a
rebelling
and
recoyling
spirit
against
God
in
fighting
against
his
Soveraignty
.
John
8.33
.
Much
like
those
Jewes
who
when
they
were
under
the
most
deepe
bondage
of
the
Romans
their
enemies
,
yet
had
the
proudest
hearts
to
say
,
we
are
Abrahams
children
,
and
free
men
and
never
served
any
.
The
cause
whereof
,
is
within
our
wofull
bosomes
,
viz.
that
as
we
have
lost
our
first
honor
of
Creation
,
so
we
have
lost
both
understandings
to
know
,
and
wills
to
yeeld
and
bee
convinced
of
it
:
being
like
drunken
slaves
,
that
dreame
of
liberty
,
and
make
themselves
merry
with
their
owne
woe
:
Even
so
doe
we
struggle
against
the
prerogative
of
God
,
and
scorne
that
any
difference
at
all
should
be
made
between
us
and
others
.
Numb
.
16.
Hence
comes
that
fulsome
conceit
of
the
most
,
that
all
who
professe
Christianity
are
in
an
equall
condition
to
God-ward
:
all
the
people
of
God
are
holy
.
They
thinke
that
those
Ministers
who
put
difference
betweene
one
and
other
(
except
open
monsters
and
odious
livers
)
take
too
much
upon
them
,
and
out
of
singularity
of
spirit
,
and
factious
pride
,
doe
but
sow
the
seed
of
dissention
betweene
men
and
women
,
who
else
would
live
alike
in
neighbourhood
and
amity
.
And
as
for
the
worke
of
grace
and
conversion
(
which
indeed
puts
the
difference
)
either
they
conceit
themselves
to
be
as
forward
in
it
,
as
the
best
,
or
if
they
be
convicted
of
the
contrary
,
that
notwithstanding
the
common
profession
which
they
make
with
others
,
yet
they
come
short
of
them
in
the
spirituall
power
and
fruit
of
the
Covenant
and
Word
,
of
the
Seales
and
Sacraments
:
oh
they
storme
and
rage
as
a
Beare
robbed
of
her
Whelpes
!
Judg.
18.24
Micah
did
not
make
such
an
out-cry
after
them
who
stole
his
gods
,
as
these
doe
after
them
who
would
rob
them
of
their
Idoll
of
formall
profession
.
Which
(
in
truth
)
argueth
,
that
their
hearts
were
never
truly
meekned
nor
subdued
under
this
doctrine
of
soveraignty
.
But
let
all
such
beware
:
for
every
blow
which
they
give
to
God
,
lights
upon
their
owne
skin
:
and
they
carry
a
blacke
marke
about
them
of
such
as
must
perish
,
while
they
scorne
to
confesse
the
misery
which
they
are
fallen
into
:
and
so
to
apply
themselves
to
the
humble
seeking
of
that
peculiar
mercy
in
God
which
must
(
if
ever
they
be
saved
)
bring
them
home
to
him
.
Sure
it
is
,
that
the
winding
themselves
up
in
the
common
sheet
of
other
men
,
hoping
they
shall
doe
as
well
as
they
,
and
abhorring
to
thinke
that
others
should
be
better
then
themselves
:
whiles
yet
,
they
let
others
goe
before
them
in
humiliation
and
faith
:
themselves
rejecting
the
meanes
of
grace
:
this
pride
and
fulnesse
of
selfe
conceit
will
sooner
seale
them
up
to
hardnesse
of
heart
,
and
arme
them
with
weapons
of
pride
,
and
envy
,
rage
and
rebellion
against
Gods
soveraignty
;
then
bring
them
into
the
least
degree
or
step
towards
salvation
.
Secondly
,
Lie
under
the
conviction
of
Soveraignty
.
let
us
be
exhorted
to
lie
under
the
conviction
of
this
sad
Branch
2
truth
,
that
God
is
the
Soveraigne
Lord
of
his
owne
grace
,
to
do
with
his
owne
what
him
listeth
.
The
neglect
of
this
duty
,
is
the
meane
to
foster
in
the
heart
of
man
a
roote
of
bitternesse
and
rancor
against
God
,
and
so
of
enimity
,
treachery
&
jealousie
,
the
high
way
to
hell
.
And
therefore
,
rest
not
,
till
thy
soule
can
fully
accommodate
her
judgement
to
confesse
this
truth
,
that
grace
is
free
,
and
without
all
respect
of
persons
.
To
this
end
,
first
consider
the
root
of
this
soveraignty
,
1.
partic
.
Consider
the
root
of
Soveraignty
.
I
meane
that
infinite
advantage
which
thou
hast
given
the
Lord
,
by
thy
wilfull
fall
in
Adam
.
The
little
weighing
whereof
hath
caused
as
many
errors
,
and
mistakes
in
Religion
and
Divinity
,
as
any
one
.
Confesse
it
to
be
righteous
with
God
,
to
take
the
uttermost
advantage
against
thee
,
which
the
most
strict
justice
of
his
can
devise
.
Admit
no
carnall
corrupt
colours
of
reason
,
or
cavillers
,
against
this
truth
:
but
lay
thine
hand
upon
thy
mouth
,
and
say
,
Thou
hast
shut
up
all
under
disobedience
,
Oh
Lord
,
most
justly
,
that
thou
mightst
by
their
sinne
,
set
forth
the
largenesse
of
thy
Power
,
justice
,
and
mercy
!
yea
,
although
thou
canst
not
sometimes
unty
the
knots
of
carnall
objections
comming
from
thy
rebellious
heart
,
yet
loose
thy selfe
in
this
truth
of
God
,
and
tremble
at
it
saying
,
this
is
a
depth
too
deepe
for
me
to
fadom
,
and
too
high
for
me
to
reach
:
my
reason
is
as
the
short
arme
of
a
poore
child
,
which
cannot
reach
farre
:
But
whether
I
reach
it
or
not
,
I
am
sure
,
there
is
an
eternall
truth
in
it
,
wherein
I
rest
.
And
this
step
is
a
great
degree
towards
mercy
:
and
a
marke
of
one
whom
the
Lord
will
save
:
I
meane
to
rest
convinced
,
and
well
apaid
concerning
this
soveraigne
pleasure
of
God
:
A
rebell
,
hypocrite
,
and
enemy
of
God
,
dare
not
commit
himselfe
to
this
sea
:
he
chuseth
rather
to
creep
by
the
shore
of
his
owne
carnall
reason
,
though
it
be
to
his
owne
perdition
.
It
was
the
speech
of
an
Heathen
man
,
concerning
a
profound
oration
,
which
he
had
heard
a
Philosopher
make
,
what
I
understood
(
said
he
)
I
admired
as
excellent
:
and
I
beleeve
also
,
that
was
excellent
which
I
understood
not
:
How
much
more
shouldest
thou
bear
in
thy
judgement
,
such
a
reverend
conviction
of
Gods
matters
,
though
above
thee
?
And
secondly
,
let
us
rest
well
contented
in
the
Lords
free
dispensation
of
the
severall
measures
of
his
grace
:
2.
Instance
.
Be
content
that
the
Lord
dispence
grace
,
in
what
measures
he
pleaseth
.
If
he
please
to
be
found
of
some
that
sought
him
not
Esay
65.1
.
to
make
a
shorter
worke
of
it
,
yea
to
intercept
them
ere
they
are
aware
,
in
the
midst
of
an
evill
course
and
to
powre
in
mercy
by
large
measures
,
battering
,
breaking
and
subduing
them
betimes
,
and
(
as
it
were
)
all
at
once
;
whereas
he
suffers
others
,
to
goe
on
by
the
yeare
and
the
seven
yeare
,
without
working
any
great
matter
in
them
sensibly
,
but
suffers
them
to
welter
in
their
fears
,
doubts
,
and
complaints
:
let
us
not
murmur
,
but
acknowledge
his
Soveraignty
.
Of
which
more
in
the
use
following
.
3
Judge
not
God
in
the
effects
of
his
unlimited
Soveraignty
,
either
in
sinnes
.
See
also
Rom.
9.17
.
Likewise
,
let
us
not
judge
God
in
the
effects
of
this
his
unlimited
will
:
I
mean
in
the
trialls
,
commands
,
penalties
,
which
he
exercises
the
wicked
withall
:
for
why
?
he
created
them
holy
;
and
accordingly
may
in
equity
,
trie
them
with
strict
charges
,
though
exceeding
their
strength
to
obey
.
For
he
looks
upon
them
,
according
to
that
grace
which
they
have
lost
,
not
which
they
have
.
So
I
may
say
touching
those
penalties
which
they
incurred
by
their
sinne
,
they
were
just
.
Had
they
clave
to
their
duty
,
4
Or
penalties
of
wicked
.
but
in
the
matter
of
it
,
they
had
bin
highly
rewarded
:
and
therefore
falling
off
in
coole
bloud
from
doing
the
outward
act
,
which
was
in
their
power
,
in
the
midst
of
so
many
encouragements
,
how
just
was
their
overthrow
?
Why
did
the
Lord
inflict
so
heavy
a
plague
upon
all
the
posterity
for
Adams
sinne
?
Because
it
was
a
bundell
of
all
sinne
,
in
one
:
and
if
he
had
stood
,
he
had
enjoyed
all
happinesse
for
himselfe
and
his
?
If
the
Lord
Jesus
did
justly
accurse
the
servant
,
I
mean
the
figtree
,
for
not
bearing
figs
at
all
seasons
,
(
which
,
if
sin
had
not
letted
,
it
might
have
done
)
shall
not
the
master
much
more
be
accursed
,
for
making
himselfe
barren
being
created
fruitfull
?
5
Nor
for
leading
into
tentation
.
So
also
,
let
us
not
accuse
God
for
suffering
them
to
fall
.
It
s
said
Hophni
and
Phinees
could
not
hearken
to
their
father
,
because
God
would
slay
them
.
And
the
Jewes
could
not
heare
the
voice
of
the
Lord
,
because
Esay
had
foretold
the
contrary
,
viz.
that
God
had
hardned
them
.
For
why
?
Act.
ult.
God
put
no
evill
into
any
of
them
:
But
because
he
saw
what
basenesse
and
rebellion
was
in
them
already
,
he
left
them
thereto
,
and
would
not
overpower
their
hearts
:
for
it
was
just
for
him
thereby
to
be
avenged
upon
them
,
for
their
wilfull
contempt
:
and
so
make
them
as
snares
to
others
,
to
fall
by
.
Those
ten
tribes
were
justly
snared
by
Ieroboams
calves
,
because
they
had
plaid
the
Idolaters
before
in
Salomons
daies
,
under
the
freedome
of
the
Temple
worship
:
and
so
God
would
plague
them
for
all
at
once
,
and
both
give
them
a
King
in
wrath
,
and
sweep
them
away
in
displeasure
.
A
master
having
a
slie
servant
,
oft
drunken
and
carelesse
of
his
businesse
,
to
the
end
he
may
pay
him
for
all
,
doth
justly
send
him
to
some
place
which
accidentally
occasions
him
to
fall
:
he
sends
him
upon
an
errand
justly
,
but
because
he
means
to
prevent
all
his
shifts
,
and
punish
him
soundly
,
he
will
suffer
him
to
fall
into
a
snare
,
that
he
may
take
him
in
the
manner
,
and
punish
him
for
all
his
prankes
together
.
So
,
when
God
punishes
the
sinnes
of
parents
upon
the
children
,
Ahabs
upon
Iehoram
,
Eli's
upon
those
hundred
and
eighty
Priests
slaine
by
Saul
,
Salomons
upon
Rehoboam
.
For
why
?
The
Lord
beholding
them
,
in
the
sinnes
of
their
parents
imitated
and
unrepented
of
,
destroies
both
serpent
and
egs
together
.
Let
us
I
say
strive
to
be
convinced
in
our
judgements
,
Exod.
20.
Nor
for
punishing
the
sins
of
parents
in
their
posterity
.
touching
Gods
most
just
Prerogative
in
all
these
,
and
all
other
kindes
:
and
being
settled
in
judgement
we
shall
not
easily
stagger
in
our
affection
and
practise
.
Thirdly
,
let
us
submit
so
farre
,
under
this
Soveraignty
of
God
,
as
to
do
Branch
3
to
the
uttermost
of
our
power
,
to
obey
all
his
charges
and
commands
,
Do
what
lies
in
us
to
obey
Gods
will
.
and
to
stoope
to
all
his
ordinances
,
which
he
propounds
unto
us
for
our
conversion
.
Shall
God
have
us
at
so
great
a
bay
as
he
hath
,
and
shall
we
wax
carelesse
?
Or
,
because
we
are
not
able
to
do
that
which
he
requires
for
the
matter
,
shall
we
therefore
,
in
a
sullen
and
desperate
humour
,
sit
still
and
doe
nothing
?
Shall
we
not
shun
any
sinne
for
conscience
,
which
we
can
shun
,
if
hired
with
mony
?
Because
all
is
not
,
either
in
our
willing
or
running
,
shall
we
neither
will
or
run
?
Nay
more
,
put
case
we
have
brought
upon
us
by
our
sin
such
an
avoidable
languor
&
disability
,
that
we
cannot
put
forth
our selves
to
the
uttermost
,
that
common
enlightning
might
worke
us
:
to
what
?
Shall
we
therefore
doe
nothing
which
lies
in
our
power
to
do
?
yes
surely
in
holy
awe
of
this
freedome
of
God
to
do
with
us
,
and
our
endeavours
,
what
him
lists
,
let
us
tremble
,
and
in
all
humility
doe
the
best
we
can
:
yet
trusting
to
none
of
it
,
loathing
to
be
Pharisees
and
Pelagians
,
but
abhorring
much
more
to
be
Epicures
and
malecontents
:
walke
we
in
Gods
way
,
in
which
he
only
is
found
,
and
may
be
found
of
us
:
But
those
that
disdain
to
heare
,
to
pray
,
to
take
paines
because
God
hath
the
bridle
in
his
owne
hand
,
shew
themselves
Giants
rather
,
and
such
as
would
be
revenged
upon
God
,
then
desirous
to
get
heaven
,
by
submitting
to
his
power
and
Soveraignty
.
As
those
lamps
were
fitly
planted
under
the
olive
branches
to
receive
the
oile
which
dropped
from
them
by
the
providence
of
God
,
so
let
us
accommodate
our selves
under
the
dropping
of
the
ordinances
,
ascribing
nothing
to
our selves
,
but
all
to
the
meer
grace
of
the
ordainer
,
as
Zachary
there
speakes
,
Zacha.
4
5.
not
by
strength
or
mans
wisdome
,
but
by
my
spirit
saith
the
Lord
.
Fourthly
,
let
it
teach
us
tendernesse
and
charity
,
towards
meane
ones
,
Branch
4
ignorant
,
yea
loose
and
dissolute
ones
:
Be
charitable
to
others
.
let
us
not
affect
the
disdaining
of
the
basest
,
simplest
,
vilest
,
(
although
we
ought
to
loath
their
manners
)
but
consider
thy selfe
;
if
thou
onely
exceed
them
in
morality
,
wit
,
and
parts
,
tremble
to
think
,
that
such
silly
ones
and
ungodly
may
perhaps
arise
&
pull
heaven
by
violence
to
themselves
,
and
thou
with
all
thine
abilities
be
thrust
to
hell
!
where
were
then
thy
boasting
?
Ipta
was
thrust
out
for
a
base
excrement
from
the
family
of
Gilead
:
Judg.
10.4
.
But
they
were
all
glad
to
seeke
him
for
their
Captaine
in
their
distresse
:
Poore
Ioseph
the
slave
,
was
yet
so
preferred
that
the
Sun
,
Moone
,
and
starres
,
were
faine
to
do
homage
to
him
:
despise
not
the
least
:
free
grace
may
make
him
thy
better
,
and
make
thee
glad
to
seek
to
him
for
helpe
and
succour
ere
thou
die
:
and
envy
not
the
greatest
neither
;
for
the
Lord
can
ingraft
thee
also
into
the
same
stocke
,
as
meane
as
thou
art
,
if
thou
canst
adore
his
soveraigne
mercy
,
which
magnifies
it self
,
as
much
in
the
setting
up
of
the
low
,
as
the
mighty
,
that
they
who
boast
,
might
not
boast
of
their
person
or
quality
,
but
of
the
Lord
.
Fifthly
,
let
thy
stony
heart
break
in
peeces
between
the
hammer
of
his
Soveraignty
,
and
the
pillow
of
his
long
suffering
and
patience
toward
Branch
5
thee
.
Surely
in
that
he
hath
so
long
had
thee
at
so
infinite
advantage
,
its
strange
that
ever
he
should
forbear
thee
so
long
,
Breake
thy
hard
heart
hereby
.
offer
thee
such
meanes
&
ordinances
;
or
should
passe
by
the
daies
of
thine
ignorance
,
or
suffer
any
seed
or
remainder
of
a
tender
heart
to
abide
in
thee
.
I
say
,
it
is
strange
he
should
restore
thee
out
of
so
many
perills
,
diseases
,
and
hazards
:
stil
present
thee
with
hope
and
possibility
of
forgetting
such
a
multitude
of
transgressions
,
and
forgiving
thy
offences
.
What
should
all
this
argue
,
save
a
most
bountifull
abatement
of
extremity
&
rigor
,
and
that
(
notwithstanding
his
power
,
yet
)
his
love
is
more
prevailing
with
him
,
to
spare
thee
?
Shall
this
kindnesse
of
his
,
leading
thee
to
repentance
,
be
an
occasion
to
forget
both
his
soveraignty
,
and
thine
owne
guiltinesse
,
and
(
according
to
thine
hard
heart
which
cannot
repent
)
wax
stout
and
wilfull
against
him
,
and
so
heap
up
wrath
against
the
day
of
just
vengeance
?
Rom.
2.4
.
No
,
rather
,
this
mixture
of
both
,
should
keep
thee
within
bounds
,
and
put
holy
thoughts
of
his
purpose
and
pleasure
into
thee
:
then
breed
a
desperate
enmity
on
the
one
side
,
or
security
on
the
other
,
(
to
both
which
thy
heart
is
far
more
propense
)
then
to
come
in
,
give
up
thy
weapons
,
and
tremble
at
thy
wretchednesse
.
Branch
6
Sixtly
,
let
this
doctrine
,
not
onely
convince
thy
judgement
of
a
truth
,
that
the
case
thus
standeth
,
Lay
downe
thy
pride
and
rebellion
.
between
God
,
and
thy
soule
,
but
let
it
proceed
,
to
bring
thine
heart
,
and
whole
selfe
,
under
the
authority
of
this
advantage
,
at
which
God
hath
thee
.
That
is
,
let
it
worke
exceeding
humiliation
,
and
feare
of
spirit
in
thee
,
and
cause
thee
to
pull
downe
thy
peacocks
fethers
,
and
lay
downe
thy
pride
,
rebellion
and
gainsaying
heart
,
and
be
as
one
out
of
himselfe
.
As
that
jailor
,
when
the
earthquake
had
broken
the
prison
doores
,
Act.
16.27
.
and
loosed
the
prisoners
;
thought
himselfe
but
a
dead
man
:
Act.
9.
and
Paul
being
under
the
arrest
of
Gods
might
and
power
,
lay
for
dead
.
So
,
the
thought
of
this
thy
wofull
disadvantage
under
the
hand
of
God
,
should
cause
the
jollity
of
thy
spirit
to
quaile
,
and
thy
bog
and
bold
heart
to
be
abashed
,
saying
,
if
this
be
thus
,
whence
,
comes
my
impudent
,
resolute
purpose
to
go
on
in
my
course
?
I
see
,
I
have
not
mercy
at
my
command
,
nor
grace
pind
to
my
sleeve
,
when
I
can
but
use
three
or
foure
good
wordes
at
my
death
.
Alas
!
I
perceive
I
my selfe
am
infinitely
under
the
advantage
of
Justice
and
wrath
,
both
in
Adam
,
and
by
my
owne
wicked
courses
!
Is
this
then
(
Oh
my
soule
!
)
a
season
of
revelling
,
of
casting
care
away
,
of
adding
drunkennesse
to
thirst
?
Is
this
a
time
to
contest
,
to
provoke
,
to
increase
sinne
by
wilfulnesse
?
What
?
do
I
think
to
scare
God
by
my
murmurings
and
cavills
against
him
?
Oh
no!
this
is
the
way
to
make
judgement
inexcusable
!
and
hell
seven
times
hotter
then
at
first
!
See
Esay
28.22
.
Therefore
lay
it
to
heart
as
those
in
Act.
2.
did
,
when
they
heard
Peter
shew
them
what
pickle
they
were
in
for
murdering
the
Lord
of
life
.
Oh!
their
hearts
were
gored
as
with
a
swords
point
!
So
,
let
rottennesse
enter
into
thy
bones
,
tremble
and
say
,
What
if
the
Lord
should
take
this
advantage
of
his
to
destroy
me
?
What
if
his
long
suffering
all
this
while
hath
onely
spared
me
as
a
vessel
of
wrath
,
that
he
might
with
the
fuller
swinge
,
come
upon
me
and
all
at
once
sweep
me
to
hell
?
what
a
taking
are
those
men
in
who
are
at
their
enemies
curtesie
,
as
having
lost
all
they
have
,
or
condemned
in
as
much
as
they
are
worth
,
and
at
the
mercy
of
their
adversary
,
who
hath
got
an
execution
against
all
their
estate
?
surely
hee
were
an
odde
man
for
stoutnesse
of
stomacke
who
should
stand
it
out
and
dare
his
enemy
to
ceaze
upon
him
.
Alas
!
Esay
27.4.5
.
what
a
poore
wretch
should
he
be
made
?
So
here
,
what
rescue
hath
the
dry
stubble
against
the
advantage
of
fire
,
if
once
kindled
in
it
?
Oh!
if
thou
canst
bring
downe
thy
base
and
sturdy
heart
by
this
meditation
,
how
thou
standest
at
the
meere
curtesie
of
him
,
who
cannot
only
destroy
thy
body
,
Luke
12.4.5
.
but
cast
body
and
soule
to
hell
:
if
this
will
master
thy
proud
heart
and
make
thee
crouch
and
put
thy
face
within
thy
knees
for
confusion
and
sorrow
,
thou
hast
attained
some
part
of
that
end
which
this
convincement
serves
for
.
Seventhly
,
yet
rest
not
in
this
dejection
onely
.
Consider
that
the
soveraignty
Branch
7
of
God
doth
not
reach
only
to
destroy
the
creature
,
Soveraignty
is
free
to
save
,
aswell
as
to
destroy
.
but
sometimes
to
abase
it
,
and
save
it
.
There
is
a
soveraignty
of
mercy
,
a
free
and
bountifull
grace
aswell
in
that
God
,
who
hath
thee
at
this
advantage
,
as
a
power
to
condemne
.
And
therefore
apply
thy selfe
to
the
beholding
of
those
cords
which
the
Gospell
puts
in
,
and
offers
thee
in
this
dungeon
,
and
of
that
ladder
which
is
thrust
in
for
thee
to
come
up
by
,
as
to
the
meer
implodding
and
sadding
thy
thoughts
with
the
likelyhood
of
thy
confusion
.
Consider
its
one
step
to
pardon
,
to
lay
to
heart
Gods
advantage
.
For
who
are
they
who
perish
,
who
carry
a
blacke
marke
of
wrath
about
them
?
Surely
those
who
either
acknowledge
no
such
thing
,
live
at
hearts
case
,
and
elbow-roome
,
and
come
leaping
forth
in
their
chaines
with
Agag
,
or
else
(
if
they
heare
of
it
)
murmur
,
fret
,
and
kicke
against
it
.
1
Sam.
15.
If
then
thou
hast
escaped
both
,
one
thing
remaineth
,
escape
also
an
unbeleeving
heart
:
Rest
not
in
these
suburbes
of
hell
,
but
behold
the
freedome
of
mercy
in
the
promise
.
And
do
not
reach
first
at
Election
,
and
so
fal
backe
and
breake
thy
necke
:
Election
not
to
be
first
lookt
at
,
but
the
offer
of
grace
.
But
take
this
first
worke
of
humiliation
in
thee
as
an
hansell
of
hope
that
more
shall
follow
:
and
as
for
Gods
secrets
,
they
must
attend
faith
,
not
goe
before
it
.
Therefore
nakedly
and
without
further
dispute
,
convince
thy
judgement
of
a
possibility
of
escaping
this
advantage
which
God
hath
thee
at
.
Not
by
thy
struggling
and
fighting
against
it
(
as
Pharaoh
against
the
waters
returning
)
but
by
thy
meeke
and
humble
stooping
under
it
.
And
know
,
that
this
doctrine
of
Gods
soveraignty
serves
to
try
the
spirit
of
men
,
of
what
mettle
they
are
made
of
,
and
to
condemne
none
,
save
the
finally
rebellious
.
Those
who
cease
whetting
at
Gods
secrets
(
as
not
belonging
to
them
)
and
only
betake
themselves
to
the
softly
streames
of
Siloam
:
beholding
with
stedfast
eye
,
Deut.
29.29
.
the
freedome
,
bottomednesse
,
and
unchangeablenesse
of
the
promise
,
have
a
marke
upon
them
of
such
as
shall
be
saved
,
the
soveraignty
of
Gods
advantage
against
the
poore
creature
notwithstanding
.
Come
then
to
the
Lord
and
say
,
thou
mayst
indeed
justly
damne
me
,
yet
thou
mayst
also
save
mee
:
O
Lord
doe
not
destroy
thy
creature
,
let
it
please
thee
to
have
mercy
,
and
desire
not
the
death
of
a
poore
wretch
:
with
thee
the
fatherlesse
shall
find
mercy
,
of
which
I
am
.
What
boot
shall
it
be
for
thee
to
have
my
bloud
?
Oh
spare
a
little
!
let
me
recover
my selfe
:
if
thou
must
needs
be
just
powre
thy
wrath
upon
despisers
,
but
spare
the
penitent
,
and
such
as
lye
at
thy
feet
as
lost
.
Eightly
,
let
this
conviction
of
judgement
turne
thy
soule
to
make
an
adventure
,
and
where
thou
seest
a
breach
made
,
there
to
lay
the
battery
Branch
8
of
faith
,
to
assay
an
entrance
into
the
City
of
grace
.
The
Lord
having
cut
off
his
plea
by
as
strong
a
remedy
,
Assay
to
beleeve
.
and
redemption
(
yea
stronger
)
then
ever
the
former
advantage
lay
:
calls
thee
to
lay
hold
of
it
strongly
,
in
the
blood
and
satisfaction
of
thy
Redeemer
.
How
dost
thou
find
thy selfe
affected
in
this
case
?
Whether
chusest
thou
to
curse
God
,
and
dye
,
or
to
breake
and
pull
downe
thy
stomacke
,
and
live
?
judge
thy selfe
herein
acording
to
the
rule
?
if
ever
the
advantage
of
God
dranke
up
thy
spirit
,
how
wentest
thou
to
worke
?
didst
thou
recke
thy
teene
upon
God
and
quarrell
with
him
for
his
forsaking
thee
,
or
soughtst
thou
after
a
way
of
hope
,
by
Gods
cutting
off
his
owne
advantage
in
his
Sonne
?
Dost
thou
behold
the
Lord
Jesus
lying
at
the
stake
with
thy
guilt
,
as
thy
surety
,
for
whose
sake
the
deadly
enmity
of
God
is
abated
toward
thee
?
And
doth
this
cause
thee
to
take
more
thought
for
thy
soule
,
then
to
dispute
with
God
?
Well
then
,
feed
thine
heart
with
this
thought
;
that
the
Lord
will
save
some
,
and
whom
,
save
those
whom
its
provided
for
;
even
those
who
can
beleeve
that
free
mercy
is
as
well
worth
the
embracing
,
as
soveraignty
is
worth
the
fearing
?
and
therefore
determine
with
themselves
,
rather
with
a
trembling
foot
to
goe
towards
the
former
,
then
with
a
blasphemous
mouth
to
goe
to
hel
?
Leave
Gods
secrets
,
and
try
him
in
his
revealed
will
,
and
way
,
he
hath
professed
that
none
who
chuse
life
shall
dye
:
none
shall
endure
the
disadvantage
of
their
sin
,
who
come
to
Christ
,
as
having
discharged
them
from
it
,
by
bearing
it
for
them
.
Chuse
then
to
live
.
1
King
.
20.33
.
Ahab
had
Benhadad
at
a
great
advantage
.
If
his
power
had
driven
Benhadad
to
be
stout
and
desperate
,
there
had
beene
no
remedy
,
but
he
must
have
dyed
upon
his
owne
sword
.
But
he
left
the
sharpe
point
of
his
advantage
,
and
be
thought
himselfe
that
the
Kings
of
Israel
were
mercifull
.
His
servants
put
him
in
hope
,
that
he
might
possibly
fall
into
mercifull
hands
.
This
drew
him
to
give
over
despaire
,
and
to
chuse
hope
,
and
therefore
with
trembling
acknowledgement
of
the
advantage
,
and
with
ropes
about
their
necks
,
he
sends
to
this
King
for
release
,
and
pardon
,
and
sped
of
it
.
Do
thou
so
and
prosper
;
chuse
the
hope
,
and
renounce
the
despaire
.
All
Gods
people
having
two
things
set
before
them
,
by
the
one
whereof
they
cannot
chuse
but
perish
,
by
the
other
they
may
possibly
escape
:
they
being
led
by
the
spirit
of
hope
&
grace
,
forsake
bondage
,
terror
,
and
despaire
,
and
light
upon
the
other
.
And
that
conducts
them
by
a
doore
of
hope
,
to
the
Pallace
of
pardon
.
When
those
lepers
who
were
shut
out
from
all
company
and
reliefe
,
laid
together
the
sad
spectacle
of
the
assured
dying
in
the
city
,
with
the
possible
(
though
perilous
)
hope
of
life
in
the
campe
of
Aram
,
2
Kings
7.3.4
.
Adventure
upon
the
promise
.
what
did
they
.
They
put
their
lives
in
their
bosomes
,
they
counted
them
no
more
worth
then
a
straw
under
their
feet
;
if
they
save
us
,
we
shall
live
(
say
they
)
if
they
kill
us
we
are
but
dead
men
,
better
is
it
for
us
to
die
with
adventuring
for
life
,
then
to
die
here
in
coole
bloud
:
and
so
they
were
saved
.
Doe
thou
so
.
Know
it
,
there
is
no
poore
soule
who
was
ever
freed
from
Gods
advantage
and
wrath
,
save
they
who
gave
finall
free
sentence
against
themselves
,
as
making
full
account
to
perish
,
if
mercy
did
not
save
them
at
a
narrow
and
a
dead
lift
,
even
a
hundred
to
one
?
Hast
thou
ever
passed
this
narrow
adventure
?
Then
,
though
(
in
respect
of
thy selfe
)
its
an
hundred
to
one
but
thou
perish
,
yet
in
respect
of
God
and
his
promise
upon
which
(
as
a
sure
bottome
)
thou
venturest
,
thou
canst
not
but
be
saved
.
All
the
difficulty
is
in
the
adventure
.
Loth
are
men
to
carry
their
lives
so
loose
;
skin
for
skin
,
and
all
they
have
,
they
will
give
for
life
.
Job
1.
But
they
whom
God
hath
brought
to
be
at
his
uttermost
advantage
,
will
give
over
all
their
owne
props
,
hopes
,
helpes
,
duties
,
devotions
,
and
performances
,
and
carry
their
lives
in
their
bosome
,
if
they
perish
by
venturing
upon
the
promise
,
they
perish
:
but
to
be
sure
by
not
beleeving
they
must
perish
:
He
that
is
brought
to
this
point
,
may
say
truely
,
if
I
had
not
perished
,
I
had
perished
indeed
,
my
perishing
was
my
happinesse
:
In
thus
doing
,
thou
hast
hope
,
but
otherwise
none
.
Ninthly
,
yet
so
venture
thy selfe
as
a
forlorne
wretch
upon
the
Lord
,
Venture
not
at
hap-hazard
,
but
upon
a
sure
stay
.
Branch
9
and
as
one
that
goes
not
to
worke
at
a
meere
hap-hazard
,
but
(
as
one
else
lost
)
venture
upon
a
promise
,
as
a
sure
stay
and
refuge
,
which
cannot
faile
thee
.
If
thou
be
under
this
condition
,
the
Lord
puts
thee
not
upon
a
meer
adventure
,
which
may
prove
well
or
ill
,
but
upon
the
promise
of
the
sure
mercies
of
David
,
whereof
nothing
can
defeate
thee
.
Esay
5
5.3
.
Unbeleefe
may
hold
thee
some
while
at
the
staves
end
,
but
such
a
one
as
thou
art
called
to
know
,
that
thy
feares
are
taken
away
,
and
turned
to
an
hope
which
shall
not
be
ashamed
.
Take
no
thought
for
the
advantage
which
Justice
had
thee
at
:
the
Lord
will
see
to
that
,
and
hath
seene
already
to
it
,
in
casting
it
upon
his
sonne
.
If
thou
object
,
Object
.
but
he
hath
onely
so
done
for
the
Elect.
I
answer
.
Still
goe
thou
to
the
markes
of
his
revealed
will
:
Answ.
If
thou
confesse
the
advantage
,
to
thee
belongs
the
redresse
which
Christ
hath
merited
by
satisfying
the
claime
of
justice
:
Esay
53.
The
Lord
hath
laid
this
penalty
upon
one
whom
he
loved
more
deerely
then
ever
he
hated
thy
sinne
:
feare
not
therefore
but
he
is
appeased
.
If
thou
canst
humbly
come
in
and
plead
it
for
thy selfe
,
thou
art
one
upon
whom
the
Lord
will
not
serve
himselfe
,
by
condemning
thee
;
having
already
in
the
flesh
of
his
owne
Sonne
served
himselfe
to
the
uttermost
,
that
thou
mightst
goe
free
.
Now
the
Lord
hath
ceased
his
plea
,
and
turned
it
to
a
desire
,
that
thou
wouldest
be
reconciled
,
which
if
thou
art
content
to
be
,
it
s
no
rash
venture
,
but
it
s
a
taking
hold
upon
his
strength
to
make
peace
:
and
thou
shalt
have
peace
.
Esay
27.5
.
If
thou
wilt
not
esteem
of
this
strength
of
offred
reconciliation
already
wrought
for
thee
without
thy
cost
to
be
far
more
precious
,
then
the
former
advantage
of
wrath
is
terrible
:
Thou
shalt
be
found
to
ascribe
more
to
the
guilt
of
a
finite
creature
,
then
to
the
satisfaction
of
an
infinite
God
,
and
the
offer
of
an
infinite
reconciliation
.
Come
in
then
and
lay
hold
upon
this
refuge
with
strong
consolation
:
Heb.
5.
end
.
Take
no
more
thought
what
becomes
of
the
plea
of
justice
,
then
the
Lord
himselfe
doth
:
if
he
will
have
free
mercy
rejoyce
above
soveraigne
justice
,
why
then
shouldst
thou
shrug
at
it
?
and
why
should
thou
grudge
thy selfe
that
which
God
can
beteamed
thee
and
so
destroy
thy selfe
,
rather
then
set
thy
seale
to
his
offer
to
be
happy
?
True
it
is
,
thou
hast
beene
so
soaked
under
the
former
anguish
of
the
Lords
justice
and
advantage
,
that
thou
canst
not
so
easily
forget
it
,
and
the
newes
of
this
mercy
seemes
an
incredible
thing
unto
thee
:
but
remember
that
the
Lord
is
willing
thou
out-grow
thy
feares
by
degres
:
though
it
be
not
suddenly
done
,
yet
be
not
sullen
and
wilfull
,
and
time
shall
work
it
:
mercy
shall
in
time
subdue
thy
suspicious
heart
:
Incline
onely
;
have
a
comming
soule
to
this
offer
,
and
the
Lord
who
suffred
thee
long
in
thy
rebellions
,
Esay
55.4
.
shall
much
more
be
patient
toward
thee
in
thy
timorous
and
weake
approaches
toward
his
grace
;
he
shall
spare
thee
as
a
father
spares
his
child
that
feares
him
;
Psal.
103.
and
thy
smoaking
flax
shall
not
be
put
out
,
nor
thy
bruised
reed
be
broken
,
through
thy
conflict
with
the
drudgery
of
thy
distrustfull
heart
:
Ma●t
.
12.
Reach
only
at
this
strength
,
as
able
to
save
thee
,
and
as
belonging
to
thee
,
and
nothing
shall
come
betweene
cup
and
lip
to
defeat
thee
:
Death
it selfe
shall
but
hasten
the
promise
for
thee
:
when
the
fruit
is
come
to
the
birth
,
this
strength
of
the
promise
shall
bring
it
forth
.
Wait
thou
quietly
,
and
be
doing
good
,
and
thy
judgement
shall
breake
out
into
victory
:
Whatsoever
thy
weake
beginnings
were
,
thy
encreases
shall
be
great
:
Believe
it
and
rest
thy selfe
,
for
the
mouth
of
the
Lord
hath
spoken
it
.
Job
.
8.7
.
Branch
9
Lastly
,
to
end
,
remember
,
that
in
beleeving
this
promise
,
thou
dost
not
dishonour
the
Lord
,
Faith
is
the
greatest
glory
,
that
the
soule
can
yeeld
to
God
.
but
glorifie
him
,
above
whatsoever
else
thou
canst
doe
for
him
.
It
s
his
scope
to
shut
thee
up
under
this
soveraignty
of
his
justice
,
and
shew
thee
his
uttermost
advantage
:
that
he
may
trie
thee
whether
the
sense
thereof
will
draw
thee
to
his
ends
or
no
:
That
is
,
when
thou
hearest
of
a
free
grace
above
and
beyond
this
justice
,
purchased
by
his
deare
Sonne
:
that
they
who
beleeve
it
,
may
glorifie
all
his
whole
excellent
union
of
Attributes
in
one
,
and
confesse
him
to
be
most
just
,
wise
,
powerfull
,
and
gracious
,
in
his
way
of
redemption
,
above
the
grace
of
creation
:
I
say
,
he
doth
trie
thee
whether
thou
wilt
give
him
that
excellent
glory
which
he
hath
sought
to
himselfe
by
occasion
of
thy
ruine
.
If
thine
heart
then
can
freely
beteame
him
this
glory
,
and
more
fully
empty
it self
in
the
glorifying
of
him
,
then
in
thy
own
escaping
the
former
advantage
:
know
it
,
thou
shalt
honour
him
above
all
other
honour
,
in
thy
beleeving
.
And
by
thy
distrust
,
and
sealing
up
thy
heart
under
the
darkenesse
,
bondage
and
feare
of
thy
former
guilt
,
(
whatsoever
Satan
and
unbeleefe
tell
thee
)
sure
it
is
thou
goest
the
next
way
to
crosse
God
of
his
purposed
intention
to
glorifie
himself
marveilously
in
thy
pardon
and
salvation
.
2
Thess.
1.8
.
And
therefore
instead
of
his
being
admired
in
thee
because
thou
beleevest
:
he
justly
will
be
admired
in
thy
double
vengeance
,
because
it
was
not
enough
for
thee
once
to
sinne
in
Adam
,
but
thou
addest
drunkennesse
to
thirst
,
in
denying
that
grace
which
would
have
taken
occasion
by
thy
sinne
,
to
settle
an
infinite
glory
upon
himself
,
and
far
better
estate
upon
thee
,
then
Adams
innocency
could
have
done
.
And
so
much
for
this
second
use
of
exhortation
.
Secondly
,
this
point
should
be
humiliation
to
all
sorts
,
because
the
Vse
2
Lord
hath
even
the
best
at
sundry
petty
advantages
,
in
each
particuler
concerning
this
fraile
life
.
Humliation
to
all
sorts
in
respect
of
Gods
having
us
at
so
infinite
advantage
.
Although
he
have
released
the
maine
advantage
,
by
forgiving
us
:
yet
,
so
long
as
sinne
,
and
this
body
of
death
abideth
,
so
long
all
the
penalties
abide
,
incident
to
our
nature
:
our
Lord
Jesus
himselfe
all
the
daies
of
his
abasement
and
flesh
endured
them
,
and
we
much
more
must
stoop
under
them
,
that
we
might
be
conformed
to
his
sufferings
.
How
should
it
pull
downe
our
carnall
presumption
and
jollity
to
consider
,
that
even
while
we
are
hearing
the
word
,
the
Lord
might
stop
our
breath
,
(
as
the
breath
of
one
almost
,
was
while
this
point
was
in
handling
,
being
a
sleepe
at
the
sermon
)
which
of
us
stand
not
at
Gods
curtesie
for
somewhat
which
others
are
deprived
of
.
How
is
our
fraile
life
on
the
sudden
,
intercepted
?
how
many
are
choked
with
their
meate
,
nay
have
bin
choked
with
a
Fly
,
or
a
raison
stone
?
how
many
make
their
beds
their
graves
?
in
the
midst
of
their
feasting
,
their
mirth
,
talke
,
and
company
,
arrested
with
the
stroke
of
Gods
hand
?
how
many
have
made
their
feasting
cheare
,
to
be
the
cheare
for
their
funerall
?
how
many
are
slaine
by
the
high
way
by
the
fall
of
their
horse
?
others
have
their
eie
lasht
out
by
a
twig
in
their
travaile
?
Absolon
is
snatcht
up
,
by
his
long
head
locks
,
by
a
shrag
of
an
oake
;
when
we
are
secure
of
our
children
,
lo
one
is
scald
with
water
,
another
drowned
in
it
,
another
burnt
with
fire
,
other
come
to
other
sad
casualties
:
All
to
teach
us
to
humble
our
soules
each
day
before
God
,
and
confesse
the
many
just
advantages
he
hath
us
at
;
us
I
say
and
ours
,
and
that
,
salvation
is
from
the
Lord
:
we
take
it
for
granted
,
if
we
have
tilled
our
grounds
,
we
shall
have
a
sowing
season
at
our
pleasure
,
if
we
have
sowne
our
seed
,
and
waited
our
time
we
shall
have
our
crop
,
and
if
we
have
carried
it
into
our
barne
,
we
shall
thresh
and
eat
of
our
travaile
:
and
so
(
ordinarily
)
we
doe
,
through
mercy
:
yet
we
are
still
at
Gods
advantage
in
all
,
by
wet
,
by
drought
,
by
fire
,
and
vermine
,
and
an
hundred
waies
,
all
to
teach
us
,
God
is
not
so
tyed
to
us
,
or
to
the
meanes
and
husbandry
we
use
,
God
is
not
tyed
to
us
in
outward
protection
alwaies
.
no
nor
to
his
promise
neither
,
but
that
our
presumption
,
infidelity
and
unthankefulnesse
may
provok●
him
to
use
his
prerogative
,
and
to
destroy
all
:
that
so
we
may
walke
with
more
awe
and
feare
before
this
our
God
who
is
a
consuming
fire
:
and
teach
us
daily
and
nightly
,
to
shut
up
our selves
and
ours
in
the
Arke
of
his
protection
:
to
arise
up
,
to
dresse
our selves
,
to
eat
,
to
worke
,
Deut.
33.11
.
to
walke
,
to
converse
,
to
lye
downe
,
with
an
humble
,
thankefull
heart
,
neither
as
slaves
,
nor
yet
as
presumers
,
but
as
those
whom
the
Lord
hath
at
a
perpetuall
advantage
,
and
may
use
it
if
hee
will
,
and
if
hee
should
say
(
as
he
might
better
say
it
,
1
King
.
20.1.3
.
then
that
boasting
Benhadad
did
)
All
thy
wives
,
children
are
m
ne
,
all
thy
gold
and
silver
is
mine
,
thy
treasures
also
and
all
thy
wealth
is
mine
:
yea
,
if
he
should
lay
his
hand
upon
all
or
any
(
as
which
of
them
is
not
subject
to
casualty
?
)
thy
mends
were
in
thine
owne
hands
.
Oh!
with
how
narrow
an
eye
and
foot
,
and
how
soberly
would
we
use
each
blessing
if
we
were
bound
in
a
statute
to
a
creditor
,
to
surrender
all
at
an
houres
warning
,
and
stood
at
his
curtesie
for
the
bread
we
eat
?
Would
we
then
take
our
fill
,
or
the
uttermost
liberty
of
our
commodities
?
Even
so
let
us
walke
humbly
before
God
who
is
our
Soveraigne
,
and
hath
our
lives
,
wealth
,
and
persons
at
command
,
in
a
moment
to
surprize
us
.
Let
us
daily
take
all
as
lent
us
from
his
hand
,
let
us
use
all
humbly
and
purely
as
if
we
used
them
not
,
let
us
count
out
selves
daily
to
be
in
jeopardy
,
and
bid
adiew
daily
to
all
comforts
here
below
,
yea
life
it selfe
.
As
an
holy
man
being
asked
over
night
,
whether
he
would
goe
to
such
a
place
to
morrow
,
or
no
;
answered
,
I
thanke
God
,
Note
.
I
have
known
no
morrow
these
twenty
yeares
.
A
signe
,
with
what
an
humble
,
sober
heart
he
used
life
it selfe
,
and
much
more
all
inferior
comforts
,
whose
tenant
at
will
he
confessed
himselfe
to
be
,
and
with
what
an
heart
he
commended
his
spirit
into
the
hands
of
him
that
gave
it
,
as
oft
as
he
lay
downe
to
his
rest
.
And
sure
it
is
the
little
acknowledging
of
this
Soveraignty
and
salvation
of
God
,
is
the
cause
why
many
of
us
are
compelled
to
learne
it
,
by
sad
experience
,
who
else
might
enjoy
it
with
more
freedome
.
Gods
not
being
tyed
to
us
in
grace
,
urges
Prayer
for
daily
assisting
grace
as
very
necessary
.
The
like
I
might
speake
touching
Gods
spirituall
safeguard
of
our
soules
,
and
the
salvation
of
his
Church
.
The
Lord
is
not
absolutely
tyed
to
us
in
these
respects
.
We
should
humble
our
soules
for
these
also
,
and
say
,
thou
canst
(
Lord
)
if
thou
wilt
,
vouchafe
me
such
a
measure
of
comfort
by
beleeving
,
peace
in
my
conscience
,
admiration
at
thy
love
,
burning
zeale
for
thy
glory
,
compassion
and
brokennesse
of
heart
for
my
breaches
of
covenant
and
daily
failings
:
Thou
hast
the
key
of
the
wombe
,
of
heaven
,
of
the
deepes
,
the
grave
,
and
of
mine
heart
:
Lord
the
restraints
or
enlargements
thereof
are
from
thee
:
Thou
hast
promised
,
thy
grace
shall
be
sufficient
:
2
Cor.
12.7
.
Esai
.
63.13
.
but
my
wretched
,
proud
,
defiled
soule
may
provoke
thee
to
shrinke
in
thy
graces
,
thy
rolling
of
bowels
and
opennesse
of
spirit
:
But
yet
thou
art
the
soveraigne
Lord
of
thine
owne
good
things
,
thou
canst
if
thou
wilt
,
remoove
my
tickling
heart
after
the
world
,
mine
envy
,
pride
,
hypocrisie
:
Thou
canst
(
if
thou
wilt
)
purge
out
my
sloth
,
deadnesse
,
hardnesse
of
heart
,
security
,
unthankefulnesse
,
and
the
like
!
Oh
Lord
these
cause
me
to
walke
sadly
,
and
to
grone
daily
for
ease
!
Oh
that
thy
good
pleasure
were
to
perfect
thy
first
grace
,
with
this
second
assistance
and
efficacy
,
and
to
cast
in
all
those
promises
to
the
first
,
which
concerne
mortification
and
a
new
creature
.
Oh
that
I
might
not
provoke
thee
by
my
wilfulnesse
and
unbeliefe
to
restraine
the
influence
of
heaven
from
mee
,
and
to
make
thy
clowdes
as
brasse
,
and
mine
heart
as
iron
!
Lord
thou
mayst
in
thy
soveraigne
free
grace
enlarge
thy selfe
!
let
not
my
base
rebellious
distempers
dry
up
the
welspring
of
thy
promises
.
God
gives
not
account
of
all
his
matters
.
And
to
conclude
,
the
Lord
is
a
soveraigne
God
also
in
respect
of
his
administration
of
his
whole
militant
Church
.
Although
she
be
his
spouse
,
and
hath
a
right
to
all
his
goodnesse
:
yet
God
gives
not
an
account
of
all
his
matters
,
nay
oftentimes
,
she
incurres
a
premunire
with
God
,
and
by
her
former
,
lazy
,
Laodicean
temper
of
a
fulsome
,
carelesse
,
surfeted
spirit
,
deserves
that
the
Lord
should
use
his
soveraignty
and
prerogative
of
discipline
over
her
,
for
her
correction
and
amendment
.
Therefore
although
he
take
not
his
loving
kindnesse
from
her
yet
,
Sins
of
the
Church
,
the
cause
of
Gods
hiding
himselfe
.
her
Lethargy
and
Palsey
frame
,
her
wearinesse
and
contempt
of
his
ordinances
and
their
power
,
may
cause
him
to
chasten
her
with
the
rods
of
men
.
Now
we
are
(
in
such
cases
of
wanting
the
meanes
,
of
injury
and
violence
of
times
,
encroaching
of
enemies
,
inundation
of
errors
and
profanenesse
,
and
decay
of
love
and
zeale
in
the
better
sort
)
very
prone
to
taxe
Gods
wisedome
,
and
call
him
to
our
barre
,
as
if
we
would
teach
him
more
wisedome
.
See
Jer.
12.1.2
.
But
alas
!
the
Lord
is
a
soveraigne
God
,
and
knowes
what
physicke
our
maladies
require
,
he
knowes
our
rust
will
not
be
filed
off
without
much
rubbing
and
scowring
:
He
lookes
at
the
generall
ends
of
his
providence
,
which
are
to
punish
severely
,
the
declensions
and
revolts
of
such
as
professe
his
Name
:
let
us
not
wonder
that
our
praiers
sticke
in
their
ascent
,
and
prevaile
little
:
we
looke
still
at
meanes
and
ordinances
,
to
be
still
as
we
have
beene
,
but
the
Lord
lookes
at
the
melting
and
purging
out
our
drosse
,
and
trying
us
whether
we
be
reprobate
silver
or
no.
In
this
case
,
what
shall
we
doe
?
call
for
our
prayers
backe
againe
,
and
give
the
Lord
over
?
No
surely
:
let
us
know
we
can
goe
no
whither
to
speed
better
,
if
we
leave
him
:
but
confesse
his
soveraigne
power
might
force
him
to
a
decree
against
us
:
&
lie
low
,
licking
the
dust
of
his
feet
,
John
6.68
.
2
King
.
23.2.3
.
&c.
Jer.
45.5
.
Psalm
.
119.
Mica
7.9
.
with
Iosia
and
his
people
,
striving
as
much
against
the
streame
as
we
can
,
and
craving
our
owne
lives
may
be
given
us
as
a
prey
,
if
we
can
speed
for
no
more
;
but
however
,
not
forsaking
our
covenant
nor
giving
him
over
,
through
a
sullen
discontented
heart
,
till
either
he
plead
our
cause
and
bring
forth
our
light
,
or
else
make
our
poore
lives
tolerable
in
the
midst
of
our
sorrowes
,
and
teach
us
wisely
and
faithfully
to
serve
our
time
.
So
much
for
the
second
Use
.
Thirdly
,
this
doctrine
is
confutation
and
reproofe
of
the
enemies
of
Vse
3
Gods
soveraignty
,
or
the
cavillers
,
and
abusers
of
it
.
First
,
Confutation
of
all
Cavellers
against
the
Soveraignty
of
God
.
all
such
as
take
away
the
ground
of
this
soveraignty
of
God
.
For
if
it
be
so
as
many
dreame
,
that
man
is
only
in
a
darke
dungeon
,
yet
still
hath
his
eyes
in
his
head
,
to
see
and
apprehend
light
if
it
be
offred
:
and
a
liberty
of
will
by
Sort.
1
the
benefit
of
light
,
to
embrace
and
receive
it
:
sure
it
is
,
God
hath
not
man
at
such
a
deepe
advantage
as
we
speake
of
:
ye
must
marke
,
all
the
grace
of
such
men
is
the
will
of
the
flesh
,
upon
generall
enlightning
.
Secondly
,
Sort.
2
all
that
fight
against
the
royall
freedome
of
Gods
dispensation
of
grace
by
the
meanes
,
to
some
and
not
to
others
:
both
being
every
way
alike
,
I
say
equally
distant
from
it
,
or
from
any
propension
and
accommodation
toward
it
,
either
within
or
without
!
Oh!
it
frets
them
to
the
very
heart
to
heare
,
that
there
should
be
any
such
liberty
ascribed
to
God!
They
confesse
that
on
mans
part
there
may
be
some
barres
to
hinder
grace
:
But
they
cannot
endure
it
,
that
when
the
object
lyes
indifferently
disposed
,
then
soveraignty
should
reject
,
or
receive
upon
meere
will
,
no
reason
at
all
appearing
:
this
cuts
them
to
the
heart
,
that
they
may
not
bind
the
hands
of
God
behind
him
,
to
carry
himselfe
alike
to
all
,
who
lye
in
equall
and
faire
correspondence
to
it
:
But
O
ye
wretches
!
goe
learne
what
this
meanes
,
not
of
the
willer
,
or
the
runner
,
but
of
mercy
.
Not
our
making
toward
grace
,
but
graces
making
towards
us
,
saves
us
.
Rom.
9.
Thirdly
,
it
reproves
our
carnall
vanity
,
who
in
our
thoughts
will
be
bold
Sort.
3
to
prefer
such
to
Gods
grace
as
please
us
well
for
their
gifts
,
hearings
,
repeatings
of
sermons
,
doing
duties
,
and
forwardnesse
:
without
teaching
them
to
humble
their
soules
,
and
cast
out
their
Pharisaicall
spirit
,
which
hinders
more
then
all
their
gifts
further
them
!
Oh!
Matth.
8.
as
those
Jewes
spake
of
that
Ruler
,
that
he
deserved
he
should
doe
him
the
favour
of
healing
:
so
these
thinke
it
were
but
reasonable
that
God
should
grant
mercy
,
to
such
a
towardly
and
zealous
childe
,
or
novice
.
But
as
that
Ruler
hearing
of
their
words
to
Christ
,
came
himselfe
and
abased
himselfe
,
cast
off
his
merit
,
and
his
building
of
a
Synagogue
,
professing
himselfe
unworthy
under
whose
roofe
Christ
should
come
,
and
so
prevailed
:
so
must
thou
deale
with
the
soveraignty
of
mercy
,
if
ever
it
be
thine
.
No
,
no
,
not
the
appearances
of
man
can
bind
the
Lord
,
but
his
free
love
must
overrule
him
.
The
most
poore
,
despised
,
impotent
,
and
silly
wench
among
all
thy
brood
may
speed
of
mercy
,
when
the
bravest
,
wittiest
,
and
hopefullest
of
them
goes
without
.
Look
at
none
,
despise
none
by
the
outward
semblance
:
Grace
is
free
:
who
knowes
but
thou
mayst
be
an
instrument
of
soveraignty
,
to
breed
some
savor
of
mercy
,
even
in
that
wife
of
thine
,
which
hath
long
beene
most
averse
in
spirit
,
in
that
poore
drudge
of
the
kitchin
,
who
hath
come
last
to
prayers
,
that
child
,
which
of
all
the
rest
seemes
of
least
capacity
?
its
not
the
easinesse
of
our
heart
to
accept
,
nor
the
rebellion
thereof
to
refuse
,
but
the
invinciblenesse
of
the
Lords
soule
,
who
cannot
be
pulled
from
his
Elect
,
and
the
efficacy
of
grace
,
and
powerfull
mercy
,
which
carries
the
will
of
the
creature
before
it
(
not
by
compelling
or
necessitating
of
it
)
but
by
a
sweete
perswasion
and
drawing
it
by
his
owne
cordes
to
beleeve
it
:
making
it
of
nilling
,
willing
,
and
of
willingable
,
and
effectuall
to
embrace
it
.
Sort.
4
Fourthly
,
it
must
stop
all
the
base
cavills
of
men
:
Oh!
saith
one
,
I
have
spent
the
best
part
of
seven
yeares
to
obtaine
a
broken
heart
,
and
cannot
get
it
!
I
see
such
and
such
can
so
melt
,
and
be
so
lowly
,
upon
the
first
hearing
of
the
Word
,
and
grow
to
some
measure
of
faith
,
in
short
time
,
as
is
incredible
.
Surely
if
I
had
belonged
to
God
,
I
had
long
since
been
accepted
!
Why
?
Is
not
God
the
soveraigne
giver
or
denier
,
the
furtherer
or
delayer
of
his
owne
grace
?
Is
not
mercy
his
owne
,
to
give
at
his
pleasure
?
Is
it
not
thank-worthy
if
thou
get
it
at
the
eleventh
houre
,
even
upon
the
Crosse
with
the
theefe
?
Esay
65.1
.
Is
God
tyed
?
Is
he
not
sometime
found
of
them
that
seeke
him
not
?
who
never
dreamt
of
him
,
but
walked
in
their
ignorance
,
and
jolly
in
their
lawlesse
way
?
And
doth
he
not
suffer
some
that
seeke
him
with
a
Pharisaicall
heart
,
to
goe
without
?
yea
,
although
they
seeke
him
humbly
,
and
painefully
,
doth
not
he
know
his
owne
best
season
?
Is
thine
eye
evill
because
his
is
good
?
doth
he
tie
himselfe
alway
to
one
course
?
God
courses
in
the
drawing
home
of
his
,
very
divers
.
No
surely
,
some
he
inclines
to
the
meanes
and
breeds
an
hope
a
farre
off
,
others
he
holds
under
the
meanes
a
long
time
in
darkenesse
:
the
truth
is
,
he
is
tyed
to
no
course
,
to
no
persons
,
seasons
,
meanes
,
or
measures
.
Turne
thine
impatience
to
humble
selfe-deniall
,
and
adore
God
in
his
liberty
:
goe
to
worke
aright
,
and
ascribe
to
no
meanes
,
nor
to
thy selfe
,
but
his
meere
good
pleasure
,
and
this
will
Sort.
5
prove
the
neerer
way
home
,
though
it
seeme
further
about
.
Fifthly
,
doe
not
abuse
this
doctrine
,
to
forestall
thy
care
in
the
use
of
meanes
:
Doe
not
waxe
out
of
measure
wicked
in
shaking
of
all
diligence
to
heare
,
because
God
hath
the
whole
strength
in
his
owne
hand
,
to
determine
as
he
pleases
.
But
know
,
that
as
the
end
,
so
the
meanes
,
and
the
ordering
thereof
,
is
in
his
hands
.
Wouldst
thou
deny
thy selfe
all
succors
of
the
creature
to
feed
and
cherish
thee
,
because
if
the
Lord
have
appointed
thee
to
live
,
Sort.
6
thou
shalt
live
?
and
if
to
dye
,
no
meanes
shall
sustaine
thee
?
Also
doe
not
by
this
doctrine
,
disorder
the
secret
and
revealed
will
of
God
,
but
reverendly
distinguish
and
observe
both
.
The
one
is
that
by
which
hee
hath
determined
the
ends
:
Gods
will
double
with
the
difference
.
The
other
whereby
he
appoints
the
duties
of
men
:
The
one
is
unknowne
to
thee
:
adore
it
,
but
snare
not
thy selfe
with
it
:
let
not
that
forestall
thy
care
and
diligence
in
use
of
the
meanes
appointed
by
the
revealed
will
.
Say
not
thus
,
if
I
knew
my selfe
ordained
to
salvation
,
I
would
apply
my selfe
willingly
to
them
:
but
how
doe
I
know
whether
I
belong
to
God
,
Quest.
and
shall
not
use
the
meanes
in
vaine
to
encrease
my
judgement
?
Answ.
I
answer
thee
,
Election
is
not
revealed
to
any
to
encourage
them
to
use
meanes
,
or
beleeve
.
But
meanes
of
faith
are
offered
to
incourage
to
beleeve
.
The
knowledge
of
Election
(
in
such
as
attaine
it
)
flowes
from
faith
,
not
faith
from
it
.
Fall
thou
to
the
meanes
as
God
offers
them
:
which
shall
bee
a
signe
unto
thee
of
an
humble
and
plaine
heart
:
and
descant
not
upon
that
thou
knowest
not
(
a
signe
of
a
froward
,
rebellious
spirit
.
)
Thou
art
in
the
dungeon
:
the
Lord
offers
thee
a
ladder
to
come
out
,
cords
and
rags
to
hale
thee
up
.
As
Ebedmelec
did
to
Ieremy
.
Should
Ieremy
standing
in
his
mire
,
Jerem.
38.11
.
have
felt
more
will
to
descant
upon
Ebedmelecs
purpose
in
the
casting
in
of
rags
and
cords
,
then
desire
to
apply
himself
to
the
way
of
comming
out
,
might
he
not
have
lyen
long
enough
there
?
but
if
God
have
given
thee
the
heart
of
Ieremy
,
to
tremble
at
the
dungeon
:
thou
wilt
not
find
leasure
to
quarrel
with
Ebedmelec
,
what
his
meaning
is
unto
thee
,
but
simply
judge
his
meaning
by
his
act
,
his
love
by
his
cords
:
and
say
,
thou
mayst
leave
me
here
still
with
my
cordes
upon
my
shoulders
,
but
it
seemes
not
so
by
thy
offer
,
for
then
thou
mightst
have
spared
this
labor
.
Therefore
,
I
obey
thy
charge
,
and
trust
thee
for
drawing
me
up
,
who
gavest
me
thy
cords
!
and
when
I
am
drawne
out
,
then
will
I
say
,
now
I
know
thy
good
will
by
the
effect
thereof
.
Doe
so
in
this
case
,
and
prosper
.
And
so
much
for
this
second
generall
,
arising
from
the
whole
context
.
And
also
for
this
time
.
Let
us
pray
,
&c.
THE
SECOND
LECTVRE
VPON
THE
NINTH
VERSE
.
9
So
Naaman
came
with
his
horses
and
charets
,
and
stood
before
the
dore
of
Elisha
.
10
And
Elisha
sent
a
messenger
,
&c.
WEE
come
now
(
beloved
)
more
closely
to
the
words
themselves
:
Entrance
upon
the
ninth
vers
.
and
begin
with
this
ninth
verse
(
as
an
introduction
to
the
points
following
to
the
twentieth
)
although
it
containe
none
of
the
five
generalls
which
I
intend
chiefely
to
dwell
upon
,
yet
it
is
the
key
to
unlocke
the
doore
of
entrance
upon
all
:
It
containes
the
immediate
occasion
of
the
miraculous
cure
and
conversion
of
Naaman
:
Containing
the
Antecedents
of
the
cure
of
Naaman
.
and
of
those
antecedent
passages
which
lead
unto
it
;
both
the
message
of
Elisha
and
Naamans
entertaining
thereof
,
of
which
after
.
But
for
this
ninth
verse
,
sithence
it
hath
in
it
some
maine
points
of
doctrine
,
which
depend
upon
the
connexion
of
former
verses
,
we
must
open
them
first
,
as
all
points
gathered
out
of
historicall
dependance
,
require
the
annalyse
of
the
story
before
going
.
Thus
then
briefly
the
story
leads
us
to
this
verse
.
First
,
The
Analyse
of
the
whole
History
from
the
first
verse
.
it
presents
to
us
a
noble
man
(
Naaman
by
name
)
Earle
Marshall
to
the
King
of
Aram
,
a
man
of
great
valor
and
courage
for
warre
,
and
of
as
great
acceptation
and
esteeme
with
his
Lord
,
(
being
his
chiefe
favorite
,
upon
whom
Branch
.
1
the
King
leaned
:
)
yet
a
leper
,
and
as
much
held
under
with
his
filthy
noysome
malady
,
as
set
up
by
his
dignity
.
And
surely
if
we
had
not
some
sowre
sawce
to
our
sweet
meat
we
should
surfet
?
if
all
were
according
Branch
.
2
to
our
desires
without
check
who
should
live
with
us
?
Secondly
,
wee
have
here
a
providence
of
God
offering
to
Naaman
the
newes
of
a
recovery
.
For
whereas
in
some
former
skirmishes
,
the
Aramites
had
taken
prisoners
of
the
Israelites
,
and
among
the
rest
,
a
young
Damosell
;
lo
,
it
was
her
lot
to
be
taken
into
the
service
of
Naamans
wife
.
The
maide
(
whether
our
of
a
better
observation
of
Elisha
,
then
ordinary
,
and
remembring
what
worthy
acts
she
had
heard
of
him
:
or
whether
out
of
a
desire
to
win
favor
at
the
hands
of
her
Mistrisse
)
seeing
how
the
case
stood
with
her
Master
,
and
perceiving
well
how
welcome
an
addition
the
cure
of
his
leprosie
would
prove
,
to
all
his
other
happinesse
;
calls
to
minde
the
Prophet
Elisha
,
telling
her
Mistrisse
that
if
her
Master
were
but
with
him
,
he
would
soone
heale
him
of
it
.
A
speciall
and
first
handsell
of
providence
,
swaying
her
to
be
the
first
happy
moover
in
this
Branch
.
3
frame
of
miraculous
cure
.
Thirdly
,
we
have
Naamans
inquisitivenesse
and
restlessenesse
,
Prov.
18.1.2
.
upon
the
hearsay
:
For
a
mans
desire
he
will
soone
separate
himselfe
.
So
doth
he
:
le
ts
all
matters
lye
by
,
and
seekes
out
immediately
how
to
compasse
his
purpose
:
and
in
the
first
place
,
using
the
interest
he
had
with
his
master
the
King
,
to
write
letters
in
his
behalfe
,
to
the
King
of
Israel
(
who
now
was
the
vassall
of
Aram
,
and
therefore
at
his
command
to
doe
what
he
could
,
to
content
him
)
he
obtained
his
desire
.
The
summe
whereof
comes
to
this
,
that
although
no
letters
were
directed
in
speciall
to
Elisha
:
yet
because
it
was
supposed
that
there
was
no
subject
of
Iehorams
,
who
might
not
quickly
be
at
call
to
serve
his
turne
in
the
working
of
the
cure
:
therefore
(
as
it
became
a
King
)
he
writes
to
the
King
of
Israel
,
to
see
the
businesse
dispatched
.
Branch
.
4
Fourthly
,
we
have
a
great
blur
and
disaster
here
in
the
attempt
of
Naaman
:
a
greater
difficulty
affronts
his
hopes
then
he
feared
,
to
crosse
him
in
his
cure
.
For
,
the
stupid
King
of
Israel
,
(
having
small
entercourse
,
and
lesse
interest
in
the
Prophet
of
God
)
mistakes
the
letter
,
and
the
scope
of
it
,
and
construes
it
to
a
sinister
sense
,
viz.
that
a
quarrel
was
pickt
with
him
,
he
rends
his
cloathes
,
and
askes
am
I
God
to
heale
lepers
?
which
doubtlesse
,
he
had
not
said
,
if
his
thoughts
had
bin
upon
the
Prophets
miraculous
assistance
two
chapters
before
,
2
King
.
3.5.6
.
when
he
was
in
a
distresse
,
for
lack
of
water
.
Branch
.
5
Here
therefore
the
worke
stands
at
a
stay
.
Fifthly
,
therefore
the
Lord
(
whose
worke
it
was
to
bring
Naaman
thus
farre
within
the
Element
of
mercy
and
cure
)
doth
not
faile
,
but
puts
in
life
to
the
businesse
:
and
checks
the
sencelesse
King
by
a
messenger
sent
from
Elisha
;
who
upbraiding
him
for
his
sottish
ignorance
,
prompts
him
with
that
truth
which
corrects
Naamans
mistake
,
saying
:
although
thou
canst
not
heale
him
thy selfe
,
yet
be
it
knowne
to
thee
,
Israel
hath
a
God
who
hath
a
Prophet
,
even
Elisha
by
name
,
to
whom
if
thou
send
this
man
,
he
will
heale
him
of
his
leprosie
.
Upon
this
message
the
text
tells
us
,
that
Naaman
forsaking
the
King
(
who
could
doe
him
no
good
)
comes
now
(
full
of
courage
and
good
hopes
)
that
although
he
had
miscarried
hitherto
,
yet
now
,
at
last
,
he
should
without
any
more
adoe
,
speed
of
his
journey
.
And
therefore
he
with
his
horses
and
charets
come
downe
and
stand
before
the
doore
of
Elisha
.
Thus
we
see
the
coherence
,
and
have
the
patient
standing
humbly
at
the
doore
of
the
Prophet
,
forgetting
his
state
,
and
being
at
the
curtesie
of
the
Prophet
for
his
cure
.
Now
for
the
last
of
these
.
Two
things
I
would
commend
unto
you
out
of
this
verse
.
Two
generals
in
this
ninth
verse
.
The
former
is
,
the
habit
and
behaviour
of
this
great
Prince
,
and
favorite
Naaman
,
being
now
at
the
doore
of
the
Prophet
.
Wee
heare
of
no
rapping
or
bounsing
at
his
gate
,
such
as
is
mentioned
of
Iehoram
in
Cap.
7.
Vid.
cap.
who
sent
a
cursed
messenger
before
him
to
beat
downe
the
doore
upon
the
Prophet
and
Elders
,
(
met
in
a
holy
sort
before
God
in
the
judgement
of
famine
)
and
following
himselfe
,
with
a
bloody
threatning
,
and
swearing
spirit
,
God
doe
so
and
more
,
if
the
head
of
Elisha
stand
upon
him
this
day
:
1.
Generall
.
N●amans
humble
carriage
.
But
all
humble
,
and
lowly
carriage
,
such
as
became
a
petitioning
Patient
,
who
though
he
brought
fees
enough
with
him
,
yet
could
speed
no
way
,
save
by
waiting
and
obeying
.
This
behaviour
may
seeme
strange
in
so
potent
a
Prince
at
so
meane
an
house
as
the
Prophets
,
and
toward
a
man
in
shew
so
farre
inferior
,
as
a
poore
old
man
to
a
Kings
favorite
.
Surely
these
daies
would
scarce
affords
us
such
a
patterne
of
humblenesse
,
in
great
ones
toward
Gods
Ministers
.
But
the
reason
was
,
Naaman
had
,
and
felt
that
burden
and
clog
within
,
which
beat
off
proud
thoughts
:
not
only
the
honour
of
the
Prophet
,
and
divinenesse
of
the
cure
awed
him
:
but
the
yoak
which
was
upon
him
,
subdued
all
hautinesse
,
suppressed
all
stomacke
,
and
pride
,
telling
him
,
as
the
case
stood
,
it
was
no
season
for
him
to
take
upon
him
imperiously
;
He
was
now
fighting
a
new
battel
,
wherein
not
his
armes
,
but
his
patience
must
beare
mastries
.
Doubtlesse
,
his
great
spirits
might
rise
,
and
provoke
him
to
insolency
;
but
still
he
minded
his
errand
,
aand
for
the
time
,
thought
it
fittest
to
stoope
lest
he
should
loose
the
maine
,
his
cure
hoped
for
,
this
amed
him
and
kept
him
low
:
standing
with
all
his
pompous
retinue
at
the
poore
gate
of
poore
Elisha
,
waiting
,
and
glad
to
waite
for
a
favourable
answer
.
The
point
I
would
urge
,
is
this
,
Doctrine
.
Great
straights
are
Gods
season
to
pull
downe
a
stout
heart
.
the
only
season
of
working
a
jolly
and
stout
heart
to
crouch
and
creepe
,
is
,
when
God
hath
it
at
a
bay
,
even
to
stand
at
his
curtesie
in
some
great
straight
and
extermity
.
It
was
thus
with
Naaman
;
and
is
thus
generally
,
with
most
men
who
are
not
of
desperate
madnesse
:
And
,
the
point
is
generall
(
although
I
shall
touch
it
after
in
a
speciall
sence
by
the
text
)
and
applyable
both
to
good
and
bad
.
A
more
wilfull
and
wicked
contrariety
hereto
,
we
cannot
have
then
that
of
Iehoram
which
I
named
,
who
thought
to
fight
it
out
with
God
,
when
the
famine
pinched
him
,
and
to
kill
the
Prophet
:
and
yet
(
to
goe
no
further
then
himselfe
confuting
himselfe
)
when
hee
and
Iehoshaphat
and
a
third
King
went
against
the
King
of
Moab
,
Cap.
3.
and
was
at
a
straight
like
to
perish
for
lacke
of
water
,
both
he
and
the
Armies
:
behold
what
a
change
it
wrought
on
the
sudden
?
For
then
he
seekes
to
the
Prophet
and
bemones
the
straight
in
which
the
Army
was
,
making
no
other
account
,
but
that
God
might
justly
suffer
them
all
to
perish
.
And
when
Elisha
disdained
to
looke
at
him
,
yet
his
fiery
spirit
held
it selfe
in
,
by
compulsion
,
from
any
misdemeanor
.
So
that
he
must
bee
a
monster
of
men
whom
a
deepe
straight
will
not
subdue
and
tame
unto
the
stooping
to
any
conditions
.
I
grant
this
may
sometime
prove
only
an
act
of
policy
,
or
of
carnall
feare
,
and
so
cease
.
We
read
of
a
royall
spirited
Emperour
Henry
the
fourth
of
Germany
who
being
wearied
with
the
tyranny
of
sundry
Popes
,
and
of
Alexander
by
name
:
was
at
last
by
his
roaring
Bulls
and
excommunications
(
which
in
those
daies
scared
the
greatest
)
brought
to
such
an
exigent
,
that
he
with
his
Empresse
and
their
young
son
,
were
faine
to
stand
3.
daies
barefoot
at
the
proud
Popes
gate
:
And
being
after
admitted
to
his
presence
,
when
he
was
urged
to
lye
prostrate
before
him
,
the
Pope
treading
upon
his
necke
,
and
spurning
off
his
Crowne
with
his
foot
:
although
the
spirit
of
the
Emperour
could
have
rebelled
,
and
beganne
to
disdaine
it
,
yet
for
policy
sake
,
he
was
compelled
to
desist
.
It
s
noted
in
Judges
that
when
the
Ammonites
oppressed
Israel
:
the
Elders
of
Gilead
and
brethren
of
Iptha
(
who
before
had
thrust
him
out
for
a
bastard
)
being
in
a
straight
for
a
Captaine
,
Judg.
10.
were
compelled
to
goe
to
Iptha
to
crave
his
returne
,
and
to
undertake
the
warre
;
and
when
he
cast
them
in
the
teeth
with
their
former
injurious
casting
him
out
,
yet
the
extremity
they
were
in
,
humbled
them
,
and
kept
them
downe
so
,
that
they
were
glad
to
take
shame
to
themselves
,
and
to
begge
aide
even
of
that
bastard
,
when
they
saw
their
welfare
lay
bleeding
at
the
stake
,
and
none
fit
to
helpe
them
but
himselfe
.
These
are
but
common
naturall
instances
:
yet
they
lay
forth
the
point
thus
farre
,
that
the
naturall
spirit
of
the
hautiest
,
and
most
disdainefull
man
toward
such
as
himselfe
,
will
abate
and
come
downe
when
an
exigent
is
upon
them
:
And
the
like
may
be
said
of
man
toward
God
,
when
they
are
laid
upon
his
bayard
,
and
when
he
hath
them
upon
the
hip
by
any
deepe
and
straight
sore
and
extremity
.
Yea
,
it
is
true
even
of
Gods
owne
deare
people
,
already
in
Covenant
with
him
:
whose
slavish
hearts
have
often
been
compelled
by
Gods
Chaines
upon
them
,
to
forget
their
jollity
and
sensuall
appetite
,
and
to
stoope
to
Gods
power
under
their
straights
.
That
which
I
formerly
spake
of
the
Soveraignty
of
Gods
Nature
,
I
may
here
verifie
of
the
outward
extremities
which
he
brings
us
into
:
Both
serve
to
bring
downe
the
heart
and
to
make
it
humble
and
subject
.
Iob
was
an
holy
man
,
yet
such
naturall
scurffe
the
Lord
saw
to
lurke
in
his
spirit
,
that
he
was
faine
,
by
the
losse
of
all
his
substance
,
children
,
health
of
body
,
the
enmity
of
his
friends
,
the
terrors
upon
his
soule
,
the
admonition
of
Elihu
,
and
the
Lords
owne
tawing
of
him
by
the
view
of
all
his
power
,
and
the
terror
of
Leviathan
and
Behemoth
;
at
last
to
wring
this
speech
from
him
,
Cap.
42.
I
abhorre
my selfe
in
dust
and
ashes
.
Hezekiah
also
was
a
godly
King
,
Job
42.3
.
but
his
treasures
and
wealth
and
elbow-roome
made
him
so
fledge
and
jolly
,
that
he
forgat
himselfe
,
till
the
Lord
smot
him
with
the
plague
,
Esay
38.15
.
put
him
in
feare
of
his
life
,
and
urged
him
to
say
,
I
will
walke
all
the
rest
of
my
daies
softly
,
in
the
bitternesse
of
my
soule
,
in
the
midst
of
my
house
.
The
Lord
had
him
upon
the
hip
,
and
then
he
could
crouch
.
1
King
.
19.12.13
.
Jonah
1.
&
2.
1
Sam.
24.
Elija
,
Iona
,
David
,
and
Salomon
,
all
holy
men
,
yet
till
they
were
frayed
with
the
thunder
and
earthquake
:
cast
into
the
Whales
belly
,
straighted
betweene
the
choice
of
either
famine
,
warre
,
or
pestilence
,
and
the
like
:
saw
not
into
the
frowardnesse
,
rebellion
,
and
stoutnesse
of
their
spirit
.
But
of
all
others
,
it
is
truest
of
such
spirits
as
the
Lord
subdues
to
himselfe
and
drawes
out
of
a
cursed
sinfull
course
.
Such
as
this
patterne
in
our
text
resembles
,
Naaman
I
meane
:
for
although
as
yet
he
was
not
privy
to
Gods
purpose
towards
him
in
this
abasing
of
his
stout
heart
,
yet
he
was
(
in
Gods
dispensation
)
now
in
the
way
unto
it
,
and
by
this
as
a
step
came
to
the
other
.
The
prodigall
(
who
is
a
true
mirror
in
all
points
of
a
debaucht
sinner
and
fugitive
from
God
)
was
faine
to
be
pursued
so
narrowly
by
the
hand
of
God
,
Luk.
14.15.16
.
that
till
there
was
no
possibility
of
subsistence
for
him
any
way
,
he
never
thinkes
of
a
father
,
and
lesse
of
returne
,
and
least
of
humbling
himselfe
.
But
when
hee
was
brought
to
an
absolute
straight
and
could
no
longer
hold
out
,
his
great
stomacke
and
resolution
never
to
see
his
father
,
begins
to
quaile
,
and
then
his
father
began
to
savor
with
him
.
It
is
with
the
spirit
of
a
sinfull
Rebell
against
God
,
as
it
is
with
a
City
besieged
by
a
strong
enemy
:
but
the
City
having
both
abundance
of
outworkes
,
and
strong
forts
raised
up
,
with
plenty
of
provision
within
:
besides
store
of
brave
souldiers
who
will
spend
the
last
drop
of
their
heart
blood
,
ere
it
be
said
,
they
are
cowards
,
scorne
to
yeeld
their
City
.
But
when
long
time
of
assault
,
the
instance
and
unweariednesse
of
the
besieging
army
,
hath
battered
downe
all
their
forts
,
Simile
.
murdered
all
their
Souldiers
with
the
Canon
,
beaten
downe
their
Citie
over
their
eares
,
houses
,
Temples
,
walls
:
and
opened
a
wider
breach
for
entrance
then
they
can
make
up
againe
,
besides
the
exhausting
of
all
come
and
victuall
within
,
and
intercepting
all
succors
from
without
:
Then
perhaps
(
when
no
remedy
else
from
forraine
aide
appeares
)
they
will
hang
out
the
white
flag
,
and
cry
for
conditions
of
surrender
:
but
before
,
nothing
but
scorne
and
defiance
will
be
admitted
.
Even
so
is
it
with
the
unregenerate
soule
,
shee
pleases
her selfe
with
her
false
treasure
,
the
perswasion
that
she
is
rich
and
full
and
happy
,
and
yet
perhaps
remaines
meerely
ignorant
,
or
at
least
in
a
formall
and
dangerous
estate
,
insensible
of
wrath
or
danger
:
This
state
she
findes
ease
in
,
and
when
the
Lord
would
hunt
her
out
of
it
,
she
sits
upon
her
Idolls
securely
and
will
not
stirre
:
The
out-workes
and
forts
of
the
soule
against
God
.
She
imbarkes
her selfe
in
this
error
,
by
the
conceit
of
her
wealth
,
health
,
youth
,
outward
contents
,
want
of
crosses
,
credit
,
good
successe
:
how
can
God
hate
her
,
giving
her
all
these
?
if
the
Lord
drive
her
out
of
these
outworkes
,
yet
she
runs
into
stronger
forts
,
compares
her selfe
with
others
worse
then
her selfe
,
pleads
her
civility
,
innocency
of
life
,
good
parts
,
devotions
,
and
moralities
:
if
God
ferret
her
out
of
this
burrow
,
she
will
annexe
and
apply
her selfe
to
Christ
(
after
a
fashion
)
for
aide
,
and
entrench
her selfe
within
her
duties
,
teares
,
good
affections
,
zealous
performances
,
good
opinion
of
others
:
if
this
fort
be
battered
,
shee
will
still
betake
her selfe
to
her
seeming
selfe-deniall
in
many
things
,
forfeit
of
her
will
,
of
sundry
lusts
,
pleasures
,
bad
company
,
and
redeeme
selfe
with
some
forfeit
of
selfe
:
Shee
will
not
bee
pulled
out
of
her
Castle
of
selfe-conceit
,
nor
give
up
her
counterfeit
sufficiency
and
treasure
within
,
for
any
withour
,
one
bird
in
hand
is
worth
two
in
the
bush
:
Till
at
length
,
custome
and
confirmed
error
doe
so
harden
her
,
that
she
will
sooner
part
with
her
life
,
then
her
false
happinesse
,
or
resigne
up
her
bulwarkes
and
City
to
Christ
and
his
besieging
Army
.
In
such
a
case
what
must
the
Lord
doe
?
See
Deut.
29.19
.
The
siege
of
God
to
such
a
soule
.
Surely
either
give
her
quite
over
as
impregnable
;
and
raise
his
siege
,
or
else
resolve
to
put
her
to
the
uttermost
straights
that
can
be
:
Sometime
by
blasting
her
best
blessings
,
and
with
some
deadly
disease
taking
off
the
edge
of
worldly
content
:
making
her
soule
to
loath
dainty
meate
,
or
putting
a
surfet
and
fulsomenesse
into
all
which
she
enjoyes
,
that
she
cannot
taste
them
:
or
letting
in
a
veine
of
vengeance
into
conscience
,
convincing
her
that
all
is
not
well
,
so
that
nothing
can
comfort
her
,
Job
33.14.15
.
she
is
Gods
enemy
,
an
hypocrite
,
an
unbeleever
,
wants
the
promise
,
lives
without
God
in
the
world
,
never
was
humbled
,
broken
,
denyed
her selfe
,
never
was
lost
nor
forsaken
,
and
therefore
never
was
out
of
her
owne
bottome
,
to
live
in
another
stocke
and
roote
of
Christ
.
When
the
Lord
mixes
himselfe
really
with
crosses
,
with
terrors
,
with
law
,
or
Gospell
to
convince
the
soule
either
of
sinne
,
or
righteousnesse
,
then
she
begins
to
feele
a
straight
,
and
to
be
at
a
losse
:
else
she
is
merry
:
and
so
long
as
she
hath
one
ragge
to
cover
her
filthinesse
,
one
penny
in
her
purse
,
one
crust
to
gnaw
upon
,
one
shred
to
hang
by
,
Revel.
3.18
.
she
will
be
cloathed
,
rich
,
full
,
and
compleate
,
Christ
shall
never
heare
of
her
.
It
must
be
an
hard
besetting
with
a
narrow
straight
,
which
strips
her
,
and
robbes
her
of
her
selfe-sufficiency
.
Therfore
Elihu
(
Iob
Cap.
33.
)
under
that
one
instance
of
sicknesse
;
sweetly
compares
the
state
of
an
unregenerate
person
before
straights
come
,
with
the
estate
when
they
are
upon
him
.
Before
(
saith
he
)
God
speakes
once
and
twice
,
by
promises
,
and
by
blessings
,
but
man
heares
like
the
Adder
with
a
deafe
eare
:
she
makes
wash-way
of
patience
,
word
,
conscience
and
all
.
But
when
the
Lord
afflicts
both
Conscience
and
body
at
once
,
the
one
with
terrours
and
affrightments
in
the
night
(
when
men
should
sleepe
)
the
other
with
a
consumption
in
his
parts
,
so
that
his
bones
sticke
out
and
clatter
,
his
soule
loathes
dainty
meat
,
his
moisture
is
spent
,
and
the
buriers
and
mourners
gape
for
him
:
Then
,
in
this
straight
,
if
an
interpreter
come
and
declare
his
righteousnesse
,
and
set
him
at
liberty
,
he
shall
be
welcome
:
Why
?
Oh
because
God
hath
asswaged
his
pride
!
and
tamed
him
so
,
that
whereas
before
he
was
too
high
for
any
man
to
talke
with
,
now
being
on
the
rack
,
you
may
have
him
at
any
termes
,
and
willing
to
come
to
any
conditions
.
Surely
so
it
is
in
any
other
kinde
of
straight
,
whereby
the
licentious
spirit
of
man
is
subdued
and
scared
:
while
that
lasteth
,
the
man
is
in
a
quite
contrary
frame
,
to
that
he
was
in
at
liberty
.
Reason
1
And
what
reason
may
be
given
hereof
?
viz.
Why
the
soule
is
best
in
case
to
deale
withall
under
an
exigent
then
otherwise
?
I
answer
.
First
,
a
straight
calls
in
and
limits
the
spirit
which
before
went
at
large
,
and
no
compasse
would
hold
it
:
It
brings
the
heart
into
bounds
.
The
sicke
bed
is
narrrow
,
the
sicke
conscience
is
upon
strict
termes
with
God
:
whereas
health
and
security
make
men
wilde
,
Job
39.9
.
like
the
Roe
or
wilde
Asse
.
Who
shall
yoake
an
Unicorne
to
the
plow
?
But
the
Lord
having
a
man
upon
the
hip
,
can
make
him
stoope
to
it
.
The
very
she
Asse
,
when
she
is
in
her
monthes
may
bee
a
taken
in
a
pit
:
Jerem.
2.14
.
cannot
rise
and
runne
away
,
she
is
in
a
straight
,
her
big
body
will
not
suffer
her
to
escape
.
Now
,
whomsoever
the
Lord
converts
,
he
will
narrow
their
course
,
and
bring
them
to
a
short
Reason
2
account
:
till
then
there
is
no
talking
with
them
.
Secondly
,
by
an
extremity
,
the
Lord
makes
the
creature
understand
his
power
over
it
,
and
that
it
hath
a
superior
to
controll
it
:
whereas
before
it
acknowledged
Reason
3
no
Lord
or
controller
,
but
it selfe
.
Thirdly
,
it
abases
and
pulls
downe
the
error
of
the
heart
,
and
the
selfe-love
of
it
,
which
presented
all
things
in
a
false
view
to
it
,
and
removed
all
feare
and
suspicion
farre
off
,
so
that
as
Paul
without
the
law
was
jolly
and
alive
,
so
is
this
living
without
any
bands
or
chaines
.
Now
,
under
a
straight
it
reflects
upon
it selfe
some
sad
notions
of
feare
,
sinne
,
guilt
,
wrath
,
judgement
,
so
that
the
case
is
much
changed
.
Fourthly
,
it
abases
the
pride
of
the
heart
,
conceit
of
it
Reason
4
selfe
,
rebellion
against
God
,
and
makes
it
crouch
,
as
knowing
there
is
no
fighting
against
necessity
.
This
Elihu
calls
Gods
hiding
of
our
pride
.
Straights
will
take
away
the
bubbling
and
pride
of
a
wretch
,
and
force
him
to
an
humblenesse
:
yea
,
they
will
hold
downe
the
spirit
to
a
patience
and
bearing
long
,
so
that
the
Lord
may
take
leasure
to
doe
that
which
a
free
heart
and
jolly
,
in
sinne
could
not
attend
unto
:
before
a
Sermon
of
an
houre
long
was
irkesome
:
Now
with
Saul
(
at
Damascus
gates
)
it
takes
law
,
and
saith
,
what
wilt
thou
have
me
to
doe
?
Fiftly
,
it
bores
an
eare
into
Reason
5
the
soule
which
before
had
none
,
it
pierces
the
heart
,
and
makes
it
apt
to
heare
,
yea
swift
:
tractable
,
and
teachable
,
saying
,
speake
Lord
for
thy
servant
heares
.
Sixtly
,
it
provokes
diligence
,
painefullnesse
and
unweariednesse
Reason
6
in
using
of
meanes
.
As
Ninivee
under
Ionas
arrest
:
which
before
lay
in
a
bed
of
ease
,
sloth
and
sottish
carelesnesse
.
Seventhly
,
it
makes
Reason
7
the
heart
glad
of
any
one
word
of
hope
,
possibility
of
remedy
,
and
promise
of
mercy
.
Eightly
,
it
breakes
the
heart
,
and
melts
it
,
to
heare
that
Reason
8
the
Lord
will
encline
toward
it
,
being
so
low
brought
as
it
is
.
Ninthly
,
Reason
9
it
causes
a
marveilous
esteeme
of
mercy
:
sets
a
wonderfull
terrible
hiew
upon
sinne
,
and
a
precious
marke
upon
forgivenesse
:
causes
the
soule
to
forget
all
her
vanities
&
former
objects
in
respect
of
that
she
would
have
.
Oh!
Naamans
disease
seemed
now
hideous
,
a
cure
precious
,
all
his
honour
and
favour
at
home
is
forgotten
for
the
time
.
Tenthly
,
it
causes
the
Reason
10
soule
to
be
glad
of
remedy
from
whomsoever
,
be
he
never
so
base
,
mean
,
and
despised
,
yet
he
shall
be
precious
who
can
heale
him
:
he
will
not
starve
for
lacke
of
plate
or
silver
to
eat
or
drinke
out
of
,
but
he
will
stoop
to
any
Physitian
,
as
Naaman
here
did
.
And
to
conclude
he
is
now
meet
Reason
11
to
accept
of
a
remedy
upon
the
termes
of
his
Physitian
(
which
though
Naaman
was
not
yet
,
because
not
tawed
throughly
)
yet
he
is
in
preparation
to
it
.
He
is
content
upon
any
conditions
to
have
ease
,
to
renounce
his
owne
mony
and
price
as
Naaman
,
to
accept
it
of
free
gift
,
to
be
as
bare
and
beggarly
as
if
he
had
not
one
brasse
farthing
:
and
to
make
his
best
requitall
,
to
be
only
this
;
a
free
acknowledgement
of
the
meere
,
naked
,
entire
,
and
superabundant
bounty
of
love
and
good
will
in
him
who
cured
him
.
I
say
when
a
man
is
throughly
begirt
,
and
put
to
it
,
the
Lord
workes
thus
by
it
,
as
by
this
example
.
I
confesse
,
where
the
soule
is
but
in
halfe
a
distresse
,
Exception
.
Straights
make
hypocrites
but
to
counterfeit
while
they
are
on
the
racke
.
or
in
a
straight
without
God
attending
it
with
the
spirit
of
grace
,
there
is
no
other
worke
effected
save
violent
and
constrained
which
comes
to
nothing
;
for
the
soule
under
a
pressure
,
is
like
a
man
on
the
racke
,
who
to
avoide
the
paine
,
will
say
any
thing
,
though
it
be
a
lye
.
But
when
the
feare
is
over
,
then
they
returne
to
their
old
byas
againe
.
Examples
whereof
we
have
of
all
sorts
,
Pharoah
by
name
,
and
the
Israelites
.
For
the
former
,
during
those
ten
plagues
oppressing
him
and
his
people
,
what
promises
would
he
not
make
?
how
did
he
tremble
and
send
for
Moses
,
Exod.
6.7
8
9.
cap.
and
resolve
to
dismisse
Israel
?
but
no
sooner
was
he
at
liberty
,
but
he
hardned
his
heart
worse
,
and
would
not
suffer
them
to
goe
.
Touching
the
latter
,
the
booke
of
Judges
,
is
a
sufficient
witnesse
:
while
they
were
under
cruell
Lords
who
vexed
them
,
how
importunate
were
they
,
time
after
time
to
be
delivered
?
what
humiliations
did
they
professe
,
Judge
10.
end
with
11.1
.
&c.
and
shewes
of
repentance
(
and
no
doubt
selfe
meant
as
it
spake
,
but
the
heart
being
still
it selfe
,
deceived
it selfe
,
and
mocked
God
)
and
being
rid
of
the
straight
,
became
worse
Idolaters
then
before
.
Oh
what
will
not
the
deepe
deceitfull
heart
pretend
for
her
owne
ends
!
Simile
.
They
say
the
Fox
being
in
a
snare
will
gnaw
off
her
leg
to
quit
her selfe
of
the
perill
,
and
goe
upon
three
legges
:
so
the
vile
heart
will
doe
any
thing
for
the
present
,
that
so
after
she
may
enjoy
her selfe
either
wholly
or
in
part
.
But
if
the
Lord
himselfe
make
the
yoke
of
set
purpose
to
catch
a
wilde
wretched
sinner
and
stop
him
in
his
course
that
he
might
turne
him
home
:
not
only
the
straight
,
but
the
word
also
shall
worke
upon
conscience
,
aswell
as
the
outward
man
,
and
whatsoever
the
lets
are
,
as
subtilty
,
pride
,
rebellion
,
the
Lord
will
conquer
and
subdue
them
to
the
obedience
of
faith
.
Explication
of
the
point
.
To
open
this
a
little
,
conceive
it
thus
.
It
is
with
the
spirituall
man
enlightned
,
as
with
the
carnall
.
A
corrupt
appetite
alway
seekes
to
it selfe
some
object
of
false
happinesse
.
Some
compting
knowledge
to
bee
an
happinesse
,
seeke
that
,
others
honor
and
preferment
,
others
their
ease
and
welfare
,
others
jollity
and
the
pride
of
life
,
others
reputation
and
name
among
men
,
others
long
life
and
prosperity
.
If
they
attaine
their
desires
,
they
are
pitcht
,
as
they
would
be
,
and
enjoy
happinesse
in
their
attainements
.
But
if
God
crosse
them
of
their
intents
;
as
for
example
,
if
he
deny
the
first
capacity
and
ability
of
parts
to
compasse
his
aimes
;
if
he
defeat
another
,
by
denying
them
promotion
,
and
preferring
others
;
if
he
crosse
a
third
with
the
losse
of
health
,
and
perfect
sences
,
that
he
tastes
no
pleasure
in
his
games
and
pastimes
,
or
old
age
removes
him
for
them
:
if
a
fourth
bee
followed
with
the
disdaine
and
ill
opinion
of
the
multitude
:
if
a
fifth
be
afflicted
with
diseases
,
and
be
in
perill
of
death
:
alas
!
what
is
their
life
worth
?
being
robbed
of
their
whelpes
,
their
life
is
but
wearisome
,
they
are
at
a
set
,
joylesse
,
and
out
of
heart
.
As
a
mizer
having
lost
his
treasure
,
or
an
ambitious
favorit
out
of
his
Princes
favor
,
are
like
Nabals
,
their
hearts
dye
like
a
stone
in
them
.
Onely
by
this
they
can
helpe
themselves
,
that
as
it
was
their
misery
to
chuse
such
base
objects
;
so
it
is
their
subtilty
,
when
they
are
defeated
of
the
one
,
they
turne
to
another
.
As
if
learning
faile
,
then
runne
to
preferment
;
if
that
faile
,
to
ease
,
to
pleasure
,
to
mony
,
or
the
like
,
and
all
because
the
soule
loaths
a
straight
:
So
is
it
with
him
who
is
enlightned
and
convinced
in
conscience
.
When
once
the
Lord
by
his
law
or
terrors
,
convicts
a
man
,
that
although
he
attaine
whatsoever
his
heart
desires
,
yet
he
hath
gotten
but
a
fading
Paradise
,
hee
hath
no
more
then
an
hel-hound
may
have
:
he
hath
nothing
which
can
quiet
the
appetite
of
the
soule
which
is
immortall
:
I
say
,
when
such
a
light
comes
into
the
soule
,
telling
him
the
misery
of
all
he
hath
,
and
the
happinesse
of
a
man
that
hath
that
which
he
wants
,
Christ
and
pardon
,
grace
&
heaven
:
how
can
it
be
,
but
such
a
man
lying
thus
convinced
,
must
needs
be
as
a
man
stabd
&
slaine
,
bereft
of
all
his
fooles
Paradise
at
once
?
But
if
such
anone
hearing
of
a
better
happinesse
,
will
play
the
hypocrite
,
dissemble
a
kinde
of
religion
,
make
himselfe
demure
and
holy
,
precise
and
zealous
in
the
worship
of
God
,
and
yet
still
hold
his
former
erronious
happinesse
,
coloured
over
with
some
devotion
,
destitute
of
any
better
principle
to
settle
upon
,
what
is
this
,
but
to
get
out
of
his
pressure
by
a
false
indirect
way
,
and
so
deprive
himselfe
of
the
true
end
of
his
conviction
,
which
is
to
cast
out
his
old
principle
,
and
bottome
himselfe
upon
an
new
?
But
to
what
tends
all
this
?
The
summe
of
all
is
,
that
a
straight
and
pressure
when
the
Lord
is
the
maker
of
it
and
the
holder
of
it
on
:
is
a
speciall
meanes
to
pul
down
the
heart
before
God
,
&
to
force
it
to
seek
conditions
of
peace
,
upon
Gods
owne
termes
(
be
they
never
so
difficult
)
and
that
to
avoide
a
greater
incombrance
.
For
why
?
The
Lord
is
able
by
this
meane
not
only
to
subdue
corrupt
selfe
by
his
law
,
but
also
religious
selfe
,
erronious
and
deluded
selfe
by
his
Gospell
:
and
so
to
translate
the
soule
meerely
from
a
false
bottome
to
a
sound
,
whatsoever
it
cost
him
.
But
where
the
Lord
and
the
Spirit
of
the
Word
attends
not
such
straights
,
although
in
an
extremity
,
the
heart
is
beset
and
straighted
,
yet
afterward
it
will
slip
the
collar
:
and
in
the
meane
time
,
will
use
all
trickes
and
shifts
(
as
the
poore
creature
hard
hunted
,
and
in
danger
)
to
avoide
the
trouble
,
yea
it
will
turne
it selfe
into
a
thousand
guises
and
devices
,
rather
then
leave
her
old
trade
,
and
cleave
to
a
promise
.
I
come
to
the
use
.
And
first
it
might
be
instruction
and
admonition
to
such
of
us
,
as
goe
for
the
forwardest
Christians
.
Use
1.
of
Instruct
.
Instruction
first
to
teach
us
to
adore
the
wisedome
of
our
God
in
the
administration
of
the
times
in
which
we
live
in
.
The
word
seemes
to
have
done
working
upon
the
consciences
of
the
most
,
few
are
gastred
by
the
terrors
thereof
,
few
sustained
by
the
promises
,
few
are
sensible
active
watchfull
walkers
.
I
doubt
not
but
God
hath
his
jewells
in
corners
,
his
secret
ones
,
whose
hearts
and
waies
lye
close
to
him
,
in
these
degenerate
times
.
But
for
the
body
of
hearers
,
either
to
bee
converted
or
(
in
appearance
)
converted
already
,
strange
it
is
what
a
numbe
palsey
,
what
a
Laodicean
temper
of
indifference
,
ease
,
and
selfe-love
hath
covered
us
over
:
scarce
one
in
a
long
time
gastred
out
of
his
neast
of
forme
or
profanenesse
:
and
such
as
are
,
keepe
their
consciences
at
such
loose
termes
,
that
few
can
discerne
them
to
be
under
the
Banner
or
authority
of
any
Soveraigne
.
Now
what
doth
the
Lord
?
Surely
he
is
faine
to
lay
men
upon
the
bayard
,
and
to
afflict
them
with
one
yoke
or
other
,
either
personall
or
generall
straights
.
Selfe-love
hath
over-growne
all
,
that
except
God
stept
out
of
his
ordinary
path
of
speaking
,
to
doing
,
and
did
cause
each
face
to
waxe
pale
,
and
each
hand
to
be
on
the
pained
plat
:
some
by
poverty
,
others
by
debt
,
or
imprisonment
,
or
losses
,
or
reproach
,
or
pursuite
of
enemies
,
malicious
tongues
,
unreasonable
men
,
desperate
unfaithfulnesse
,
treachery
and
injuriousnesse
of
such
as
they
live
with
:
Sure
it
is
,
the
word
would
worke
but
little
upon
us
.
Even
the
wise
Virgines
are
all
fallen
asleep
,
with
the
rest
.
Matth.
25.
How
should
the
Lord
search
us
,
what
conscience
,
truth
and
sincerity
lyes
at
the
bottome
?
Surely
now
,
if
ever
,
we
should
rouze
our selves
and
say
,
the
Philistins
are
upon
thee
Samson
,
Judges
16.22
.
When
the
power
and
purenesse
of
worship
,
when
the
substance
and
matter
of
religion
growes
questioned
,
when
men
teach
,
professe
and
walke
so
,
as
if
any
profession
would
serve
their
turne
:
yea
,
many
such
as
have
seemed
most
zealous
,
sincere
,
and
faithfull
,
waxe
cold
,
maintainers
of
disorder
in
their
places
,
live
in
contention
and
jealousie
with
the
best
,
plucke
in
their
former
hornes
of
forwardnesse
:
others
play
the
Time-servers
and
leave
God
to
shift
for
himselfe
,
saying
,
now
see
to
thine
owne
house
David
:
Is
it
not
time
for
the
Lord
to
come
with
his
sharpe
triall
among
us
to
search
what
is
in
us
?
To
gaster
the
consciences
of
some
who
were
never
awakened
,
by
some
outward
straights
;
hardnesse
to
live
,
banqueruptnesse
and
ruine
of
estate
,
beggery
and
misery
:
others
by
searching
trialls
and
extremities
,
that
either
they
must
carry
their
lives
and
states
,
gifts
and
hopes
in
their
bosomes
ready
to
let
out
,
or
else
they
must
prostitute
their
consciences
to
sinne
and
treachery
?
yes
surely
:
or
else
he
knowes
(
if
we
might
be
let
alone
)
we
would
grow
to
the
formality
,
softnesse
,
security
,
commons
and
fulsomenesse
of
others
who
have
no
sparke
of
grace
in
them
.
But
now
perhaps
being
searcht
to
the
quicke
,
and
put
to
it
,
we
dare
not
for
shame
lay
our
names
at
the
stake
of
perpetuall
reproach
,
by
giving
God
quite
over
:
now
perhaps
,
we
will
shake
our selves
and
say
,
shall
such
an
one
as
I
betray
God
?
shall
I
pollute
his
worship
?
shall
I
defile
that
truth
which
I
have
received
incorrupt
from
others
?
shall
I
helpe
to
destroy
Gods
lawe
,
deface
the
power
of
goodnesse
?
sort
my selfe
with
such
as
are
enemies
,
separate
my selfe
from
my
brethren
?
No
sure
:
I
wish
I
had
looked
to
it
sooner
;
yet
better
late
then
never
:
At
last
I
will
give
witnesse
to
God
to
his
truth
,
honor
,
servants
,
Sabbaths
:
I
will
no
longer
give
aime
to
the
religion
of
these
times
,
their
saplesse
,
dead
and
powerlesse
profession
:
my
soule
loathes
it
:
I
long
to
reprove
and
confute
all
Popish
,
Pelagian
,
superstitious
,
and
formall
religion
:
and
therefore
let
parts
,
let
ease
,
let
liberty
,
preferment
,
honor
,
gifts
,
outward
prosperity
goe
where
they
will
,
my
darling
I
will
not
lose
,
I
will
not
bite
off
that
precious
stone
(
for
which
I
am
hunted
)
and
cast
it
to
the
hounds
,
to
save
my
life
:
But
I
am
resolved
(
through
mercy
)
to
my
uttermost
to
justifie
the
power
of
truth
,
both
in
my
judgement
and
practice
.
Oh
it
is
the
wisedome
of
God
to
send
such
straights
and
snares
among
us
,
for
the
discovery
of
hypocrites
and
base
counterfeits
!
and
for
the
exercise
of
that
secret
grace
in
his
owne
which
else
through
ease
and
selfe-love
would
rust
and
cankerfret
.
Vse
2
Secondly
,
let
it
teach
us
to
lay
it
sadly
to
heart
,
that
God
is
so
crossed
of
his
purpose
both
in
generall
and
speciall
by
such
as
abuse
his
judgements
and
terrors
in
the
world
.
Admonition
.
Lay
to
heart
the
little
humiliation
of
the
land
under
publique
straights
.
I
will
more
sparily
touch
forraine
nations
and
Churches
,
French
,
Dutch
,
or
other
:
yet
let
it
not
passe
us
without
notice
,
that
after
all
these
hurliburlies
and
havocks
of
warre
,
of
persecution
,
of
famines
,
pestilences
,
and
such
miseries
(
as
scarce
in
any
age
have
beene
heard
of
)
the
hearts
of
those
nations
remaine
still
as
secure
,
profane
,
contemptuous
of
God
,
blasphemous
,
drunken
,
contentious
(
yea
in
the
midst
of
their
late
victories
)
so
regardlesse
of
Gods
honor
,
either
in
abandoning
Papists
and
Popery
,
or
in
setling
power
and
purity
of
worship
,
but
still
as
desperate
,
the
Ministery
as
saplesse
,
and
the
people
as
fruitlesse
as
ever
!
Oh
how
just
were
it
with
God
for
these
evills
,
to
turne
the
wheele
backe
!
and
to
suffer
Papists
and
heresie
to
encroach
againe
,
and
make
their
second
bondage
as
much
deeper
then
the
former
,
as
the
loines
are
greater
then
the
little
fingers
,
yea
as
their
latter
evills
and
abuse
of
Gods
providence
have
exceeded
the
former
!
But
to
leave
them
and
come
to
our selves
,
how
doe
we
at
home
generally
beare
off
all
Gods
straights
and
pressures
with
head
and
shoulders
?
No
man
laying
to
heart
any
thing
:
but
as
Esay
64.
saith
,
No
man
seekes
after
the
Lord
,
nor
stirres
up
himselfe
to
lay
hold
upon
him
:
All
lick
themselves
whole
with
false
tongues
,
every
man
taking
thought
how
to
save
one
,
Esay
64.6.7
.
none
understanding
the
Lord
in
his
way
,
what
he
should
meane
by
his
wasting
us
by
plagues
,
consuming
our
people
with
poverty
,
destroying
our
foules
with
cleannesse
of
teeth
,
depriving
us
of
the
lives
and
labours
,
and
worthy
services
of
so
many
Ministers
,
Nobles
,
Warriours
,
good
Governours
,
and
Christian
professors
of
his
truth
;
few
consider
the
scope
of
God
in
these
differences
that
are
between
Prince
and
Subject
,
Subject
and
Subject
:
Complaints
are
in
all
mens
mouthes
,
sorrowes
upon
all
states
:
But
whereas
the
Lords
scope
is
hereby
rather
to
unite
all
the
Nation
against
the
common
adversary
,
to
draw
all
to
an
holy
consent
in
seeking
mercie
for
the
Church
,
and
agreement
between
divided
parties
,
that
by
a
generall
humiliation
,
and
preparing
to
meet
the
Lord
,
we
might
prevent
ruine
:
Alas
!
when
was
there
more
powring
out
of
our
hearts
to
sensuality
,
ease
,
Sabbath-breaking
,
lusts
,
excesse
of
pleasures
,
riot
,
gaming
,
and
stretching
of
our selves
upon
beds
of
Ivory
,
that
the
clamours
of
the
oppressed
,
the
afflicted
people
of
God
might
not
be
taken
to
heart
,
or
regarded
?
Who
considers
how
the
hearts
of
the
fathers
have
been
estranged
from
the
children
,
Malac.
4.
and
the
childrens
from
them
?
who
trembles
at
it
,
and
feares
lest
by
a
common
enemy
the
Lord
should
smite
the
earth
with
cursing
?
who
hath
humbled
his
soule
under
our
moth-eatings
,
and
seekes
to
prevent
the
Lions
tearing
of
us
in
peeces
?
But
all
of
us
abhorre
to
acknowledge
any
pressures
,
please
our selves
with
such
contents
as
we
enjoy
in
private
,
that
we
might
oppresse
sense
and
conscience
:
Hee
that
could
bring
us
newes
of
all
well
,
hopes
of
good
,
welfare
and
prosperity
,
should
bee
a
welcome
man
to
us
:
but
as
for
sadder
times
,
to
search
the
sound
from
the
hollow
,
we
are
loath
to
heare
of
them
,
because
wee
are
loath
to
prepare
for
them
.
The
effects
of
those
things
cannot
please
us
,
the
causes
whereof
we
are
loath
to
bestow
the
cost
to
remove
.
In
the
meane
time
how
is
the
Lord
frustrate
of
his
expectation
?
for
,
hee
pinches
and
yokes
us
,
that
hee
might
heare
of
us
,
that
our
beloved
,
pretious
lusts
might
bee
divorced
from
us
.
We
pray
and
fast
,
but
the
Lord
tels
us
,
wee
cannot
speed
,
because
we
still
keep
a
breadth
in
his
narrow
,
Esay
58.5.6
.
and
in
our
afflictions
are
light-hearted
:
our
hearts
are
not
broke
enough
,
our
speciall
lusts
wee
have
pleasure
in
,
when
heaven
is
falling
upon
our
heads
:
wee
can
beleeve
nothing
ere
we
feele
it
,
lest
it
should
cost
us
labour
to
cast
it
out
.
Our
Babylonish
garment
,
secret
plague
of
heart
,
pretious
sin
,
wee
dare
nourish
in
the
midst
of
all
terrours
and
crosses
thundring
about
us
.
So
mad
wee
are
,
that
wee
cry
peace
in
the
midst
of
ill
tidings
,
ruines
of
other
Churches
,
troubles
in
our
owne
,
dearth
,
unseasonable
weather
,
losses
of
our
estate
,
and
evils
both
suffered
and
feared
.
Surely
God
hath
us
down
now
:
Joel
2.12
.
common
stuffe
will
not
serve
us
.
I
might
speak
as
much
of
our
abusing
of
personall
streights
.
The
like
complaint
in
respect
of
personall
pressures
.
How
many
of
us
are
privie
in
our
places
and
dwellings
to
sundry
who
in
the
extremities
of
horrour
,
and
guilt
of
conscience
upon
their
sick
beds
,
have
sent
for
the
Minister
(
whom
they
have
scorned
before
)
and
there
vomited
up
all
their
gorge
,
accused
and
condemned
themselves
for
their
pride
,
malice
,
drunkennesse
,
contempt
of
religion
?
have
shed
salt
teares
in
abundance
,
wrung
the
Minister
by
the
hands
,
cried
him
mercie
for
all
wrongs
,
covenanted
and
taken
witnesse
(
if
they
lived
)
they
would
be
new
men
?
They
have
been
neare
to
death
,
and
had
reconciliation
offered
them
:
But
no
sooner
hath
the
hiew
and
cry
been
over
,
but
they
have
returned
to
their
vomit
,
their
bowing
like
Bull-rushes
hath
turned
to
stand
bolt
upright
,
and
they
have
growne
more
base
and
wicked
after
,
1
King
13.6.7
then
before
,
As
Ieroboam
while
his
dried
hand
lasted
,
was
tame
and
penitent
:
but
when
restored
,
fell
to
his
Idols
double
and
treble
?
What
?
was
there
not
such
a
deep
pressure
upon
them
,
as
spent
and
consumed
their
flesh
and
marrow
,
and
brought
them
to
the
graves
brinke
?
Yes
.
But
yet
it
was
not
deep
enough
,
it
pierced
not
to
the
inner
man
,
the
heart
was
the
old
one
still
:
(
so
that
wee
Ministers
had
not
need
to
bee
over
confident
of
them
:
)
for
if
that
had
been
pierced
,
then
the
thoughts
of
their
heart
,
the
affections
and
lusts
had
been
galled
and
purged
.
As
the
Philosopher
being
beaten
with
Clubs
,
Men
not
to
be
trusted
on
their
sicke
beds
.
said
:
You
beat
my
Tun
(
meaning
his
skin
and
flesh
)
but
you
beat
not
me
:
so
may
these
say
to
God
,
Thou
layest
me
upon
my
bed
,
breakest
my
bones
,
takest
away
my
stomack
,
abasest
&
humblest
my
flesh
,
and
terrifiest
my
sense
;
but
my
heart
is
whole
,
my
stoutnesse
,
unbelief
,
hollownesse
and
prophanenesse
remaine
,
my
soul
was
never
flayted
!
who
would
ever
have
thought
it
?
Surely
if
the
Lord
then
mean
thee
good
,
hee
must
put
more
drammes
and
drugges
into
the
Physicke
,
else
they
will
never
worke
.
Note
.
Take
heed
:
Ieroboam
had
a
command
first
,
that
hee
broke
;
then
a
Prophet
,
him
he
scorned
;
then
a
threat
,
that
he
out-grew
,
and
at
last
was
left
so
hardened
,
that
meanes
ceased
,
because
God
meant
to
destroy
him
.
Beware
this
be
not
your
lot
.
Vse
3
Thirdly
,
this
should
teach
us
not
to
wonder
that
men
are
so
loath
to
take
any
notice
of
streights
,
Wonder
not
that
men
so
little
joy
in
hearing
of
streights
.
either
generall
or
personall
.
Surely
they
see
that
they
are
searching
,
humbling
,
taming
things
,
sent
to
pull
the
heart
low
,
and
lay
it
open
before
God
:
this
they
flye
from
,
as
Moses
from
a
serpent
:
therefore
,
as
Pharaoh
by
his
Sorcerers
,
and
Ieroboam
by
the
death
of
the
Prophet
,
hardned
themselves
against
the
streights
that
befell
them
;
so
do
these
,
with
fool-hardy
courage
,
flye
against
the
returning
waters
,
lest
they
should
be
stopt
in
their
course
.
All
the
wits
that
men
have
,
are
(
mostly
)
spent
upon
these
two
objects
,
either
dispensing
with
the
strictnesse
of
commands
:
Or
when
judgements
come
,
avoiding
the
dint
and
pressure
of
them
.
Mens
shifts
ag●inst
their
streights
.
Men
shuffle
them
off
thus
:
either
they
concerne
not
themselves
,
or
they
befell
by
chance
,
or
may
be
bought
off
with
money
,
or
shunned
by
policie
,
or
worne
out
with
time
,
or
lessened
by
comparison
:
But
to
take
note
thereof
,
to
lay
sin
to
heart
,
and
repent
of
it
,
they
are
utterly
opposite
to
it
.
David
was
not
more
resolved
to
lye
in
his
filth
,
and
when
Vriahs
death
was
told
him
,
1
Sam.
13.
hee
did
not
more
equivocate
with
his
conscience
,
(
saying
,
Tush
,
the
sword
kills
all
sorts
,
what
s
his
death
to
me
?
)
then
these
professe
to
goe
on
blind-folded
with
sweet
inchantments
,
or
fool
hardily
with
rebellion
;
and
,
to
give
no
way
at
all
to
divine
yokes
,
and
pressures
to
pinch
them
.
What
argues
this
,
but
a
desperate
heart
to
fight
it
out
with
God
,
1
King
7.
end
.
with
him
that
said
,
This
comes
from
the
Lord
?
shall
I
attend
him
any
longer
?
Such
a
cursed
hard
heart
doth
but
keep
all
to
the
last
,
heaping
up
wrath
,
and
when
long-suffering
hath
spent
it selfe
in
pulling
them
to
repentance
,
then
shall
they
bee
left
to
conflict
nakedly
with
hell
and
vengeance
,
till
it
carry
them
away
quicke
,
and
there
be
none
to
deliver
!
Oh!
be
admonished
,
take
note
in
season
,
rather
,
of
Gods
meaning
,
and
fight
not
against
God
?
What
?
doe
yee
thinke
that
God
hampers
you
either
by
word
,
or
workes
,
to
destroy
you
?
If
his
meaning
were
so
,
he
could
doe
it
without
warning
.
And
as
for
shifting
off
Gods
yokes
,
bee
sure
of
it
,
there
is
no
counsell
against
him
;
if
you
balke
him
one
way
,
he
can
match
you
ten
wayes
.
Better
stoop
betimes
,
No
r●sisting
of
God
.
1.
2
King
.
16.
and
come
in
freely
:
for
he
can
make
thy
whole
life
a
pressure
,
fill
thee
with
all
adversity
,
as
Oded
saith
:
If
thou
scape
the
Lion
,
the
Beare
shall
meet
thee
;
if
both
,
a
Serpent
out
of
the
wall
shall
bite
thee
.
There
is
no
struggling
.
And
besides
,
why
should
a
streight
so
scare
thee
from
God
?
hath
it
no
power
or
use
in
it
,
to
draw
thee
neerer
God
?
will
nothing
serve
thee
save
to
hate
him
(
for
amends
)
whom
thou
hast
already
hurt
?
Is
not
all
for
thy
good
,
if
thou
be
not
a
Bedlam
?
And
mayst
thou
not
blesse
God
for
a
Little-ease
,
when
the
world
could
not
hold
thee
,
nor
the
earth
beare
thee
for
thy
wildnesse
and
insatiablenesse
in
sin
?
Tell
me
,
Streights
cannot
bee
well
wanted
.
if
God
had
not
matched
thee
,
who
could
?
hadst
thou
not
been
damned
?
Shall
then
the
remedy
bee
worse
then
the
disease
?
wilt
thou
breake
all
chaines
,
withs
and
ropes
,
like
Samson
?
cannot
a
prison
hold
thee
when
all
is
done
?
Oh
(
if
not
before
)
yet
at
the
last
,
when
God
hath
thee
there
,
grinding
like
an
Asse
,
look
up
and
say
,
I
will
return
to
my
father
.
Or
thinkest
thou
that
thou
shalt
not
profit
by
it
?
Remember
,
it
is
a
marke
of
a
reprobate
,
not
to
profite
by
the
last
medicine
!
Oh!
there
is
abundant
gaine
in
a
crosse
and
streight
.
Beleeve
the
doctrine
,
and
apply
thy selfe
to
it
,
sue
to
God
for
an
heart
to
concurre
with
him
in
it
,
and
thou
shalt
finde
a
streight
to
be
more
wholesome
for
thee
,
then
to
have
thy
will
!
Heathens
could
say
so
,
and
art
thou
a
Divell
to
deny
it
?
One
of
them
(
a
deep
observer
of
moralls
and
events
)
having
knowne
one
to
bee
very
licentious
in
life
,
and
after
comming
to
see
him
on
his
death-bed
,
writes
thus
of
it
to
his
friend
:
Yesterday
I
understood
(
by
visiting
such
a
one
)
how
much
better
wee
are
in
sicknesse
then
in
health
:
For
,
what
sicke
man
shall
you
see
covetuous
,
or
libidinous
,
or
revengefull
,
or
contentious
?
So
that
it
were
to
be
wished
,
that
we
were
such
in
coole
blood
,
and
in
health
as
in
feare
of
death
wee
are
forced
to
bee
.
So
farre
hee
.
So
that
wee
shall
need
to
consult
with
no
Scripture
for
the
matter
:
But
if
we
doe
,
we
shall
read
,
Lam.
3.27
.
It
is
good
for
a
man
that
he
beare
the
yoke
:
and
vers.
22.
even
in
chains
and
banishment
,
the
Church
confesseth
,
The
compassions
of
the
Lord
are
renewed
every
morning
;
which
she
did
scarcely
see
in
liberty
.
I
need
name
no
more
.
Onely
,
let
this
be
noted
,
That
it
is
not
wise
for
us
,
so
studiously
to
shun
or
shift
off
streights
,
Shunne
not
streights
.
nor
so
eagerly
to
lay
for
ease
and
liberty
to
the
flesh
;
except
wee
would
covet
sorrow
,
and
avoid
humiliation
.
Rather
,
lay
together
,
what
vantage
thousands
have
made
thereof
,
both
Prodigals
before
conversion
,
and
Revolters
after
repentance
:
how
the
pride
and
jollity
of
the
one
in
knowing
no
God
(
as
Nebuchadnezzar
and
the
Jaylor
)
hath
beene
turned
into
meeknesse
:
and
how
the
carnall
sensuality
of
the
other
(
as
David
being
driven
away
by
Absolom
,
and
Samson
in
prison
)
hath
been
corrected
and
changed
to
sobriety
and
watchfulnesse
.
Lastly
,
let
this
exhort
all
who
would
be
truly
happy
,
to
looke
up
to
God
the
maker
of
yokes
,
the
easer
of
yokes
,
and
the
sanctifier
thereof
,
that
he
would
concurre
with
them
,
in
giving
them
a
kindly
worke
and
issue
Vse
4
upon
our
soules
.
Exhortation
Looke
up
to
God
for
a
sanctified
use
of
all
strairs
.
Alas
!
straits
and
extremities
are
no
reall
substance
of
goodnesse
,
but
only
preparatives
,
and
accidentalls
,
occasioning
the
worke
.
The
effect
of
grace
resteth
in
the
pleasure
of
him
that
sends
them
:
if
,
with
an
heart
of
mercy
,
they
shall
not
cease
till
they
have
left
the
soule
under
the
authority
of
grace
:
if
not
;
they
shall
onely
make
it
inexcusable
in
the
day
of
destruction
.
Rest
not
then
in
this
,
(
which
many
rest
in
)
that
they
feele
an
awed
,
fearefull
heart
,
checking
and
taming
them
,
from
old
ventrousnesse
,
and
sawcinesse
against
God
:
This
is
a
great
change
,
but
not
the
change
which
they
must
looke
after
.
For
as
a
Master
,
Not
onely
to
awe
and
tame
us
.
doth
as
truly
loath
a
base
slave
,
as
a
sawcy
fellow
,
to
be
his
servant
,
preferring
a
lowly
and
chearefull
subjection
before
both
extreames
,
so
doth
the
Lord
:
he
loaths
both
the
bold
&
the
servile
spirit
.
If
Naaman
had
rested
in
this
,
his
crouching
at
the
Prophets
gate
,
under
the
disease
he
felt
,
he
had
never
been
cured
:
and
yet
,
even
this
was
one
step
to
pull
downe
his
stomacke
.
We
see
that
when
hee
was
put
to
it
in
the
next
verse
,
he
raged
,
(
as
base
as
he
seemed
here
.
)
A
Lion
is
a
Lion
still
,
both
couchant
,
and
rampant
.
But
if
a
Lion
were
made
a
lambe
,
it
should
be
a
Lion
no
more
.
Religion
stands
in
no
forreigne
violence
,
or
pangs
and
acts
of
compulsion
:
but
in
inward
habits
and
principles
.
Every
violent
thing
doth
but
watch
her
time
to
bee
set
at
liberty
:
as
a
prisoner
to
finde
the
doores
open
,
and
to
file
his
chaine
off
.
Why
?
Because
he
was
,
where
he
would
not
be
:
and
seekes
to
be
where
his
delight
is
.
A
proud
,
carnall
heart
,
vaine
,
and
loving
sensuall
objects
,
may
be
held
from
them
a
time
:
and
for
the
while
(
in
some
respects
)
thinke
its
well
that
its
free
from
the
tyranny
of
some
lusts
,
for
the
noysomenesse
sake
:
But
when
it
can
have
liberty
to
them
,
and
be
let
out
to
old
objects
of
vanity
,
pride
,
and
sensuality
,
it
prefers
it
rather
,
because
the
constitution
of
it
is
naturally
so
:
I
say
therefore
,
rest
not
in
such
an
estate
.
Consider
how
endlesse
it
is
to
strive
with
a
body
of
evill
,
by
a
few
pangs
of
actuall
distaste
,
and
violent
restraint
?
Thinke
with
thy selfe
,
how
little
thou
hast
prevailed
by
all
this
course
,
and
that
it
will
be
a
work
ever
to
do
;
till
the
Lord
binde
the
soule
to
her
good
behaviour
,
by
putting
goodnesse
into
it
,
and
causing
it
to
behave
it selfe
well
:
it
is
but
as
the
damming
up
of
a
violent
streame
,
which
will
have
her
course
.
Be
not
too
much
dismaid
at
the
thought
of
a
new
change
of
thine
heart
:
it
s
at
the
first
,
a
sad
object
to
the
carnall
heart
;
but
the
sweetnesse
of
it
,
at
last
,
makes
it
welcome
.
The
Lord
begins
with
violence
,
but
ends
in
sweetnesse
:
the
spirit
of
grace
working
a
principle
of
delight
in
the
soule
,
But
to
work
a
change
in
the
soule
,
and
to
turn
it
to
God
.
The
dismall
thoughts
of
a
true
change
.
by
a
milde
and
softly
drawing
the
will
,
freely
to
choose
grace
before
corruption
,
even
for
the
good
and
savour
which
it
feels
therein
.
As
it
was
lately
with
a
melancholy
man
upon
his
marriage
:
he
was
exceedingly
dejected
to
thinke
,
that
now
hee
had
put
himselfe
into
a
new
frame
which
hee
had
not
formerly
knowne
,
and
lost
the
liberty
of
his
single
estate
,
brought
the
charge
of
wife
,
children
and
family
upon
himself
,
whereof
before
he
was
free
:
so
is
it
with
the
corrupt
part
when
it
judges
of
that
estate
which
God
pulles
her
to
.
But
if
God
match
that
feare
with
the
sweetnesse
of
union
and
marriage
to
himselfe
,
and
make
his
yoke
easie
,
oh
then
!
love
maintaines
the
soule
in
grace
with
sweet
,
and
content
.
Beg
then
of
the
Lord
,
that
thy
pressure
may
not
be
remooved
,
till
it
have
left
the
print
of
mercy
behinde
it
,
and
brought
thee
,
so
under
graces
command
,
that
thou
maiest
wholly
be
the
Lords
.
Princes
arrest
their
subjects
,
for
some
debts
,
fines
,
forfeits
,
or
services
due
to
themselves
;
which
being
paid
,
the
party
is
at
his
owne
liberty
.
But
the
Lord
doth
not
so
:
hee
arrests
not
a
man
,
to
bring
him
upon
his
knees
,
to
wring
from
him
some
tearmes
of
homage
;
but
to
subdue
the
whole
man
,
and
the
principle
of
the
minde
,
will
and
frame
to
himselfe
.
Concurre
with
this
end
of
good
,
and
prosper
.
But
,
if
it
be
thus
,
the
effects
will
shew
it
:
for
then
,
Effects
of
change
will
shew
it
.
not
onely
the
stoutnesse
of
the
heart
and
the
rebellion
of
it
are
held
under
by
strong
hand
for
a
time
;
but
,
the
subtilty
thereof
is
truly
turned
to
simplicity
,
the
ease
,
sloth
of
it
,
into
diligence
;
the
indifferency
of
it
,
into
earnestnesse
,
the
wearisomnesse
of
it
into
restlessenesse
and
diligence
,
the
inconstancy
of
it
into
stablenesse
,
the
acts
and
pangs
of
it
into
habits
,
and
principles
,
the
violence
,
into
liberty
and
holy
delight
,
to
submit
it selfe
both
to
the
way
of
beleeving
,
and
the
fruite
of
subjection
and
deniall
of
it selfe
,
both
in
legall
and
evangelicall
respects
.
And
so
much
for
this
doctrine
,
so
far
as
the
scope
of
it
will
beare
.
I
might
enter
into
further
matter
,
both
to
discover
the
infinite
tricks
of
a
false
heart
,
to
nouzle
it selfe
in
a
corrupt
estate
:
and
the
trialls
and
waies
,
whereby
the
Lord
sets
such
an
heart
at
liberty
;
But
I
foresee
,
that
the
points
following
,
will
better
occasion
these
things
,
and
therefore
,
I
onely
make
this
doctrine
a
preparative
to
them
Now
I
proceed
to
the
second
doctrine
out
of
these
words
.
Doct.
Whom
God
meanes
to
convert
,
them
he
first
prevents
by
occasions
,
and
means
.
That
Naaman
comes
and
stands
at
the
doore
of
Elisha
.
And
that
is
this
,
That
whomsoever
the
Lord
intends
to
bring
home
,
and
convert
to
himselfe
,
he
will
order
all
meanes
most
sweetly
and
agreeingly
,
to
that
purpose
.
We
see
,
Naaman
and
his
retinue
brought
to
the
doore
of
Elisha
:
But
how
?
surely
by
the
providence
of
the
same
God
,
who
had
purposed
his
conversion
,
he
is
brought
to
the
meanes
,
to
waite
and
expect
the
season
of
it
.
And
all
things
(
we
see
)
fall
out
and
concurre
aptly
,
to
it
.
First
Naaman
is
infected
with
a
loathsome
disease
,
that
under
the
hope
of
curing
that
,
hee
might
make
an
errand
to
the
Prophet
,
whom
he
had
not
else
visited
.
Secondly
,
a
maide
must
be
taken
and
the
Aramites
must
fight
,
and
take
her
,
place
her
with
Naamans
wife
;
the
maide
must
know
,
Passages
of
Gods
prevention
in
Naamans
case
.
and
be
able
to
report
of
Elisha
,
to
her
mistrisse
,
Naaman
must
ascribe
credit
to
her
;
and
all
these
must
concurre
that
he
might
hearken
after
Elisha
.
Thirdly
,
letters
must
be
eroneously
sent
to
Iehoram
,
that
Elisha
might
thereby
correct
an
errour
,
and
turne
him
to
himselfe
,
which
else
had
not
bin
.
And
lastly
,
Naaman
hearing
of
the
Prophet
,
must
forthwith
repaire
unto
him
,
and
not
expect
till
Elisha
tend
upon
him
,
else
he
had
missed
of
his
cure
.
All
these
occurrents
God
most
wisely
orders
and
rules
for
the
ends
he
intended
:
so
that
the
one
could
no
more
be
defeated
then
the
other
;
if
any
one
had
failed
,
the
effect
might
have
ceased
.
The
like
may
be
said
of
the
conversion
of
Onesimus
,
Proofes
of
the
point
.
Epist.
to
Philem.
who
had
plaid
the
thiefe
to
his
Master
Philemon
:
God
meant
he
should
bee
converted
by
Pauls
Ministery
.
Lo
,
how
doth
the
Lord
order
the
meanes
unto
it
?
He
doth
not
instill
falshood
and
flight
into
him
,
but
he
orders
it
:
He
over-rules
him
in
his
journey
,
that
hee
might
not
peake
aside
into
this
corner
or
that
,
but
goe
to
Paul
,
and
lighting
upon
him
,
might
by
some
direct
and
seasonable
speech
from
him
,
be
turned
from
his
falshood
to
God
.
So
in
the
case
of
Cornelius
:
Acts
10.
The
Lord
meant
to
settle
him
(
being
a
good
Proselite
)
in
the
faith
of
the
Lord
Jesus
.
The
instrument
by
whom
,
was
Peter
.
How
should
he
know
of
him
,
or
where
to
come
by
him
?
The
Lord
in
a
vision
intimates
it
to
Cornelius
,
and
he
sends
to
Joppe
to
Simon
.
But
Peter
was
armed
with
a
minde
to
reject
their
errand
,
because
he
was
a
Jew
,
and
Cornelius
a
Gentile
.
True
:
But
,
immediately
before
their
comming
,
the
Lord
rectifies
Peter
,
and
frames
him
to
goe
by
a
vision
of
all
crawling
vermin
in
a
cleane
sheet
,
which
Peter
was
bidden
to
eate
:
and
,
refusing
to
doe
so
,
was
commanded
not
to
esteeme
that
uncleane
,
which
the
Lord
had
made
cleane
.
No
sooner
is
Peter
rectified
,
but
they
knock
:
and
he
is
prepared
to
goe
with
them
,
comes
,
findes
all
ready
,
and
converts
Cornelius
.
To
conclude
,
thus
it
is
with
the
Eunuch
of
Candace
:
He
passing
by
that
way
,
Acts
8.
where
Philip
preached
,
the
Spirit
prompts
him
to
joyne
himselfe
to
that
Charet
.
When
he
comes
,
he
findes
him
reading
in
Esay
a
peece
of
a
Prophecie
,
cap.
53.
concerning
Christs
generation
:
and
,
not
knowing
the
sense
,
askes
Philip
;
who
takes
occasion
thereby
to
open
to
him
the
whole
mystery
of
Christ
,
and
convinces
him
of
the
truth
,
whereupon
he
is
converted
.
I
heape
up
no
more
examples
.
Reade
the
passages
of
Acts
9.
Acts
9.
in
Saul
.
Reasons
.
1
There
be
many
reasons
of
the
point
.
1.
As
the
Lord
is
the
first
mover
of
the
vast
frame
of
this
world
,
and
the
maine
changes
of
whole
States
,
Churches
and
Kingdomes
,
their
stablenesse
and
prosperity
,
their
decay
and
ruine
,
the
great
affaires
of
warre
,
peace
,
and
government
:
so
especially
,
he
sits
at
the
sterne
of
his
Church
.
If
he
meane
to
punish
it
,
he
acts
and
animates
the
wayes
to
bring
it
to
passe
,
and
the
instruments
of
his
wrath
.
Though
the
King
of
Ashur
,
Reade
Esay
10.7
.
meant
no
other
but
to
spoile
and
make
wreck
,
yet
God
used
him
onely
as
his
rod
of
vengeance
.
And
,
as
he
meant
to
scatter
those
ten
Tribes
for
their
horrible
idolatry
:
1
King
.
12.13
so
he
orders
the
whole
frame
of
premises
tending
thereto
:
He
divides
the
Kingdomes
of
Rehoboam
and
Ieroboam
.
He
suffers
that
snare
of
Division
to
cut
off
the
tenne
Tribes
from
Juda
,
and
her
worship
,
Temple
and
sacrifices
:
To
devise
an
idolatrous
worship
of
Calves
.
He
plagues
them
with
a
succession
of
3
or
4
cursed
families
and
their
of-spring
,
Ieroboam
,
Baasha
,
Omri
,
Iehu
:
and
,
after
them
,
left
them
to
a
most
desperate
government
of
Usurpers
,
Shallum
and
the
rest
,
till
the
whole
nation
was
carried
away
into
perpetuall
Captivity
.
And
,
when
it
pleased
him
to
redeeme
his
Church
,
he
also
acted
the
spirits
of
those
instruments
of
deliverance
,
as
,
after
the
70
yeares
Captivity
,
2
Chr.
36.22
.
Ezra
1.2
.
Ezra
6.6
.
he
stirred
up
the
spirit
of
Darius
,
Assuerus
,
Cyrus
,
and
others
,
to
begin
and
perfect
his
project
.
Nay
,
not
onely
so
,
but
,
there
is
no
act
concerning
the
welfare
of
his
,
but
he
orders
it
.
He
foreseeing
the
family
of
Iacob
must
(
els
)
perish
for
food
,
long
before
layes
to
prevent
it
,
in
the
antecedents
of
it
:
Gen.
35.5
.
&
25.
&
Gen.
45.7
.
Gen.
41.14
.
Suffers
Ioseph
to
dreame
an
odious
dreame
,
his
brethren
to
sell
him
to
Putiphar
,
his
wife
to
attempt
,
accuse
,
and
imprison
him
,
the
two
prisoners
to
propound
their
dreames
,
and
receive
satisfaction
,
Pharao
in
the
distresse
of
his
spirit
to
heare
of
him
in
that
respect
,
to
consult
with
,
and
resolve
himselfe
by
him
,
to
promote
him
to
be
chiefe
in
the
Kingdome
under
him
,
causes
Ioseph
to
prepare
and
store
up
corne
,
and
so
relieves
Iacob
and
his
sons
.
All
this
whole
frame
hee
himselfe
confesses
to
be
from
God
;
you
(
saith
he
)
intended
evill
to
me
,
but
the
Lord
intended
greater
things
,
even
to
preserve
the
lives
of
his
Church
.
That
great
worke
of
Redemption
by
the
Lord
Jesus
had
one
main
passage
in
it
,
Luke
2.1
.
That
Christ
must
be
borne
at
Bethlehem
.
Mary
was
now
big
,
and
dwelt
at
Nazaret
.
But
,
the
Lord
causes
Augustus
Caesar
,
to
taxe
all
the
world
,
and
to
command
all
the
Jewes
to
repaire
to
the
City
of
their
nativity
and
family
.
This
charge
being
exact
,
poore
Mary
must
carry
her
bigge
body
thither
:
and
,
there
travaile
of
Christ
.
Nothing
could
hinder
.
Saul
must
be
the
King
,
whom
in
wrath
,
God
appoints
over
discontented
Israel
:
To
this
end
,
the
Asses
must
goe
astray
,
he
must
seeke
them
,
be
in
a
strait
,
goe
to
Samuel
,
and
he
warned
of
God
,
must
meet
him
,
1
Sam
9.2
.
&
19.
there
Saul
receives
the
message
,
and
is
anointed
.
Now
marke
,
the
reason
:
If
the
Lord
be
thus
in
all
those
events
which
concerne
his
Church
in
the
g●nerall
,
and
the
externall
onely
,
how
much
more
shall
he
appeare
,
to
bee
active
in
the
most
excellent
part
of
all
other
,
viz.
his
drawing
home
all
such
to
himselfe
as
belong
to
his
Election
?
Surely
as
the
act
is
the
most
eminent
peece
of
all
other
Providence
,
so
God
his
activenesse
,
and
powerfull
concurrence
thereto
,
(
in
swaying
all
premises
to
inferre
the
conclusion
of
his
Purpose
)
must
be
most
eminently
seene
in
that
above
all
others
.
Secondly
,
if
the
effecting
of
the
substance
of
their
conversion
whom
Reason
2
he
hath
elected
,
must
flow
from
his
grace
and
power
,
then
much
more
the
accommodating
of
all
such
antecedents
as
conduce
thereto
,
must
be
from
his
direction
.
But
so
it
is
,
the
substance
of
the
meanes
is
from
him
,
he
calls
home
all
whom
he
hath
elected
,
Rom.
8.
The
enlightning
of
them
by
the
word
,
the
humbling
,
the
breaking
of
heart
,
the
perswading
of
them
to
beleeve
is
from
him
.
How
much
more
the
ordering
and
preparing
of
circumstances
,
according
of
occasions
,
accidents
,
times
,
persons
,
and
the
like
,
must
also
be
ascribed
to
his
most
divine
dispensation
?
Thirdly
,
if
the
Lord
should
leave
his
owne
ends
at
randon
,
to
be
ordered
Reason
3
by
the
will
and
arbitrement
of
instruments
occasions
,
left
to
their
owne
pleasure
and
choice
:
then
should
the
infallible
purpose
of
God
,
hang
upon
the
mutable
and
casuall
actions
of
such
instruments
,
and
the
rash
concourse
of
livelesse
occasions
,
which
cannot
act
or
bring
together
themselves
,
to
produce
any
such
effect
.
And
by
consequent
such
effects
should
faile
.
Which
because
it
is
impossible
,
therefore
of
necessity
must
both
be
subject
to
the
over-ruling
power
of
the
Purposer
:
determining
some
,
and
conjoyning
others
,
wills
I
meane
of
men
,
or
accidentall
occasions
,
to
the
infallible
effecting
of
the
conversion
of
such
as
hee
hath
chosen
.
Fourthly
,
we
know
,
the
end
being
once
set
downe
in
the
minde
,
ordereth
Reason
4
and
directeth
the
whole
frame
of
those
things
which
make
toward
it
:
if
a
man
have
propounded
to
himselfe
a
purpose
to
marry
,
to
build
,
to
travell
:
the
Idea
of
these
ends
still
enliveth
the
observation
of
all
occasions
,
and
opportunities
,
which
a
man
meets
with
,
and
draweth
all
,
to
the
attainment
of
such
ends
.
Where
such
ends
are
not
proposed
,
the
minde
is
quiet
,
and
ordereth
no
occasions
tending
that
way
.
Thus
it
is
with
the
Lord
:
The
end
once
being
determined
,
that
stirreth
,
and
ordereth
his
wisedome
and
providence
,
to
fore-lay
all
meanes
,
which
tend
thereto
;
I
meane
the
conversion
of
the
poore
soule
.
I
do
not
make
Gods
and
mans
intentions
like
,
in
all
points
,
but
illustrate
the
one
by
the
other
.
The
difference
between
them
is
large
:
for
first
,
mens
ends
are
before
their
enterprises
,
and
they
are
successive
also
,
here
one
meane
offers
it selfe
to
promote
their
end
,
there
another
.
Not
so
in
the
Lord
,
who
perfectly
and
at
once
(
though
orderly
)
doth
both
determine
his
ends
,
and
contrive
his
meanes
,
Gods
forefight
&
mans
differ
much
.
and
beholds
the
effecting
of
the
one
in
the
other
,
necessarily
and
unfallibly
:
Gods
meanes
never
faile
him
in
his
projects
,
whereas
man
for
lacke
of
sufficient
fore-cast
and
provision
,
is
disappointed
farre
oftner
then
he
succeeds
.
Men
may
so
concurre
to
their
owne
ends
,
in
their
preparations
,
as
to
use
sinfull
instruments
sinfully
,
partaking
with
them
in
their
evils
:
But
the
Lord
,
although
he
oft
use
sinfull
occasions
and
accidents
,
and
instruments
to
compasse
his
ends
,
yet
hee
concurres
not
to
their
sinne
,
but
onely
disposeth
and
over-ruleth
it
to
good
:
As
the
Lord
used
Ieroboam
and
Iehu's
ambitious
desires
to
effect
the
overthrow
of
the
houses
of
Rehoboam
and
Ahab
.
1
Kings
13.
Acts
9.1
.
So
he
used
the
sinne
of
Saul
to
bee
an
occasion
of
his
deeper
humiliation
;
Acts
2.39
.
Acts
18.
and
the
sinne
of
the
Jewes
,
Acts
2.
who
murthered
the
Lord
of
life
,
to
prick
and
break
their
hearts
the
more
easily
by
Peters
Sermon
.
So
the
Jaylors
desperatenesse
,
cruelty
and
rage
against
the
Apostles
,
to
convince
him
the
more
,
deeply
convincing
him
afterwards
.
So
much
for
reasons
.
Quest.
But
here
a
question
may
be
asked
,
In
what
sort
the
Lord
may
bee
said
to
act
,
and
accord
all
meanes
which
may
serve
to
compasse
his
end
in
this
kinde
?
Answ.
I
answer
:
It
is
hard
to
set
downe
the
variety
of
wayes
by
which
the
Lord
worketh
:
yet
some
few
of
the
most
usuall
I
may
mention
.
First
and
especially
this
:
Gods
preventions
wherein
they
stand
,
and
in
what
particulars
.
The
first
branch
.
God
over-rules
,
diverts
our
intents
to
serve
his
.
That
the
Lord
over-rules
,
and
diverts
,
and
alters
the
intentions
of
men
,
that
whenas
they
intend
one
thing
,
hee
intends
another
,
either
crossing
their
owne
,
to
effect
his
,
or
wrapping
in
theirs
within
his
owne
,
as
most
prevailing
and
chiefe
.
Thus
did
the
Lord
here
in
Naamans
case
.
He
dreamt
of
nothing
lesse
then
any
cure
of
soule
:
yet
the
Lord
intends
it
as
chiefe
,
and
casts
him
in
the
other
as
an
over-plus
.
Thus
Paul
discoursing
of
his
conversion
to
Agrippa
,
Acts
26.
Acts
26.
tells
him
hee
was
going
like
a
Pursivant
with
a
Bouget
of
Letters
to
Damascus
,
to
apprehend
the
Saints
there
:
But
the
Lord
(
who
had
separated
him
to
a
farre
other
end
,
even
to
be
a
chosen
vessell
of
grace
,
and
an
Apostle
to
carry
his
Name
to
the
Gentiles
)
cast
him
downe
from
his
Palfrey
,
smote
him
to
the
ground
,
and
amazed
him
,
till
hee
had
throughly
subdued
him
under
his
owne
will
and
government
.
Herein
shewing
himselfe
to
bee
as
Paul
,
Eph.
3.
Epes
.
3.15
.
calles
him
,
the
Father
of
all
the
families
of
the
Earth
.
For
as
the
Master
of
a
family
over-rules
his
servants
will
and
businesse
;
and
,
when
he
intends
one
worke
in
an
ordinary
course
of
service
,
his
Master
hath
some
other
businesse
of
greater
consequence
to
send
him
about
,
and
so
the
servant
is
acted
by
his
master
to
forbeare
the
one
,
and
dispatch
the
other
;
so
is
it
here
in
the
great
worke
of
salvation
.
Many
a
man
useth
to
make
an
ordinary
worke
of
going
to
a
place
where
the
Word
is
preached
:
hee
aimes
at
businesse
,
or
company
,
or
novelties
,
or
perhaps
cavilling
at
the
Minister
:
The
Lord
aimes
at
fetching
him
within
his
net
,
that
hee
may
divert
his
purpose
,
and
draw
him
to
conversion
.
Not
onely
as
Esay
saith
Cap.
65.1
.
The
Lord
is
found
of
such
as
sought
him
not
:
that
is
prevents
the
thoughts
which
were
roving
helward
,
worldward
,
and
sinward
,
Job
33.
Esay
65.1
.
to
thinke
of
matters
of
greater
consequence
,
even
heaven
and
happinesse
:
But
(
which
is
more
)
when
they
perhaps
purposed
to
crosse
with
God
(
as
Paul
did
)
the
Lords
intents
overrule
mans
,
and
turne
him
the
way
which
himselfe
intends
.
As
old
Eli
,
overrules
Samuels
feelinesse
,
and
saith
,
if
he
call
againe
,
say
,
speake
,
for
thy
servant
heareth
.
Secondly
,
the
Lord
where
he
meanes
to
convert
,
will
mightily
over-power
the
soule
from
stumbling
at
such
discouragements
,
Overpowers
the
soule
from
stumbling
at
discouragements
.
and
obstacles
Branch
.
2
that
stand
in
the
way
.
This
argues
God
specially
present
,
and
to
have
a
finger
in
the
worke
.
When
another
shall
be
a
divell
to
himselfe
,
to
disswade
himselfe
from
God
by
casting
the
difficulties
,
alleadging
farmes
,
oxen
and
wife
to
hold
him
off
:
and
,
by
framing
to
himselfe
many
Lions
in
the
way
,
so
that
if
he
goes
,
yet
it
is
as
a
Beare
to
the
stake
,
to
heare
the
word
,
if
he
heares
once
,
he
neglects
oft
:
lo
,
when
God
stirs
his
heart
,
he
shall
feel
such
a
strong
,
perpetuall
moover
within
him
;
that
these
are
nothing
,
with
him
,
he
beats
them
off
as
flies
,
he
feeles
such
a
fire
of
purpose
,
and
bent
in
his
heart
,
to
seeke
after
God
,
as
if
he
thought
,
some
pearle
were
there
to
be
had
:
he
cannot
finde
in
his
heart
,
to
leave
off
hearing
,
praying
,
musing
,
questioning
,
and
using
all
helpes
,
which
are
in
his
power
,
till
he
have
felt
the
worke
of
them
,
in
himselfe
.
Naaman
heere
had
his
dismaiments
:
yet
the
Lord
by
a
secret
hand
of
his
owne
,
held
him
on
,
asswaged
his
rage
,
and
set
his
servants
on
worke
,
Gal.
1.17
Act.
9
till
he
had
effected
the
cure
.
When
the
Lord
had
Paul
on
the
hooke
once
,
he
suffered
him
not
to
slug
out
the
worke
,
till
he
had
finished
it
.
Act.
9.
Thirdly
,
the
Lord
disposes
of
all
outward
occasions
,
He
disposes
of
all
outward
occasions
,
both
remooving
them
which
let
,
and
framing
them
which
helpe
.
which
lead
to
Branch
.
3
his
ends
and
both
remooves
the
opposites
,
and
accomodates
,
unites
and
chaines
together
the
meanes
,
that
the
end
be
not
frustrated
.
Notable
is
that
I
noted
Act.
10.
of
Peter
,
who
was
no
way
like
to
goe
with
the
servants
to
Cornelius
,
as
being
an
heathen
:
what
doth
the
Lord
?
workes
Peters
heart
from
that
objection
,
and
so
from
unwillingnesse
:
nay
,
more
,
he
doth
make
the
one
privy
to
the
others
want
,
and
,
as
in
a
vision
,
Paul
saw
Ananias
comming
toward
him
,
to
open
his
eies
,
so
on
the
other
side
Ananias
in
a
vision
,
is
informed
of
Pauls
praying
,
and
waiting
upon
the
Lord
for
remedy
.
God
brings
both
together
,
and
sutes
the
one
with
willingnesse
to
be
holpen
,
and
the
other
with
readinesse
to
helpe
:
&
so
,
they
were
mutually
fitted
to
do
and
receive
good
,
each
to
,
and
from
other
.
So
in
Pauls
case
when
he
was
to
go
to
Ananias
,
how
unwilling
was
he
to
be
the
instrument
of
settling
&
satisfying
him
?
Therefore
the
Lord
steps
in
,
and
remooves
that
let
,
and
tells
him
,
he
is
a
speciall
man
for
his
own
use
.
So
oftimes
when
parents
,
friends
,
Minister
himselfe
are
discouragements
to
a
poore
novice
;
how
doth
the
Lord
(
foreseeing
such
a
blur
)
turne
the
eies
of
Crocodiles
,
to
Doves
eyes
,
alleniate
,
and
draw
the
hearts
of
fathers
to
the
children
?
what
faire
way
doth
he
open
?
Againe
,
how
doth
the
Lord
dispose
of
such
requisite
circumstances
as
concurre
to
the
ends
,
without
which
,
it
could
not
have
been
effected
?
Sometime
by
bringing
a
man
into
such
a
place
,
or
Towne
,
where
a
faithfull
Ministry
resideth
,
sometimes
into
some
such
family
,
where
the
name
of
God
is
called
upon
faithfully
,
sometime
preparing
for
a
man
such
a
dwelling
as
is
compassed
about
with
good
neighbours
,
whose
example
and
helpe
may
be
a
loadstone
unto
him
,
John
4.
as
the
woman
of
Samaria
(
being
her selfe
first
drawne
from
her
scoffing
to
beleeving
)
drew
all
her
kindred
:
So
oftentimes
the
Lord
by
shaking
one
maine
Pillar-stone
in
an
house
,
causes
many
little
stones
to
rattle
downe
after
.
So
many
a
young
Scholler
by
a
godly
Tutor
,
many
a
young
youth
or
maid
by
a
religious
Master
or
Mistresse
,
many
an
ignorant
novice
,
by
marrying
a
good
wife
or
husband
,
and
,
into
a
godly
family
,
growes
to
be
religious
.
All
these
are
gracious
preventions
.
And
from
the
same
preventing
mercy
it
is
,
that
the
Chaine
and
Coherence
of
the
meanes
,
one
after
another
,
is
so
united
and
so
continued
by
the
Lord
,
that
whereas
the
breaking
off
of
any
one
,
might
split
and
marre
the
frame
;
the
Lord
holds
all
together
,
for
the
effecting
thereof
.
As
here
,
except
all
the
foure
premises
had
held
,
Naaman
might
have
beene
easily
defeated
of
his
issue
.
But
the
Lord
suffers
no
one
linke
of
the
chaine
to
breake
.
Fourthly
,
the
Lord
most
aptly
and
fitly
accommodates
all
circumstances
Branch
.
4
by
his
providence
,
to
consort
and
combine
to
such
ends
:
disposing
of
apt
condition
,
Accommodates
all
circumstances
fittly
to
the
end
.
age
,
season
,
person
,
place
and
other
opportunities
.
If
Naaman
(
being
so
great
)
had
not
beene
made
little
by
the
condition
of
a
leper
,
could
he
have
stooped
so
low
as
the
Prophet
?
All
are
not
so
fit
to
bee
dealt
with
,
by
every
instrument
:
some
,
more
are
drawne
by
a
still
and
softly
voice
,
others
by
the
thundring
of
terror
:
the
Lord
suits
meet
persons
to
meet
objects
,
that
so
the
worke
might
goe
forward
.
Not
alway
the
same
person
,
is
apt
to
bee
wrought
upon
,
by
all
occasions
:
As
when
the
minde
is
filled
with
businesse
,
all
that
is
spoken
,
is
as
it
were
spoken
in
a
mans
cast
.
Luke
10.40
.
Martha
,
being
cumbred
with
much
serving
,
was
as
a
full
vessell
,
for
the
time
,
all
which
had
beene
put
into
her
had
run
over
:
Therefore
Mary
,
whose
minde
was
free
and
empty
,
was
fitter
to
sit
at
Christs
feet
,
and
profit
.
All
places
are
not
alike
,
to
all
sorts
:
While
children
live
under
their
Parents
wing
,
at
ease
and
liberty
,
they
minde
nothing
,
that
good
is
:
perhaps
,
being
abroad
;
and
being
put
to
it
,
marked
,
and
noted
in
their
conversation
and
behaviour
,
seeing
that
the
world
is
hard
,
and
living
under
strict
government
;
they
begin
to
looke
about
them
,
and
to
digest
those
counsells
,
which
they
have
long
beene
taught
.
Every
age
is
not
so
capable
:
when
yeares
have
hardened
a
man
in
his
evill
course
,
he
is
farre
worse
to
be
wrought
upon
;
then
in
his
younger
time
,
having
lesse
experience
of
evill
.
So
that
the
Lord
takes
men
in
the
fittest
season
,
in
youth
,
and
prevents
the
unfittest
,
and
so
for
all
other
circumstances
.
Fifthly
,
the
Lord
mercifully
stops
and
prevents
such
accidents
,
as
(
if
Branch
.
5
they
tooke
effect
)
would
be
like
to
hinder
the
worke
of
his
providence
.
Prevents
such
evills
,
as
might
hinder
his
ends
.
Thus
,
the
Lord
prevents
an
ill
marriage
,
an
unapt
yoke-fellow
,
when
,
as
yet
there
was
far
more
likelihood
that
way
,
then
any
other
.
Yet
the
Lord
crosses
and
defeats
it
,
so
that
it
shall
not
take
effect
:
so
also
he
stops
and
cuts
off
some
such
companion
by
death
,
either
friend
,
or
husband
,
or
wife
,
or
the
like
,
whose
example
or
counsell
,
might
possibly
have
hindred
the
good
of
the
other
party
.
1
Sam.
25.
Abigail
being
freed
from
Nabal
,
was
at
liberty
for
David
:
and
so
,
many
a
well-minded
childe
,
over-ruled
by
a
crosse
and
peevish
father
or
mother
,
when
God
removes
that
tye
,
is
at
more
liberty
to
enjoy
the
meanes
,
and
to
profite
.
So
that
,
the
Lord
when
he
intends
any
thing
,
doth
alway
remove
out
of
his
way
the
lets
which
might
hinder
his
worke
.
Lastly
and
especially
,
the
Lord
doth
put
life
,
successe
and
blessing
into
Branch
.
6
all
such
courses
,
and
meanes
,
from
first
to
last
,
Puts
life
and
successe
into
all
occurrences
.
as
are
offered
by
his
providence
,
that
they
shall
take
effect
,
and
leave
the
impression
of
grace
behinde
them
.
Because
God
meant
well
to
the
Prodigall
,
hee
so
ordered
the
matter
,
that
even
contraries
seemed
to
worke
together
for
the
best
.
God
oft
workes
by
contraries
.
Luke
14.
If
he
had
kept
still
with
his
father
,
ten
to
one
hee
had
been
as
the
other
brother
.
But
even
the
misery
which
he
felt
,
which
might
have
been
the
next
way
to
have
made
him
desperate
,
and
to
have
rusht
himselfe
upon
vile
courses
,
to
his
ruine
:
or
caused
him
to
have
laid
violent
hands
upon
himselfe
:
yet
,
by
Gods
dispensation
,
wrought
him
to
an
utter
loathing
of
his
bad
wayes
,
and
himselfe
:
and
,
to
an
earnest
desire
to
seeke
to
his
father
for
pardon
.
Much
more
then
,
doth
the
Lord
blesse
other
wayes
of
sinners
,
which
are
lesse
unlikely
:
as
wee
see
in
Naaman
here
,
no
one
passage
befell
him
,
but
brought
him
one
step
neerer
:
and
,
when
hee
had
his
owne
desire
,
that
wrought
in
him
such
a
brokennesse
of
spirit
,
that
he
was
thereby
fitted
to
receive
a
better
boon
from
God
with
more
thankfulnes
.
So
that
poor
blinde
man
,
Ioh.
9.
John
9.
(
whom
Christ
purposed
to
save
)
although
at
his
first
cure
of
blindnesse
,
he
was
not
converted
:
yet
,
the
Lord
was
so
effectuall
in
his
cure
,
so
brake
his
heart
by
that
love
,
that
when
hee
was
most
bitterly
reproached
and
excommunicated
for
confessing
him
,
yet
he
gave
not
in
,
nor
shranke
,
but
convinced
them
with
shame
,
and
put
them
to
silence
:
and
,
when
our
Saviour
had
him
upon
that
advantage
,
he
meets
him
againe
in
his
streight
,
and
by
a
few
words
,
speaking
to
him
,
converted
him
.
But
these
may
serve
.
Now
for
use
of
the
point
,
it
is
manifold
.
First
,
it
is
terror
and
admonition
Vse
1
to
all
brutish
prophane
ones
,
and
base
hypocrites
,
Terror
with
admonition
to
such
as
are
under
no
prevention
,
but
alway
at
one
point
.
who
walke
securely
in
their
way
,
some
neglecting
all
meanes
,
others
using
the
most
holy
and
effectuall
meanes
in
a
meere
formall
manner
:
Both
of
them
justly
left
at
large
by
the
Lord
,
to
themselves
,
so
that
nothing
workes
upon
conscience
:
But
,
even
as
the
Wind-mill
,
turning
in
her
round
every
way
,
yet
stirre
not
out
of
their
place
:
so
is
it
with
them
after
ten
,
twenty
yeares
,
they
are
where
they
were
the
first
day
,
no
step
neerer
God
,
but
many
further
off
.
For
why
?
alas
!
they
are
farre
from
acknowledging
any
preventing
grace
of
God
in
their
course
:
They
know
no
other
means
,
but
to
goe
to
Church
,
and
present
themselves
among
others
in
the
place
,
and
so
home
againe
:
As
for
a
providence
to
prevent
them
,
to
bow
and
sway
their
hearts
to
any
tendernesse
and
towardlinesse
,
to
see
themselves
drawn
by
God
,
to
know
themselves
,
to
see
into
their
nature
,
to
abhorre
it
,
and
embrace
all
opportunities
for
their
owne
spirituall
furtherance
to
salvation
,
they
are
farre
from
it
:
And
as
they
live
,
so
they
dye
:
And
,
if
the
Lord
at
any
time
do
scare
their
conscience
,
or
move
them
to
any
better
thoughts
of
their
wayes
:
yet
alas
!
they
have
no
intimation
from
God
,
of
any
mercy
therein
,
are
soone
weary
of
them
,
they
vanish
as
they
came
:
And
,
when
they
looke
backe
into
their
course
past
,
their
youth
,
education
,
company
,
marriage
,
dwelling
,
Ministery
,
or
the
like
,
alas
!
they
cannot
speake
of
any
moving
of
heart
,
stopping
their
lewd
course
:
still
they
are
in
their
thorough-fare
,
heare
like
blockes
,
are
wearie
of
good
company
,
shun
all
opportunities
of
good
(
for
feare
of
being
better
)
glad
when
they
can
wash
off
good
duties
,
and
winde
themselves
out
of
all
occasions
for
heaven
!
Alas
!
poore
wretches
!
yee
shall
not
need
put
off
with
one
hand
,
that
mercie
which
you
cannot
pull
on
with
both
:
It
must
bee
singular
grace
which
must
prevent
you
,
if
ever
you
come
to
good
:
But
to
goe
against
the
edge
of
providence
,
thinking
your selves
happiest
when
yee
are
out
of
the
element
of
it
,
is
fearfull
?
Doth
it
not
sting
you
,
that
you
have
felt
so
little
of
Gods
prevention
,
in
all
your
wayes
?
So
many
of
your
yeares
,
time
,
acquaintance
,
not
onely
stirred
,
but
converted
to
God
since
your
beginning
,
and
you
still
as
saplesse
and
senselesse
as
ever
?
Doth
it
not
disquiet
you
to
see
,
all
is
too
little
for
your
ease
,
will
,
world
,
lusts
and
vanities
?
What
?
have
yee
no
sighes
,
nor
sobs
in
your
dreams
,
and
upon
your
beds
,
how
it
shall
fare
with
you
in
the
day
of
wrath
;
and
that
there
will
be
bitternesse
in
the
end
?
2
Sam.
2.
What
(
I
pray
you
)
is
more
miserable
then
to
live
without
God
in
the
world
?
And
who
live
so
,
but
such
as
feele
not
one
pull
by
the
eare
,
one
knock
at
the
doore
of
your
hearts
;
or
if
they
doe
,
forget
and
shake
it
off
with
as
little
savour
or
regard
as
pigges
tread
upon
pearles
!
Alas
!
if
hee
who
is
the
authour
of
the
Scriptures
,
of
Ministery
,
of
Sacraments
,
of
long-suffering
,
of
afflictions
,
hath
never
yet
cast
the
least
seed
of
light
,
or
sparke
of
heat
into
you
,
which
should
teach
you
to
acknowledge
these
ordinances
and
administrations
of
his
,
and
to
tremble
at
them
?
Are
you
worse
then
Divels
?
Application
of
the
terror
by
admonition
.
Therefore
I
pray
you
consider
of
what
I
say
;
If
the
Lord
raise
not
up
the
North
winde
to
blow
upon
your
spirits
,
to
encline
and
perswade
them
,
it
will
be
long
enough
ere
you
of
your selves
stirre
one
inch
off
your
own
ground
?
If
he
alter
not
your
intentions
,
sure
it
is
you
will
intend
small
good
to
your selves
:
but
please
your selves
in
your
drousie
,
dead
and
senselesse
way
,
till
yee
goe
hence
and
be
no
more
.
Me
thinks
you
should
rouze
up
your selves
,
and
moan
your selves
to
the
Lord
,
saying
:
Am
I
the
onely
dry
,
barren
wretch
of
all
others
,
whom
thy
Spirit
should
never
blow
upon
?
whom
no
mercies
,
crosses
,
or
government
of
thine
should
ever
affect
?
I
see
O
Lord
,
thy
steps
wheresoever
they
goe
,
drop
fatnesse
!
and
thy
fingers
drop
mirrh
upon
the
handle
of
the
doore
,
Cant.
5.5
.
where
thou
knockest
!
But
I
am
still
a
barren
,
desolate
creature
,
without
any
acquaintance
with
thee
in
thy
wayes
!
And
for
the
second
sort
of
such
as
have
felt
the
Lord
comming
toward
them
in
sundry
wayes
,
and
that
hee
hath
not
left
them
without
witnesse
,
but
by
his
Word
,
his
workes
,
by
death
of
wife
,
or
husband
,
or
by
good
company
,
or
losse
of
children
,
estate
,
name
:
many
privie
and
secret
warnings
of
their
conscience
,
hath
checked
them
,
or
offered
them
many
meanes
of
good
,
and
drawne
their
hearts
thereby
,
but
they
have
shaken
them
off
as
a
dog
doth
a
blow
on
the
head
.
That
sometime
in
such
houses
and
places
as
they
have
dwelt
in
,
sometimes
in
hearing
some
searching
Sermons
,
or
by
the
offer
of
Christian
yoke-fellowes
,
or
by
other
occasions
,
Such
as
God
hath
prevented
beware
of
dallying
.
the
Lord
hath
solicited
them
earnestly
to
turn
and
repent
:
howbeit
,
it
is
with
them
as
with
Israel
in
the
wildernesse
,
whose
carcasses
were
scattered
therein
,
they
have
tempted
him
,
&
seen
his
works
,
but
to
no
purpose
,
for
the
Lord
is
vexed
with
them
for
their
stubbornnesse
,
and
their
hard
and
rebellious
hearts
,
which
will
not
know
God
,
nor
come
in
:
Oh!
beware
lest
this
patience
of
God
,
which
should
have
drawne
you
to
repentance
,
doe
not
harden
your
hearts
to
utter
destruction
!
To
both
sorts
,
I
say
this
,
Know
it
,
if
those
whom
the
Lord
means
to
save
,
he
wil
be
alway
busie
about
them
,
to
accommodate
all
things
to
their
calling
and
conversion
:
what
a
wofull
case
are
they
in
who
have
(
all
their
lives
long
)
either
seen
no
finger
of
his
,
in
meaning
them
good
,
or
else
escaped
his
fingers
most
subtilly
,
and
slily
,
as
fast
as
he
hath
pursued
them
?
Doubtlesse
for
ought
can
appeare
,
the
Lord
meanes
them
no
good
:
if
they
had
been
sheep
belonging
to
his
fold
,
he
would
never
have
suffered
them
to
erre
,
and
lose
themselves
so
deeply
in
their
lusts
,
but
hee
would
have
recalled
them
.
But
his
not
suffering
the
breath
of
his
spirit
one
whit
to
stirre
in
them
,
doubtlesse
he
meanes
they
shall
nuzzle
up
themselves
in
a
dead
,
senselesse
estate
unto
perdition
!
Oh!
what
beds
of
ease
doe
you
lye
upon
,
that
you
should
take
one
nights
rest
,
two
nights
,
till
you
finde
your selves
out
of
this
misery
?
Secondly
,
this
should
teach
us
to
adore
this
great
God
,
and
onely
wise
,
Vse
2
and
that
because
hee
hath
the
key
not
of
the
wombe
onely
,
and
deeps
,
Instruction
.
Adore
the
wisedome
and
love
of
God
in
his
preventing
grace
.
Jerem.
10.23
.
clouds
and
the
grave
:
but
of
the
hearts
of
the
sonnes
of
men
:
Hee
onely
can
order
their
courses
,
wayes
and
intentions
,
to
their
owne
greatest
good
,
and
his
glory
.
It
is
not
in
man
to
order
his
owne
way
:
the
heart
and
purposes
of
men
are
their
owne
,
but
the
dispositions
thereof
are
from
the
Lord
:
as
the
issues
,
so
the
preparations
to
life
,
and
death
,
are
in
his
hand
.
It
is
no
priviledge
of
a
Prince
over
his
subjects
,
nor
of
a
parent
over
his
children
,
nor
of
husband
over
wife
:
They
have
authority
to
over-rule
the
bodies
,
the
outward
behaviour
and
duties
of
such
as
are
under
them
.
But
for
the
secret
over-swaying
of
intentions
,
and
turning
them
from
their
owne
to
his
way
,
it
is
onely
the
Lords
prerogative
.
It
is
with
mans
intentions
,
as
with
the
body
of
a
man
in
a
ship
who
walkes
upon
the
hatches
from
East
to
West
:
Yet
the
motion
of
the
ship
being
contrary
,
carries
the
man
the
way
of
her
owne
motion
neverthelesse
.
This
should
therefore
breed
in
us
singular
reverence
of
God
,
and
provoke
us
to
magnifie
him
,
both
with
our
prayses
,
and
with
our
prayers
.
With
our
praises
first
:
By
praises
.
As
the
Church
in
the
Psalme
having
professed
that
shee
had
seene
goings
of
God
,
both
towards
their
fathers
and
themselves
,
Psal.
68
24.
Deut.
8.
in
wildernesse
and
Canaan
,
that
he
might
humble
and
try
all
in
their
heart
;
subjoynes
presently
,
The
men
singers
that
goe
before
,
and
the
women
singers
after
,
Psal.
123.1
.
and
praise
the
Lord
.
If
the
Lord
had
not
been
on
my
side
(
shouldest
thou
say
)
in
disposing
every
way
for
my
conversion
,
I
had
never
been
brought
home
.
But
I
see
that
it
was
the
finger
of
God
,
that
when
I
had
run
my selfe
into
desperate
company
,
forsaken
the
counsell
of
all
friends
,
&
shaped
a
course
to
my selfe
,
perhaps
to
spend
my
patrimony
riotously
:
perhaps
to
haunt
harlots
and
lewd
companions
:
or
to
travell
beyond
sea
in
an
humour
of
discontent
to
seek
my
fortunes
,
or
to
seek
the
world
,
and
implod
my self
in
the
dirt
and
dunghill
of
covetousnesse
,
or
to
m●●ch
my selfe
resolutely
with
one
whom
I
fancied
,
onely
for
her
out-sid●●ay●●g
,
Give
mee
her
,
for
she
pleases
me
well
:
then
did
the
Lord
provide
better
for
mee
then
I
deserved
,
turn
mine
intentions
quite
off
,
&
divert
them
to
serious
thoughts
of
mine
estate
,
prepare
a
good
wife
,
a
peaceable
life
in
marriage
,
good
friends
,
good
Ministery
,
and
turne
mee
from
the
pit
.
I
sought
a
good
frame
in
a
blinde
corner
,
under
an
Idoll
,
the
Lord
tooke
him
away
,
sent
a
better
,
and
tooke
me
napping
in
my
hole
and
brought
me
home
to
himselfe
.
Job
33.
No
good
soule
that
hath
tasted
these
preventions
of
God
,
can
bee
silent
:
Sundry
passages
of
preventing
providence
.
one
prayses
God
that
living
in
a
desolate
prophane
corner
of
the
Country
in
the
practice
of
drunkennesse
and
lewdnesse
;
the
Lord
sent
a
friend
by
providence
to
the
house
where
he
dwelt
,
who
by
his
sober
caniage
and
report
of
the
fruit
of
the
Gospel
in
other
parts
,
brake
me
off
from
my
sinfull
life
,
bred
a
zeal
after
God
&
good
means
:
by
which
I
was
haled
out
of
my
dungeon
,
to
live
under
the
Ministery
in
Goshen
,
where
I
was
convinced
by
the
light
of
truth
,
and
converted
to
God
.
Another
comes
in
and
saith
,
O
Lord
!
if
I
had
rusht
upon
such
a
match
,
lighted
upon
such
a
Ministery
,
I
had
been
quite
lost
:
thou
plantedst
me
better
:
As
Psal.
80.
the
Church
blesses
God
for
pulling
her
from
Egypt
where
she
grew
as
a
lilly
among
thornes
,
into
a
better
soile
.
So
should
we
,
adore
Gods
preventing
us
,
accommodating
and
suting
occasions
,
crossing
lets
,
giving
strength
to
the
meanes
,
and
overruling
purposes
:
as
no
doubt
the
woman
John
4.
going
to
her
kinsfolke
,
and
saying
,
Come
,
see
a
man
who
hath
told
me
all
:
magnified
mercy
,
which
finding
her
in
a
cursed
,
scornefull
and
prophane
way
,
stopt
her
,
and
changed
her
heart
.
Paul
(
to
be
sure
did
so
:
1
Tim.
1.17
.
having
shewed
how
God
found
him
a
persecutor
,
blasphemer
,
and
wronger
of
innocents
:
yet
abounded
in
mercy
,
and
called
him
home
:
Oh!
he
cannot
wonder
enough
at
it
,
tells
it
out
to
others
,
and
himselfe
concludes
,
Now
to
the
immortall
,
invisible
,
olny
wise
God
to
sway
all
to
his
ends
)
be
all
honour
for
ever
!
yea
and
we
should
never
cease
to
call
upon
ours
,
aswell
as
our selves
to
doe
it
:
when
I
sent
thee
forth
(
my
child
)
as
Iacob
to
Laban
:
the
Lord
did
order
thy
journey
for
the
best
:
defeated
thee
of
that
thou
wouldest
,
and
diverted
thee
to
that
which
was
farre
safer
and
better
for
thee
!
Dost
thou
not
see
how
hee
leaves
others
to
themselves
?
doth
not
prevent
them
with
any
softnesse
and
tendernesse
,
provides
not
well
,
suffers
them
to
run
wild
,
and
to
tire
themselves
in
their
owne
vanities
!
Thus
good
Naomi
perceiving
that
God
had
heard
her
prayers
for
poore
Ruth
a
stranger
,
Ruth
3.
to
rivet
her
into
the
Church
and
make
her
the
mother
of
Davids
grandfather
:
provokes
her
to
wonder
,
saying
,
who
art
thou
my
daughter
?
And
hearing
her
to
entitle
God
to
the
worke
,
she
confirmes
her
to
trust
God
for
afterward
.
Branch
.
2
And
secondly
it
should
stir
up
in
us
prayer
for
our selves
and
others
,
that
the
good
hand
of
our
God
may
alway
attend
and
overrule
our
intentions
and
waies
for
good
.
Our
prayers
should
succeed
our
prayses
.
Gen.
24.12
.
Eliezer
beleeving
the
Lord
to
be
such
a
wise
and
powerfull
disposer
,
fell
to
prayer
,
that
when
Rebecca
should
come
out
to
draw
water
for
the
cattell
and
for
himselfe
,
the
Lord
would
prevent
her
with
such
thoughts
as
might
promote
and
succeed
his
enterprise
.
So
should
we
,
in
our
journeyes
,
travailes
,
attempts
of
weight
,
changes
of
our
estate
going
to
the
congregation
,
meeting
good
company
:
beseech
him
that
his
good
ha●d
might
appeare
in
all
these
,
and
through
all
the
occasions
of
the
day
;
for
the
furthering
and
not
dismaying
us
in
our
holy
course
.
See
Job
1.
end
.
Yea
even
for
others
we
should
earnestly
beg
,
and
say
,
Oh
Lord
!
this
day
my
husband
goeth
to
such
a
Sermon
:
Thou
knowest
he
lookes
at
nothing
save
his
owne
ends
,
rests
upon
his
smooth
civill
bottome
,
that
he
is
no
grosse
person
:
his
wordly
wit
,
ease
and
pleasure
are
the
wheels
to
carry
him
on
:
Oh
Lord
!
oft
have
I
begd
mercy
for
him
to
open
his
heart
and
change
him
:
Now
prevent
him
Lord
,
let
thy
Minister
be
in
his
bosome
,
convince
him
,
lay
some
block
of
thine
to
stop
him
,
Ezek.
14.3
.
remoove
the
stumbling
block
of
his
owne
iniquity
:
send
him
home
more
humble
then
he
went
,
though
thy
spirit
blow
never
so
weakly
,
yet
let
it
blow
,
and
by
little
and
little
bring
him
home
:
Let
me
be
no
let
to
him
,
and
thy
worke
.
My
unquiet
heart
is
ready
to
discontent
my selfe
,
(
and
so
the
husbands
to
the
wife
)
when
I
see
matters
goe
amisse
,
and
so
give
way
to
passions
,
unkinde
and
unsavoury
words
:
But
alas
!
The
worke
is
thy
prevention
:
So
for
others
:
Lord
when
I
send
forth
my
children
to
the
University
,
or
to
service
,
I
hope
all
shall
be
well
:
They
shall
meet
thy
good
hand
to
prosper
them
,
they
shall
be
brought
nearer
to
thee
in
knowledge
,
and
thou
wilt
blesse
studies
,
tutor
,
company
to
bring
them
to
better
passe
:
But
all
is
in
thee
,
I
have
hitherto
been
too
confident
,
they
have
miscarried
,
and
stumbled
at
base
examples
:
Lord
,
now
at
last
prevent
them
for
good
,
Gen.
43.13.14
.
and
lay
such
hold
upon
them
,
that
they
may
not
slip
.
Iacob
sending
his
sonne
Benjamin
to
Egypt
(
little
thinking
what
God
intended
)
yet
intreated
God
to
blesse
them
,
and
to
send
his
Angel
before
them
:
and
to
give
them
favour
in
the
sight
of
the
man
.
The
Lord
heard
him
in
that
,
and
added
a
further
blessing
:
for
he
so
hampered
them
by
Iosephs
wise
austerity
and
policy
,
that
their
conscience
began
to
check
them
for
their
selling
him
:
and
so
by
degrees
,
their
sinne
comming
to
light
,
they
could
crie
out
,
God
had
found
them
all
out
in
their
basenesse
:
Some
of
them
incestuous
as
Reuben
and
Iuda
,
others
murtherers
,
as
Simon
and
Levi
:
and
the
rest
like
them
:
Cap.
45.
but
in
likelihood
this
became
the
first
step
to
their
reclaiming
.
Oh!
so
should
we
beg
,
Lord
we
send
them
out
into
the
wide
world
,
or
,
wee
are
to
goe
to
our
long
home
and
leave
them
behinde
,
among
Lions
,
Beares
,
and
Wolves
and
Foxes
.
Lord
let
them
find
favour
with
thy
Majesty
,
let
thy
good
hand
goe
but
with
them
:
All
pray
for
wealth
and
prosperity
for
their
children
:
Psal.
4.6.7
.
But
Lord
shew
them
thy
countenance
,
and
that
they
are
of
thine
Elect
,
and
therefore
within
thy
Covenant
,
wheresoever
they
become
,
prevent
them
with
grace
,
let
thy
Ministers
and
people
love
them
,
let
all
turne
to
their
good
,
their
services
,
their
dwellings
,
tradings
,
marriages
,
Ministery
:
and
let
them
see
that
none
can
finde
out
any
thing
after
thee
,
that
thou
art
in
all
,
because
things
could
not
have
any
way
framed
better
for
them
,
then
they
shall
finde
.
Stop
all
lets
,
and
crossings
either
from
within
,
their
proud
vain
hearts
;
or
from
without
,
Satan
his
subtilty
,
and
the
baites
or
snares
of
this
world
!
Adde
so
both
these
:
It
should
breed
humiliation
in
our
hearts
.
It
should
hold
us
in
an
holy
awe
and
reverence
of
God
,
and
teach
us
to
set
his
Crowne
upon
his
head
,
when
we
see
,
t
is
not
all
our
counsells
,
Ministery
(
be
it
never
so
powerfull
)
education
,
thought
and
care
which
can
prevent
our
owne
hearts
,
or
the
hearts
of
ours
,
or
others
who
belong
to
us
,
with
any
goodnesse
:
we
may
pray
,
and
commend
them
to
God
as
Isaac
and
Rebecca
did
Iacob
in
that
sad
pilgrimage
of
his
to
Padan
:
The
Lord
it
must
be
who
must
succeed
him
,
Gen.
28.1.2.3
.
who
must
encourage
him
at
Luz
,
and
set
forward
his
journey
with
prospering
:
So
that
this
should
abase
us
in
all
best
attempts
.
Salomon
could
not
(
with
all
his
wisedome
)
foretell
whether
a
foole
or
a
wise
man
should
inherit
all
his
travailes
.
I
confesse
it
ought
to
stay
us
from
discontent
,
Eccle.
2.19
.
if
God
have
not
heard
us
for
our
children
,
but
suffered
them
to
run
riot
,
if
we
have
(
as
Iob
)
jealously
offered
sacrifice
for
them
,
and
commended
them
to
the
good
hand
of
God
:
but
all
this
will
not
exempt
us
from
greefe
when
we
see
them
scapethrifts
and
unhappy
ones
,
when
we
doe
not
commend
them
to
the
word
of
his
grace
,
we
may
thanke
our selves
if
they
thrive
not
:
yet
,
in
our
best
and
most
solicitous
desires
,
wee
must
not
rest
satisfied
in
our
endeavours
,
but
still
humbly
tremble
under
the
power
of
that
God
,
whose
prerogative
it
is
to
prevent
them
with
mercy
,
to
accommodate
all
occasions
,
to
stop
all
obstacles
,
and
to
succeed
all
helpes
for
their
good
.
Oh!
the
woefull
ruine
of
thousands
who
have
bin
children
of
the
choysest
prayers
,
teares
,
cost
and
care
,
should
teach
us
to
lie
low
before
the
Lord
in
this
case
.
Monica
was
so
carefull
for
her
sonne
Augustine
,
that
Ambrose
told
her
,
the
sonne
of
such
prayers
could
not
perish
:
and
as
it
fell
out
,
he
was
a
true
Prophet
,
for
never
had
any
man
greater
and
stranger
preventions
,
as
may
easily
be
seen●
in
that
life
of
his
(
written
by
his
Deacon
to
excellent
good
purpose
)
as
the
lives
of
many
other
Worthies
both
ancient
and
moderne
have
bin
,
for
the
setting
forth
of
the
blessed
fruit
of
Gods
preventing
providence
,
both
for
the
salvation
of
the
parties
,
and
unspeakable
good
of
Gods
Church
by
the
labours
of
such
instruments
.
And
for
this
use
so
much
.
Vse
3
Thirdly
,
this
point
should
be
a
great
consolation
to
all
such
as
have
had
experience
of
such
mercy
preventing
them
.
Of
Consolation
.
It
should
comfort
and
Branch
.
1
encourage
them
from
all
those
doubtfull
distempers
which
arise
up
in
their
fearfull
mindes
,
Experience
of
former
prevention
should
encourage
us
for
time
to
come
.
that
God
will
leave
them
in
the
midst
of
his
work
,
unperfect
and
unfinished
.
It
is
a
wofull
unthankfulnesse
in
many
,
who
having
found
God
gracious
to
them
and
theirs
beyond
expectation
,
in
preventing
much
evill
,
seasoning
them
betimes
,
even
in
their
tender
years
,
and
stopping
evill
:
That
yet
they
dare
not
trust
him
forth
on
:
especially
if
they
perceive
any
staggering
in
themselves
,
or
delaying
of
their
desires
,
so
that
God
proceeds
not
on
with
them
and
theirs
,
according
to
their
hopes
.
Judg.
13.22.23
.
But
let
them
learne
of
a
woman
,
Manoahs
wife
,
to
correct
their
folly
:
who
hearing
her
husband
to
feare
least
God
would
slay
them
:
answered
,
no
;
for
then
God
would
never
have
freely
discovered
himselfe
to
them
at
all
,
touching
a
Son
which
should
save
Israel
.
Surely
if
those
first
free
preventions
,
and
gales
of
grace
were
so
prised
,
and
so
thankefully
entertained
,
and
observed
by
us
;
wee
should
not
dare
to
give
over
God
so
easily
for
the
finishing
of
his
worke
.
Dallyance
with
Gods
first
preventions
,
is
the
cause
to
change
his
course
.
But
it
is
commonly
mens
dalliance
with
the
first
grace
of
God
,
and
his
early
preventions
of
us
and
ours
,
yea
it
is
our
presumption
upon
free
mercy
,
as
if
it
were
pinned
to
our
sleeves
)
which
causes
us
to
winde
it
about
our
fingers
,
and
carry
it
loose
about
us
(
as
a
pearle
in
a
loose
pocket
)
and
which
causes
the
Lord
to
blast
us
,
to
change
his
first
course
with
us
,
to
suffer
us
to
wax
pearke
,
and
sawcy
with
him
,
and
to
venture
upon
such
occasions
,
companies
,
and
actions
,
as
,
at
first
,
we
durst
not
thinke
of
:
And
so
the
Lord
frownes
upon
us
,
and
changes
our
first
motions
,
into
cold
qualmes
,
and
loose
affections
,
and
the
base
fruit
of
our
presumption
;
to
trie
whether
his
grace
be
pretious
or
no
,
and
whether
we
will
forsake
our
fatnesse
and
sweetnesse
of
first
beginnings
,
to
exalt
our selves
,
our
wits
,
conceits
,
and
humours
:
and
through
embracing
of
lying
vanities
,
forsake
our
mercy
.
If
we
doe
,
let
us
know
the
Lord
prevented
us
,
rather
to
make
our
destruction
inexcusable
,
then
to
convert
us
.
But
if
it
be
otherwise
,
then
let
it
appear
in
our
extraordinary
humiliation
and
teares
,
Jonah
2.8
.
repentance
and
recovery
of
our
former
workes
and
affections
:
let
not
Satan
stall
us
in
our
own
mire
of
sinne
,
nor
oppresse
us
with
distrustfull
bondage
and
despondency
of
heart
,
to
drive
us
to
despaire
:
let
all
our
vanity
be
vaine
,
and
all
our
stollen
waters
bitter
,
our
pride
and
new-found
selfe-contents
odious
unto
us
,
in
comparison
of
former
old
compassions
:
let
us
bee
zealous
,
I
say
,
and
amend
:
rather
then
harden
our
hearts
,
so
far
,
till
the
print
of
our
first
preventions
,
tendernesse
,
feare
,
and
conscience
be
quite
worne
out
.
This
by
the
way
,
not
impertinently
.
But
to
returne
;
if
there
have
been
a
levell
and
even
eye
to
walke
according
to
our
first
Grace
:
let
us
not
warpe
ungrounded
feares
out
of
unthankfull
distrust
,
to
thinke
like
that
wretch
,
2
King
.
3.
God
hath
brought
us
to
this
point
to
forsake
us
,
or
(
as
t●●y
said
)
to
slay
us
in
the
wildernesse
.
Read
Jer.
2.
and
we
see
how
the
Lord
speaks
to
such
as
cavilled
against
him
:
Oh!
(
saith
he
)
I
remember
the
love
I
made
toward
thee
in
the
wildernesse
(
a
barren
drie
land
)
and
the
first
love
of
thy
youth
,
when
thou
wert
dainty
to
me
:
and
still
I
can
beteame
thee
the
same
love
,
if
thou
wert
not
weary
of
it
.
A
sweet
place
.
Could
God
finde
in
his
heart
to
be
so
to
Revolters
,
to
Idolaters
;
such
as
had
forsaken
his
fountaine
,
and
digged
pits
to
themselves
;
and
shall
he
not
much
more
(
poore
soule
of
little
faith
)
remember
thee
?
Art
thou
of
no
more
worth
then
so
?
Oh!
the
Lord
remembers
his
first
love
still
,
its
pretious
to
him
,
he
cannot
forget
it
,
and
is
it
not
so
to
thee
?
Put
case
his
assisting
and
perfecting
grace
seemes
not
in
thine
eye
so
proportionall
at
the
first
?
May
there
not
bee
cause
?
Is
it
not
to
teach
thee
to
claspe
about
the
first
,
as
the
Ivy
about
the
bow
to
suck
out
juice
from
it
to
support
thee
?
Doubt
not
,
but
proceed
:
He
that
prevented
thee
first
perhaps
when
thou
soughtst
him
not
,
or
soughtst
him
but
formally
;
he
will
not
faile
thee
now
:
he
will
sticke
to
thee
by
his
assisting
grace
also
,
uphold
thee
in
thy
zeale
,
meanes
using
,
make
the
mystery
of
Christ
more
cleare
and
evident
,
draw
forth
reall
desires
,
and
hungers
,
esteems
and
diligence
:
yea
he
will
not
give
thee
over
till
he
have
also
finished
the
worke
of
conversion
and
effectuall
calling
in
thee
by
the
worke
of
faith
:
and
by
daily
familiarising
with
thine
heart
by
his
promises
,
create
the
fruit
of
the
lips
which
is
peace
,
in
thee
.
Isaih
57.17
.
Onely
suffer
not
thy selfe
to
wax
lazy
,
loose
and
dallying
with
him
,
to
give
him
over
thy selfe
,
and
then
lay
the
fault
upon
him
:
That
he
was
very
forward
to
lay
the
foundation
,
but
was
not
able
to
finish
his
building
.
None
but
hypocrites
dare
bring
in
such
verdicts
;
(
rather
slanders
)
upon
God
:
Luke
14.30
.
Be
not
thou
the
first
.
And
againe
,
it
may
be
consolation
in
a
second
regard
to
all
such
:
to
Branch
.
2
wit
,
that
he
who
not
being
tied
to
them
by
promise
,
yet
called
them
,
of
encouragement
.
Rom.
5.8
.
will
now
much
more
sticke
to
them
having
a
promise
to
plead
.
Which
I
speake
,
because
many
forgetting
the
old
mercies
of
God
by
a
worldly
unthankfull
,
and
estranged
heart
,
make
that
part
of
their
lives
most
sad
which
should
be
gladdest
of
all
.
And
that
,
What
to
doe
when
feare
of
our
corruptions
masters
us
?
by
distrusting
God
for
the
mercie
consequent
upon
their
calling
:
They
feare
,
that
God
will
never
,
make
them
masters
over
some
speciall
corruptions
of
theirs
,
pride
,
world
ease
:
nor
increase
any
grace
to
any
fulnesse
,
but
onely
leave
them
to
a
poore
pittance
;
nor
yet
uphold
them
in
their
outward
wants
and
crosses
of
poverty
or
infamy
,
Deut.
32.13.14
.
&c.
by
his
all-sufficiencie
:
nor
rid
them
out
of
their
streights
by
unreasonable
men
:
nor
recover
them
out
of
their
revolts
to
their
former
integritie
of
course
.
To
whom
I
answer
:
Doe
yee
thus
require
the
Lord
,
O
yee
unthankfull
people
,
scarce
worth
the
name
of
people
?
Did
the
Lord
give
yee
brasse
out
of
the
stones
,
and
silver
out
of
his
hidden
treasures
,
mercie
when
yee
looked
for
none
,
that
yee
should
still
distrust
his
promise
?
If
when
yee
were
strangers
,
yet
he
so
prevented
yee
to
make
yee
children
,
shall
hee
forsake
yee
being
now
in
covenant
?
Did
he
kill
the
old
Serpent
,
and
Leviathan
,
and
shall
hee
suffer
her
spawne
to
destroy
yee
?
Did
he
remove
the
guilt
of
sin
from
destroying
you
,
and
shall
he
leave
the
venome
of
it
to
bee
a
goad
in
your
side
,
and
a
pricke
in
your
eyes
,
to
make
your
life
desolate
?
No
,
not
except
yee
forsake
the
promise
,
looking
that
God
shoul●
drop
mercie
still
out
of
clouds
,
and
prevent
you
as
at
first
,
without
any
beleeving
of
yours
!
No
:
hee
now
puts
ye
to
it
,
to
work
out
your
own
salvation
with
fear
,
&
having
his
pretious
promises
,
2
Cor.
7.1.2
.
labour
to
perfect
your
sanctification
:
To
take
his
Sword
,
Helmet
and
Breast-plate
,
and
fight
the
holy
warre
of
God
against
your selves
,
Judg.
3.2
.
and
all
enemies
,
and
not
to
looke
that
the
Egyptians
should
still
be
drowned
,
while
you
looke
on
.
While
yee
were
children
,
yee
did
as
such
:
but
being
men
,
the
Lord
looks
his
stocke
should
grow
,
and
bee
put
to
occupying
,
and
that
yee
should
be
setled
and
rooted
therein
.
As
for
outward
blessings
,
Esay
25.
hath
God
made
you
a
feast
in
the
mountaines
,
and
will
he
deny
yee
it
in
the
valleyes
?
Luk.
12.23.24
Will
he
so
cloath
the
Lillies
,
that
labour
not
nor
spin
,
and
shall
hee
leave
you
to
shift
for
your selves
,
who
(
next
to
the
kingdome
)
serve
his
providence
for
a
meet
portion
here
?
Matth.
6.32
.
shall
hee
not
cast
in
these
things
without
sin
or
sorrow
?
Did
hee
prevent
your
soules
from
perdition
,
and
shall
hee
not
prevent
want
from
your
bodies
?
Doth
he
so
cloath
the
hearb
and
flowers
of
the
field
,
which
to
morrow
are
cast
into
the
Oven
:
and
shall
he
not
doath
,
feed
and
provide
for
you
in
this
world
,
2
Pet.
1.
for
whom
hee
hath
provided
a
crowne
hereafter
(
as
Peter
saith
)
immortall
and
not
fading
?
To
conclude
,
if
hee
have
over-ruled
your
intentions
for
his
owne
glory
and
your
owne
salvation
,
should
yee
feare
lest
any
Divell
,
or
instrument
of
his
,
should
come
between
you
and
home
?
Say
thou
livest
in
dark
times
,
in
places
where
the
wicked
beare
sway
;
Esay
63.
what
then
?
As
the
Church
Esay
63.
cries
,
Thou
wert
mercifull
to
us
of
old
,
Lord
,
what
?
are
all
thy
bowels
and
rollings
restrained
Oh!
deliver
us
still
?
Thou
canst
over-sway
their
intentions
by
the
same
prevention
,
and
turne
them
to
the
contrarie
aime
!
Their
policies
and
devices
against
thee
and
thine
,
shall
not
preuaile
:
thou
canst
scatter
them
thou
,
canst
avert
,
convert
or
pervert
them
at
thy
pleasure
:
1
Sam.
23.27
.
2
Sam.
17.7
.
Gem.
31.29
.
Acts
9.9
.
Avert
them
as
Saul
from
David
:
pervert
,
as
Achitophels
against
David
:
convert
,
as
Paul
from
a
persecutor
.
They
shall
say
as
Laban
to
Iacob
,
It
was
in
my
power
to
do
you
hurt
;
but
the
God
of
your
Fathers
appeared
unto
me
yester
night
and
prevented
me
:
Acts
12.3
.
Herod
,
Acts
12.
intended
to
bring
out
Peter
to
be
slaine
after
Iames
:
but
the
Lord
had
another
purpose
which
overthrew
his
,
as
cob-webs
swept
downe
with
a
besome
.
In
a
word
,
if
God
once
declared
his
prevention
of
mercie
toward
us
,
Oh!
let
us
not
presume
,
yet
let
us
honour
him
thus
far
by
our
experience
,
that
still
the
same
God
will
be
at
worke
for
us
in
our
particular
course
,
to
turn
all
to
better
then
wee
could
look
for
,
Ruth
2.
&
3.
as
to
poore
Ruth
when
she
went
out
to
gleane
barley
,
the
Lord
found
her
out
rest
all
her
dayes
:
Oh!
if
once
he
have
delighted
in
us
,
he
still
will
rejoyce
to
make
us
objects
of
like
mercie
,
so
that
all
shall
see
us
to
be
his
favourites
,
and
long
for
our
portion
.
And
for
this
point
,
Sermon
an
Verse
,
thus
much
.
Let
us
pray
,
&c.
THE
THIRD
LECTVRE
Vpon
the
tenth
verse
.
VERSE
X.
And
Elisha
sent
a
Messenger
unto
him
,
saying
,
Go
wash
seven
times
in
Iordan
;
and
thy
flesh
shall
come
againe
to
thee
,
and
thou
shalt
be
cleane
.
VERS.
10.
But
Naaman
was
wroth
,
&c.
THIS
poore
Pilgrime
,
and
patient
Naaman
,
as
yee
have
heard
(
beloved
)
hath
stood
some
time
at
the
Prophets
doore
,
denying
himselfe
,
and
his
esteeme
,
Entry
upon
the
substance
of
the
miracle
.
honour
and
favour
with
his
Prince
:
he
and
his
train
submitting
themselves
,
and
standing
at
the
courtesie
of
God
and
his
Prophet
for
his
cure
.
And
,
although
we
heare
of
no
words
,
or
suit
comming
from
him
,
yet
his
very
habit
and
standing
,
in
the
deep
silence
of
it
,
speaketh
and
calleth
aloud
for
the
Prophets
helpe
.
And
indeed
,
it
had
been
hard-hearted
and
unmercifull
for
Elisha
(
having
himself
sent
for
him
to
his
house
,
when
he
was
wildred
)
seeing
how
humble
his
suppliant
is
,
to
have
let
him
to
stand
as
a
dumb
pageant
,
without
salutation
.
Courtesie
and
morals
could
not
have
denied
him
that
favour
:
and
much
more
that
Spirit
wherewith
the
Prophet
was
filled
,
a
spirit
of
mildnesse
,
mercie
,
exorablenesse
and
easinesse
to
be
intreated
of
a
petitioner
so
miserable
,
and
comming
so
farre
for
helpe
:
must
needs
hearken
to
his
request
.
This
verse
therefore
shewes
us
,
what
message
Elisha
sends
him
to
the
doore
.
And
now
(
at
this
third
Sermon
)
weare
passed
the
Antecedent
occasions
leading
us
to
the
Contents
of
the
Cure
:
and
are
come
to
the
chiefe
substance
of
the
story
.
Whereof
to
make
a
full
Analyse
all
at
once
,
because
it
would
clog
the
hearers
memory
,
therefore
we
thinke
it
here
superfluous
,
onely
wee
will
severall
the
story
into
her
branches
,
opening
the
first
of
them
,
here
in
our
entrance
upon
it
,
but
for
the
rest
we
will
referre
them
to
the
threshold
of
their
particular
handlings
,
that
every
thing
may
be
more
lively
and
better
remembred
.
The
whole
story
then
hath
these
five
distinct
parts
:
The
first
Elisha
his
message
sent
to
Naaman
standing
at
his
gate
,
and
full
of
expectation
,
and
that
in
this
tenth
verse
.
The
second
is
Naamans
entertainment
and
construction
of
it
,
The
generall
heads
of
the
story
,
five
.
and
how
it
tooke
with
him
,
and
that
in
the
eleventh
and
twelfth
verses
.
The
third
generall
is
,
the
Rejoynder
of
his
poore
servants
upon
their
masters
misconstruction
of
the
message
,
and
that
containes
their
loyall
and
serious
treatie
and
counsell
of
wiser
interpretation
,
and
for
better
carriage
:
that
in
the
13.
verse
:
The
fourth
is
the
issue
and
happinesse
of
all
:
the
sweet
conclusion
of
a
sad
entrance
,
and
that
is
,
that
upon
the
overture
and
intimation
of
his
servants
(
or
rather
of
grace
)
he
changes
his
former
resolution
to
be
gone
,
into
an
obedient
submission
to
wash
in
Jordan
.
The
fifth
and
last
,
the
issue
of
his
obedience
:
partly
immediate
,
that
hee
found
the
Prophet
true
,
hee
was
instantly
cleansed
,
his
flesh
returning
as
a
young
childes
:
partly
remote
,
and
consequent
upon
it
:
in
his
returne
from
Jordan
to
the
Prophets
house
,
and
making
his
respective
acknowledgement
:
in
his
zealous
and
loving
offer
of
recompence
:
in
his
earnest
though
weak
devotion
:
in
his
firm
&
full
resolution
of
future
closing
with
God
:
in
his
tender
and
most
sensible
touch
of
heart
for
the
sin
which
mainly
pinched
him
:
with
request
for
advice
about
it
for
time
to
come
:
whereto
the
loving
answer
of
the
Prophet
is
annexed
;
Go
in
peace
.
These
are
the
parts
,
First
of
the
first
,
in
this
tenth
verse
.
The
first
of
the
five
generalls
.
Branches
of
the
tenth
verse
three
.
There
is
no
great
difficultie
in
the
words
:
That
which
is
,
may
be
resolved
in
the
opening
of
the
heads
of
doctrine
arising
out
of
them
.
And
they
are
three
in
order
:
First
,
that
Elisha
sends
a
messenger
,
but
comes
not
out
in
person
to
Naaman
:
that
concernes
the
manner
and
way
of
Elisha
his
answering
.
The
second
concernes
the
matter
of
his
answer
,
Goe
,
and
wash
seven
times
in
Jordan
:
A
message
still
harping
upon
the
former
string
tending
to
vindicate
all
the
glory
to
God
,
by
substituting
of
such
a
creature
,
as
could
steale
no
honour
from
God
.
The
third
issues
from
a
question
,
That
seeing
God
aimed
at
his
owne
glory
,
to
which
end
hee
would
use
still
the
creature
in
the
cure
:
The
answer
to
which
is
,
the
Lord
having
bound
sure
enough
for
himselfe
and
his
owne
glory
,
in
so
poore
a
creature
,
and
unlikely
healer
,
as
waters
:
doth
yet
in
a
sort
provide
for
Naaman
afterwards
:
viz.
That
whereas
there
was
implied
in
this
charge
,
a
gracious
promise
that
he
should
be
healed
,
the
Prophet
would
confirme
his
weake
faith
in
the
promise
and
unseen
power
of
God
,
by
the
reall
signe
of
a
thing
to
be
seen
and
felt
,
even
the
waters
of
Jordan
.
This
being
shortly
premised
for
distinctnesse
of
the
point
,
let
us
open
the
first
of
them
,
and
the
ground
of
that
which
floweth
thence
.
Elisha
(
we
see
)
comes
not
himselfe
,
but
sends
his
messenger
.
Why
?
I
pray
you
.
The
first
point
in
this
.
It
was
not
pride
or
statelinesse
in
Elisha
to
deny
treaty
with
Naaman
.
Was
it
for
state
,
and
surlinesse
?
No
surely
.
That
had
been
a
very
indirect
meane
,
to
have
cured
pride
,
or
selfe-love
in
Naaman
:
or
to
have
drawne
him
out
of
himselfe
to
one
above
himselfe
.
Popish
arrogancie
,
and
Pharisaicall
pride
of
Ministers
,
thinking
to
hold
men
at
a
certaine
distance
toward
their
greatnesse
,
recompenceth
not
,
nor
attaines
Gods
righteousnesse
.
That
proud
Prelate
,
and
man
of
finne
,
who
setteth
up
himself
above
all
that
is
called
God
,
and
under
a
title
of
the
Vicarship
of
Christ
,
playes
the
Antichrist
:
who
hath
magnified
himselfe
hitherto
,
and
enlarged
his
territoties
by
an
outward
setting
up
himselfe
with
pomp
in
the
eyes
of
a
deluded
multitude
of
superstitious
fooles
:
hath
yet
never
wonne
any
honour
in
the
soules
and
consciences
of
men
,
but
rather
made
himself
to
stink
in
mens
nostrils
through
his
intolerable
insolencie
.
His
treading
upon
Emperours
neckes
,
kicking
off
their
Crownes
,
Popish
insolency
of
Clergie
over
Gods
people
intolerable
.
dethroning
them
by
excommunication
,
forcing
them
to
lackey
him
on
horseback
,
and
holding
his
stirrop
:
His
making
a
reall
,
essentiall
difference
of
himselfe
from
other
Bishops
and
Ministers
:
holding
then
at
staves
end
,
dancing
attendance
upon
his
haughtinesse
(
Holinesse
I
should
say
)
moneths
,
weekes
,
dayes
and
yeares
,
ere
audience
can
be
given
:
scorning
the
Laity
as
accursed
.
This
pride
,
though
it
have
kept
up
his
Satanicall
tyranny
through
feare
and
terrour
in
the
hearts
of
Idolaters
;
yet
hath
made
him
and
his
doctrine
,
life
and
manners
,
execrably
odious
.
For
why
?
it
is
as
contrary
to
Christs
humblenesse
,
as
the
state
of
one
mounted
upon
a
Spanish
Jennet
,
is
contrary
to
the
meannesse
of
one
riding
on
an
Asse
:
and
that
by
the
confession
even
of
some
of
his
owne
straine
.
So
that
,
when
his
Messenger
Augustine
came
here
first
into
England
,
in
his
name
and
pride
,
to
subdue
our
Britany
to
Popish
yoke
:
the
poore
Monkes
of
Bangor
summoned
to
appeare
to
his
presence
,
beholding
the
base
pride
of
his
seat
,
raised
throne-wise
above
the
ordinary
seats
of
others
:
even
by
his
Masters
ear-marke
he
was
smelt
and
discarded
as
a
proud
usurper
,
and
no
commer
with
an
Apostles
spirit
.
Which
I
speake
not
as
if
I
would
from
hence
raise
any
doctrine
from
a
negative
ground
:
No
doctrines
from
negatives
.
but
lest
the
question
should
bee
resolved
without
some
observation
,
this
I
would
say
to
our selves
of
the
Clergie
,
By
the
way
yet
,
some
clearing
of
the
doubt
,
and
an
hint
of
instruction
.
that
humblenes
towards
our
people
is
the
truest
&
surest
preservative
of
our
honor
intire
in
their
souls
.
State
,
and
distance
may
set
us
up
in
the
sense
of
some
ignorant
ones
,
who
rather
slavishly
feare
us
,
then
love
us
(
and
yet
even
these
,
when
they
utter
their
thoughts
,
will
give
us
their
livery
:
)
But
as
for
those
who
know
how
to
value
a
Minister
of
God
in
the
name
and
for
the
worke
of
a
Prophet
,
nothing
more
honours
a
Preacher
in
their
hearts
,
then
his
humility
.
I
deny
not
,
but
there
ought
to
be
due
respect
of
people
to
their
Minister
:
but
I
deny
that
it
is
purchased
by
austerity
and
statelines
:
And
yet
I
do
not
allow
a
Minister
to
be
haile
fellow
well
met
with
each
companion
:
nor
,
to
avoyd
the
extreame
of
statelinesse
with
another
extreame
of
commonnesse
,
complying
with
them
in
the
Ale-house
,
bowlings
,
or
boon-fellowships
:
to
hang
about
their
shop-windowes
,
&
mixe
himselfe
with
them
in
his
paper-service
at
all
turns
,
buyings
,
bargaines
,
wills
,
purchases
(
except
in
a
pious
and
necessary
way
of
Christian
love
.
)
But
,
by
the
authority
of
his
labours
,
and
the
integrity
of
his
life
,
to
uphold
that
esteeme
which
is
meet
for
a
dispenser
or
Christ
:
and
,
in
this
sense
we
ought
to
see
that
no
man
despise
us
.
But
yet
,
on
the
other
side
,
Tit.
2.15
.
we
must
not
over-Lord
it
among
them
,
to
bring
them
under
our
girdles
,
1
Pet.
5.3
.
and
to
boast
our selves
as
the
best
men
in
the
towne
:
for
so
shall
wee
but
out-shoot
the
Divell
in
his
owne
bow
,
and
shew
our selves
distrustfull
of
Gods
providence
,
as
if
he
were
not
able
to
bring
forth
our
light
,
Psa.
37.5.6
.
except
we
our selves
doe
it
,
by
reflecting
,
our
owne
shine
and
beames
upon
our selves
.
No
doubtlesse
:
we
shall
lose
more
in
the
Hundred
then
we
gain
in
the
Shire
,
and
left
our
worth
to
be
valued
by
others
.
A
base
proverb
.
There
is
a
base
Proverbs
,
Thou
shalt
bee
so
much
esteemed
by
others
,
as
thou
esteemest
thy selfe
.
But
it
holds
onely
in
the
Divels
dominion
.
As
for
God
(
who
resists
the
proud
,
but
gives
grace
to
the
humble
)
the
weapons
of
his
warfare
are
not
carnall
,
1
Pet.
5.5
.
but
spirituall
,
casting
downe
strong
holds
,
and
all
high
thoughts
to
the
obedience
of
Christ
,
2
Cor.
10.4
.
and
most
of
all
in
our selves
,
who
are
his
Standard-bearers
.
But
I
must
recall
my selfe
from
this
negative
digression
.
Why
Elisha
comes
not
forth
to
Naaman
.
Well
then
,
if
it
were
not
pride
and
statelinesse
in
the
Prophet
,
what
cause
was
there
why
he
should
send
to
Naaman
,
rather
then
come
forth
himselfe
?
Was
he
not
expected
?
and
,
might
he
not
feare
some
aspersion
to
his
person
,
God
,
and
Religion
,
by
his
aloofnesse
?
Surely
,
by
the
way
,
these
things
ought
much
to
curb
our
base
passions
!
Bishop
Hooper
,
that
famous
Martyr
of
Christ
,
and
man
of
tender
conscience
,
being
of
somwhat
a
more
retired
&
private
spirit
and
carriage
then
usual
,
did
cause
some
Christian
men
and
women
,
who
honoured
his
integrity
,
and
sought
advice
from
him
:
to
wonder
,
and
to
stumble
at
his
austerity
.
A
defect
which
he
could
not
easily
amend
in
himselfe
.
But
it
cost
him
sorrow
afterward
,
as
some
of
his
letters
witnesse
,
that
he
should
grieve
any
good
heart
by
such
an
offensive
carriage
.
Those
letters
are
also
extant
,
wherein
reverend
Ridley
craves
pardon
of
his
deere
fellow-Martyrs
Bradford
and
Sanders
for
his
unbrotherlike
passages
in
some
cases
:
a
time
there
will
be
,
in
which
every
one
that
feares
God
,
will
mourne
for
the
least
misdemeanor
in
this
kinde
.
Gods
glory
is
pretious
,
and
his
peoples
souls
cost
deare
.
They
must
not
be
offended
for
our
humours
,
or
trifles
:
better
a
mill-stone
were
hang'd
about
our
neckes
,
and
wee
cast
with
it
into
the
sea
,
then
to
offend
one
little
one
.
This
by
the
way
.
Ministers
must
be
tender
of
Gods
glory
,
and
jealous
of
offence
by
their
carriage
.
I
answer
,
there
had
been
in
this
case
of
Elisha
some
feare
of
this
,
I
mean
of
offence
,
if
God
had
not
discharged
him
from
it
by
a
Supersedeas
to
his
ordinary
charge
:
but
having
a
warrant
for
it
,
hee
might
trust
God
the
better
for
preventing
of
hurt
.
As
the
Prophets
were
extraordinary
persons
,
so
the
most
of
their
actions
bare
a
speciall
reference
towards
God
,
not
themselves
:
And
,
so
it
was
here
:
Elisha
was
a
man
familiar
enough
in
his
owne
case
,
as
appeares
in
his
homely
and
courteous
carriage
towards
the
woman
that
set
him
up
a
Table
,
2
Kin.
4.12.13
.
Stoole
and
Candlesticke
in
his
Chamber
.
This
was
no
great
state
(
nothing
neere
Naamans
)
yet
thankfully
accepted
.
But
there
is
a
season
for
all
things
:
to
bee
familiar
with
a
poore
Tradesman
,
Eccle.
2.3.2
.
and
to
be
strange
to
a
Prince
,
both
lawfull
.
Now
the
Lords
worke
was
in
doing
,
and
Elisha
might
not
procure
to
himselfe
the
note
of
courtesie
,
by
breaking
a
command
;
as
that
Prophet
(
who
to
avoid
discourtesie
)
went
backe
to
eate
with
the
old
Prophet
,
1
King
.
13.19
.
and
lost
his
life
.
When
God
discharges
us
by
a
closer-command
,
its
folly
to
affect
the
name
of
unseasonable
obeying
.
And
by
the
way
,
it
is
no
small
error
in
men
to
interpret
Scriptures
according
to
the
letter
,
without
respect
had
to
the
scope
,
and
circumstances
proper
to
the
text
.
The
Letter
of
the
Scripture
not
to
be
wrested
against
the
sence
for
mens
humours
.
As
the
Papists
,
who
by
this
meanes
,
snatch
extraordinary
facts
of
Moses
and
Christs
fasting
Matth.
4.
Ebuds
killing
Eglon
,
Judg.
4.
Elijah's
affronting
Ahab
1
King
.
20.21
.
or
the
like
,
to
such
ends
of
their
owne
,
as
,
not
God
,
but
themselves
are
the
authors
of
.
Not
the
fact
of
burning
the
Passeover
reliques
,
Exod
12.
and
of
robbing
the
Egyptians
:
but
the
warrant
of
God
over-ruling
ordinary
cases
,
for
speciall
ends
of
his
owne
must
be
regarded
.
Now
I
say
,
the
Lord
had
another
end
in
withdrawing
Elisha
from
going
forth
.
For
why
?
He
saw
he
was
more
carnally
adicted
to
the
Prophet
then
he
ought
:
More
specially
of
the
cause
.
he
came
full
of
carnall
esteem
of
him
,
as
a
man
of
great
power
to
worke
miracles
:
1.
To
prevent
carn●ll
esteem
of
his
person
:
and
the
outward
cure
.
He
looked
also
at
the
outward
cure
:
full
he
was
of
himself
and
his
carnall
hopes
,
who
but
Elisha
with
him
,
as
a
great
Physitian
with
a
patient
,
for
hope
of
cure
:
This
,
together
with
a
confidence
,
he
had
of
his
owne
sufficiency
to
give
him
full
content
for
his
paines
,
as
if
he
had
gone
to
an
ordinary
man
,
and
lookt
to
take
and
pay
:
did
wholly
eclipse
the
honour
of
God
,
who
will
not
give
his
glory
to
another
.
The
Lord
loved
Elisha
well
,
and
his
reputation
,
as
we
see
Cap.
2.
yet
not
so
well
as
to
part
with
his
own
,
2
King
.
2.5.6
.
Esay
42.5.6
.
for
his
sake
.
If
God
had
intended
only
a
bodily
cure
,
it
had
been
enough
to
have
come
out
and
laid
on
hand
upon
the
leprosie
,
and
so
,
an
end
.
But
the
Lord
who
had
a
further
scope
,
even
to
acquaint
Naaman
with
himselfe
,
2.
To
cast
out
his
owne
spirit
.
his
power
,
love
and
mercy
in
healing
his
soule
also
:
saw
,
that
this
could
not
be
effected
withour
fetching
a
further
compasse
:
viz.
by
casting
out
the
aime
at
bodily
cure
alone
:
the
confidence
upon
a
Prophets
skill
,
3.
And
to
raise
up
his
spirit
to
God
.
the
admiration
of
a
mans
person
,
the
fulnesse
of
Naamans
carnall
hopes
:
all
these
justled
aside
,
the
glory
of
God
,
and
the
preparation
of
Naamans
heart
to
entertaine
the
gift
with
a
due
respect
to
the
giver
:
And
therefore
,
the
Lord
thinkes
it
best
to
suspend
Naaman
a
while
longer
,
and
to
traine
him
by
degrees
to
a
more
spirituall
heart
in
embracing
such
a
double
mercy
.
Tne
Lord
strives
with
his
spirit
,
as
Gen.
6.2
.
to
drive
out
of
it
that
same
carnall
savour
,
hope
&
content
wherewith
he
had
filled
himself
,
having
heard
that
the
Prophet
could
heale
him
.
As
for
spirituall
cure
he
felt
no
disease
,
nor
knew
any
remedy
of
it
:
But
,
the
Lord
meant
it
,
and
therefore
meant
that
Naaman
should
in
the
meane
season
be
secretly
prepared
for
it
.
As
our
saviour
told
Peter
,
what
I
doe
now
,
John
13.7
.
thou
knowest
not
,
but
hereafter
thou
shalt
.
The
Lord
therefore
by
this
crossing
his
hopes
,
doth
desire
to
let
in
a
further
light
into
his
minde
,
then
yet
he
had
:
That
he
might
consider
,
that
he
was
not
now
come
to
an
ordinary
person
;
to
heale
his
body
:
but
to
the
Lord
,
and
his
Prophet
,
to
worke
a
divine
cure
:
here
therefore
,
he
must
looke
up
to
God
,
stand
to
his
curtesie
,
adore
his
power
,
love
,
goodnesse
and
mercy
:
here
is
no
marquet
for
money
to
beare
mastery
,
all
must
come
from
meer
goodnesse
:
and
that
,
not
from
a
Prophet
,
but
from
the
Lord
working
by
him
.
Now
therefore
having
to
doe
with
him
,
let
his
carnall
savour
,
and
erroneous
conceits
ly
by
,
let
him
empty
himselfe
of
a
wordly
heart
,
and
get
an
heavenly
,
as
having
only
to
do
with
God
and
not
man
.
The
ground
affords
many
sweet
meditations
:
I
wil
briefly
touch
upon
two
or
three
,
and
so
proceed
.
Thie
first
is
this
,
All
the
course
which
God
takes
in
bringing
home
the
soul
to
God
is
(
in
a
word
)
but
this
one
,
to
subdue
the
carnality
and
unsavourinesse
of
the
heart
,
Gods
way
in
converting
any
is
chiefly
to
subdue
carnall
savour
.
and
the
blindnesse
and
error
of
the
minde
,
to
the
obedience
of
Christ
.
From
first
to
last
the
Lord
aimes
at
this
,
(
if
we
marke
it
)
through
all
the
preparations
of
effectuall
calling
,
whether
by
Law
or
Gospel
:
which
may
appeare
by
this
,
that
the
issue
of
all
the
worke
of
calling
is
faith
.
And
faith
(
we
know
)
is
the
cheefe
obedience
of
the
heart
to
the
word
,
both
commanding
and
promising
,
and
tries
most
of
all
,
the
subjection
of
the
soule
.
Such
then
as
is
the
end
,
such
is
the
preparative
:
all
the
whole
course
of
God
therefore
in
converting
the
soule
,
is
to
yoke
downe
and
subject
the
heart
to
himselfe
,
2
Cor.
10.4
.
by
casting
out
all
which
is
set
up
in
it
,
against
it
as
Paul
speakes
.
All
opposition
,
all
rebellion
,
all
enmity
which
is
therein
,
whether
before
the
meanes
revealed
,
Note
well
.
(
as
all
naturall
poison
of
heart
(
such
as
Naaman
here
is
full
of
,
carnall
savour
of
his
cure
,
resting
to
the
prop
of
flesh
and
the
Prophets
ability
)
or
under
the
meanes
themselves
revealed
,
must
stoop
to
God
;
somewhat
or
other
,
terrors
or
promises
,
or
both
,
must
rid
the
soule
of
each
high
thought
,
strong
hold
,
and
error
which
suffers
not
the
Lord
to
enter
.
So
is
it
here
with
Naaman
:
he
comes
full
of
carnall
confidence
upon
the
arme
of
flesh
,
and
his
owne
rewards
,
hope
of
speeding
and
going
home
an
whole
man
;
but
the
Lord
intending
to
send
him
home
a
new
man
,
crosses
him
in
his
old
,
and
strives
to
subdue
the
savour
of
his
flesh
to
the
savour
of
divine
power
.
Object
.
It
may
be
objected
,
that
this
prevaild
not
with
Naaman
,
for
in
the
next
verse
he
fell
to
rage
against
the
Prophet
.
Answ.
I
answer
,
Although
this
course
of
God
tooke
not
effected
presently
,
yet
it
was
not
lost
:
it
lay
as
leaven
in
the
meale
the
whiles
,
and
had
the
due
effect
in
his
season
.
But
for
the
point
,
know
it
(
brethren
)
and
judge
your selves
thereby
.
2.
Branches
of
use
of
Exhortation
.
There
is
in
the
soule
a
kingdome
of
darkenesse
,
and
Satan
ruling
thereby
:
If
God
meane
good
to
the
soule
,
he
will
translate
it
Branch
.
1
from
under
the
subjection
of
this
kingdome
,
before
he
translate
it
under
the
kingdome
of
his
deare
sonne
:
Judge
of
our selves
by
this
order
.
Col.
1.13
.
Looke
therefore
to
your selves
well
at
this
plat
:
and
,
first
,
be
not
discouraged
although
you
finde
under
the
meanes
and
ordinances
,
Word
,
Law
,
Gospel
,
fasting
and
prayer
,
wofull
fightings
of
corruption
and
concupisence
,
rebellion
against
the
worke
of
the
Law
,
resistance
of
the
Gospel
:
These
will
be
:
and
oftimes
it
is
better
it
be
thus
,
Rebellion
in
the
regenerate
tends
to
the
greater
humiliation
.
Rom.
7.13.18
.
then
not
:
for
if
the
Lord
be
in
the
worke
,
this
very
rebellion
against
God
shall
turne
to
good
,
and
abase
the
soule
so
much
the
more
after
,
as
before
it
swelled
against
God
,
I
meane
when
he
shall
overpower
it
by
that
Spirit
which
convinceth
of
sinne
.
Then
I
say
shall
the
sinfulnesse
of
the
soule
out
of
measure
sinfull
,
occasion
to
it selfe
a
deeper
humbling
,
then
if
it
had
never
rebelled
.
Be
not
therefore
troubled
at
that
:
but
be
sure
that
the
worke
which
it
leaves
behinde
it
,
be
sound
:
be
sure
the
soule
revolt
not
to
her
former
ignorance
,
fleshly
savour
,
fulnesse
of
her
owne
wisedome
,
and
corrupt
,
worldly
,
proud
,
peevish
and
prophane
frame
,
lest
it
grow
worse
then
ever
.
Branch
.
2
Secondly
(
brethren
,
to
be
short
)
let
Gods
end
be
our
end
in
the
whole
course
of
the
Ministery
.
Of
exhor.
Rom.
14.17
.
Judge
not
his
kingdome
of
grace
,
peace
,
and
righteousnesse
to
be
set
up
in
us
,
before
the
kingdome
of
sin
and
darkenesse
bee
pulled
downe
.
Christ
and
Belial
,
two
Kings
,
two
kingdomes
cannot
stand
:
2
Cor.
6.14
one
throne
must
be
set
up
upon
the
others
ruines
.
The
text
tells
us
,
1
King
.
16.22
.
when
Omri
and
Tibni
stood
in
competition
for
the
Crowne
,
the
followers
of
Omri
prevailed
against
the
other
:
So
,
Tibni
died
,
and
Omri
raigned
.
Just
so
it
is
here
.
Till
Tibni
die
,
Omri
cannot
raigne
.
The
best
judgement
of
Gods
people
,
is
not
by
what
they
have
,
but
what
they
want
.
The
Kingdome
of
God
cannot
stand
till
Satans
be
pulled
down
,
for
they
are
incompatible
.
Judge
not
your selves
then
I
beseech
you
by
those
fruits
which
make
semblance
of
goodnesse
in
you
:
as
by
encrease
of
knowledge
,
gifts
to
pray
,
much
hearing
,
good
memory
,
reforming
and
abstaining
from
some
evills
,
biting
in
some
ill
qualities
,
which
dare
not
breake
out
.
But
judge
your selves
by
the
casting
downe
of
your
strong
forts
,
and
high
thoughts
,
and
stout
hearts
:
one
dram
of
this
will
secure
you
more
of
a
safe
estate
,
and
hold
out
longer
then
a
pound
of
the
other
.
Try
whether
in
all
your
other
proceedings
,
&
seemings
to
grow
in
the
house
of
God
,
your selves
grow
daily
lowlier
,
meeker
,
brokenner
:
for
all
Gods
gifts
are
seasoned
with
humilitie
:
and
negatives
(
in
this
kinde
)
are
your
surest
markes
:
not
so
much
what
you
have
got
in
knowledge
,
but
what
you
have
lost
of
your
owne
.
If
yee
prove
this
latter
,
the
other
will
prosper
alone
:
otherwise
this
will
be
a
canker
to
fret
out
the
marrow
of
the
other
.
It
is
no
hard
thing
for
a
man
to
judge
what
meat
his
appetite
stands
to
,
or
not
.
Observe
your
owne
frame
,
after
all
your
hearings
,
God
will
not
judge
yee
by
the
helpes
,
meanes
,
or
gifts
yee
have
:
but
by
what
your selves
are
.
If
then
your
secret
consciences
bear
you
witnesse
,
that
when
all
is
done
,
yet
a
proud
heart
,
a
scornfull
spirit
,
uncharitable
,
selfe-loving
,
ranke
for
it
owne
ends
,
resting
upon
carnall
proppes
,
angry
,
revenging
,
clasping
to
the
creature
(
as
Naaman
here
did
)
or
the
like
,
still
lurke
in
yee
,
and
beare
the
sway
,
when
ye
are
put
to
it
;
in
Gods
feare
doe
not
rest
till
the
Word
have
wrought
a
further
worke
in
you
,
and
cast
downe
this
kingdome
in
you
.
Seek
for
more
working
both
by
the
terror
and
promise
:
For
surely
till
this
old
kingdome
be
down
(
at
least
subdued
and
tributary
,
as
Sauls
house
under
David
,
Edom
and
Moab
to
Salomon
;
)
all
your
hearings
cannot
profit
you
.
Tremble
when
yee
meet
with
the
old
kingdome
(
you
shall
soone
try
your selves
when
occasion
of
triall
comes
)
and
be
well
assured
,
that
whom
the
Lord
calls
,
them
he
subdues
,
and
here
he
pulls
up
one
prop
,
there
another
pillar
of
the
old
throne
,
here
he
subdues
ignorance
,
there
a
false
heart
,
there
a
carnall
minde
,
God
subdues
corruption
in
his
by
peece-meale
.
the
savour
of
the
flesh
,
the
will
of
man
,
the
pride
,
the
stomacke
,
the
wordly
ends
,
till
he
have
ruined
the
throne
:
And
although
a
subtile
professor
will
cover
all
these
with
the
mantle
of
Religion
,
yet
still
the
comparison
abides
,
because
he
wants
an
heart
to
be
rid
of
it
.
But
as
for
others
,
you
may
feele
them
with
a
glove
:
for
even
in
the
midst
of
their
devotions
,
giving
thankes
for
meat
,
praying
or
hearing
,
their
hearts
are
with
their
covetousnesse
and
lusts
;
and
sometimes
they
will
be
quarrelling
and
praying
,
talking
of
the
world
,
and
saying
grace
with
one
breath
.
But
so
much
of
this
branch
.
A
second
is
this
,
The
second
meditaion
upib
this
.
I
have
noted
before
in
Naamans
crouching
at
Elisha
his
gate
,
how
that
disease
of
his
abased
him
very
farre
to
such
an
inferior
as
the
Prophet
was
.
Now
we
see
he
receives
an
affront
from
him
,
by
him
whom
he
so
submitted
himselfe
unto
,
being
so
far
from
healing
him
at
the
first
,
that
hee
comes
not
out
to
salute
him
.
And
why
?
To
teach
him
to
cease
his
crouching
to
the
Prophet
,
and
crouch
to
God
another
while
.
Some
might
say
,
alas
poore
man
!
he
had
sorrow
enough
before
!
but
Object
.
I
answer
,
spare
your
pitty
:
This
second
winde
shakes
no
corne
.
It
is
not
Answ.
in
an
outward
crosse
,
nor
the
power
of
it
,
to
subdue
the
heart
to
God
:
it
may
handsome
a
man
in
his
outside
to
manward
,
and
make
him
stoope
to
man
,
but
it
cannot
doe
it
to
God
.
Wherefore
now
the
Lord
puts
a
tongue
into
the
word
and
Message
of
Elisha
,
whereby
he
comes
a
little
further
to
consider
whom
hee
had
directly
to
deale
with
,
even
the
Lord
himselfe
,
who
suffers
not
the
cure
to
proceed
,
to
the
end
that
hee
might
looke
better
about
him
,
and
see
into
his
base
heart
,
which
hindred
it
.
And
wee
must
conceive
that
although
this
wrought
not
presently
,
yet
the
Lord
being
with
it
,
it
wrought
somewhat
at
last
.
Let
it
briefly
teach
us
(
beloved
)
thus
much
,
Bodily
crosses
can
reach
no
further
then
bodily
ends
.
Job
33.13
.
no
crosse
nor
bodily
strait
(
of
it selfe
)
can
reach
further
then
to
a
bodily
end
:
There
must
bee
a
word
added
to
the
workes
of
God
,
before
the
heart
will
breake
.
The
Lord
must
(
as
I
noted
before
)
speak
once
and
twice
,
ere
pride
will
be
hidden
and
the
soule
humbled
in
kinde
,
and
then
it
stoopes
.
Well
said
Habacuc
,
Cap.
2.
I
heard
thy
voice
,
and
my
lips
quivered
,
my
limbes
trembled
,
and
rottennesse
entred
into
my
bones
,
that
I
might
have
peace
in
the
day
of
trouble
.
And
Esay
,
Cap.
28.
asketh
,
whom
shall
I
cause
to
understand
,
and
whom
shall
I
teach
wisedome
?
Heb.
4.12
.
even
him
that
is
weaned
from
the
brests
,
and
who
trembleth
at
my
words
.
The
word
and
voice
of
God
onely
able
to
pierce
the
heart
.
It
is
the
voice
of
God
which
must
pierce
the
heart
till
it
tremble
.
The
voices
of
sicke
mens
repentance
wanting
a
word
,
vanish
.
The
reason
is
,
because
the
workes
alone
are
a
brute
sound
,
and
have
no
tongue
in
them
:
The
word
is
all
,
onely
God
hath
blessed
it
,
and
therefore
other
meanes
are
unblest
.
The
word
must
be
the
interpreter
.
Nay
,
many
times
under
a
crosse
alone
,
the
heart
waxeth
more
hardned
and
rebellious
:
or
at
least
wise
it
puts
off
God
with
confessions
under
the
rack
:
or
else
it
windes
out
it selfe
,
and
counts
it
as
a
common
accident
befalling
mortality
:
It
s
my
hard
lot
(
saith
one
,
God
helpe
me
)
to
be
thus
afflicted
.
Even
as
blessings
alone
bring
none
to
feele
love
from
God
(
of
themselves
)
being
common
things
bestowed
upon
all
sorts
as
it
hits
,
so
is
it
with
crosses
.
Nay
,
some
blinde
idiots
imagine
Popishly
,
that
their
portion
here
in
trouble
,
and
straits
,
is
a
signe
that
they
have
their
hell
here
,
and
shall
not
therefore
have
it
hereafter
.
But
however
,
sure
it
is
,
let
a
man
have
never
so
much
sickenesse
,
poverty
,
reproach
,
feare
of
death
upon
him
:
none
of
these
are
blessed
to
search
out
his
pride
,
jollity
,
carnall
ease
,
unsavorinesse
,
Atheisme
,
worldlinesse
,
or
the
poyson
of
old
Adam
:
These
all
may
lurke
and
abide
under
a
crosse
:
a
man
may
still
nouzell
himselfe
in
his
sensuality
,
security
,
rotten
peace
,
unbeleefe
,
and
hope
that
he
is
in
Gods
favour
.
But
when
the
word
comes
,
that
dashes
out
all
errours
,
and
false
conceits
.
Why
so
?
because
it
brings
God
into
the
soule
(
as
the
Arke
into
the
campe
)
and
causes
the
soule
to
behold
herselfe
in
the
glasse
of
his
perfection
;
the
neerer
it
comes
to
God
,
the
more
it
loathes
it selfe
.
Job
42.2
.
I
have
now
seene
thee
(
saith
Iob
)
therefore
I
abhorre
my selfe
in
dust
and
ashes
.
Let
it
teach
us
never
to
rest
till
the
Lord
hath
turned
us
out
of
our
common
path
,
and
brought
us
into
a
narrow
way
,
even
to
deale
with
himselfe
.
His
word
will
present
him
unto
us
,
as
in
a
glasse
wherein
we
may
behold
him
in
his
excellent
Attributes
,
his
Justice
,
Wisedome
,
revenge
of
his
enemies
,
a
Judge
of
the
wicked
,
a
rewarder
of
the
righteous
.
This
sight
will
coole
our
courage
(
as
it
did
Naamans
here
)
stop
us
in
our
headlong
courses
,
make
our
owne
conceits
and
errours
odious
,
teach
us
to
wait
upon
God
,
till
he
shall
hearken
to
us
:
till
he
shall
humble
,
convince
,
and
perswade
us
.
Doubtlesse
,
when
wee
come
closely
to
behold
his
face
,
and
to
feele
his
authoritie
over
the
conscience
,
how
severe
an
avenger
he
is
of
all
our
pride
,
rebellion
;
and
that
he
whom
we
have
to
deal
with
,
beholds
our
inward
man
and
all
the
corruption
thereof
:
nothing
is
hidden
to
his
eye
,
but
all
things
are
naked
and
manifest
before
him
:
then
all
our
heat
of
spirit
,
Heb
4.13
.
confidence
of
our
happy
condition
,
disdaine
of
others
,
pleasing
our selves
in
our
carnall
hopes
,
applauding
our
parts
,
our
duties
,
performances
,
will
vanish
as
a
private
mans
lands
and
livelihoods
vanish
in
a
great
Mappe
of
the
world
.
Then
our
plumes
quaile
,
and
we
say
,
depart
from
us
O
Lord
sinfull
wretches
.
In
the
sight
of
this
Sunne
,
all
our
darkenesse
,
and
unrighteousnesse
,
Luke
5.7
.
become
irkesome
,
and
all
our
corruption
is
swallowed
up
in
this
sea
of
his
perfection
.
So
much
for
this
.
The
third
and
last
short
meditation
from
this
ground
is
this
,
The
last
meditation
.
that
as
the
Lord
began
before
to
humble
Naaman
in
part
,
so
he
holds
him
still
close
to
the
worke
of
humiliation
,
and
enlarges
him
not
,
Proud
nature
of
man
quickly
forgets
humilition
.
till
he
had
brought
him
to
sound
humbling
of
soule
.
It
shewes
us
what
our
nature
is
,
in
this
behalfe
.
We
are
like
to
light
Corke
,
which
will
floate
aloft
,
and
(
except
a
man
hold
it
under
by
strong
hand
)
will
pearke
up
to
the
top
.
When
we
are
downe
and
low
,
one
would
thinke
it
should
be
a
great
worke
to
raise
us
up
to
any
cheere
againe
.
But
no
sooner
is
the
stone
blown
upon
,
by
a
little
puffe
of
winde
(
although
it
have
been
steept
in
water
a
whole
night
)
but
it
waxes
dry
againe
presently
,
as
if
never
wetted
.
The
hard
and
stony
heart
of
proud
man
can
never
sufficiently
be
battered
,
and
tamed
;
but
it
wil
returne
to
her
course
againe
instantly
.
And
the
truth
is
,
These
dayes
especially
,
and
why
?
the
dayes
we
live
in
have
a
peculiar
disease
in
this
kinde
,
above
former
dayes
:
Gods
wrath
revenging
our
former
contempt
of
his
law
and
terrors
of
conscience
,
and
our
dallying
with
them
,
and
shaking
them
off
,
through
a
base
heart
,
weary
of
trouble
.
To
be
abased
and
low
when
and
while
the
Lord
will
have
us
so
,
for
our
own
good
and
to
think
well
of
it
,
is
a
rare
grace
.
We
are
a
kin
to
Ionah
,
Jona
3.
and
4.
who
was
no
sooner
out
of
the
Whales
belly
but
(
contrary
to
vow
and
covenant
)
pearkes
up
again
presently
,
and
quarrells
with
God
;
for
converting
Ninivee
:
and
for
his
slaine
gourd
:
and
no
wisedome
would
charme
his
folly
.
So
Hezekiah
,
2
Chron
32.25
.
after
the
like
recovery
of
the
plague
,
and
promise
of
humble
carriage
,
yet
instantly
bubbles
up
againe
,
upon
the
comming
of
the
Embassadours
.
If
this
be
done
by
the
greene
tree
,
what
is
to
be
looked
for
in
the
dry
?
What
wonder
then
if
Naaman
may
so
ill
be
trusted
with
a
cure
at
first
,
under
hope
of
humbling
afterward
?
No
,
the
Lord
will
hold
him
while
he
hath
him
,
and
treads
upon
his
heele
still
with
new
affronts
to
keep
him
at
that
bay
till
hee
have
throughly
cast
out
his
scurfe
.
God
makes
cleare
way
before
him
.
It
is
the
Lords
course
to
doe
his
worke
substantially
and
throughly
:
hee
will
not
sustaine
any
dishonour
in
his
owne
,
that
he
hath
built
them
by
halfes
:
As
for
hypocrites
,
they
flye
before
they
are
halfe
feathered
,
and
can
doe
him
no
discredit
.
Hence
it
is
that
the
Lord
hath
been
faine
to
prolong
affliction
and
abasement
upon
his
servants
:
that
others
beholding
them
might
suspect
themselves
.
It
might
seeme
else
a
superfluous
thing
to
adde
water
to
the
sea
:
and
so
long
crosses
to
Iob
,
a
man
already
truly
humble
,
and
fearing
God
.
But
,
Job
1.1
.
1
Tim.
1.16
.
as
Paul
speakes
of
Gods
grace
towards
him
,
that
it
was
for
the
example
of
more
then
himselfe
:
so
was
Iobs
humbling
,
a
paterne
for
all
men
to
behold
their
owne
base
heart
in
this
kinde
,
and
what
an
hidden
depth
of
scurfe
is
in
the
chinkes
and
corners
of
it
.
Verily
,
in
these
dayes
,
he
or
she
may
be
as
wonders
and
strange
sights
,
who
walk
duly
(
in
the
sense
of
past
and
present
corruption
)
before
God
with
humblenesse
,
and
privitie
to
themselves
:
As
the
sive
holds
water
while
it
is
in
the
water
,
Simile
.
and
no
longer
;
so
doth
our
proud
heart
stoop
while
the
yoke
is
upon
us
:
But
few
subdue
their
hearts
to
this
safe
demeanure
daily
.
That
if
another
man
should
come
and
tell
them
,
Friend
,
me
thinkes
your
spirit
is
very
light
and
inconstant
,
not
swayed
to
humblenesse
:
2
Kings
2.
he
might
answere
with
Elisha
,
I
know
it
,
hold
your
peace
:
for
,
I
blesse
God
,
I
am
under
the
aw
of
Gods
greatnesse
,
and
my
base
heart
,
is
ever
before
me
:
Psal.
51.
I
walke
continually
in
a
jealousie
of
my
proud
and
fickle
spirit
in
this
kinde
!
Word
workes
little
without
afflictions
in
our
times
.
How
few
are
there
now-a-dayes
cast
downe
by
the
Word
alone
,
without
some
powerfull
addition
of
afflictions
,
to
set
the
Word
on
working
?
When
the
Lord
hath
cut
the
veines
,
and
let
out
some
ranke
bloud
by
the
Law
,
how
is
he
faine
to
set
men
in
an
hot
bath
of
some
other
crosse
,
to
keep
these
veines
in
bleeding
?
So
that
except
God
keep
us
very
low
and
bare
,
so
ranke
we
are
,
that
we
fall
into
a
Pleurifie
againe
instantly
.
Use
of
the
point
.
The
use
we
should
make
of
this
branch
,
is
briefly
this
;
First
,
that
wee
walke
heavily
under
this
body
of
death
in
us
.
Counting
the
same
our
heavie
burden
:
mourning
bitterly
that
our
base
spirits
should
be
so
weary
of
Gods
yoke
,
so
light
,
so
frothy
and
inconstant
!
Oh
(
should
wee
say
)
who
hath
more
cause
to
walke
humbly
before
God
every
houre
then
I
?
(
being
guilty
of
so
many
rebellions
,
so
deep-died
,
of
so
long
continuance
,
hardly
washt
out
,
so
canker-fretted
)
and
yet
(
Lord
help
me
)
my
teares
are
as
the
morning
dew
,
&
my
spirit
more
fethery
and
giddy
then
any
mans
!
So
prone
to
relapse
to
my
old
humours
,
and
to
forget
the
sorrow
which
my
sinnes
cost
me
,
and
all
the
vowes
of
humblesse
and
a
broken
hearted
carriage
!
Walke
heavily
under
the
misery
of
a
slight
giddy
heart
.
Truely
this
disease
causeth
a
good
soule
to
walke
uncomfortably
,
and
the
very
best
graces
of
God
to
affoord
lesse
savour
and
comfort
!
And
secondly
it
should
teach
us
all
,
especially
Gods
Ministers
,
not
to
be
over-forward
,
to
rest
secure
of
our
childrens
estate
,
or
of
others
,
who
at
first
gave
good
hope
of
true
humiliation
under
the
Law
;
Charity
is
good
.
let
us
charitably
hope
the
best
of
all
:
But
yet
let
us
eate
some
salt
with
them
,
and
wait
some
time
to
see
what
fruits
will
come
of
it
,
whether
they
wax
not
weary
,
Heb.
12.7
.
1
Tim.
5.11
.
Heb.
12.
of
Gods
chastening
,
and
like
those
widowes
who
waxed
wanton
against
Christ
,
and
weary
of
Church-service
,
returning
to
their
old
vanities
,
But
yet
too
much
credulity
not
meet
for
Gods
people
.
being
dead
while
they
were
alive
.
Particularly
observe
,
whether
the
Law
be
as
welcome
to
them
still
as
at
first
;
how
they
brook
the
discipline
of
such
a
School-master
,
that
they
might
get
downe
their
base
hearts
,
and
keep
them
under
.
Mark
them
,
whether
the
pride
of
their
spirit
,
opinion
of
themselves
,
jollity
of
the
world
,
warmth
of
their
owne
feathers
,
and
pride
of
life
,
cause
them
not
to
forget
their
former
humblings
,
as
if
now
they
had
learned
a
new
lesson
,
to
bee
lesse
precise
,
and
more
wise
.
If
we
see
such
stuffe
in
them
,
wee
shall
have
little
cause
to
repent
that
we
suspected
their
beginnings
.
And
lastly
,
for
our selves
,
count
we
it
the
onely
safe
estate
,
&
that
which
promiseth
soundest
comfort
,
most
peace
,
best
safety
,
and
sweetest
feelings
of
Christ
,
when
our
hearts
are
kept
within
the
bounds
of
feare
and
humility
,
and
awfulnesse
:
And
,
desire
the
Lord
not
to
trust
us
over
farre
,
nor
leave
us
long
without
some
wholesome
Items
and
buffetings
,
rather
then
we
should
wax
loose
,
and
run
out
of
his
blessing
into
our
owne
warme
Sunne
.
Blessed
is
hee
that
feareth
alway
,
and
if
God
crosseth
him
not
,
crosseth
himselfe
.
And
so
much
also
for
this
third
branch
,
and
this
first
observation
.
Now
I
come
to
the
second
,
the
Message
is
,
Wash
seven
times
in
Iordan
,
The
second
●bservation
out
of
this
tenth
verse
.
and
thou
shal●
be
cleane
.
Touching
these
words
,
as
they
contain
a
charge
,
and
a
promise
annexed
,
I
shall
speake
more
at
large
when
I
come
to
handle
Naamans
obedience
in
the
verses
following
:
Here
I
onely
touch
a
point
or
two
generally
,
flowing
from
the
words
:
and
first
,
the
meane
which
God
appointed
him
to
use
for
his
cure
:
to
wit
,
the
washing
seven
times
in
Jordan
.
Ere
I
come
to
this
point
,
a
Papist
,
or
Master
of
superstition
,
would
here
make
a
stop
(
as
a
traveller
at
a
crosse
in
the
high
way
)
and
pick
out
a
mystery
out
of
the
number
of
seven
.
Why
seven
times
,
saith
a
Papist
,
Quest.
and
not
twice
,
or
five
times
?
There
is
surely
some
religion
in
this
period
,
and
some
mystery
to
be
observed
in
it
.
I
answer
:
Answ.
I
know
none
except
(
perhaps
)
the
Lord
would
have
Naaman
acquainted
with
the
ceremonies
of
the
lepers
clensings
:
Levit.
14.8
.
&c.
which
yet
I
dare
not
affirm
:
for
then
he
might
have
sent
him
rather
to
the
Priest
at
Jerusalem
;
then
,
to
an
extraordinary
Prophet
,
raised
up
in
the
absence
of
the
ordinary
Priest
,
which
now
was
expelled
from
the
ten
Tribes
.
Therefore
rather
I
answer
:
That
so
it
pleased
the
Lord
to
have
it
,
See
2
Cro.
16.3.4
.
and
the
question
might
as
well
be
made
of
any
other
period
of
number
,
3.4.5
.
as
this
of
7.
Onely
Popish
superstition
thinkes
,
it
hath
never
made
her
nose
cleane
,
save
when
it
hath
forced
blood
by
wringing
it
too
hard
.
Forsooth
they
looke
after
mysteries
in
each
corner
and
verse
of
the
Scriptures
:
and
this
period
of
seven
,
is
a
very
pretious
number
with
them
,
and
hath
a
great
deal
of
holinesse
in
it
.
They
say
the
holy
Ghost
useth
it
ordinarily
,
both
when
he
would
determine
an
uncertaine
number
of
many
,
by
a
certaine
,
Mat.
12.
(
as
seven
spirits
for
many
,
seven
abominations
for
many
:
)
and
also
when
hee
would
set
downe
a
voluntary
period
,
then
he
names
seven
:
as
Elisha
bids
his
servant
goe
looke
upon
the
sky
seven
times
,
1
King
18.43
.
J●sh
6.3.4
.
The
number
of
7.
a
great
fancy
with
Papists
.
the
Lord
bids
Ioshua
compasse
Jerico
seven
times
:
And
it
is
true
,
if
in
that
respect
they
hold
it
a
sacred
number
,
as
used
much
by
the
holy
Ghost
,
I
agree
with
them
:
and
I
thinke
the
holy
Ghost
doth
the
rather
use
it
because
it
is
a
modell
and
determining
of
the
workes
and
rest
of
God
after
the
creation
of
the
world
,
the
circle
whereof
,
being
the
period
of
seven
hath
in
likelihood
occasioned
this
period
of
seven
,
to
become
a
stile
of
numbring
with
the
holy
Ghost
:
yet
when
the
seventh
day
was
sanctified
,
we
reade
not
that
the
number
was
.
Number
of
7.
no
holier
then
other
numbers
.
I
passe
by
the
favour
which
this
number
hath
with
Arithmeticians
,
for
the
commodiousnesse
and
previledge
of
computation
.
But
,
as
for
esteeming
of
this
number
of
seven
,
to
have
any
more
holinesse
in
it
,
then
other
numbers
,
it
is
ridiculous
and
superstitious
.
They
must
have
theit
seven
sacraments
for
religion
sake
,
and
their
seven
fold
exorcisme
and
adjuration
of
Divells
,
their
seven
Ave
Maries
,
their
seven
degrees
of
Angels
,
seven
penitentiall
Psalmes
,
and
in
a
word
,
wheresoever
they
goe
,
they
goe
by
sevens
.
Seven
deadly
sinnes
they
will
have
,
and
seven
contrary
vertues
,
and
seven
steps
to
perfections
,
as
if
they
might
go
to
heaven
by
a
ladder
,
of
seven
staires
.
This
number
hath
done
them
some
pleasure
,
for
else
they
would
(
no
doubt
)
have
proceeded
to
sevenscore
sacraments
as
well
as
to
seven
.
And
seeing
this
number
is
more
pretious
to
them
then
Gods
two
,
it
is
strange
that
they
dip
not
the
infant
seven
times
instead
of
three
,
counting
it
more
holy
then
the
Trinity
!
we
abhorre
them
,
and
all
their
superstitious
fopperies
,
and
mysteries
,
more
fit
for
inchanters
and
sorcerers
to
worke
by
,
then
such
as
goe
to
worke
on
Gods
name
,
by
the
power
of
a
word
,
and
ordinance
.
See
Joash
his
reproofe
,
2
King
13.19
.
The
holy
Ghost
tyes
not
himselfe
to
this
number
(
as
oft
as
he
uses
it
)
but
useth
all
other
numbers
as
occasion
offers
it selfe
indifferently
.
As
for
.
Naaman
here
,
of
the
number
of
seven
serves
to
teach
any
thing
,
it
teacheth
the
depth
of
infection
in
his
body
(
and
much
more
in
his
spirit
)
which
needed
such
frequent
washing
one
after
another
,
and
all
too
little
.
But
as
for
any
holinesse
in
the
number
(
as
seven
)
otherwise
then
the
charge
of
God
exactly
required
,
we
put
none
at
all
,
in
it
.
We
leave
that
superstitious
holinesse
,
to
them
,
who
turned
religion
it selfe
into
a
masse
of
superstitious
,
judaicall
,
pharisaicall
,
heathenish
,
and
sorcerous
vanities
:
The
true
successors
of
Pharisees
,
(
as
our
Saviour
tells
us
)
That
they
put
Gods
service
in
washing
,
pots
,
and
platters
,
dishes
and
trenchers
,
and
sundry
other
toyes
,
destroying
substance
for
circumstance
:
even
so
do
these
:
They
place
religion
in
old
slippers
,
shooes
,
bootes
and
buskins
,
rotten
chips
,
rotten
garments
:
in
Crucifixes
,
Images
,
and
rusty
reliques
:
and
so
in
numbers
:
yea
,
asthe
Pharisees
would
have
the
most
holy
sacrifices
,
and
Temple
of
God
to
borrow
their
holinesse
from
the
gold
of
the
Temple
,
Mat.
23.16.17
.
and
the
altar
of
sacrifice
,
so
do
these
.
Forsooth
,
the
most
holy
Ordinance
of
preaching
,
prayer
,
sacraments
(
if
these
Pharisees
may
bee
beleeved
)
must
be
holy
,
because
offered
upon
their
altar
or
superaltar
,
because
made
,
said
,
or
done
in
,
and
upon
their
consecrated
Temples
,
Pulpits
,
or
Masse
altars
!
Oh
ye
fooles
!
is
the
whether
is
the
more
holy
!
the
gold
or
the
Temple
!
Oh
ye
altar
or
sacrifice
!
the
Pulpit
,
or
the
solemne
ordinance
of
preaching
!
the
Church
,
or
the
praier
offered
up
?
A
separation
of
place
,
we
acknowledge
,
to
be
meet
,
and
fit
,
common
use
,
for
Gods
:
but
,
for
inherent
holinesse
in
it
,
we
abhor
,
and
renounce
.
To
conclude
,
let
us
cleave
to
naked
Scripture
,
and
not
fancy
to
ourselves
a
Samuel
,
wheresoever
we
see
an
old
man
,
in
a
mantle
,
nor
a
mystery
,
where
there
is
no
such
matter
;
and
,
so
leave
the
simplicity
of
truth
,
for
a
novelty
of
superstition
.
Ever
since
such
scurfe
tooke
place
in
the
Church
,
substance
decayed
:
as
the
dog
lost
his
flesh
for
the
shadow
:
such
shells
cost
more
the
cracking
,
then
all
the
kirnell
is
worth
.
The
more
we
cleave
to
the
sacred
,
and
pure
truth
of
God
,
the
more
we
shall
abhorre
all
such
fooleries
.
Give
me
one
sacrament
of
Christs
institution
,
and
let
them
take
the
seven
:
One
prayer
made
in
faith
,
and
let
them
take
their
7.
Ave-maries
:
one
crosse
,
and
the
power
of
one
Christ
,
and
they
,
their
seven
crossings
,
and
rowes
of
Beads
,
And
so
much
(
if
not
too
much
)
for
this
number
of
seaven
.
The
message
it selfe
.
The
message
it selfe
followeth
.
Naaman
looked
to
be
cured
by
great
Elisha
that
worthy
Prophet
:
but
the
remedy
which
God
makes
use
of
,
is
the
washing
of
his
flesh
in
Jorden
seventimes
.
A
poore
thing
(
one
would
thinke
)
to
compasse
such
a
great
effect
.
But
so
it
is
,
commonly
the
Lord
effects
those
things
which
are
of
greatest
consequence
,
by
poore
and
seely
meanes
,
such
as
the
world
would
thinke
most
unlikely
and
contemptible
.
Commonly
I
say
,
so
it
is
:
I
say
not
alway
.
For
sometimes
,
God
useth
to
effect
solemne
things
,
by
see
ly
means
.
the
Lord
chuseth
great
ones
,
and
wise
ones
,
and
learned
,
and
valourous
,
and
experienced
,
and
in
great
esteem
,
to
be
his
instruments
:
because
he
will
be
knowne
in
his
owne
gifts
,
lest
they
should
not
be
esteemed
:
But
when
it
is
thus
,
commonly
the
Lord
shewes
as
great
power
in
making
such
instruments
great
,
being
of
themselves
before
meane
or
despised
:
at
least
he
brings
them
low
in
their
owne
eyes
,
and
makes
them
rare
patternes
of
humblenesse
,
before
he
dare
use
them
.
Esters
hist.
cap.
2.3.7.8
.
&c.
1
Sam.
16.12.13.14
.
2
Cron.
34.35
.
&c.
Ester
was
a
great
woman
and
effected
a
great
deliverance
:
But
she
was
made
so
of
a
poore
captive
,
so
that
still
God
was
as
manifest
in
her
,
another
way
.
So
David
,
yet
made
of
a
poore
shepheard
and
therefore
a
mirror
of
as
great
providence
.
Iosia
effected
great
things
:
but
how
?
Not
by
his
greatnesse
,
but
by
his
extraordinary
grace
of
melting
and
humblenesse
.
If
God
use
great
ones
,
either
he
makes
them
great
of
mean
ones
,
or
mean
of
great
ones
.
And
so
many
Preachers
perhaps
are
used
to
doe
God
some
glory
:
But
if
comparison
be
made
(
not
betweene
them
and
other
of
meaner
gifts
,
but
betweene
them
and
the
effects
of
conversion
)
what
is
a
base
sinfull
man
with
all
his
complements
to
God
?
and
put
case
that
sometime
the
Lord
doe
use
some
men
of
great
esteeme
with
some
carnall
persons
for
their
excellent
parts
,
the
better
to
winne
their
great
stomackes
to
like
of
his
truth
:
yet
this
commonly
is
but
a
generall
preparative
to
their
conversion
:
for
the
Lord
will
strike
the
maine
stroke
afterward
,
rather
by
some
other
instrument
of
meaner
worth
.
All
the
Scriptures
doe
with
one
consent
beare
witnesse
hereof
,
both
in
doctrine
and
examples
.
Our
Lord
Jesus
his
worke
of
salvation
was
the
greatest
worke
that
ever
was
done
in
the
world
.
And
who
was
he
that
did
it
?
I
confesse
in
himselfe
,
Esay
53.
1
Cor.
1.20
.
the
wisedome
of
God
and
the
power
of
God
:
but
in
the
eyes
of
the
world
most
base
,
the
stumbling-blocke
of
the
Jew
,
and
foolishnesse
to
the
Gentile
.
By
a
sonne
of
a
poore
woman
,
not
an
Empresse
one
borne
in
a
stable
and
a
cratch
,
not
in
a
Palace
:
one
that
had
not
an
hole
to
hide
himselfe
in
:
one
that
rode
upon
an
Asse
,
and
had
a
few
silly
men
and
women
cry
Hosanna
to
him
:
who
dyed
as
a
malefactor
upon
a
Crosse
,
the
most
cursed
death
of
all
other
:
By
him
the
Lord
effects
this
great
worke
.
Not
that
hee
could
not
have
used
greater
preparations
,
but
so
it
pleased
him
even
to
make
him
the
corner
stone
,
whom
the
builders
refused
.
So
the
Apostles
were
used
to
preach
Christ
in
the
world
,
to
subdue
and
conquer
it
all
to
himself
:
who
were
they
?
No
men
of
great
breed
,
birth
,
Luke
5.
training
or
learning
,
but
poore
Fisher-men
,
utterly
unlearned
.
So
Paul
,
a
poore
creature
in
shew
,
a
poore
withered
branch
,
a
man
that
affected
no
quaint
phrase
,
no
elocution
,
but
was
weak
in
speech
,
1
Cor.
3.
is
used
to
do
more
then
any
of
the
rest
.
See
1
Cor.
1.
Yee
know
brethren
,
your
calling
,
how
that
not
many
learned
,
noble
,
or
rich
,
but
the
mean
things
of
this
world
,
hath
the
Lord
chosen
,
What
is
a
greater
worke
then
conversion
and
calling
?
And
who
are
greater
and
more
pretious
objects
then
the
called
?
Who
honour
God
more
then
such
as
beare
his
image
,
and
are
partakers
of
his
Divine
Nature
.
Now
if
God
should
chuse
great
ones
,
and
jolly
,
wise
and
politick
ones
to
such
ends
,
he
should
confute
this
point
;
but
he
useth
the
poorest
(
as
Saint
Iames
saith
)
and
most
base
off
all
of
this
world
to
bee
heires
of
salvation
?
That
so
when
his
excellency
shines
through
the
elements
of
their
basenesse
,
the
glory
may
bee
his
owne
.
Reason
1
Reasons
of
the
point
are
many
.
First
the
Lord
delights
in
casting
down
and
treading
under
feet
all
the
pride
of
flesh
,
and
conceit
of
man
,
in
beeing
instrumentall
to
his
worke
.
So
saith
Paul
,
1
Cor.
1.
Where
is
the
Scribe
?
where
is
the
Law
interpreter
?
where
is
the
wise
?
God
hath
confounded
the
great
things
of
the
world
,
by
his
owne
seely
things
.
No
wise
man
or
Artist
hath
such
delight
to
discover
and
shame
a
proud
Mountebanke
and
emperick
,
as
the
Lord
hath
to
confound
a
proud
person
who
thrusts
himself
into
his
solemne
businesse
.
God
delights
to
confute
great
things
by
seely
.
He
scattereth
the
wise
in
the
imaginations
of
their
owne
heart
.
And
the
Lord
knoweth
the
wisedome
of
the
wise
,
that
it
is
but
folly
.
The
weaknesse
of
God
is
stronger
then
man
:
and
the
foolishnesse
of
God
is
wiser
then
man
:
and
therefore
by
his
weaknesse
and
folly
he
delights
to
controll
the
strength
and
wisdome
of
man
.
Those
false
Apostles
gloried
much
in
their
parts
,
and
speech
,
and
skill
:
But
the
Lord
chose
poor
Paul
with
his
weaknesse
to
do
more
good
in
the
point
of
conversion
,
then
all
of
them
.
They
made
a
great
boast
to
man
ward
,
and
who
but
they
?
But
the
Lord
laught
them
to
scorne
and
all
their
complements
,
as
enemies
to
the
grace
of
Christ
:
and
they
who
could
discerne
,
at
length
perceived
all
their
scope
to
be
the
setting
up
that
trinity
,
of
Belly
,
Ambition
,
and
Covetousnesse
,
Phil.
3.18
.
and
,
so
beeing
discovered
,
they
vanisht
in
the
opinion
of
the
Church
as
smoke
.
Reason
2
Secondly
,
the
Lord
is
very
jealous
least
hee
should
lose
any
honour
through
the
glorious
shewes
and
shaddowes
of
humane
ostentation
,
strength
or
sufficiency
.
God
is
very
jealous
of
his
glory
.
When
he
gave
Jerico
into
Iosuas
hand
,
he
was
very
jealous
least
Israel
should
ascribe
too
much
to
themselves
,
and
therefore
befooled
all
their
great
courage
and
strength
with
a
march
about
the
City
,
Josh.
6.
and
blowing
with
trumpets
of
Rams-horns
,
and
thereby
the
City
walls
fell
downe
prostrate
on
the
earth
.
J
●dg
...
These
could
rob
God
of
no
honour
,
they
were
safe
instruments
to
use
:
when
Gedeon
had
a
compleate
number
of
souldiers
ready
for
the
battell
,
they
were
an
eye
sore
to
the
Lord
:
he
thought
he
should
be
a
loser
in
point
of
honour
:
and
therefore
he
told
him
he
should
abandon
all
the
rest
of
the
Army
:
and
of
those
of
the
Army
(
being
yet
too
many
)
he
would
trie
who
would
lap
water
as
a
dog
,
and
who
would
take
it
into
their
hand
to
drinke
:
these
latter
,
being
many
he
sent
away
,
and
the
former
being
but
three
hundred
he
would
use
to
get
the
victory
.
The
reason
was
,
because
by
them
(
as
no
way
proportionable
to
such
an
effect
)
he
could
feare
no
treacherous
robbing
of
his
honour
.
So
true
is
that
Esay
42.
My
glory
,
is
as
my selfe
,
deare
to
me
,
I
will
not
lose
it
upon
any
tearms
,
nor
give
it
to
another
.
Reason
3
Thirdly
,
the
Lord
knowes
that
we
are
prone
to
Idolize
the
meanes
more
or
lesse
,
and
to
forsake
him
for
our
broken
pits
.
For
,
either
,
wee
will
beleeve
no
effect
further
then
we
see
meanes
for
it
;
We
are
prone
to
Idolize
means
.
or
if
we
doe
not
so
,
yet
we
cleave
too
much
to
meanes
:
or
if
we
set
up
God
above
them
yet
we
would
tie
him
to
blesse
them
without
faile
.
Touching
the
first
of
these
,
Jer.
2.13
.
we
naturally
goe
to
worke
,
and
weigh
things
in
the
ballances
of
our
owne
reason
,
And
that
three
waies
.
The
first
.
and
what
they
will
afford
we
will
yeeld
the
Lord
,
but
no
more
:
This
age
we
live
in
,
excells
in
this
carnall
esteeme
of
instruments
,
parts
and
abilities
of
men
,
and
smoother
of
all
divine
worke
under
these
feathers
.
As
Samuel
proportioned
Eliab
to
a
Crowne
at
first
sight
.
When
great
exploits
bee
done
by
such
as
are
brave
and
jolly
fellowes
,
men
wonder
not
,
but
say
,
Yea
,
he
was
a
brave
man
indeed
:
It
troubles
our
base
eyes
to
looke
beyond
that
which
is
next
us
,
and
to
see
God
in
such
effects
.
As
silver
answeres
all
things
in
price
,
so
strength
and
parts
answeres
all
effects
in
efficacie
and
working
,
and
so
God
is
thrust
out
of
doores
.
As
in
a
Market
men
lay
downe
money
,
and
take
ware
,
so
in
this
Market
of
worldly
wisedome
,
men
thinke
to
effect
any
thing
if
they
bring
powder
and
shot
to
the
battery
.
The
Lord
therefore
substitutes
seely
instruments
in
stead
thereof
,
and
when
mighty
effects
follow
,
then
is
his
might
magnified
.
For
the
second
,
though
wee
deny
not
but
the
Lord
is
chiefe
,
The
2.
yet
still
we
look
at
meanes
,
and
thinke
God
workes
by
them
,
and
why
should
wee
not
therefore
embrace
them
?
Our
base
hearts
fall
short
of
God
through
lazinesse
and
distrust
,
as
well
as
by
Atheisme
.
And
therefore
even
here
also
God
layes
a
block
in
our
way
,
to
stumble
at
,
and
breake
our
shinnes
,
to
teach
us
to
behold
God
more
closly
in
the
use
of
meanes
,
both
in
matters
of
the
World
,
and
of
the
Word
:
he
puts
us
off
from
our
Elisha
,
and
sends
us
to
wash
in
Jorden
.
Thirdly
,
if
we
goe
a
little
further
,
The
3.
and
set
God
up
in
his
place
above
the
meanes
,
yet
we
take
it
for
granted
,
he
must
not
faile
us
:
wee
will
tye
him
to
over-rule
,
and
work
by
the
meanes
:
and
thinke
much
if
God
satisfie
us
not
accordingly
.
Whereas
wee
should
so
look
at
God
,
as
an
absolute
soveraigne
Agent
,
who
can
work
or
not
work
by
them
,
above
them
,
against
them
,
without
them
.
Now
I
come
to
the
use
.
And
first
this
is
instruction
in
sundry
kindes
:
Vses
1
First
,
Instruct
.
to
teach
us
why
the
Lord
hath
so
stript
our
land
and
kingdome
of
Branch
1
so
many
worthy
Lights
and
Instruments
as
he
hath
done
;
some
by
death
,
some
by
banishment
,
others
in
warre
,
others
by
other
violence
:
why
hee
hath
so
stript
and
bared
us
of
many
both
in
civill
and
Ecclesiasticall
state
;
Surely
,
because
we
applauded
our selves
too
much
in
their
policie
,
Wee
have
lost
many
worthy
instruments
,
because
wee
ascribed
too
much
unto
them
.
their
wisedome
,
their
learning
,
experience
and
sufficiencie
.
We
have
not
looked
upon
God
,
in
their
gifts
,
zeale
and
labours
:
wee
have
magnified
our selves
in
our
store
,
and
provision
,
as
if
we
should
never
be
desolate
:
as
Tyrus
did
pride
her self
in
her
store
of
Jewels
and
pretious
stones
:
&
as
Babel
sate
like
a
Queen
,
and
said
,
she
should
never
see
sorrow
,
and
therefore
was
suddenly
brought
downe
:
See
Ezek.
cap.
26.27
.
and
28.
verse
13.
Jer.
51.53
.
Lam.
1.9
.
John
5
35.
and
as
Jerusalem
thought
her selfe
the
holy
Mountaine
and
Citie
of
God
,
the
mirror
of
the
world
,
having
the
Ark
of
Gods
presence
,
his
Temple
and
Priests
,
his
Ordinances
and
Prophets
,
his
Word
and
Oracles
,
therefore
,
Lam.
1.
shee
came
downe
wonderfully
.
Even
so
hath
it
been
with
us
.
No
sooner
hath
the
Lord
planted
in
any
place
a
faithfull
Minister
,
as
a
shining
Light
,
and
burning
Candle
,
but
the
people
have
fallen
to
idolize
him
,
to
rejoyce
in
his
out-side
,
to
thinke
themselves
safe
and
happy
in
enjoying
such
Instruments
:
ascribing
all
the
effect
of
his
labours
to
him
,
little
acknowledging
the
finger
of
God
,
or
the
office
which
hee
sustaines
;
not
honouring
him
for
the
worke
sake
which
hee
serves
for
,
to
reconcile
them
to
God
,
to
beget
them
to
a
lively
hope
by
the
Gospell
.
This
basenesse
of
our
fleshly
respects
,
hath
caused
the
Lord
to
rob
us
of
them
,
and
to
set
mean
ones
in
their
roomes
:
To
teach
men
to
lay
to
heart
their
former
carnall
ends
.
How
many
have
received
Prophets
to
farre
other
ends
then
the
Lord
ever
sent
them
?
To
make
them
as
tearmes
of
comparison
between
person
and
person
,
some
to
hold
upon
Apollo
,
1
Cor.
3.3.4
.
some
Cephas
,
some
Paul
,
some
others
.
To
censure
,
to
jangle
,
and
some
to
bring
themselves
and
Townes
into
some
credit
in
the
countrey
:
others
to
get
good
custome
for
their
wares
and
shops
:
others
to
make
themselves
wel
reputed
&
praised
for
their
forwardnesse
and
zeal
in
profession
:
whereas
yet
,
alas
!
the
meanes
being
gone
,
and
the
sive
taken
out
of
the
water
,
they
have
proved
as
meere
formall
time-servers
,
and
as
ignorant
of
their
grounds
,
as
they
who
never
made
shew
at
all
.
Others
have
securely
rested
in
their
labours
,
never
looking
for
any
change
of
heart
thereby
,
but
thinking
the
Prophets
shall
live
for
ever
:
and
when
they
are
gone
,
fretting
at
their
precisenesse
of
conscience
,
and
unthankfully
leaving
them
to
sink
or
swim
,
and
shift
as
they
can
.
Is
this
(
beloved
)
to
honour
God
in
his
ordinance
?
to
cleave
close
to
it
,
as
(
under
God
)
the
mean
of
conversion
?
Is
this
to
count
their
feet
beautifull
,
and
to
adore
the
Lord
in
the
varietie
of
his
gifts
and
instruments
?
Rom.
10.15
.
No
,
no
:
and
therefore
the
Lord
hath
been
fain
to
take
them
out
of
the
way
,
and
leave
us
to
our selves
:
so
that
our
supply
was
never
so
great
as
our
defeat
is
strange
.
All
to
teach
us
to
looke
at
the
simplicitie
of
Gods
ends
,
to
serve
God
first
,
and
man
with
his
leavings
:
let
the
Lord
have
the
heart
:
set
him
up
there
,
in
selfe-deniall
,
humility
,
faith
,
sincerity
and
faithfulnesse
:
and
then
let
the
instrument
have
the
over-plus
,
that
honour
and
countenance
which
belongs
to
him
for
his
service
.
For
God
counts
not
himselfe
robbed
by
that
esteeme
wherein
we
have
his
Minister
under
himselfe
,
but
that
which
he
hath
above
himselfe
.
And
surely
it
is
not
for
nothing
,
that
the
renowned
King
(
lately
slaine
)
in
the
heat
of
his
warres
,
King
of
Sweden
.
oft
spake
a
little
before
his
death
,
that
the
Lord
would
not
long
suffer
him
to
live
,
because
the
people
made
him
such
an
Idoll
,
and
robbed
God
of
his
due
,
to
magnifie
him
.
Papists
worship
a
dead
blocke
for
want
of
knowledge
,
and
we
a
living
one
for
lacke
of
faith
:
the
one
for
a
little
carving
and
workmanship
of
gold
and
silver
:
the
other
for
a
little
varnish
of
gifts
or
excellencie
or
parts
:
the
one
from
man
,
the
other
from
God
,
but
both
idolatrous
;
because
against
the
honour
of
the
giver
.
Branch
2
Another
branch
of
instruction
Instruction
.
is
,
to
teach
us
why
the
Lord
doth
so
defeat
men
of
their
purposes
and
projects
,
which
they
frame
to
themselves
,
when
they
goe
to
worke
upon
their
owne
heads
,
in
matters
of
God
.
We
have
seen
it
with
our
eyes
verified
,
Eccles.
9.11
.
which
Salomon
speakes
,
That
victory
is
not
alway
with
the
strong
,
nor
race
with
the
swift
,
nor
wealth
to
the
provident
,
nor
esteeme
to
the
vain-glorious
,
nor
spirituall
successe
to
the
Minister
,
though
learned
and
rarely
qualified
,
because
men
have
boasted
of
their
strength
,
swiftnesse
,
policie
,
experience
,
providence
,
and
abilities
,
more
then
the
Lord
.
I
am
witnesse
my selfe
of
some
sad
events
in
this
kinde
,
that
men
have
spent
themselves
in
their
studie
,
to
perfect
some
speciall
discourse
and
Master-peece
of
their
owne
braine
,
either
to
beare
downe
the
truth
,
and
broach
schismaticall
points
:
or
to
win
the
spurres
,
and
get
themselves
the
eternall
repute
of
learned
persons
;
or
some
vaine
applause
of
fantasticke
auditors
(
as
if
they
sought
a
plaudite
)
upon
the
stage
(
a
base
prophanenesse
both
in
them
that
seek
it
,
and
them
that
offer
it
.
)
But
the
Lord
hath
so
resisted
their
pride
,
and
struck
off
their
wheeles
,
brought
them
to
such
a
reproachfull
non-plus
before
all
their
auditors
,
that
they
have
verified
the
speech
,
God
resisteth
the
proud
:
Jam.
4.6
.
and
some
of
them
have
got
more
grace
,
when
they
became
more
humble
:
Oh!
what
a
terror
it
should
be
to
all
such
as
dare
affront
God
in
his
owne
element
,
and
covet
to
honour
themselves
with
that
,
which
they
sacrilegiously
have
stollen
from
God!
If
the
Lord
loath
it
in
a
meere
politicke
Atheist
,
and
in
an
heathen
,
the
one
affecting
the
glory
,
the
other
defiling
the
vessels
of
God
,
Herod
I
mean
,
and
Belshazzar
:
D●n
.
5.5
.
Act.
12.23
.
both
which
were
fearfully
plagued
:
If
(
I
say
)
this
were
done
in
the
green
tree
,
what
shall
bee
done
in
the
dry
?
how
shall
they
escape
who
with
more
impudence
and
resistance
of
light
,
shall
dare
God
to
his
face
?
A
third
branch
of
instruction
is
,
concerning
the
wisedome
of
God
Branch
.
3
in
his
ordinances
.
Instruct
.
Wonder
not
why
God
chuseth
seely
instruments
.
Wonder
we
not
why
the
Lord
should
chuse
such
poor
and
seely
meanes
and
instruments
,
for
the
effecting
so
incomparable
events
,
of
humbling
of
the
soule
,
and
converting
it
to
God
,
as
hee
hath
done
.
To
speake
of
some
personall
instruments
first
,
may
it
not
be
wondred
at
,
that
the
Lord
should
worke
by
such
poore
,
yea
contrary
meanes
to
reason
as
he
hath
done
in
casting
downe
the
throne
of
Antichrist
,
and
rearing
up
the
kingdome
of
the
Lord
Jesus
?
By
poore
Luther
,
a
despised
Monke
,
to
convince
a
great
part
of
Europe
of
their
many
hundreth
yeares
error
,
and
to
bring
in
by
degrees
,
the
light
of
the
Gospel
into
so
many
nations
,
making
the
very
pillars
of
Popery
to
shake
,
and
the
foundations
to
tremble
?
By
such
a
poore
seely
creature
as
William
Tindall
,
to
subdue
our
poore
English
Nation
to
the
knowledge
of
Christ
?
By
a
Prince
who
both
in
practice
and
writing
professed
himselfe
the
Defender
of
Popish
faith
(
and
sate
in
person
upon
the
lives
of
some
of
Christs
Martyrs
,
shedding
their
bloud
to
satisfie
that
Whore
)
to
doe
a
worke
,
which
if
many
Princes
together
had
joyned
to
doe
,
had
been
unlike
to
be
accomplished
,
that
is
,
to
cast
out
the
Pope
out
of
his
free-hold
and
possessions
throughout
the
land
:
were
not
these
great
things
,
are
they
not
the
Lords
workes
,
and
marvellous
in
our
eyes
?
By
our
Iosiah
,
a
childe
of
seven
yeares
old
,
afterward
to
settle
the
Gospel
throughout
the
Dominion
,
abandoning
the
refuse
and
taile
that
remained
?
By
what
meanes
since
Luther
,
these
sixe
score
yeares
,
hath
the
Gospel
been
supported
?
and
that
against
the
gates
of
hell
,
and
the
policies
of
Papists
every
day
more
and
more
increasing
,
and
recovering
the
wound
which
they
received
?
Surely
,
even
by
poore
seely
instruments
,
which
God
raised
up
in
sundry
Nations
,
armed
onely
by
the
weapons
of
a
spirituall
warfare
:
that
the
glory
might
be
Gods
.
As
Zachar.
4.
the
Lord
speakes
of
those
two
great
Olives
,
Iehoshua
and
Zerubbabel
,
despised
men
,
crope
out
of
captivity
,
assisted
with
a
poore
multitude
of
captives
,
in
the
midst
of
most
potent
enemies
:
that
even
these
two
should
restore
the
ruines
Jerusalem
,
both
the
Civill
and
Ecclesiasticke
state
,
though
to
man-ward
there
were
no
strength
in
them
:
yet
by
my
Spirit
and
my
strength
,
saith
the
Lord
,
even
as
the
two
Olives
dropped
oyle
without
any
helpe
or
Art
of
man
,
into
the
Lamps
set
under
them
by
divine
providence
.
And
touching
the
Ordinances
,
what
were
the
authority
of
a
sinfull
man
of
like
passions
to
us
,
toward
the
subduing
of
the
conscience
of
rebels
and
traitors
,
and
converting
them
to
God
?
What
strength
of
the
greatest
warriors
,
or
Rhetoricke
of
Orators
,
or
wit
of
Politicians
could
come
neere
it
?
Onely
the
Lord
hath
chosen
such
poore
conduits
,
and
conveyances
,
that
his
own
glory
might
sustaine
no
prejudice
by
mens
leaving
the
Lord
,
and
committing
idolatry
with
the
meanes
?
Why
hath
he
cloathed
his
Sacraments
so
poorly
,
and
allowed
us
no
sumptuous
pomp
and
bravery
in
them
,
save
to
deliver
us
from
a
Carnall
,
and
to
recover
us
to
a
Spirituall
worship
?
As
if
a
jealous
man
over
an
unchaste
Spouse
,
should
purposely
receive
no
servants
into
his
house
save
meanly
bred
,
base
and
deformed
,
that
so
hee
might
remove
all
colour
and
pretence
from
her
,
to
fall
in
love
with
any
save
himselfe
?
What
is
so
ordinary
as
to
heare
a
poore
man
utter
a
few
words
?
or
see
him
powre
out
a
little
wine
,
or
offer
a
morsell
of
bread
?
No
voice
being
heard
,
no
sight
to
be
seen
besides
?
Yea
,
why
is
it
,
that
all
furniture
of
Jewish
Temple
,
Altars
,
Worship
,
those
Ordinances
of
outward
solemnity
,
the
Ephod
,
the
Garments
,
Gold
and
pretious
stones
,
those
carnall
wayes
of
visions
,
dreames
,
apparitions
,
miracles
,
and
fire
from
heaven
,
Heb.
1.1
.
are
all
turned
into
one
way
,
Heb.
1.1
.
more
spirituall
,
that
is
Christ
preached
by
men
?
Surely
that
the
Spirit
convoy'd
by
them
,
might
appeare
to
be
from
God
,
and
not
man
.
But
of
this
read
more
in
my
former
Treatise
of
Sacraments
.
Object
.
Then
pull
downe
Arts
and
Sciences
.
Ere
I
come
to
any
further
use
,
here
is
an
objection
offers
it selfe
:
viz.
If
God
use
so
mean
things
to
do
the
greatest
workes
:
Then
(
may
some
say
)
it
may
seeme
,
the
meaner
and
sillier
the
persons
bee
,
the
fitter
they
are
for
God
to
use
and
honour
himselfe
by
:
and
then
,
why
pull
wee
not
downe
Students
,
learned
men
in
Tongues
and
Arts
,
and
set
up
Tradesmen
in
their
roomes
?
Answ.
No.
To
which
I
answer
:
No.
The
Church
of
God
hath
alway
joyned
the
porch
of
the
Schoole
to
the
Church
,
and
drawne
thence
into
her
service
men
sufficiently
qualified
for
all
knowledge
,
and
parts
meet
for
the
Ministery
.
When
the
Master
leads
the
hand
of
a
Boy
to
write
,
the
lesse
the
Boy
moves
of
himselfe
,
the
meeter
he
is
to
grace
the
skill
of
the
leader
.
But
if
any
should
inferre
hereupon
,
that
the
Boy
were
better
want
an
hand
altogether
;
who
would
not
say
,
this
were
a
ridiculous
consequence
?
It
must
bee
presupposed
,
that
hee
who
is
not
qualified
with
gifts
to
teach
,
is
no
organ
or
hand
at
all
for
the
Lord
to
make
use
of
.
Amos
was
an
Heard-man
,
and
in
that
respect
meane
enough
:
yet
withall
exceedingly
qualified
by
extraordinary
inspiration
:
so
the
Apostles
unlearned
,
and
men
of
trade
,
howbeit
very
admirably
gifted
for
the
Ministery
.
Otherwise
they
had
been
no
instruments
of
any
honour
to
God
at
all
,
but
rather
of
great
reproach
,
as
if
God
should
appoint
men
for
the
greatest
uses
,
and
not
be
able
to
qualifie
them
with
gifts
conducing
thereto
.
Even
so
now
,
Arts
and
Studies
are
come
in
the
stead
of
extraordinary
inspirings
:
If
men
should
want
the
furniture
thereof
,
how
should
they
interpret
the
Scriptures
,
order
their
speech
,
utter
their
minde
,
perswade
the
hearer
?
The
grace
of
the
Spirit
runnes
in
these
as
in
a
stream
.
But
my
meaning
is
,
that
men
of
like
infirmities
with
others
,
mean
perhaps
for
breed
,
for
other
carnall
endowments
,
policie
,
greatnesse
in
the
world
,
yet
the
Lord
having
qualified
them
with
abilities
of
wisedome
,
grace
,
and
poverty
of
spirit
,
useth
them
(
as
mean
as
they
are
)
to
his
owne
greatest
ends
,
conversion
,
I
meane
,
and
edification
of
soules
.
Though
in
other
outward
respects
they
promise
little
,
yet
the
Lord
workes
great
matters
by
them
:
Or
if
they
have
other
complements
of
authority
in
carriage
,
awfulnesse
,
experience
and
wisedome
in
the
world
;
yet
being
humble
also
,
and
abhorring
pride
,
state
and
jollitie
(
as
all
Gods
Ministers
ought
to
do
)
they
are
mean
in
the
eye
of
the
world
(
whatsoever
inward
excellencies
they
have
)
for
the
world
esteems
them
so
much
,
as
they
esteem
themselves
by
the
greatnesse
of
their
stomacke
.
Now
it
is
not
their
skill
&
knowledge
which
can
hinder
their
humblenesse
in
their
own
eyes
:
no
more
then
ignorance
can
cause
humilitie
.
Nay
,
I
dare
say
,
Gifts
and
graces
doe
no
more
cause
pride
,
then
ignorance
causeth
humility
.
that
if
the
number
of
proud
ones
were
surveyed
,
we
shall
finde
more
of
them
proud
through
ignorance
,
and
for
lack
of
a
bottome
,
then
of
their
knowledge
:
though
neither
(
without
speciall
grace
)
can
be
humble
.
As
then
I
would
have
none
mistake
me
in
this
point
,
so
by
the
way
,
I
would
admonish
all
bold
,
ignorant
and
raw
novices
,
and
young
Ministers
(
of
whom
the
world
is
full
)
who
no
sooner
are
crept
out
of
the
shell
,
but
thinke
themselves
fit
enough
for
the
Ministery
(
being
yet
wholly
untrain'd
in
the
way
thereof
,
and
very
prone
to
fall
into
the
condemnation
of
the
Divell
:
)
I
doe
admonish
all
such
to
looke
to
themselves
:
and
beware
lest
through
a
pearking
and
ventrous
spirit
,
and
a
desire
after
their
owne
ends
,
gaine
and
living
,
they
dishonour
God
,
bring
his
ordinances
into
contempt
,
and
by
their
running
and
shifting
from
place
to
place
for
meanes
,
they
snare
their
consciences
so
farre
,
that
they
can
scarce
get
out
againe
when
they
would
.
Runnagate
,
idle
,
unlearned
Curates
and
Hirelings
,
are
a
great
bane
to
the
Church
.
Let
them
wait
the
time
,
attend
to
reading
,
deny
themselves
,
learne
of
their
betters
and
ancients
(
which
few
of
them
doe
)
and
trust
God
in
due
time
for
service
and
respect
in
the
Church
.
Further
,
this
point
should
minister
exceeding
consolation
to
poore
Vse
2
ones
,
in
their
owne
eyes
,
Consolation
to
despised
ones
in
the
eyes
of
men
.
and
silly
and
contemptible
in
the
eyes
of
the
world
(
as
indeed
never
was
there
a
more
scornfull
age
of
those
who
are
truly
religious
at
the
best
,
but
especially
if
they
want
parts
,
wealth
,
breed
,
learning
to
commend
them
)
Oh!
God
doth
great
things
in
poore
ones
,
by
poore
ones
,
for
poore
ones
.
If
the
Lord
hath
humbled
you
truly
,
and
made
you
wise
to
salvation
,
rejoyce
,
although
perhaps
you
are
counted
but
poore
politicians
,
poore
worldlings
,
though
perhaps
your
learning
be
not
deep
,
and
a
subtile
fellow
may
circumvent
your
simplicity
in
a
bargaine
:
Oh!
let
not
this
discourage
you
.
James
2.5
.
For
the
Lord
oft
doth
as
much
good
to
a
poore
creature
,
by
the
want
of
some
excesse
of
worldly
wisedome
,
as
hee
loses
esteeme
by
it
among
men
.
The
Lord
chuseth
such
(
often
)
to
be
heires
of
salvation
:
and
their
opposition
to
grace
,
is
commonly
(
commonly
I
say
,
for
somtimes
the
most
silly
are
the
most
perverse
)
a
great
deale
lesse
then
theirs
who
are
more
deeply
wise
,
who
frame
to
themselves
many
objections
,
and
stumble
at
many
offences
.
As
these
poore
ones
have
not
the
reach
which
many
have
,
nor
the
depth
,
so
neither
do
they
meet
with
such
reall
lets
from
within
.
Alas
!
they
are
not
so
curious
,
so
proud
,
selfe-loving
,
but
they
are
glad
to
stoop
to
the
conditions
of
the
Gospell
:
they
have
little
within
them
to
cast
downe
,
and
little
without
them
to
forfet
,
they
are
little
ones
in
understanding
,
wealth
,
honour
and
reputation
,
and
therefore
they
are
fit
to
make
Gods
little
ones
:
They
are
glad
to
be
accepted
of
God
,
they
are
lost
to
the
world
,
they
stinke
before
great
ones
,
therefore
if
God
will
esteeme
them
,
they
are
thankfull
,
their
hearts
are
low
,
broken
and
ready
to
wonder
that
the
Lord
should
cast
an
eye
of
respect
to
such
.
Matth.
11.6
.
Therefore
Matth.
11.
the
poore
soon
receive
the
Gospell
.
Oh!
little
doe
such
thinke
what
rubs
the
Lord
hath
taken
out
of
their
way
!
Besides
,
when
that
grace
shall
be
seen
in
such
silly
ones
,
which
great
and
wise
ones
cannot
purchase
with
all
their
wisedome
and
learning
:
when
the
Lord
shall
make
them
shine
in
holy
example
,
love
and
zeale
to
Gods
glory
,
tender
of
offending
,
innocent
,
humble
:
nay
,
when
the
gifts
of
rare
holy
wisedome
,
of
prayer
,
conference
,
judgement
and
discerning
of
things
and
persons
shall
appeare
in
them
,
who
wonders
not
how
such
should
come
by
such
gifts
?
God
worketh
a
great
thing
by
them
,
when
he
ordaineth
praise
by
such
to
himself
.
As
the
Lord
Jesus
had
no
beauty
in
him
,
Matth.
21.16
.
Joh.
7.
unlearned
,
and
yet
so
able
to
pose
the
Doctors
,
and
to
stall
his
most
potent
enemies
.
And
his
Disciples
,
Acts
4.
when
they
stuck
so
to
Christ
,
that
they
daunted
the
Elders
;
Oh!
how
it
drew
admiration
from
the
people
,
and
glory
to
God!
So
Ioh.
9.
those
who
had
knowne
the
blinde
beggar
sitting
by
the
way
,
and
now
heard
with
what
a
new
tongue
he
convinced
the
Pharisees
,
they
glorified
God
.
That
poore
Martyr
,
Alice
Driver
,
in
the
presence
of
many
hundreds
,
did
so
silence
Popish
Bishops
,
that
she
and
all
,
blessed
God
that
the
proudest
of
them
could
not
resist
the
Spirit
in
a
silly
woman
:
so
I
say
to
thee
,
Out
of
the
mouth
of
Babes
and
sucklings
will
God
be
honoured
.
Even
thou
(
silly
worme
)
shalt
honor
him
,
when
it
shall
appeare
what
God
hath
done
for
thee
,
what
lusts
he
hath
mortified
,
and
what
graces
he
hath
granted
thee
!
which
those
that
are
wiser
then
thou
,
fret
to
see
in
thee
!
Oh!
be
thankful
!
John
1.50
.
The
Lord
can
yet
do
greater
things
for
thee
,
if
thou
wilt
trust
him
:
he
can
carry
thee
upon
Eagles
wings
,
enable
thee
to
bear
&
suffer
strong
affliction
for
him
,
to
persevere
to
the
end
,
to
live
by
faith
,
and
to
finish
thy
course
with
joy
.
Oh!
in
that
he
hath
made
thee
low
in
heart
,
thy
other
lownesse
shall
be
so
much
the
more
honour
to
thee
!
Do
not
all
as
much
and
more
wonder
at
Gods
rare
workmanship
in
the
Ant
,
the
poorest
bugge
that
creeps
,
as
in
the
biggest
Elephant
?
That
so
many
parts
and
limbes
should
be
united
in
such
a
little
space
:
that
so
poore
a
creature
should
provide
in
the
Summer
time
her
Winter
food
?
Who
sees
not
as
much
of
God
in
a
Bee
,
as
in
a
greater
creature
?
Alas
!
in
a
great
body
we
looke
for
great
abilities
and
wonder
not
!
Therefore
to
conclude
,
seeing
God
hath
clothed
thy
uncomly
parts
with
the
more
honour
,
blesse
God
,
and
beare
thy
basenesse
more
equally
:
thy
greatest
glory
is
yet
to
come
,
that
when
the
wise
of
the
world
have
rejected
the
counsell
of
God
,
thou
hast
(
with
those
poore
Publicanes
and
Souldiers
)
magnified
the
Ministery
of
the
Gospell
:
Luke
1.5
.
surely
the
Lord
also
,
1
Thess.
1.
will
bee
admired
in
thee
,
a
poore
silly
creature
,
that
ever
thou
wert
made
wise
to
salvation
,
and
beleevest
in
that
day
!
Be
still
poor
in
thine
owne
eyes
:
and
the
Lord
will
make
thy
proudest
scornfull
enemies
to
worship
at
thy
feet
,
Rev.
3.9
.
to
confesse
God
hath
done
much
for
thee
,
and
wish
thy
portion
when
God
shall
visit
them
.
Vse
3
Also
,
it
is
admonttion
to
worldly
wise
ones
,
to
such
as
commonly
carry
Branch
1
the
repute
of
learned
ones
,
and
the
like
;
That
the
Lord
confuteth
wise
ones
by
simple
ones
.
Admonit
.
It
should
cause
such
to
tremble
,
and
seeke
to
bee
as
little
in
your
owne
eyes
,
as
they
seeme
great
to
others
.
For
otherwise
,
those
excellent
accomplishments
wherein
they
excell
others
,
may
become
snares
:
Their
priviledge
may
become
their
prejudice
!
Wise
ones
must
become
fooles
,
that
they
may
bee
wise
in
Gods
matters
.
A
learneder
man
then
any
of
us
could
tremble
at
this
meditation
;
The
idiots
and
fooles
rise
up
and
snatch
the
Kingdome
by
violence
from
us
,
and
we
with
all
our
learning
are
thrust
downe
to
hell
.
Oh!
how
sad
is
this
!
Once
a
Princesse
beholding
a
learned
Civilian
lame
of
his
feet
,
said
,
Thy
deformity
is
our
great
enormity
:
meaning
that
he
was
disabled
to
stand
in
her
presence
.
But
when
the
Lord
shall
say
to
many
wise
and
great
ones
,
your
excellent
parts
are
my
detriment
,
what
a
sad
greeting
will
that
be
?
Oh!
it
had
beene
better
for
me
if
thou
hadst
beene
poore
,
lame
,
an
Idiot
,
then
great
and
jolly
!
Surely
thou
mightst
have
honoured
me
more
with
meaner
gifts
,
(
thine
heart
being
lowly
)
then
with
all
these
,
thou
being
so
proud
!
The
best
use
that
many
put
their
parts
to
,
being
this
,
to
strengthen
themselves
and
others
in
their
profanenesse
,
luxury
,
ambition
,
and
tyranny
.
Oh!
therefore
,
be
a
foole
that
thou
maist
be
wise
!
Let
all
thy
parts
stoop
,
yea
be
too
little
for
Christ
,
to
preach
,
to
professe
,
to
honour
him
!
And
bee
afraid
,
lest
(
otherwise
)
the
Lord
shall
overlooke
thee
,
and
say
,
Oh
this
man
was
too
bigge
,
too
stout
,
too
stately
to
beleeve
,
too
great
to
get
through
such
a
strait
gate
as
heaven
is
!
Camels
cannot
go
through
needles
eyes
.
Oh
pray
God
to
little
thee
,
to
pare
off
thy
superfluities
!
Oh
Lord
,
take
out
this
proud
heart
of
mine
,
puft
up
with
gifts
,
experience
,
skill
,
wisdome
,
Oh
cleanse
them
all
,
make
me
humble
,
and
betrust
me
againe
with
them
,
and
then
being
shaven
and
washed
,
all
shall
serve
thee
:
and
I
shall
lose
all
my
excellency
in
thy
glory
:
thou
shalt
eclipse
all
my
parts
that
my
humility
may
honour
thee
!
My
deformity
shall
bee
no
detriment
to
thee
,
but
I
shall
give
thee
the
glory
in
the
treading
of
my
best
readings
,
arts
,
skill
,
elocution
,
and
whatsoever
humane
perfection
,
under
thy
feet
.
Lord
accept
me
,
and
doe
what
thou
wilt
with
me
,
so
thou
keepe
me
from
all
sacriledge
and
robbing
thee
of
thy
due
.
Tit.
1.15
.
To
the
pure
all
things
shall
be
pure
,
if
thou
hast
purged
my
parts
,
2
Tim.
2.21
.
I
shall
be
a
vessell
prepared
for
every
good
use
:
and
as
fire
and
water
are
good
servants
,
but
ill
masters
,
so
when
my
spirit
and
streame
shall
be
wholly
carried
in
thine
,
I
shall
be
,
I
may
be
trusted
with
thy
gifts
,
to
honour
the
giver
.
Oh
that
my
words
could
reach
to
many
Ministers
of
worthy
parts
and
endowments
!
of
whom
some
vanish
in
the
base
abuse
of
their
liberties
,
Caveat
to
Ministers
not
to
abuse
their
parts
to
ease
and
pampering
of
the
flesh
the
creature
of
meat
and
drinke
,
of
recreations
and
pastimes
,
of
apparell
and
fashions
:
maintaining
themselves
and
their
wives
in
pompe
and
pride
of
life
,
to
the
destruction
of
soules
!
Others
fall
to
excesse
in
drinking
,
base
company
,
lurking
in
their
dens
,
either
in
their
Colledges
,
or
in
the
Country
;
utterly
unprofitable
Cretians
,
slow
bellies
,
evill
beasts
,
Tit.
1.12
.
as
that
Poet
said
:
filling
their
panches
,
and
surfetting
upon
pleasures
:
Others
insatiable
of
livings
,
and
ambitious
of
preferments
:
Others
,
setting
up
their
gifts
above
Christ
,
and
chusing
to
preach
ten
words
without
understanding
,
rather
then
one
to
the
peoples
reach
!
Alas
!
is
this
the
fruit
of
your
studies
and
parts
,
your
abilities
and
gifts
,
that
when
you
should
in
humility
feed
the
flock
of
God
,
you
despise
them
and
set
them
at
naught
,
1
Pet.
5.2
.
and
honour
your selves
with
Gods
spoyle
!
Beware
lest
the
Lord
pursue
you
,
and
make
you
regorge
these
unsavoury
morsels
of
yours
with
horrour
and
detestation
,
or
else
revenge
himselfe
of
you
for
all
your
sacriledge
,
when
there
shall
bee
no
remedy
!
Then
shall
you
wish
(
as
some
have
done
)
that
you
had
beene
as
poore
and
silly
ones
as
walke
upon
the
earth
,
so
you
were
free
of
robbing
God
of
his
glory
!
Greeke
,
Ebrew
,
Latine
,
Fathers
,
all
learning
is
good
:
But
if
it
have
lost
her
savour
,
and
be
as
the
oyntment
which
stinkes
by
dead
flyes
,
Luke
14
34.
ult.
what
shall
it
be
good
for
?
Surely
to
be
cast
into
the
streets
and
to
be
troden
upon
,
yea
to
bee
made
the
just
scorne
of
men
,
who
never
made
conscience
to
reserve
to
God
the
entire
service
of
his
gifts
,
but
fed
and
prided
themselves
with
his
colours
.
1
Sam.
2.14
.
Hophni
and
Phinees
would
thrust
their
forke
into
Gods
kettle
,
and
steal
his
due
:
but
no
sacrifice
could
satisfie
for
such
sin
,
the
Lord
sware
he
would
receive
no
paiment
for
their
ransomtil
he
utterly
rooted
them
out
!
Seek
not
therfore
your selves
,
set
not
up
your
names
and
parts
to
be
idolized
,
scorn
not
those
whose
diligence
&
pains
in
the
Church
exceed
yours
,
learne
of
them
,
disdaine
them
not
.
God
doth
great
things
by
poor
means
:
but
seldome
receives
honour
from
such
as
seeke
to
get
up
into
their
owne
saddle
by
Gods
stirrop
:
and
by
their
preaching
the
sacred
truth
of
God
,
hoyse
up
their
owne
sayles
,
and
out-run
the
Lord
by
their
owne
pride
;
wonder
not
,
nor
fret
that
you
lose
the
hearts
of
Gods
people
,
and
that
they
turne
from
you
;
John
10.27
.
for
his
sheepe
heare
his
voice
,
and
not
the
voice
of
a
stranger
.
Alter
the
property
of
the
unsanctified
parts
,
and
let
them
be
devoted
to
an
humble
service
of
his
Sanctuary
,
Exod.
35.23
.
and
then
your
gold
and
blue
silke
shall
be
accepted
:
else
Goats
haire
and
Badgers
skins
shall
bee
preferred
before
you
.
And
to
end
my
counsell
,
consider
but
this
,
although
you
should
repent
before
you
dye
,
yet
you
must
bee
saved
as
it
were
by
fire
:
1
Cor.
3.13.15
God
will
not
suffer
any
of
your
hay
and
stubble
to
cleave
to
his
foundation
of
pearles
:
This
is
the
best
of
it
,
your
worke
must
burne
by
the
censure
of
Gods
purity
:
but
if
your
worke
burne
not
by
your
repentance
,
both
your selves
and
your
worke
too
shall
burne
through
your
impenitency
.
Vse
3
Secondly
,
let
me
adde
one
Caveat
to
such
as
make
conscience
to
improve
Branch
2
their
parts
and
excellencies
to
the
best
ends
in
their
Ministery
and
labours
!
Godly
Ministers
must
not
onely
use
,
but
also
lay
downe
their
parts
and
services
if
God
so
require
.
I
confesse
it
might
beseeme
my selfe
to
learne
of
some
of
them
,
yet
let
me
speake
one
word
!
Beware
(
my
Brethren
)
lest
having
seemed
to
escape
a
gulfe
,
ye
be
drowned
in
a
shallow
!
Renounce
even
those
gifts
also
by
which
you
seeme
to
honour
God
:
rest
not
in
this
that
you
dare
not
basely
pride
your selves
in
any
of
your
parts
above
God
:
but
beware
of
a
finer
spun
selfe
then
this
:
deny
your selves
even
the
second
time
(
as
I
may
say
)
lest
otherwise
you
fall
in
love
so
farre
with
your
service
,
that
you
grow
to
thinke
God
cannot
want
you
.
Perhaps
God
may
try
you
in
your
onely
sonne
Ishac
,
Gen.
22.2
.
whether
you
can
be
content
to
want
him
or
no
,
for
God
,
as
well
as
to
enjoy
him
in
God
.
The
onely
tryall
of
the
denying
of
your
owne
parts
for
God
,
is
,
if
when
God
calls
for
them
in
sacrifice
,
you
be
as
willing
to
make
shipwracke
of
them
,
as
to
improve
them
.
Be
not
more
anxious
for
God
then
he
is
for
himselfe
:
for
he
can
make
the
stones
cry
,
although
you
should
hold
your
peace
.
To
serve
God
so
with
your
gifts
,
as
to
be
loth
(
upon
any
need
)
to
forgoe
your selves
,
distrusting
God
in
case
of
losing
them
,
fearing
the
reproach
of
men
,
or
what
domage
,
hurt
and
dishonour
may
accrue
to
you
in
your
private
despised
conditions
:
I
say
,
this
is
to
serve
your selves
and
not
the
Lord
.
Enquire
closely
as
well
upon
what
termes
your
very
gifts
themselves
may
prove
dishonourable
to
God
(
as
the
case
may
stand
)
as
your
forfet
of
them
(
yea
much
more
)
if
God
call
for
them
.
Note
well
.
To
despise
to
stoope
to
the
enquiry
after
the
least
evill
which
may
defile
your
consciences
in
the
improveing
of
your
gifts
:
or
,
to
live
ignorant
of
any
such
duty
as
might
honour
God
as
much
,
or
more
,
then
your
gifts
:
To
conceale
and
hide
from
your
owne
eyes
any
part
of
Gods
will
,
under
pretence
of
the
best
service
,
done
by
your
gifts
:
To
distrust
God
in
supporting
you
for
a
good
conscience
,
in
the
forfeit
of
your
gifts
;
and
lastly
,
to
rest
in
this
,
that
seeing
God
may
use
your
sinne
to
his
owne
glory
,
therefore
your
sinne
may
seeme
lesse
in
your
owne
sight
!
What
are
all
these
,
save
unseasonably
to
pin
your
service
upon
Gods
sleeve
?
and
to
serve
under
a
false
banner
,
to
lose
more
in
the
hundred
then
you
gaine
in
the
shire
?
and
in
a
word
,
Vzza
like
,
out
of
your
heat
and
resolution
to
serve
,
not
to
care
upon
what
dishonourable
and
unseemly
conditions
you
goe
to
worke
!
I
judge
no
particular
person
:
I
leave
you
to
the
judgement
of
your
owne
conscience
.
I
doe
not
accuse
you
as
if
ye
sought
to
winne
the
spurres
by
your
parts
,
or
could
not
take
it
well
of
God
,
if
sometime
he
held
you
short
in
gifts
and
performances
.
I
presse
yet
another
thing
:
Bee
your
service
never
so
allowable
,
yet
fall
not
in
love
so
with
it
,
pittie
not
others
so
farre
in
the
want
thereof
,
that
you
should
be
unwilling
to
come
under
the
command
of
God
,
as
well
in
suffering
as
in
obeying
.
1
Cor.
14.32
.
The
spirit
of
Prophets
must
bee
subject
to
the
Prophets
,
(
be
it
never
so
good
)
how
much
more
to
God
himselfe
?
And
it
is
as
good
sometime
to
take
counsell
as
to
give
it
:
and
as
good
to
looke
so
to
some
one
thing
(
which
wee
desire
,
and
finde
our selves
enabled
by
God
unto
)
as
yet
not
to
blindfold
our
other
eye
to
over
see
some
other
duty
lying
before
us
,
which
(
although
perhaps
it
be
unwelcomely
sudden
to
us
,
and
speake
in
our
cast
,
yet
)
is
such
an
one
as
God
calls
for
at
our
hands
to
a
further
honouring
of
him
.
So
shall
wee
doe
greater
things
(
when
God
abases
us
in
our selves
,
and
hath
us
at
his
becke
)
then
,
when
all
our
best
gifts
are
improved
,
without
such
a
command
:
so
also
shall
we
proportion
our selves
in
some
beautifull
sort
to
walke
with
God
,
and
trust
his
Alsufficiencie
both
in
our
sufferings
and
our
doings
:
and
God
shall
honour
himselfe
in
both
,
and
us
for
both
,
we
doing
both
,
in
selfe-denyall
and
faith
.
Luke
17.10
.
Although
(
poore
wretches
)
when
wee
have
done
all
wee
shall
be
but
unprofitable
servants
.
Fourthly
,
this
is
terror
and
conviction
to
all
Papists
and
formall
worshippers
.
Vse
4
Papists
first
,
Popish
statelinesse
of
devotion
is
odious
to
God
.
for
their
scorning
the
simplicity
of
Christ
and
his
Ministery
and
ordinances
:
and
counting
the
meane
things
thereof
a
derogation
to
their
Religion
,
and
an
occasion
to
make
the
worship
of
God
vile
and
contemptible
to
the
people
.
And
therefore
instead
of
meane
and
foolish
things
,
they
stablish
pompous
,
great
and
wise
waies
and
devices
of
their
owne
:
glorious
Images
,
Roods
,
Crucifixes
,
reliques
,
donaries
of
gold
,
silver
and
jewels
:
They
fill
their
Churches
with
paintings
and
curious
pictures
,
and
strive
who
shall
outstrip
the
other
in
the
beauty
of
buildings
,
the
curiosity
of
carvings
,
of
imbellishings
of
Idols
,
who
shall
have
the
richest
copes
and
canopies
,
and
the
most
sumptuous
Altars
,
chalices
,
pixes
,
and
other
complements
belonging
:
when
their
Masse
is
most
gorgeously
set
forth
to
the
sense
,
and
when
the
Ministery
of
Christ
is
thereby
eaten
up
(
as
the
fat
kine
by
the
lean
)
when
all
spirituall
means
of
mortification
are
turned
to
carnall
and
outward
,
such
as
the
flesh
delights
in
,
but
the
lazy
and
base
heart
of
man
abhorres
,
then
do
they
think
the
service
of
God
best
dispatched
.
Oh
ye
hypocrites
!
who
doe
oppose
God
point
blanke
in
his
purpose
,
and
turne
the
conversion
of
soules
into
perdition
of
them
;
how
will
ye
answer
God
in
his
day
of
account
?
ye
pretend
that
hereby
ye
grace
Gods
service
,
but
,
the
truth
is
,
ye
overthrow
it
,
embondaging
the
senses
and
enthralling
the
consciences
of
men
to
a
worship
pleasing
and
possessing
the
carnall
part
,
but
leaving
their
soules
leane
and
sterved
for
lack
of
spirituall
instruction
.
God
requires
that
his
spirit
in
the
ordinances
,
1
Cor.
2.1.2
.
should
quash
and
controll
all
the
excellency
of
man
:
and
you
strive
by
amusing
and
detaining
the
eies
and
eares
and
senses
of
the
body
,
with
pompe
and
state
,
to
quash
the
power
of
preaching
,
and
the
efficacy
of
the
spirit
.
But
there
shall
come
forth
a
fire
out
of
the
breath
of
his
mouth
one
day
,
and
consume
all
these
inventions
of
yours
,
and
carry
both
you
and
them
to
the
place
whence
they
came
.
The
misery
is
,
that
in
the
meane
time
,
you
do
snare
and
lead
innumerable
soules
to
hell
,
and
leave
them
at
last
either
to
senslesnes
or
despaire
,
and
none
may
say
,
what
doe
you
?
Proud
hypocrites
disdaine
to
be
taught
by
mean
persons
.
The
like
I
may
say
of
all
formall
hypocrites
:
who
disdaine
the
sillines
of
Gods
Ministers
,
preaching
,
and
sacraments
:
they
forsooth
scorn
that
every
base
fellow
should
have
the
credit
of
converting
them
;
they
could
be
content
to
heare
Christ
preach
,
or
Paul
,
or
some
of
the
Apostles
(
who
yet
if
they
were
among
them
should
be
as
base
with
them
as
the
basest
)
they
must
either
heare
some
great
learned
Doctor
,
or
schollar
of
renowne
speake
to
them
,
or
else
they
will
not
lend
their
eare
:
others
say
that
their
Jesuits
are
the
only
men
of
learning
now
a
daies
,
as
for
our
English
Preachers
,
alas
!
they
are
but
silly
fellowes
to
build
a
mans
faith
upon
:
In
a
word
,
either
they
will
ground
themselves
upon
the
wisedome
of
flesh
,
and
the
preaching
of
such
as
seeke
with
curious
and
quaint
oratory
,
and
the
deceitfulnesse
of
man
,
to
entangle
the
minde
,
or
else
they
care
not
whether
they
heare
any
or
no.
But
oh
ye
wise
worldings
!
know
ye
that
God
doth
usually
the
greatest
things
by
meanest
instruments
?
know
ye
not
that
flesh
loves
it selfe
,
and
that
there
is
small
hope
of
doing
any
great
things
by
fleshly
meanes
?
should
then
flesh
glory
in
her selfe
,
and
take
away
the
glory
from
God
,
by
an
unsanctified
and
unsavoury
boasting
of
it
owne
strength
?
Surely
looke
to
it
,
they
who
build
their
faith
on
man
,
must
rush
their
soules
to
destruction
of
necessitie
.
And
the
wisedome
of
God
hath
chosen
the
foolishnesse
of
preaching
to
save
them
that
beleeve
.
If
ever
yee
looke
for
this
,
be
wise
intime
,
and
become
fools
that
ye
may
be
truly
wise
to
salvation
.
1
Cor.
1.1.27
.
Of
which
I
shall
speake
more
fully
in
the
next
use
.
Vse
5
Lastly
therefore
,
let
it
be
use
of
examination
,
to
all
sorts
,
to
try
themselves
about
this
issue
,
Examin
.
what
great
things
God
hath
wrought
in
them
by
the
poore
and
silly
meanes
of
his
Ordinances
.
Try
whether
the
Lord
hath
by
them
translated
you
from
the
kingdome
of
Satan
and
darknesse
,
to
the
kingdome
of
his
deare
Sonne
,
rid
you
out
of
the
thraldome
of
your
lusts
and
Idols
,
to
serve
the
living
God
.
Thinke
not
that
the
kingdome
of
Christ
stands
in
a
few
trickes
of
wit
,
or
entising
words
of
a
frothy
Mounteebankes
tongue
:
thinke
not
that
fine
sentences
,
or
strong
lines
,
or
a
jangling
wit
,
priding
it selfe
in
a
vaine-glorious
Preacher
,
will
goe
for
pay
,
when
Christ
shall
come
to
judge
.
Trials
and
markes
of
our
fleshly
wisedome
subdued
Luke
18.8
.
The
great
worke
which
hee
will
look
for
,
will
be
faith
unfained
,
a
broken
spirit
,
love
out
of
a
pure
heart
,
&
a
new
creature
.
Therefore
take
some
markes
hereof
,
and
try
your selves
.
First
,
the
Lord
by
poore
meanes
,
will
cast
downe
that
frame
of
carnall
Triall
.
1
wisedome
in
you
,
be
it
never
so
strongly
setled
,
and
convince
yee
of
your
folly
,
in
that
you
should
ever
so
besot
your
owne
selves
,
as
to
thinke
,
that
the
way
to
heaven
should
lye
in
such
a
course
as
you
have
walked
in
.
Oh!
(
shall
you
say
)
if
ever
I
goe
to
heaven
,
God
must
turne
a
new
leafe
with
mee
!
flesh
and
bloud
,
a
curious
humorous
conceit
,
will
never
inherit
the
kingdome
of
God
:
The
Lord
,
I
say
,
will
discover
to
your
eye
,
such
an
excellencie
in
his
Ordinances
,
even
when
they
seeme
weakest
to
your
fancie
,
that
you
shall
fall
downe
and
say
,
The
Lord
is
in
you
of
a
truth
.
The
scales
of
your
carnall
eye
shall
fall
off
,
Acts
9.
Revel.
3.
Psal.
119.
and
you
shall
bee
annointed
with
eye
salve
,
to
behold
wonders
in
those
poore
instruments
and
ordinances
which
you
have
so
long
despised
.
The
old
judgement
of
error
,
and
this
foolish
world
,
shall
be
taken
away
,
and
a
new
Spirit
of
discerning
shall
be
given
you
,
to
looke
off
from
the
base
out-side
of
man
,
of
preaching
,
of
Sacraments
,
and
you
shall
see
a
divine
power
and
majestie
therein
.
The
Asse
shall
not
seeme
so
base
as
the
rider
seemes
glorious
:
and
you
shall
strew
your
clothes
,
and
bowes
of
trees
in
the
way
of
Christ
,
crying
Hosanna
,
and
magnifying
God
,
that
by
such
poore
pipes
and
channels
,
conveyes
so
great
things
to
men
.
Ask
your selves
,
did
you
ever
perceive
such
a
worke
wrought
in
you
?
If
not
,
you
still
abide
in
the
gall
of
bitternesse
,
and
are
pur-blinde
,
seeing
nothing
a
far
off
.
Secondly
,
the
Lord
will
make
you
so
farre
from
your
disdaine
,
that
he
Triall
.
2
will
make
you
crouch
and
be
glad
of
the
silliest
Minister
of
God
in
all
the
countrey
,
as
those
Acts
2.
Acts
2.37
.
who
came
trembling
about
those
same
Apostles
(
whom
in
the
former
Chapter
they
had
flouted
and
mocked
,
as
drunken
with
new
wine
)
and
said
,
Men
and
brethren
,
what
shall
wee
doe
to
be
saved
?
So
shall
you
doe
,
such
as
you
have
jeered
for
zealous
men
of
the
Spirit
,
you
shall
now
be
glad
to
bee
admitted
to
aske
them
what
course
you
may
take
to
escape
hell
?
and
surely
try
your selves
in
this
point
,
if
still
your
disesteeme
of
Gods
Ministers
continue
in
you
,
you
are
none
of
those
in
whom
GOD
hath
wrought
any
great
worke
in
.
Thirdly
,
the
Lord
shall
correct
that
corrupt
selfe-love
and
partialitie
in
Triall
.
3
you
,
whereby
the
affectation
of
some
odde
Minister
whom
you
humored
;
covered
and
darkened
the
graces
&
gifts
of
God
in
others
,
lesse
reputed
of
by
you
.
Oh!
now
shall
the
Lord
purge
out
your
private
judgment
,
and
put
a
publicke
spirit
of
communion
of
Saints
into
you
:
Alas
!
you
shall
see
all
the
Ministers
of
Christ
one
as
well
as
another
,
to
bee
the
mutuall
aiders
of
your
faith
,
and
furtherers
of
your
joy
,
given
by
God
,
not
for
this
or
that
man
,
but
for
the
good
of
the
whole
body
.
And
accordingly
you
shall
prize
them
,
even
for
the
graces
of
God
in
them
,
and
for
the
use
which
they
serve
,
even
the
worke
of
the
Ministerie
,
1
Cor.
3.
Ephes.
4.
and
the
edifying
of
the
Church
in
love
.
Partialitie
and
private
ends
of
your
own
shall
stinke
unto
,
as
knowing
,
that
if
God
convert
you
to
himselfe
,
hee
makes
you
members
of
the
body
,
which
beares
you
up
,
not
you
it
.
Not
the
meannesse
of
the
vessell
shall
now
offend
you
,
but
the
rich
treasure
in
it
shall
ravish
you
:
now
if
your
souls
may
be
saved
,
all
other
respects
shall
vanish
.
4
Triall
.
Fourthly
,
God
will
teach
us
to
deny
our selves
in
that
base
ease
and
sloth
of
our
spirits
,
which
satisfies
us
in
having
,
in
hearing
a
Minister
,
and
the
sound
of
his
words
,
which
contents
us
in
that
wee
enjoy
Sabbaths
,
Sermons
,
and
Sacraments
by
course
,
in
a
rolling
succession
,
without
observing
the
power
and
savour
which
any
of
them
leave
in
us
.
This
commonnesse
,
and
taking
all
for
granted
upon
a
custome
,
blindes
us
,
even
as
a
cloath
hung
before
our
eye
,
hinders
the
action
thereof
,
and
puts
it
out
by
degrees
.
This
ordinarie
accustoming
of
our selves
to
that
which
is
obvious
,
casts
a
veile
over
our
hearts
,
so
that
we
never
come
within
the
holinesse
of
the
ordinances
,
neither
mark
any
great
worke
done
by
them
,
either
in
our selves
or
others
.
And
by
this
meanes
wee
are
hardned
by
them
,
rather
then
wrought
upon
,
either
by
humbling
,
quickning
,
or
renewing
.
How
hath
the
Lord
then
wrought
in
us
?
have
we
after
a
long
sleepy
,
and
drowsie
hearing
and
receiving
,
at
last
been
pulld
by
the
eare
,
and
jogged
by
the
Spirit
,
to
stand
up
,
and
be
awakened
,
to
see
the
wonders
hidden
under
the
veile
of
humane
infirmitie
,
and
the
povertie
of
the
Ordinances
.
Doe
we
wax
wearie
of
formall
remembring
of
a
few
sentences
,
or
commending
the
Preacher
,
talking
of
what
we
heard
;
and
doe
our
hearts
begin
to
burne
within
us
when
the
Word
is
opened
through
the
evidence
of
that
Spirit
which
speakes
in
the
Word
?
Luke
24.
Doe
we
feel
the
weight
of
truth
uttered
by
a
weake
man
,
to
bring
our
soules
under
the
authoritie
of
God
,
even
as
if
hee
himselfe
spake
?
Doe
wee
feele
the
power
of
an
Ordinance
(
as
farre
above
man
,
as
heaven
is
above
earth
)
to
awe
and
over-rule
us
?
It
is
a
signe
that
God
is
preparing
to
worke
somewhat
more
then
ordinary
in
us
,
if
we
suffer
it
not
to
slip
from
us
.
5
Mark
.
Fifthly
,
this
shall
be
another
signe
to
us
,
if
wee
acknowledge
a
providence
of
speciall
mercie
,
in
that
the
Lord
will
use
poore
meanes
to
convey
his
greatnesse
and
goodnesse
into
us
:
For
,
what
proportion
is
there
between
the
Majesty
of
God
,
and
our
basenesse
?
Or
how
should
wee
endure
either
to
heare
his
voyce
,
or
the
voyce
of
an
Angell
?
Therefore
the
familiaritie
of
the
instrument
,
and
the
weaknesse
of
the
Ordinances
,
is
a
great
benefit
unto
our
simplenesse
.
And
as
those
Israelites
were
not
able
to
beare
the
terrors
of
God
,
no
nor
so
much
as
the
face
of
Moses
(
being
armed
and
honoured
with
the
extraordinary
gifts
of
the
spirit
)
were
faine
to
desire
that
Moses
might
speake
,
Exod.
20.
and
that
with
a
veyle
upon
his
face
,
to
weaken
the
shining
of
his
countenance
:
So
should
wee
turne
our
offence
at
the
basenesse
of
Christ
,
and
the
ordinances
,
into
admiration
and
thankes
,
that
thereby
,
the
excellency
of
God
might
bee
accommodated
the
more
easily
to
our
weaknesse
.
6
Marke
.
Sixtly
,
another
marke
is
,
when
the
sinfulnesse
of
the
instrument
abusing
the
ordinance
,
by
his
ignorant
,
rash
,
confused
and
unprofitable
handling
of
the
word
:
yea
,
attempting
the
Sacraments
with
profane
hands
,
through
the
scandalousnesse
of
his
life
:
doth
not
weaken
the
esteeme
of
the
ordinances
themselves
in
our
hearts
,
nor
cause
us
to
stumble
at
them
,
&
slight
them
ever
the
more
.
Rather
,
when
our
soules
tremble
at
such
impudence
and
boldnesse
of
man
,
(
that
they
should
dare
with
unskilfull
or
impure
spirits
,
to
obtrude
themselves
upon
Gods
holy
matters
)
and
looke
up
to
God
by
prayer
,
that
either
he
would
better
and
change
,
or
else
cast
them
out
of
his
Church
;
that
they
may
no
longer
darken
and
destroy
the
excellencie
of
truth
,
by
their
sacriledge
and
audaciousnesse
.
Mean
time
,
looking
beyond
the
sin
of
the
person
,
let
us
behold
the
glory
of
that
Ordinance
in
the
nature
thereof
,
which
yet
wee
see
so
sullied
and
eclipsed
by
the
blindnesse
and
wickednesse
of
base
usurpers
.
Lastly
,
7
Mark
.
when
wee
can
fasten
upon
those
great
things
which
the
Lord
offers
us
by
weake
meanes
,
and
that
by
faith
in
a
promise
;
taking
them
out
as
our
owne
peculiar
portion
.
For
,
as
when
the
Lord
cast
downe
the
walls
of
Jerico
by
those
Rams-hornes
,
the
chiefe
active
instrument
of
the
miracle
,
was
,
the
faith
of
the
Church
,
Heb.
11.
as
the
Author
of
the
Hebrewes
tells
us
;
so
,
the
great
things
of
God
are
conveyed
by
faith
into
the
heart
,
through
the
Conduit
of
a
promise
.
Looke
what
the
Lord
of
the
Ordinances
,
Sabbath
,
and
Sacraments
,
hath
promised
to
work
by
them
in
the
soule
,
(
when
there
seemes
least
likelihood
to
man
)
that
the
soule
may
and
will
expect
from
him
thereby
through
faith
.
Therefore
try
our selves
in
some
of
these
.
This
doctrine
aimes
not
at
discoursing
of
the
severall
workes
of
the
Word
;
yet
so
farre
as
the
point
will
admit
,
let
us
try
our selves
by
some
of
them
.
The
promise
of
God
assures
us
,
that
the
weapons
of
the
Minister
of
God
,
are
mightie
,
through
God
,
to
cast
downe
strong
Towers
of
a
prejudicate
,
rebellious
,
stout
proud
heart
,
and
the
high
thoughts
of
man
,
2
Cor.
10.4
.
which
resists
the
obedience
of
Christ
:
Can
we
then
speake
it
in
truth
,
that
we
have
found
this
vertue
go
out
from
the
Word
into
us
,
that
when
wee
went
to
the
Word
full
of
our selves
,
yet
we
have
returned
thence
emptie
?
And
as
a
Souldier
out
of
an
hot
battell
,
wherein
he
hath
lost
an
hand
,
a
legge
,
or
received
some
deadly
wound
;
yea
,
(
which
is
more
)
lost
his
great
stomacke
,
so
that
hee
sees
himselfe
to
be
a
very
foole
,
and
no
body
to
that
he
seemed
:
So
,
have
wee
seen
that
in
the
Law
which
hath
cooled
our
courage
,
and
made
us
affraid
to
set
up
our
bristles
any
more
?
Then
a
weak
Ordinance
hath
wrought
a
strong
worke
in
us
;
for
it
hath
mastered
that
which
was
our
strong
fort
,
I
meane
the
fervour
of
our
jolly
stomacks
.
It
was
not
the
work
of
a
poore
instrument
,
but
the
power
of
God
which
did
it
.
Againe
,
it
is
the
promise
of
God
that
the
truth
shall
make
us
free
?
Have
we
then
felt
that
it
hath
unbound
our
soules
from
the
chaines
of
our
feare
,
bondage
and
infidelitie
?
Hath
it
so
enlightned
us
with
the
glad
tidings
of
Christ
,
that
it
hath
also
piercied
into
our
affections
deeply
,
to
long
and
hunger
after
them
for
our selves
?
Did
we
finde
,
that
after
once
we
heard
the
truth
as
it
is
in
Jesus
,
wee
could
not
lin
,
nor
give
over
till
it
conveyed
the
merit
of
his
satisfaction
and
bloud
into
us
,
to
pacifie
our
conscience
,
and
to
rid
us
of
that
feare
of
death
,
Heb.
2.15
.
whereunto
before
wee
were
subject
?
And
so
renew
our
soules
by
the
efficacie
of
his
death
,
so
that
we
have
crucified
our
old
man
with
the
affections
and
lusts
:
Ephes.
4.18
.
and
felt
the
bloud
,
strength
and
marrow
of
the
new
Adam
and
quickning
Spirit
reviving
our
veines
and
bones
?
Surely
then
poore
meanes
have
done
great
things
in
us
,
far
above
all
which
the
power
of
weake
man
can
reach
unto
.
Againe
,
the
Gospell
serves
to
breed
and
beget
the
soule
to
the
hope
of
immortality
and
life
in
us
.
Doe
wee
then
feele
,
that
as
poore
as
the
Preacher
was
,
2
Tim.
1.
yet
the
Lord
over-ruled
him
so
,
as
by
the
power
of
the
Spirit
breathing
in
him
,
the
carnall
savour
of
the
creature
,
the
love
of
the
world
,
and
a
fading
life
here
below
,
is
driven
out
of
us
,
and
the
breath
and
savour
of
Grace
and
Heaven
is
put
into
us
?
Hath
it
cast
out
our
lingring
after
an
earthly
Paradise
,
irrecoverable
,
and
carried
us
into
a
Paradise
of
glory
,
never
to
be
cast
out
more
?
Hath
it
filled
us
with
heavenly
desires
,
even
while
we
are
upon
earth
?
Hath
it
set
us
in
an
estate
of
content
and
peace
?
yea
,
as
it
were
in
a
rich
veine
of
hope
,
wherein
wee
are
restlesse
,
and
ever
digging
deeper
,
till
we
attaine
full
satisfaction
in
the
fulnesse
of
the
fountaine
?
Surely
,
if
we
can
say
this
,
in
any
measure
,
we
may
buy
and
sell
upon
it
,
that
the
promise
by
faith
hath
been
the
mean
of
uniting
us
,
base
flesh
,
and
sinfull
dust
and
ashes
,
to
the
Lord
himselfe
,
eternall
and
incomprehensible
:
that
is
to
say
,
corrupt
,
weake
,
wretched
man
,
to
God
,
blessed
for
ever
.
Nothing
can
doe
such
a
worke
but
a
divine
ordinance
by
the
power
of
a
Mediator
through
a
promise
:
for
what
is
weaker
then
a
Minister
to
effect
it
,
or
what
more
impossible
and
incompatible
,
in
reason
,
then
for
a
sinfull
man
to
partake
it
?
This
then
bee
said
of
this
second
thing
collected
out
of
this
verse
,
to
wit
,
the
meanes
of
Naaman
his
healing
,
the
washing
in
Jorden
.
The
third
gerall
.
The
third
and
last
point
out
of
this
verse
I
will
propound
by
answering
a
question
briefly
,
Object
.
arising
out
of
the
former
doctrine
.
For
it
may
bee
demanded
,
seeing
that
,
not
the
waters
themselves
were
the
cause
of
effecting
this
cure
upon
Naaman
,
but
the
power
of
God
onely
in
and
by
them
.
To
what
end
did
the
Prophet
so
presse
upon
him
the
washing
in
Jorden
?
and
why
had
it
been
so
heynous
a
contempt
for
him
to
have
neglected
this
charge
?
Answ.
Why
God
useth
outward
means
to
convey
grace
:
viz.
To
stop
mans
devices
.
The
answer
is
double
:
First
,
in
respect
of
the
necessary
concurrence
of
the
water
to
the
instrumentalnes
of
Gods
working
:
Secondly
,
in
respect
of
a
signe
or
ratification
of
the
promise
in
the
heart
of
Naaman
.
To
open
both
these
in
a
word
:
For
the
former
,
it
is
alway
the
course
of
God
to
worke
by
meanes
and
instruments
,
sensible
and
bodily
;
when
hee
hath
to
doe
with
us
,
men
of
a
bodily
and
sensible
nature
.
As
in
the
duty
of
prayer
,
though
the
worke
thereof
is
properly
spirituall
and
holy
,
and
the
Lord
can
tell
our
hearts
,
as
well
as
our
tongues
;
yet
it
is
his
will
that
we
offer
it
up
by
the
instrument
of
outward
speech
,
orderly
set
&
sensible
:
Take
unto
you
words
&
say
,
Hosea
13.2
.
receive
us
graciously
.
So
,
though
the
power
of
regeneration
stand
not
in
speech
,
but
in
the
Holy
Ghost
:
yet
the
Lord
will
not
so
worke
immediately
,
but
by
the
ministery
of
man
to
man
,
hee
hath
ordained
to
convey
his
spirit
into
the
heart
.
And
the
reason
is
plain
:
for
else
what
a
door
should
be
set
open
to
the
fantasticall
spirit
of
man
,
to
vent
his
owne
speculations
and
conceits
,
without
any
warrant
from
God
?
Who
would
not
frame
to
himselfe
revelations
of
the
Spirit
,
and
devise
new
inventions
of
serving
God
?
How
doe
Anabaptists
boast
of
their
owne
fancies
?
How
doe
they
despise
the
ordinary
calling
of
Ministers
and
preaching
,
and
thrust
forth
themselves
by
the
instinct
of
their
owne
spirit
,
as
if
they
were
some
great
persons
?
How
do
Papists
devise
new
worships
,
as
that
Masse
of
theirs
(
which
is
nothing
else
save
a
masse
of
many
ingredients
added
by
sundry
of
their
Popes
,
or
masters
of
ceremonies
)
and
those
many
Sacraments
of
theirs
,
whereof
not
one
print
of
Gods
appointing
appeares
in
all
the
Scriptures
?
If
this
be
done
by
them
,
against
the
expresse
will
of
God
,
what
would
they
have
attempted
,
if
they
had
been
left
unto
themselves
?
How
infinite
would
they
then
have
been
?
Therfore
the
Lord
wil
have
all
that
look
for
any
worke
of
his
Spirit
,
to
attend
the
means
closely
,
and
reverently
,
and
only
by
&
through
them
to
expect
for
blessing
.
If
God
please
to
unite
his
grace
only
to
them
(
ordinarily
)
may
it
not
well
beseeme
us
to
tye
our
attendance
and
observation
of
his
power
in
and
by
them
?
This
is
one
cause
why
the
Lord
would
not
extraordinarily
convey
himselfe
to
the
Eunuch
,
to
Cornelius
,
Acts
8.
Acts
10.
Acts
9.
to
Saul
at
Damascus
,
save
by
the
intermediall
instruments
of
Peter
,
Philip
,
and
Ananias
;
our
spirit
is
alway
in
our
extremities
:
for
either
wee
runne
to
our
fancies
,
conceits
,
sloath
and
ease
,
contemning
the
meanes
,
or
else
(
when
meanes
must
be
used
)
we
fall
to
idolize
them
;
both
which
the
holy
Ghost
abhorres
.
Another
reason
is
,
in
respect
of
Naaman
himselfe
;
who
was
a
novice
.
Reason
2
It
was
the
will
of
God
to
heale
him
by
faith
in
a
promise
.
Why
are
signes
&
sacraments
used
by
the
Lord
,
for
the
effecting
of
spirituall
things
,
viz.
to
assure
our
weak
faith
.
Now
because
that
was
a
difficult
object
for
him
to
settle
upon
,
the
Lord
appoints
him
this
outward
and
reall
signe
of
the
waters
,
to
prop
up
his
faith
by
,
and
to
settle
his
inner
spirit
by
the
externall
sense
.
As
if
he
should
say
,
Goe
thy
wayes
,
I
will
heale
thy
leprosie
beleeve
me
:
and
if
that
be
unlikely
to
thee
,
loe
I
give
thee
a
signe
,
even
the
waters
of
Jorden
,
that
,
as
verily
as
thou
shalt
drench
thy selfe
therein
,
so
verily
will
I
by
my
spirit
heale
thee
.
Occupy
thy selfe
in
obeying
of
me
,
and
loe
,
I
will
be
present
with
thee
,
to
put
thy
weake
heart
out
of
doubt
,
concerning
thy
cure
.
This
was
alway
the
course
which
the
Lord
tooke
with
his
old
Church
,
whensoever
he
promised
any
blessing
or
deliverance
unto
them
.
Judg.
6.
&
7.
&
8.
Thus
Gede●n
a
man
inexpert
in
warre
,
was
faine
to
be
strengthned
by
the
fleece
both
dry
and
wet
:
and
by
the
dreame
of
a
barley
loafe
by
one
of
the
Midianites
;
yea
the
Lord
never
revealed
any
purpose
of
his
to
the
Prophets
;
concerning
either
the
publique
,
or
any
special
person
,
but
he
strengthned
it
by
some
outward
signe
,
suting
the
thing
,
and
affecting
the
sense
.
Thus
when
the
Lord
meant
to
rend
tenne
Tribes
from
Rehoboam
,
and
give
them
to
Ieroboam
,
2
King
.
12.
Ahijah
the
Prophet
is
sent
to
teare
his
garment
into
twelve
pieces
,
and
to
give
him
tenne
,
and
keepe
two
.
A
very
reall
resemblance
.
And
that
young
Prophet
to
strengthen
his
denunciation
against
the
same
Ieroboam
,
Cap.
13.
and
his
idoll
at
Bethel
,
told
him
two
signes
,
one
present
,
viz.
the
falling
out
of
the
ashes
from
the
broken
Altar
of
sacrifice
:
the
other
to
come
,
Iosiahs
poluting
those
high
places
by
burning
the
bones
of
the
Priests
upon
them
.
So
Esay
strengthens
Hezekia
,
in
the
newes
of
his
recovery
,
Esay
37.
by
that
famous
signe
of
the
Sunnes
going
backe
tenne
degrees
.
And
so
,
when
Ahaz
refused
the
signe
,
Esay
8.
the
Prophet
gave
the
Church
one
touching
the
deliverance
from
Rezin
:
to
wit
,
the
conceiving
of
a
Virgin
(
some
two
or
three
hundreds
of
yeares
after
)
even
with
a
sonne
,
who●e
name
should
be
Emanuel
.
Infinite
it
were
,
to
speake
of
Ezekiels
bricke
,
pourtraying
the
siege
of
Jerusalem
,
the
hole
in
the
wall
,
by
which
he
convayed
away
his
stuffe
:
Ieremies
basket
of
figges
,
the
best
and
worst
,
that
could
be
eaten
,
to
describe
the
difference
betweene
the
Jewes
in
Babel
,
and
the
rebels
at
Jerusalem
.
The
like
was
Agabus
his
taking
Pauls
girdle
:
and
the
very
false
Prophets
Zidkijah
and
Hananiah
,
affected
the
like
course
in
their
hornes
and
yokes
.
Even
so
,
the
Lord
did
teach
his
people
by
many
bodily
ceremonies
,
cleansing
of
leprosie
by
the
Priest
,
and
,
washing
by
outward
sacrifices
,
and
the
like
.
And
by
those
many
resemblances
of
the
blood
of
the
Paschall
Lamb
sprinkled
,
and
the
flesh
of
it
eaten
:
as
also
by
Manna
,
the
Rocke
gushing
forth
with
water
:
Also
by
the
cutting
off
the
foreskin
of
the
male
,
he
made
the
Lord
Jesus
and
the
power
of
his
death
and
crosse
to
bee
knowne
sacramentally
,
(
although
but
darkly
)
in
his
Church
.
And
now
under
the
New
Testament
,
although
the
worship
be
more
spirituall
,
Sacraments
excell
common
signes
.
yet
the
course
is
the
same
.
True
it
is
,
Sacraments
exceed
signes
in
their
efficacy
,
yet
agree
with
them
in
this
generall
kinde
of
outward
signifying
or
strengthning
the
soule
by
signes
.
For
what
else
doth
the
Lord
by
Baptisme
,
or
the
Supper
,
but
ratifie
the
weake
receiver
,
in
respect
of
the
faith
of
the
Covenant
?
Let
us
therefore
make
use
of
this
holy
course
of
God
for
our
conviction
and
assurance
:
and
as
seales
exceed
bare
covenants
,
because
they
carry
the
parties
to
an
assurance
of
faithfulnesse
betweene
them
,
through
the
strength
of
the
Law
of
the
land
in
that
case
made
and
provided
,
that
they
may
not
stagger
or
question
the
meaning
of
each
other
:
so
,
let
us
thankfully
embrace
the
course
of
God
toward
us
for
our
establishment
in
his
purpose
and
covenant
,
both
to
ingraft
us
into
himselfe
,
and
nourish
us
in
himself
,
as
the
branch
in
the
stock
.
Let
us
not
cavil
at
the
difference
of
miraculous
and
ordinary
signes
:
for
the
Author
of
the
one
,
is
author
of
the
other
,
and
(
in
measure
best
known
to
himselfe
)
hath
promised
concurrence
with
the
one
as
well
as
the
other
:
yea
,
the
miraculous
herein
,
comes
short
of
the
ordinary
,
in
that
the
former
had
but
a
temporary
assistance
for
the
present
occasion
;
whereas
the
ordinarie
have
promise
of
a
more
spirituall
and
excellent
assistance
untill
the
end
of
the
world
:
let
us
not
then
requite
the
Lord
basely
for
this
his
provision
:
let
us
not
become
weaker
thereby
,
as
weake
children
in
their
limbs
,
when
they
are
taught
to
stay
themselves
by
a
raile
or
frame
for
the
nonce
,
grow
weaker
after
such
provision
then
before
.
Whereas
rather
we
should
use
such
helps
as
purblinde
eyes
,
and
weake
limbs
use
:
that
as
Spectacles
and
Crutches
,
both
to
preserve
and
relieve
their
sight
and
goings
.
We
should
struggle
against
our
carnall
distrust
,
by
these
sensible
stayes
,
and
say
:
As
verily
as
I
have
been
washt
in
the
Jorden
of
Baptisme
,
so
verily
shall
the
flesh
of
my
soul
come
again
,
as
the
flesh
of
a
little
child
,
I
shall
be
clean
,
and
I
lot
upon
it
by
faith
.
As
truly
as
I
take
,
and
eate
and
drink
this
bread
and
this
wine
,
so
certainly
shall
I
bee
nourished
in
my
weake
faith
,
and
cheered
in
my
fainting
,
drooping
spirit
,
to
run
my
race
,
&
to
grow
in
holinesse
.
But
because
I
have
in
a
set
treatise
for
the
nonce
,
pressed
this
point
fully
,
therfore
I
heer
repeat
nothing
:
let
the
Reader
look
upon
the
former
Treatise
of
the
Sacraments
,
as
I
have
alledged
it
before
.
See
also
more
of
this
in
the
21
Lecture
,
after
.
It
is
now
time
to
put
an
end
to
this
doctrine
and
verse
,
and
to
conclude
the
Sermon
.
Let
us
pray
,
&c.
THE
FOVRTH
LECTVRE
Vpon
the
eleventh
verse
.
VERSE
XI
.
But
Naaman
was
wroth
,
and
went
away
,
and
said
,
Behold
,
I
thought
hee
will
surely
come
foorth
to
me
,
and
stand
and
call
upon
the
Lord
his
God
,
and
strike
his
hand
upon
the
place
,
and
recover
the
Leper
.
VERS.
12.
Are
not
Abana
and
Pharfar
rivers
of
Damascus
better
then
all
the
waters
of
Israel
?
&c.
WEE
are
now
(
beloved
)
by
providence
come
to
the
second
generall
head
of
this
Text
,
The
second
generall
of
the
text
.
viz.
Naamans
answer
to
the
message
.
and
that
which
containes
in
it
one
of
the
maine
scopes
for
which
I
chose
this
Scripture
.
And
it
containeth
in
it
the
answer
of
Naaman
to
the
Prophets
message
:
For
the
handling
whereof
I
will
first
lay
down
the
method
of
the
answer
in
these
two
verses
,
and
so
come
(
God
willing
)
to
the
severall
points
therein
,
as
they
lye
in
their
order
.
Generally
then
observe
,
Naaman
tried
by
Gods
delay
of
the
cure
.
that
Naaman
is
thorowly
tried
by
Gods
delaying
of
his
cure
:
God
searches
him
to
the
quick
,
now
he
is
set
in
this
faire
way
of
providence
,
yet
the
Lord
stops
his
course
,
and
makes
the
cure
more
longsome
then
hee
looked
for
:
And
how
doth
Naaman
take
it
?
Surely
very
ill
,
and
unwelcomly
.
Three
specialls
in
this
verse
.
This
generall
containes
three
specialls
:
The
first
(
not
in
words
,
but
in
sense
)
is
the
ground
of
this
distaste
,
which
he
doth
not
conceale
;
he
is
too
full
,
and
this
is
the
third
affront
he
had
met
with
in
his
journey
:
For
first
,
1.
Naamans
selfe-conceit
and
prejudice
.
hee
goes
the
wrong
way
to
the
King
of
Israel
,
and
loses
that
labour
.
Secondly
,
when
he
is
set
in
his
way
,
lo
,
hee
comes
to
the
Prophets
house
and
crouches
;
but
the
Prophet
comes
not
at
him
.
Thirdly
,
that
might
have
been
borne
,
if
the
errand
had
bene
thereafter
;
but
now
that
also
savours
of
dallying
and
delay
,
and
now
he
utters
all
,
and
saith
;
Behold
,
I
thought
with
my selfe
,
he
would
come
out
and
lay
on
his
hand
and
heale
me
;
but
lo
,
he
sends
me
word
I
must
goe
to
Jorden
.
Surely
,
this
is
but
mockery
,
I
cannot
thinke
he
meanes
me
good
:
Thus
he
utters
himselfe
.
The
opening
of
it
.
The
root
then
of
his
discontent
,
is
his
conceit
or
selfe-prejudice
,
he
would
frame
a
way
of
cure
to
himselfe
,
without
any
warrant
from
God
or
the
Prophet
;
to
wit
,
that
now
(
sure
)
the
worke
would
soon
be
done
,
Elisha
would
lay
on
his
hand
upon
the
disease
,
and
in
Gods
name
heale
it
without
any
more
adoe
.
Now
he
sees
it
falls
out
otherwise
,
hee
is
at
a
set
,
and
knowes
not
what
to
make
of
it
:
If
hee
had
moderated
himselfe
in
his
heate
of
selfe-thoughts
,
and
said
thus
within
himselfe
;
Surely
,
it
is
God
that
I
have
to
doe
withall
,
and
how
hee
will
goe
to
worke
with
me
,
I
know
not
:
I
may
imagine
a
thing
,
but
he
in
whose
power
the
stroke
is
,
must
determine
,
and
good
reason
that
I
follow
,
and
be
led
by
him
;
and
well
I
may
,
for
I
shall
be
a
gainer
at
the
last
;
and
what
is
it
for
me
to
wait
,
in
respect
of
the
exceeding
good
I
shall
enjoy
?
If
this
had
been
his
thought
,
how
well
and
equally
had
his
heart
been
carried
through
the
worke
?
But
lo
,
selfe-opinion
sets
such
a
colour
before
his
eye
,
that
hee
is
wholly
transported
with
it
out
of
his
owne
possession
,
and
now
being
crossed
of
his
own
plot
and
way
of
healing
,
he
is
out
of
patience
.
This
is
the
first
thing
.
The
second
speciall
:
The
fruit
of
this
conceit
.
Discontent
and
rage
.
The
second
is
the
fruit
of
this
defeat
,
and
that
is
wrath
,
and
going
away
in
a
rage
:
both
testimonies
of
selfe-defeated
:
First
at
the
message
hearing
he
is
wroth
,
and
when
he
had
vented
the
cause
,
then
(
as
a
man
gathering
more
and
more
stomacke
)
he
addes
this
,
viz.
an
abandoning
and
renouncing
of
the
Prophet
,
and
turnes
away
in
a
rage
;
yea
,
resolves
to
give
him
over
(
as
full
of
him
as
hee
was
before
)
and
to
goe
home
as
hee
came
,
let
all
goe
which
way
it
will
,
hee
will
lose
all
his
labour
,
rather
then
be
thus
gulled
and
mocked
by
any
man
.
A
strange
thing
that
this
stuffe
should
appeare
in
him
,
who
had
so
farre
put
himselfe
upon
the
Prophet
.
The
third
speciall
:
His
strengthening
himselfe
in
his
humour
,
by
carnal
reason
,
in
Verse
12.
The
third
thing
is
the
backing
and
hardning
himself
in
this
his
discontent
(
for
all
wrathfull
ones
love
to
seeme
mad
with
reason
,
lest
it
should
appeare
that
want
of
reason
made
them
so
)
and
his
colour
is
to
confute
the
Prophets
message
.
The
summe
is
,
the
Prophet
hath
sent
for
me
to
make
a
gull
of
me
,
pretending
to
heal
me
when
he
intends
nothing
lesse
:
For
if
he
did
,
to
what
end
should
he
prescribe
me
to
wash
in
Jorden
?
If
washing
there
would
serve
,
how
comes
it
to
passe
,
that
there
bee
so
many
Lepers
in
Israel
unhealed
?
And
if
so
be
,
Jorden
be
such
soveraigne
water
,
what
are
our
rivers
at
home
,
Abana
and
Pharfar
,
which
yet
never
were
knowne
to
be
medicinable
for
the
leprosie
?
What
a
message
then
is
this
to
send
me
,
Wash
in
Jorden
and
be
clean
?
Lo
(
I
beseech
you
)
to
what
a
man
may
come
who
is
blind-folded
with
selfe
!
He
will
stiffen
himself
in
his
error
by
any
argument
comming
next
hand
:
Carnal
reason
then
here
offers
it selfe
to
confute
the
message
,
as
a
mockery
.
And
how
(
I
pray
)
doth
it
argue
?
Thus
,
It
s
a
senslesse
,
unlikely
thing
,
nay
impossible
to
reason
.
What
then
?
hast
thou
forgot
thy selfe
Naaman
?
Camest
thou
to
be
healed
by
reason
,
or
by
a
Prophet
?
What
a
consequence
is
this
?
Carnall
reason
judgeth
otherwise
,
therefore
it
is
ridiculous
that
Jorden
should
heale
.
Nay
rather
,
if
a
Prophet
from
God
will
heale
by
Jorden
,
why
may
he
not
?
For
he
heales
not
by
Jorden
,
as
Jorden
,
but
as
by
an
instrument
of
Gods
divine
power
.
Therefore
rather
to
argue
against
God
by
carnall
reason
,
is
more
ridiculous
.
Thus
much
for
the
opening
of
these
two
verses
.
The
first
generall
handled
,
viz.
Why
God
delayed
the
cure
still
?
That
he
might
know
himself
.
I
will
first
give
a
briefe
touch
of
the
triall
which
God
put
here
upon
Naaman
,
in
delaying
his
cure
.
Why
was
it
?
To
try
all
which
was
in
his
heart
,
and
to
make
him
see
what
metall
he
was
made
of
:
God
was
loath
to
send
him
away
with
his
cure
,
and
a
proud
wrathfull
heart
withall
.
Therefore
now
he
discovers
him
to
himselfe
,
and
rather
by
this
delay
of
the
miracle
,
chuses
to
make
all
his
crouching
and
humblenesse
,
breake
out
into
rage
and
distemper
,
&
bewray
him
openly
,
then
he
should
nuzzle
up
himselfe
in
a
faire
opinion
of
that
which
is
not
in
him
.
Question
.
But
it
wil
bee
demanded
,
Did
Naaman
feele
the
Lord
present
in
this
worke
?
Did
hee
not
as
a
carnal
man
in
all
this
?
or
is
it
any
wonder
he
should
be
a
wrathful
raging
man
,
being
a
Heathen
,
and
crossed
in
his
maine
aime
?
I
answer
:
Answer
.
We
must
not
so
much
conceive
him
as
he
is
in
his
owne
sense
,
as
in
Gods
shaping
him
to
his
own
end
,
by
grace
and
conversion
.
Naaman
to
be
conceived
of
as
one
under
Gods
workmanship
.
When
once
Naaman
truly
came
to
himselfe
,
both
the
former
rubs
,
and
this
affront
of
delaying
his
healing
,
wrought
a
marvellous
abasement
in
his
soule
,
and
set
forward
the
worke
exceedingly
.
I
have
already
handled
the
reason
why
the
Lord
stopt
Elisha
from
comming
out
:
Now
I
would
briefly
adde
this
,
how
God
tries
him
in
disappointing
his
haste
,
and
thereby
occasions
him
to
rebell
and
break
out
,
that
he
might
know
himselfe
yet
more
thorowly
.
And
let
it
teach
us
this
,
That
the
custome
of
God
is
,
Doctrine
.
Whom
God
will
save
,
he
will
teach
them
to
to
know
all
in
their
heart
.
when
hee
is
working
any
great
change
in
any
,
hee
will
try
them
deeply
,
and
make
them
know
what
is
in
their
spirits
:
They
shall
finde
many
a
stop
in
their
course
,
things
shall
not
succeed
as
they
desire
:
God
wil
hide
himself
from
them
,
and
seeme
not
to
regard
their
labours
,
prayers
,
teares
,
endevours
,
but
suspend
their
hopes
and
desires
from
such
successe
as
they
look
for
.
And
why
?
To
try
them
,
of
what
frame
they
are
,
whether
their
forwardnesse
Reason
1
and
zeale
bee
well
planted
in
them
,
or
no
:
whether
they
will
wait
,
or
make
haste
,
attend
meekly
,
or
run
headlong
.
If
they
fall
to
distemper
and
wearinesse
,
God
will
shew
it
unto
them
,
that
they
may
afterward
watch
and
have
themselves
in
a
deep
jealousie
,
and
not
bee
deceived
with
the
appearance
of
grace
in
stead
of
substance
.
If
they
stick
to
the
triall
,
and
carry
themselves
meekly
and
quietly
under
Gods
delayes
and
prolongings
of
his
time
,
that
then
they
may
acknowledge
by
what
strength
they
stand
.
However
,
it
is
very
fit
they
should
be
tried
.
Thus
the
Text
saith
,
Deut.
8.2
.
Deut.
8.2
.
that
the
Lord
dealt
with
the
Israelites
in
the
Wildernesse
.
First
,
hee
would
not
lead
them
the
right
way
,
by
the
land
of
the
Philistims
:
but
by
the
Wildernesse
:
and
there
hee
would
so
hold
them
occupied
,
that
whereas
they
might
have
been
there
in
fourty
dayes
,
he
led
them
a
traverse
of
fourty
yeares
.
Hee
held
them
to
hard-meat
,
and
when
he
gave
them
a
supply
,
yet
hee
gave
them
but
from
hand
to
mouth
:
and
why
was
all
this
?
Moses
tells
them
;
even
to
try
all
that
was
in
their
heart
,
to
turne
it
up-side-downe
,
that
by
all
the
weary
journey
of
the
Desert
,
their
hunger
,
their
wants
,
Gods
provision
,
their
unthankfulnesse
,
Gods
judgements
,
wasting
them
,
delaying
and
crossing
their
lingring
after
Canaan
,
a
land
flowing
with
milk
and
hony
,
by
the
ruine
of
all
the
carcasses
of
them
that
came
out
of
Egypt
,
the
Lord
might
cause
them
to
know
themselves
&
the
Lord
thorowly
,
deny
themselves
,
wait
upon
his
promise
,
and
enjoy
Canaan
with
a
more
humble
and
thankfull
heart
,
then
else
they
had
done
.
Otherwise
what
boot
had
it
been
to
have
brought
them
into
Canaan
with
their
fathers
spirits
?
The
land
certainly
had
surfeted
them
,
and
vomited
them
out
else
,
as
soone
as
they
had
come
in
:
but
now
Reason
2
experience
of
the
Wildernesse
,
taught
them
how
to
walke
before
God
.
God
begins
with
his
people
as
he
means
to
proceed
.
The
Lord
begins
with
his
owne
as
hee
means
to
proceed
:
Hee
meanes
to
make
them
patient
,
meek
,
enemies
to
selfe
,
privie
to
more
corruption
then
the
world
knowes
of
,
jealous
and
watchfull
,
and
willing
to
be
as
God
will
have
them
,
and
to
thinke
it
best
to
be
base
,
when
God
sees
it
meet
:
this
I
say
the
Lord
is
faine
to
deale
with
his
betimes
,
even
in
the
first
beginnings
of
his
grace
,
(
as
a
man
would
bow
a
twig
as
he
would
have
it
grow
after
:
)
And
therefore
in
the
very
threshold
he
stops
their
hasty
course
,
and
whereas
they
would
thinke
they
might
be
converted
and
beleeve
quickly
,
asoone
as
they
feele
their
need
and
heare
of
a
promise
,
lo
,
the
Lord
makes
it
a
longer
worke
then
so
,
and
delayes
them
,
till
he
have
laid
a
foundation
for
after
times
,
till
he
have
made
them
know
all
that
is
in
their
heart
,
and
not
think
much
of
Gods
corrections
afterward
,
as
having
been
traind
up
to
the
yoke
from
their
youth
.
Ephraim
was
as
an
heifer
unaccustomed
to
the
yoke
,
Jer.
31.31
.
but
when
she
was
yoked
and
humbled
,
she
converted
to
God
,
and
smote
upon
her
thigh
,
and
so
was
fitter
for
mercy
,
then
when
she
was
wild
and
unbroken
.
Reason
3
And
to
say
the
truth
,
if
the
Lord
did
not
thus
delay
us
in
our
haste
,
and
put
a
stop
upon
us
in
our
proceedings
,
To
teach
us
the
price
of
grace
.
which
of
us
would
ever
thinke
grace
to
be
such
a
thing
as
it
is
?
which
of
us
would
not
wax
wanton
with
God
,
and
forget
our
former
condition
?
which
of
us
would
p●●se
mercy
and
conversion
as
the
inestimable
,
free
gift
of
a
gracious
God
,
who
might
have
left
us
at
large
,
to
the
corruptions
of
the
world
,
and
the
depth
of
the
Divell
?
But
,
when
we
see
how
the
Lord
crosseth
us
,
what
blocks
are
in
our
way
,
and
how
hard
it
is
to
be
vessels
prepared
for
mercy
,
to
be
clensed
from
our
evill
savour
,
which
would
defile
the
grace
of
God
,
then
we
wonder
that
ever
the
Lord
should
bestow
any
mercy
upon
us
at
all
.
And
so
,
we
walke
in
the
sense
and
savour
of
it
more
humbly
and
thankfully
afterward
:
we
suspect
our
base
hearts
,
we
are
jealous
of
forgoing
it
,
earnest
to
pursue
it
,
glad
of
the
least
dram
of
it
,
and
why
?
we
know
the
price
and
worth
of
it
,
In
this
frailty
and
corruption
of
nature
,
we
can
beare
no
great
measures
of
grace
.
by
good
experience
of
that
it
cost
us
to
compasse
it
.
Where
is
there
a
man
who
is
meet
to
enjoy
any
great
matter
from
God
,
either
outward
blessing
,
or
spirituall
favour
,
without
pride
and
swelling
?
So
that
the
Lord
is
faint
alway
to
be
much
in
preparing
such
as
he
intends
to
bestow
any
great
matter
upon
.
How
long
was
David
in
preparing
by
the
Lord
,
See
1
Sam.
from
chap.
15.
to
the
end
of
the
book
.
ere
he
came
to
the
kingdome
?
Between
his
first
anointing
,
and
his
Crowning
,
how
many
turn
againes
and
pursuits
had
he
?
Surely
as
the
Merchant
of
the
East
Indies
who
ventures
for
rich
wares
and
pretious
commodities
hath
an
hard
taske
of
it
,
goes
through
strange
hazards
,
by
pirates
,
by
tempests
,
by
winds
,
by
rocks
,
and
by
continuall
feare
,
both
going
for
them
,
and
comming
home
with
them
:
and
all
to
teach
him
the
price
of
them
,
that
he
may
after
enjoy
them
more
soberly
;
so
is
it
here
.
The
Lord
is
faine
to
prolong
the
day
of
his
mercy
and
pardon
,
and
to
bring
the
soul
through
many
adventures
,
to
teach
it
to
enjoy
mercy
without
wantonnesse
,
giddinesse
,
lightnesse
,
and
boasting
.
A
drunken
man
can
beare
strong
drinke
or
wine
with
his
weake
braine
,
aswell
as
our
slight
hearts
can
entertaine
grace
:
we
wax
vaine
,
and
frothy
,
idle
and
empty
,
as
not
knowing
what
we
have
received
from
God
,
nor
how
sober
and
wise
we
ought
to
be
in
the
use
of
it
.
2
Cor.
1.2.3
.
So
Paul
:
the
Lord
meant
to
betrust
him
with
deep
revelations
:
But
before
that
,
how
was
he
faine
to
buffet
him
?
what
bitter
greetings
had
he
of
his
vile
heart
,
and
how
was
he
abased
in
his
owne
feeling
?
And
why
?
Surely
to
teach
him
to
walke
humbly
not
to
swell
,
nor
disdaine
others
,
but
to
distinguish
the
excellency
of
Gods
grace
from
the
basenesse
of
his
owne
spirit
.
As
we
see
it
to
fall
out
in
the
disposition
of
seasons
and
weather
:
Simil.
while
the
winter
season
is
in
her
setling
and
height
,
although
there
be
a
generall
coldnesse
of
the
aire
;
yet
it
is
mixed
with
some
calmnesse
,
and
moderation
:
But
when
once
the
spring
tide
is
approaching
,
we
see
what
inequality
of
weather
there
is
,
winds
,
raines
,
tempests
,
and
blustering
:
all
to
purge
the
sky
,
and
to
bring
down
the
winterly
distempers
of
it
,
that
the
coast
being
cleare
,
the
sweet
season
of
the
spring
and
summer
may
succeed
.
Just
so
it
is
with
the
soule
:
perhaps
while
it
lies
under
the
winter
of
her
owne
desolation
,
she
makes
a
shift
,
and
hath
no
great
chaines
upon
her
,
as
being
under
the
hatches
of
misery
:
But
if
once
the
Lord
cause
the
spring
time
of
life
and
conversion
to
approach
;
strange
it
is
,
what
tempests
,
clouds
,
and
weather
arise
,
the
heart
growes
full
of
feares
,
corruption
rebells
,
by
occasion
of
the
Law
,
and
selfe
rises
up
in
armes
by
occasion
of
the
Gospel
;
a
marvailous
change
appeares
in
the
soule
,
through
terrors
,
bondage
,
doubtings
,
resistings
,
cavellings
,
and
distempers
of
a
base
heart
,
loth
to
leave
that
hell
of
hers
,
(
which
by
custome
became
her
heaven
.
)
But
all
this
is
but
as
it
should
be
,
the
Lord
proceeds
gradually
and
by
steps
,
delayes
the
worke
of
grace
,
and
all
that
the
coast
may
be
somewhat
cleared
before
hand
,
and
the
soule
prepared
to
welcome
the
season
of
mercy
,
with
calmenes
,
humblenesse
and
modesty
.
To
conclude
,
the
Lord
is
Reason
4
most
wise
in
thus
trying
his
owne
servants
before
he
convert
them
,
To
discerne
them
from
such
as
are
not
his
owne
.
to
the
end
that
he
may
discerne
them
from
such
as
are
not
of
his
number
.
For
why
?
when
hypocrites
once
come
to
see
the
conditions
of
grace
,
what
attendance
upon
means
,
what
knowledge
and
sense
of
sin
,
what
deep
convincing
of
conscience
is
required
:
how
humble
,
hungry
,
painfull
,
earnest
,
the
Lord
lookes
the
soule
should
be
,
that
desires
grace
,
how
plain-hearted
in
her
aimes
,
and
prising
it
above
all
liberties
,
how
willing
to
sell
all
,
(
and
glad
it
may
)
to
buy
this
pearle
:
lo
,
their
rotten
carnall
hearts
fly
off
,
and
abhorre
to
stoop
so
low
upon
any
hopes
:
They
thought
heaven
might
be
compassed
with
small
adoe
,
and
that
they
might
have
it
,
and
their
owne
wills
too
:
But
when
they
see
it
will
not
be
:
nay
more
,
that
many
a
poore
honest
soule
is
faine
to
waite
long
at
Gods
gate
,
till
he
see
it
a
fit
season
to
bestow
his
grace
upon
it
:
alas
!
poore
wretches
!
they
never
were
either
so
pinched
with
sinne
,
nor
affected
with
mercy
,
as
to
bestow
halfe
the
cost
for
it
,
although
they
might
be
sure
of
it
:
and
therefore
they
fall
off
,
either
altogether
,
and
so
turne
backe
to
their
lusts
;
or
else
,
if
light
and
compulsion
of
conscience
scare
them
from
that
,
they
still
abide
as
they
are
in
a
saplesse
,
fulsome
,
and
dead
course
.
But
it
is
not
so
with
the
others
.
Gods
true
Merchants
of
the
best
pearles
,
who
know
the
true
worth
of
them
,
will
not
be
beaten
off
by
such
discouragements
,
but
(
but
with
Naaman
in
the
verses
following
)
rather
then
they
will
forfet
all
their
hopes
,
and
carry
back
their
lepers
skin
With
them
:
See
Mat.
13.44
.
they
will
put
their
lives
in
their
hands
,
or
rather
themselves
in
the
Lords
,
to
deale
with
them
as
he
please
,
and
whatsoever
difficulties
or
delayes
they
meet
with
,
they
will
beare
them
,
seeing
they
are
for
the
best
,
all
shall
end
well
:
By
waiting
the
Lord
will
appeare
at
last
,
but
by
giving
him
over
,
they
are
sure
to
perish
.
Oh!
there
is
great
use
of
this
course
!
how
many
desperate
hypocrites
doth
the
Lord
trie
hereby
,
discovering
their
basenesse
,
rage
,
and
discontent
?
and
how
doth
he
comfort
his
owne
faithfull
poore
servants
,
that
have
waited
upon
his
salvation
,
assuring
them
it
was
his
owne
grace
that
sustained
them
in
such
delayes
and
difficulties
to
hold
on
?
Vse
Instruction
&
admonition
to
all
Novices
in
grace
,
not
to
be
dismaid
for
difficulties
.
The
use
whereof
should
be
instruction
and
admonition
to
all
Naamans
and
novices
in
regeneration
and
the
worke
of
conversion
:
first
,
that
they
make
no
other
account
before
hand
but
to
finde
difficulties
and
affronts
in
their
way
,
although
perhaps
they
set
forward
at
first
with
faire
winde
and
great
hopes
:
yet
that
both
winde
and
tide
may
turne
against
them
,
before
they
have
done
.
Let
not
him
that
puts
on
his
harnis
,
boast
as
he
that
puts
them
off
.
Rather
make
account
of
the
hardest
before
and
be
armed
against
it
,
be
not
discouraged
nor
faint
in
the
onset
,
for
I
tell
thee
the
worst
of
Gods
way
is
easier
then
the
best
of
thy
former
course
of
lust
and
ignorance
,
the
pathes
whereof
are
pleasant
,
yet
going
downe
to
hel
.
And
being
warned
thus
,
it
will
be
halfe
an
arming
to
thee
,
it
will
coole
thy
carnall
heat
,
send
thee
to
God
for
strength
,
and
make
thee
out
of
savor
of
thy
selfe-attempts
.
Secondly
,
when
thou
shalt
meet
with
such
hardnesses
in
the
way
,
wonder
not
nor
shrinke
backe
:
say
thus
,
I
entred
upon
regeneration
with
this
proviso
,
and
laboured
to
cast
the
hardest
.
If
easier
termes
be
offred
by
Gods
providence
,
if
Satan
be
kept
off
,
or
corruption
,
held
under
,
or
the
work
made
sweeter
then
I
feared
,
let
me
count
it
my
gain
and
a
portion
which
many
of
my
brethren
want
.
But
if
I
meet
with
brunts
,
let
me
not
desist
and
goe
backe
to
Egypt
,
but
proceed
on
towards
Canaan
,
hoping
that
yet
the
issue
shall
be
good
.
Say
thus
,
now
the
Lord
is
trying
of
me
,
of
what
mettle
I
am
made
,
even
as
he
tryed
those
souldiers
that
sooped
water
,
Judg.
7.
or
lapped
it
:
now
is
the
season
for
me
to
looke
about
me
,
now
let
me
abhorre
to
play
the
timeserver
,
hypocrite
,
staggerer
,
and
revolter
from
Gods
way
,
because
I
meet
with
offences
in
it
.
If
now
I
turne
away
and
be
distempered
,
vowing
that
I
will
never
goe
on
one
step
further
,
nor
strike
one
stroke
more
,
I
shall
shew
my selfe
and
the
mettle
I
am
made
of
,
but
if
I
shall
meekely
devour
and
digest
these
affronts
,
then
I
shall
shew
a
patient
wayting
heart
upon
God
,
and
one
that
esteemes
grace
above
all
my
labour
,
and
a
rich
bargaine
upon
the
price
.
If
Naaman
had
beene
aware
what
God
intended
him
before
hand
,
hee
had
said
no
lesse
:
God
tryes
me
by
this
delay
,
God
make
me
meek
,
and
keep
me
from
rage
!
But
because
he
was
yet
ignorant
,
therefore
hee
must
bee
conceived
as
one
whose
passions
and
anger
the
Lord
meant
to
cover
and
pardon
in
due
time
,
and
therefore
now
over-ruled
for
his
good
afterward
.
Quest.
What
difficulties
are
they
which
Gods
travellers
endure
?
But
some
may
aske
,
what
difficulties
doe
ye
meane
?
I
answer
,
such
as
these
.
Many
enter
upon
conversion
upon
great
hopes
and
affections
stirred
up
by
the
Gospell
:
But
after
a
while
,
perhaps
it
pleases
God
to
shew
them
their
faces
in
such
a
glasse
of
terror
and
confusion
,
that
their
hopes
are
turned
into
horror
for
some
good
space
together
.
Answ.
Manifold
.
1.
Inward
.
And
in
this
condition
they
are
tempted
perhaps
to
avoide
wounds
of
conscience
by
making
away
themselves
if
God
staid
them
not
.
Others
feel
a
raging
heart
against
the
Law
and
Minister
for
searching
their
sores
and
convincing
them
so
deeply
,
if
God
turned
it
not
to
good
after
,
and
thereby
tawed
them
not
more
throughly
by
their
owne
corruption
.
Others
are
in
consult
with
themselves
,
whether
they
were
not
better
abandon
all
hearing
and
praying
any
longer
,
and
returne
to
their
joviall
company
and
pleasures
of
sinne
againe
;
that
so
they
may
shun
this
sharpe
Schoolemaster
by
playing
the
trewants
,
and
so
be
at
some
ease
:
except
God
shew
them
that
this
discipline
(
as
untoothsome
as
it
is
)
yet
is
wholesome
.
Others
stick
long
at
this
knot
having
a
slavish
sad
melancholy
spirit
,
delighting
in
fullennesse
and
feare
;
especially
if
sad
crosses
mixe
themselves
with
inward
heavinesse
(
as
ill
marriage
,
debts
,
pursuits
,
ill
successe
,
and
the
like
)
They
thinke
God
frownes
more
upon
them
then
in
the
former
daies
of
their
ignorance
.
Others
are
as
much
amazed
on
the
other
side
,
because
their
terrors
were
never
so
great
as
others
,
nor
were
their
consciences
so
deepely
affrighted
with
wrath
and
hell
,
and
therefore
not
duely
humbled
.
Others
feele
a
great
measure
of
unmortified
lust
and
filth
to
dwell
in
them
,
as
wrath
,
pride
,
hollownesse
,
revenge
,
and
to
dog
them
,
so
that
they
cannot
thinke
that
such
poyson
and
mercy
to
pardon
,
can
possibly
stand
together
.
Others
mistake
the
doctrine
of
preparation
to
faith
,
thinking
it
to
stand
in
the
greatnesse
of
measure
,
deepe
sorrow
,
breaking
of
heart
,
deepe
streights
and
being
at
a
deepe
losse
,
great
longings
and
thirstings
after
mercy
,
and
so
of
the
rest
:
It
is
long
ere
they
come
to
see
that
there
must
bee
a
seed
of
the
Gospell
wrought
ere
these
be
,
or
that
they
serve
rather
for
marks
of
the
spirit
of
grace
,
then
any
furtherers
of
it
,
from
any
thing
in
themselves
.
Others
feeling
these
wrought
in
them
,
yet
when
they
heare
that
faith
only
can
put
them
into
a
safe
estate
,
they
begin
to
feare
that
although
they
are
prepared
by
the
condition
,
yet
the
Lord
will
not
performe
the
effect
of
faith
for
them
(
forgetting
that
Gods
meaning
in
the
one
was
to
worke
the
other
)
or
at
least
thinke
it
will
be
a
long
time
first
,
and
they
shall
be
out
of
all
heart
ere
then
,
or
they
may
dye
ere
the
Lord
make
an
end
of
his
worke
.
Others
conceive
amisse
of
the
promise
,
thinking
it
to
be
offred
to
such
as
can
take
hold
of
it
by
themselves
:
not
knowing
that
the
strength
is
Gods
and
not
theirs
,
Esay
27.5.6
.
and
that
the
offer
comming
from
the
strength
of
a
satisfaction
to
justice
,
doth
strengthen
the
Lord
to
make
and
tender
it
to
a
poore
soule
that
needs
it
:
and
concurs
with
that
soule
strongly
to
fasten
it
thereon
,
as
the
due
portion
belonging
to
it
.
Others
are
marvailously
disquieted
about
their
Election
,
doubting
that
all
their
mournings
and
travailes
are
to
no
purpose
,
because
they
strive
against
Gods
will
:
not
remembring
that
secretes
are
for
God
,
not
for
for
them
,
and
their
surest
markes
come
from
the
obeying
of
the
revealed
will
.
Others
(
when
the
fruit
is
come
to
the
birth
)
have
no
strength
to
bring
forth
:
it
seemes
impossible
or
hard
,
or
unlikely
,
that
such
base
ones
should
ever
beleeve
it
were
too
good
for
so
unworthy
ones
:
and
in
truth
men
looke
wholly
at
their
owne
ends
so
much
,
and
so
little
at
the
glory
which
the
Lord
chiefly
seekes
to
his
grace
,
that
they
little
muse
of
the
worke
as
becomming
the
omnipotency
and
free
bounty
of
a
reconciled
God
,
but
of
that
scurffe
they
feele
in
themselves
.
These
are
inward
.
Others
are
outward
affronts
which
meet
with
the
soule
,
2.
Outward
.
some
are
molested
grievously
with
sad
motions
and
temptations
and
conflicts
from
Satan
buffeting
of
them
,
and
stopping
of
their
way
,
by
thoughts
of
feare
injected
into
them
;
as
by
Atheisme
,
doubting
of
God
,
of
the
truth
of
Scripture
,
or
with
such
qualmes
and
combats
as
doe
arise
up
as
sparkles
from
the
over
deepe
terrors
of
conscience
,
or
the
endlesse
risings
of
their
corrupt
hearts
,
casting
up
mire
and
dirt
in
them
,
and
in
the
face
of
the
truth
,
and
this
irksomnes
abides
long
,
if
God
see
good
to
enlarge
Satan
according
to
his
malice
.
Others
are
discouraged
through
want
of
Ministry
,
to
follow
on
that
little
seed
of
grace
which
is
cast
into
them
:
which
is
ready
to
dye
for
lacke
of
quickning
and
advice
:
and
so
living
in
desolate
places
and
destitute
of
powerfull
meanes
,
are
long
ere
they
come
to
any
setling
and
strength
in
a
promise
:
not
knowing
,
that
where
ordinary
meanes
faile
,
God
himselfe
will
not
bee
wanting
to
perfect
what
hee
hath
begunne
.
Others
meet
with
discouragements
from
such
as
should
encourage
them
;
and
so
they
fall
the
more
sadly
upon
them
:
When
the
Spouse
had
dallyed
with
her
beloved
,
through
ease
and
carnalll
tendernesse
,
security
and
selfe-love
,
lo
,
in
following
after
him
she
was
met
by
the
Watchmen
,
Cant.
5.6.7
.
who
buffetted
her
;
These
should
have
encouraged
her
:
Even
Ministers
are
oft
great
affronts
in
the
way
of
poore
soules
,
rating
and
scorning
them
for
their
singularity
;
especially
when
they
(
through
errour
)
light
upon
such
,
as
thinking
better
of
them
.
So
doe
Parents
,
Guardians
,
Masters
,
lay
offences
in
the
way
of
their
children
,
orphans
,
servants
;
some
threatning
to
dis-inherit
them
,
or
to
disgrace
them
;
others
by
their
snibbing
and
chiding
,
or
over-bearing
them
,
doe
blast
that
bud
which
else
would
blossome
and
beare
.
Others
also
,
hoping
to
see
examples
of
many
others
as
zealous
as
themselves
,
to
encourage
them
,
and
finding
that
the
Gospel
prevails
little
in
these
dayes
,
the
Spirit
growes
straitned
,
people
wax
dead
and
sottish
,
and
all
their
devotion
stands
in
hearing
Sermons
:
Alas
!
they
quaile
and
pull
in
their
horns
,
like
snails
,
and
are
afraid
they
have
been
too
forward
,
and
therfore
wax
as
lazie
and
loose
as
others
,
except
God
rouze
them
up
by
some
sad
crosse
,
and
make
them
to
see
that
there
must
be
more
resolution
in
them
,
if
they
look
after
salvation
,
&
each
tub
must
stand
upon
his
own
bottome
.
Others
resting
upon
their
good
duties
and
performances
,
and
thinking
religion
to
consist
therein
chiefly
,
when
they
feele
small
inward
life
from
thence
,
but
ebbings
and
flowings
;
grow
at
last
to
suspect
their
bottome
;
but
alas
!
how
long
is
it
,
ere
they
can
reforme
their
error
,
and
take
a
right
course
?
So
that
,
by
these
few
instances
it
may
appeare
,
that
the
difficulties
of
many
who
begin
fairly
are
very
tedious
,
so
that
they
finde
not
the
worke
of
conversion
so
easie
as
they
expected
.
Conclusion
of
all
with
admonition
.
I
conclude
therefore
as
before
,
let
not
such
be
dismaid
,
nor
give
over
the
work
of
God
,
but
remember
God
is
now
trying
them
,
whether
there
bee
soundnesse
or
no
in
them
to
continue
:
and
if
they
will
wait
meekly
his
leasure
,
after
hee
hath
taught
them
to
deny
themselves
,
he
will
be
found
of
them
,
as
here
of
Naaman
,
and
reveale
himselfe
to
them
at
last
,
more
then
at
first
.
Vses
2
Secondly
,
this
should
also
teach
those
who
have
obtained
mercie
already
,
Instruction
.
Christians
must
looke
for
difficulties
,
as
well
in
their
progresse
,
as
in
their
entrance
.
much
lesse
to
wonder
if
they
meet
with
sundry
affronts
in
their
course
of
Christianity
.
For
if
this
be
done
in
the
green
tree
,
how
much
more
in
the
dry
?
If
novices
who
are
so
unfit
for
trials
,
meet
with
so
many
rubs
to
keep
them
from
faith
:
how
much
more
must
they
looke
for
them
whose
strength
is
greater
?
Therefore
consider
,
I
pray
you
,
and
know
God
will
try
all
,
upon
whom
he
hath
bestowed
any
speciall
favours
and
blessings
:
One
way
or
other
,
sooner
or
later
,
the
Lord
will
lay
stops
and
blockes
in
your
way
,
to
try
what
is
in
you
:
and
whether
all
that
hee
hath
done
for
you
,
can
prevaile
so
farre
with
you
,
as
to
think
him
worth
the
cleaving
and
clinging
unto
,
with
faith
and
confidence
.
Gen.
22.2
.
Esay
38.
Job
1.
Gen.
39.7
.
2
Sam.
16.5
,
&
25.
Matth.
26.69
.
Abraham
must
be
tried
by
Isaac
,
Hezekiah
by
the
Embassadours
,
Iob
by
losse
of
all
hee
hath
,
Ionah
by
the
errand
to
Ninivee
,
Ioseph
by
Putef●rs
wife
,
David
by
Shemei
,
by
Nabal
by
Mephibosheth
,
Peter
by
the
Damosell
,
and
others
of
the
Saints
by
other
trialls
:
whether
God
be
above
their
carnall
delights
,
whether
their
hearts
be
lowly
,
whether
they
can
deny
their
wealth
,
their
will
,
whether
they
be
that
in
secret
which
they
are
openly
,
what
meeknesse
,
patience
,
equality
of
heart
is
in
them
,
Professors
in
their
novicery
looke
not
to
meet
with
many
troubles
whether
they
bee
sound
and
resolved
to
stick
to
God
,
or
no.
None
shall
want
their
trials
.
Alas
!
many
a
poore
soule
entring
upon
profession
,
lookes
but
from
hand
to
mouth
,
how
he
may
hold
fast
the
promise
,
and
live
according
to
knowledge
:
but
lo
,
in
a
short
time
after
troubles
arise
in
the
married
estate
,
sicknesse
,
losses
,
enemies
,
pursuits
,
wrongs
:
such
as
hee
expected
not
:
On
the
other
side
,
A
none
of
them
.
the
Lord
perhaps
armes
some
strong
corruption
to
pinch
and
gall
him
,
which
he
knowes
not
how
to
be
rid
of
:
or
stings
him
by
unthankfulnesse
of
such
as
owe
most
love
,
by
unfaithfulnesse
and
aloofnesse
of
such
as
have
been
greatest
friends
;
by
the
sad
revolts
and
scandals
of
such
as
for
their
owne
ease
and
private
ends
,
renounce
that
love
to
Gods
cause
,
and
that
zeale
to
the
truth
which
they
have
testified
:
Sometimes
by
false
aspersions
and
reports
,
staining
them
,
and
unjustly
depraving
them
behind
their
backes
:
otherwhiles
by
bad
times
frowning
upon
them
,
and
turning
their
prosperity
into
affliction
.
Againe
,
perhaps
the
Lord
tries
others
by
some
hard
duty
,
beset
with
great
difficulties
,
so
that
either
they
must
forfeit
conscience
,
or
else
some
desirable
thing
which
they
are
loth
to
forgoe
.
Oft-times
the
Lord
tries
some
by
company
,
pleasure
,
liberty
,
occasions
of
sudden
wrath
,
distemper
,
worldlinesse
:
and
infinite
it
were
to
mention
all
.
By
these
he
would
let
men
see
all
that
is
in
their
heart
;
he
will
either
discover
their
grace
,
that
he
may
trust
them
for
ever
after
:
or
else
their
halting
self-ends
,
hollownesse
,
pride
,
love
of
themselves
,
strong
poysons
of
heart
,
breach
of
covenant
,
and
so
humble
them
&
subdue
their
sinnes
for
them
in
due
season
,
that
they
may
not
deceive
and
destroy
their
owne
soules
.
And
what
wonder
?
Doe
wee
thinke
that
God
is
willing
to
lose
his
cost
?
or
to
harbour
such
under
his
roofe
,
as
he
knowes
not
what
to
make
of
?
Such
as
under
colour
of
Religion
,
maintaine
a
great
deale
of
loose
scurfe
within
them
?
Is
it
for
the
glory
of
God
to
owne
such
?
No
surely
:
he
will
put
them
to
it
one
time
or
other
,
that
hee
may
by
this
meane
separate
the
pretious
from
the
vile
,
and
their
owne
hay
and
stubble
from
his
owne
Pearles
and
Jewels
.
I
grant
,
we
thinke
otherwise
,
and
hope
to
escape
in
a
mist
,
and
to
carry
our
course
even
and
faire
,
God
will
try
his
,
to
separate
the
pretious
from
the
vile
.
without
any
great
trials
or
affronts
:
and
the
rather
,
because
perhaps
wee
have
long
made
a
shift
to
goe
on
smoothly
,
with
praying
in
our
families
,
and
living
quietly
with
our
wives
,
hearing
Sermons
,
and
the
like
.
But
the
Lord
,
who
will
have
us
knowne
to
be
such
as
feare
God
,
and
eschew
evill
,
and
declare
our selves
to
be
further
off
from
mortall
ones
,
then
so
:
will
take
a
course
to
try
us
further
what
is
in
our
heart
.
We
see
a
lowd
winde
may
long
blow
upon
a
rotten
tree
,
on
the
good
side
,
and
the
tree
make
a
shift
to
stand
:
But
at
last
there
comes
a
shrewd
right
winde
,
and
gets
into
the
hollow
of
the
tree
,
Similie
.
and
affronts
it
on
the
rotten
side
,
and
then
it
puts
hard
to
it
,
ten
to
one
if
it
lay
it
not
under
feet
.
Let
us
not
then
fence
the
hedge
where
it
is
highest
,
but
where
it
is
lowest
:
strengthen
the
feeble
knees
,
and
rectifie
that
which
is
crooked
;
seeke
not
praise
to
our selves
for
our
gifts
and
labours
,
but
know
there
is
a
greater
worke
lies
upon
us
,
to
stick
to
our
tacklings
when
the
Lord
tries
us
;
if
God
will
bereave
us
of
our
onely
beloved
lusts
,
and
take
from
us
the
pleasure
of
our
heart
,
and
that
which
is
pretious
in
our
eyes
(
as
he
told
Ezekiel
)
if
hee
so
bring
it
about
,
Ezek.
24.16
.
that
we
cannot
have
him
and
our
credit
,
ease
and
carnall
content
also
,
then
let
us
consider
what
we
have
to
doe
,
and
whether
we
will
bee
faithfull
or
no
:
Now
is
our
day
of
triall
:
now
to
magnifie
our selves
,
and
seek
applause
,
and
spare
our
owne
selves
,
for
ease
,
for
outward
respects
,
is
unseasonable
.
Thinke
of
these
matters
ere
they
come
:
let
us
not
be
so
busie
with
cockle
shells
and
toyes
upon
the
sea
side
,
that
we
forget
the
tide
,
and
so
be
swept
away
all
on
the
sudden
.
Despise
not
Gods
trialls
,
nor
put
the
thought
of
preparing
for
them
out
of
our
minds
,
as
matters
of
lesse
import
:
thinke
not
to
carry
our
course
so
smoothly
,
as
that
we
shall
never
be
moved
:
lest
God
gaster
us
with
some
such
enemies
,
as
come
with
the
necessity
of
armed
men
,
upon
naked
and
unprovided
ones
;
and
so
make
each
veine
in
our
hearts
to
ake
,
because
of
our
rashnesse
;
Beware
lest
they
make
us
examples
unto
others
of
more
wisdome
and
prevention
,
who
might
have
given
example
to
others
of
self-deniall
,
uprightnesse
of
heart
,
and
trusting
God
in
the
greatest
streights
.
For
surely
if
wee
do
thus
seeke
to
save
our
lives
,
Matth.
16.26
.
we
shall
lose
them
,
and
no
great
thanke
for
our
labour
:
and
that
which
we
have
preferred
before
God
and
peace
of
conscience
,
shall
come
out
at
our
nostrils
,
as
most
irkesome
vomit
.
Amplification
of
the
point
.
John
21.
The
day
of
triall
will
not
bee
to
us
as
the
day
of
our
freedome
and
ease
,
but
as
our
Saviour
tells
Peter
;
When
thou
wert
young
,
thou
girdedst
thy selfe
,
and
wentst
where
thou
wouldest
:
but
when
thou
art
old
,
another
shall
gird
thee
,
and
lead
thee
whither
thou
wouldest
not
.
Prepare
we
for
that
day
in
our
day
of
liberty
.
Know
that
Halcyon
dayes
will
not
last
alway
,
but
it
is
meet
that
offences
and
stumbling-blockes
bee
laid
in
our
wayes
to
try
us
.
And
commonly
when
we
thinke
our selves
most
stapled
in
our
ease
,
and
exempted
from
trials
,
then
are
they
at
our
heeles
.
So
that
it
were
our
best
wisedome
to
suspect
our selves
most
when
our
way
is
most
pleasant
,
Suspect
trials
most
when
our
estate
seemes
to
be
calmest
.
and
our
neast
warmest
and
best
feathered
.
Iob
did
thus
,
and
when
sorrow
came
upon
him
in
the
midst
of
his
prosperity
,
yet
if
came
not
before
it
was
feared
.
Use
wee
our
best
outward
contents
as
if
we
used
them
not
:
and
so
,
the
forgoing
of
them
shall
not
be
so
excessively
distastfull
,
nor
lye
in
our
way
as
stumbling-blockes
,
when
God
shall
try
us
.
Behold
them
as
things
which
may
give
us
the
slip
when
we
least
looke
for
it
.
Nero
,
that
tyrant
,
having
a
faire
woman
to
his
Empresse
,
would
sometimes
take
her
by
the
necke
,
or
chin
,
with
these
bloudy
words
,
O
goodly
face
and
necke
!
but
when
I
list
,
it
shall
be
cut
off
.
Such
an
Item
should
we
give
our
best
contents
,
lest
perhaps
if
we
trust
them
to
far
,
they
suddenly
betray
us
to
sorrow
in
forgoing
,
or
an
ill
conscience
in
retaining
.
Oh
faire
mercies
!
but
when
God
will
,
they
shall
bee
cut
off
!
And
not
so
onely
,
but
labour
wee
to
stand
upon
good
bottome
,
and
to
trade
(
not
like
banquerupts
)
with
other
mens
stockes
,
(
who
when
they
breake
,
are
found
never
to
have
been
their
owne
men
:
)
but
with
our
own
stocke
,
be
it
never
so
little
,
if
it
be
good
,
that
is
,
the
love
of
God
,
soundnesse
of
heart
to
the
truth
,
good
conscience
and
faith
unfained
.
These
being
joyned
with
zeale
and
courage
in
the
defence
of
a
good
cause
;
will
be
armour
of
proofe
without
,
and
a
continual
feast
within
,
whatsoever
our
affronts
and
discouragements
shall
be
.
Faith
shall
then
beare
us
out
as
a
shield
beares
off
blowes
:
and
assure
us
,
that
let
this
cursed
world
bee
never
so
disastrous
,
yet
God
will
keep
us
from
absolute
straits
,
and
so
order
it
,
that
wee
shall
not
depart
from
his
feare
,
nor
forsake
his
covenant
.
They
say
that
the
Bezor
(
that
creature
which
hath
that
cordiall
stone
)
being
hard
hunted
by
the
hounds
,
and
knowing
by
instinct
also
,
what
it
is
she
is
hunted
for
,
(
not
her
skin
nor
carcasse
,
but
her
stone
)
will
bite
off
her
privities
,
and
leave
them
to
the
dogges
to
save
her
life
.
And
the
like
I
have
heard
some
affirme
of
the
Fox
,
that
being
catcht
by
the
legge
in
a
snare
,
she
wil
gnaw
it
off
,
flesh
&
bones
,
to
escape
with
her
life
.
Let
us
take
heed
of
such
policie
,
to
wit
,
when
our
pretious
conscience
is
pursued
,
(
which
to
some
Nimrods
is
a
more
pretious
thing
then
the
pretious
life
of
a
man
to
an
harlot
)
then
to
bite
it
off
and
throw
it
to
such
Beagles
,
Prov.
6.26
.
to
save
our
skin
&
carcasse
:
They
will
make
themselves
as
much
or
more
sport
in
rejoycing
at
our
flesh
and
nakednesse
,
Judg
,
16.25
.
Gen.
37.30
.
then
the
Philistins
did
at
Sampson
their
enemy
:
and
when
we
have
lost
that
Jewell
,
as
poor
Reuben
spake
of
Ioseph
,
how
shall
we
behold
the
face
of
Iacob
without
confusion
?
Or
what
shall
it
profit
us
to
fish
with
a
golden
hook
for
a
poor
fish
,
and
lose
it
for
our
labour
?
In
vain
is
a
net
laid
for
that
which
hath
wing
:
or
the
deceitfull
meat
of
the
wicked
ruler
set
before
us
to
snare
us
,
Prov.
22.1.2.3
when
we
are
jealous
of
our
appetites
,
and
put
our
knife
to
our
throats
.
Let
us
also
(
to
conclude
)
walke
in
this
dangerous
world
,
Conclusion
of
all
with
admonition
.
as
a
man
would
walke
in
a
place
full
of
snares
laid
to
catch
him
.
Not
onely
with
no
purpose
of
committing
evill
,
but
with
a
full
purpose
and
armed
minde
not
to
commit
it
:
Watch
we
to
the
occasions
of
triall
:
Seeing
our
way
is
so
strawed
with
snares
,
let
us
watch
and
bee
armed
.
which
are
offered
us
:
small
ones
may
discover
us
to
bee
weake
,
if
unarmed
,
when
strong
ones
shall
not
foile
us
if
watchfull
.
When
the
object
of
wrath
,
pride
,
contention
,
unmercifulnesse
,
strongly
offers
it selfe
,
let
us
start
at
it
,
and
say
:
This
is
to
try
what
is
in
me
:
now
had
I
best
looke
to
my selfe
:
The
Philistins
are
upon
me
:
I
shall
this
day
be
tried
by
subtill
and
lewd
company
,
perhaps
I
shall
heare
the
godly
depraved
,
jeered
at
,
sin
and
basenesse
exalted
.
God
keep
me
,
if
now
I
cast
away
my
weapons
,
I
am
tried
to
be
a
false
traytor
,
God
will
trust
me
no
more
;
but
if
I
preserve
conscience
,
Gen.
22.12
.
God
will
set
his
marke
upon
mee
for
one
that
is
faithfull
,
as
Abraham
.
I
say
,
both
in
this
,
and
all
other
cases
of
triall
,
Looke
to
our
peace
.
let
us
confesse
that
God
may
justly
try
us
:
for
he
hath
put
a
treasure
into
us
,
which
hee
will
not
have
us
to
imbezzell
,
or
betray
to
any
enemy
.
We
are
never
tried
by
God
,
Gods
ends
in
triall
,
not
like
Satans
.
but
to
sift
our
Branne
away
from
our
Flowre
,
that
his
graces
may
be
purer
,
and
more
pretious
then
Pearles
.
Satan
indeed
tempts
,
that
hee
might
boult
out
all
our
Flowre
,
and
leave
nothing
but
Branne
.
Satan
also
tempts
us
,
that
he
might
leave
us
as
he
did
Iudas
and
Saul
,
stript
and
bereft
both
of
grace
and
peace
,
to
an
hardned
,
desperate
,
impenitent
spirit
.
But
the
Lord
tries
us
;
that
after
he
hath
found
us
upright
and
faithfull
he
might
set
his
marke
upon
us
,
of
allowance
;
and
that
we
might
for
ever
walke
in
and
out
,
Phil.
4.
both
toward
him
with
confidence
,
and
within
our selves
with
peace
,
passing
understanding
.
Which
peace
,
as
we
have
procured
by
a
good
conscience
,
so
it
is
preserved
thereby
:
Therefore
look
not
at
the
difficulty
of
a
triall
,
but
looke
at
the
misery
which
an
ill
conscience
,
and
the
happinesse
and
joy
which
a
good
will
leave
behinde
it
:
such
a
reward
as
all
the
fulfilling
of
our
lusts
can
never
afford
us
?
Can
the
son
of
Ishai
give
ye
vineyards
?
And
can
your
lusts
equall
Gods
boones
and
bounties
?
1
Sam.
22.7
.
Therefore
let
this
peace
of
God
so
rule
thee
,
that
thou
wouldst
chuse
to
forgoe
thy
life
rather
then
forfet
it
.
Moreover
pray
dayly
,
not
against
trialls
(
for
the
triall
of
our
faith
and
faithfulnesse
is
more
pretious
then
gold
)
both
in
respect
of
our selves
who
know
not
what
our
grace
is
,
1
Pet.
1.7
.
till
we
be
put
to
triall
,
nor
yet
what
corruption
lurkes
in
us
,
and
therefore
know
not
in
what
respects
we
should
either
be
thankfull
,
or
humbled
:
and
of
God
also
,
who
is
honoured
much
in
the
trialls
of
his
,
and
when
he
purposeth
most
to
honour
them
,
And
pray
that
we
be
not
led
into
temptation
.
Mat.
6.13.26.41
.
Heb.
3.
ult.
he
tries
them
,
to
know
them
.
But
I
say
,
pray
,
that
the
Lord
would
not
lead
us
into
temptation
,
to
be
foyled
like
slaves
,
by
Satan
or
our
lusts
:
And
,
if
indeed
the
Lord
will
have
us
go
through
the
brunt
and
purgatory
,
beseech
him
to
sustaine
us
by
his
strength
and
pitty
us
when
we
are
tempted
,
that
we
may
stand
to
it
couragiously
and
wisely
,
through
his
strength
.
And
if
we
have
failed
in
our
triall
with
Hezekiah
and
Peter
,
2
Cron.
32.26
.
Mat.
26.
ult.
Esay
38.
1
Cor
11.28
.
let
us
be
humbled
againe
after
it
,
as
the
one
,
and
repent
as
the
other
did
:
and
so
feele
our
very
slips
and
faylings
to
be
occasions
to
better
us
,
and
to
try
,
and
judge
our selves
,
that
so
the
Lord
may
not
judge
us
.
And
so
much
for
this
first
point
out
of
this
eleventh
verse
.
I
proceed
now
to
the
next
point
in
this
verse
,
which
is
one
of
the
maine
points
which
I
intended
in
the
choosing
this
Scripture
(
beloved
)
to
treate
of
among
you
.
The
maine
point
of
this
whole
Text
and
Treatise
.
And
that
is
the
cause
it selfe
directly
of
this
distemper
of
Naaman
,
the
unseasonable
stop
of
the
cure
expected
.
And
that
was
this
,
that
he
had
a
selfe-conceit
of
a
way
of
curing
him
,
(
whereof
yet
he
had
no
ground
)
which
now
he
is
crossed
of
.
He
confesseth
it
himselfe
at
large
:
marke
his
owne
words
,
Behold
(
saith
he
)
I
thought
with
my selfe
,
that
he
would
surely
come
forth
and
pray
to
his
God
,
and
strike
his
hand
upon
the
place
,
and
heale
the
leper
.
But
who
told
him
so
?
had
he
any
warrant
for
it
?
no
,
none
save
himselfe
.
But
now
,
so
deadly
doth
this
conceit
and
toy
of
his
owne
braine
worke
with
him
,
that
being
defeated
,
he
is
out
of
sorts
,
and
chuseth
rather
(
hearing
of
Gods
way
)
to
goe
away
uncured
,
Doct.
Selfe
is
the
enemy
when
all
is
done
,
which
will
bereave
an
unsound
heart
of
grace
.
then
to
be
cured
thereby
:
or
by
any
way
save
his
owne
.
The
point
which
I
commend
unto
you
is
this
,
when
all
is
done
,
without
especiall
prevention
self
will
defeat
the
soul
of
mercy
.
That
is
,
although
men
are
in
a
very
forward
likelihood
of
obtaining
conversion
,
yet
there
may
be
some
bitter
root
of
selfe
,
which
may
thwart
and
bring
it
to
small
effect
.
I
mean
not
that
such
a
tech
as
Naaman
took
here
,
may
do
it
:
(
for
all
are
not
as
he
,
in
point
of
ignorance
of
Gods
way
)
but
from
this
particular
of
selfe
in
him
,
(
which
was
selfe-conceit
and
carnall
ease
)
I
gather
a
like
conclusion
of
all
selfe
whatsoever
,
A
further
opening
of
the
ground
.
Note
.
(
for
selfe
is
a
monster
of
many
heads
,
a
stocke
of
many
bowes
and
branches
.
)
That
selfe
may
marre
all
the
faire
endeavours
of
a
man
toward
grace
,
if
it
be
not
prevented
.
But
perhaps
this
doctrine
will
seeme
stranger
then
the
former
to
such
as
conceive
Naaman
to
be
in
no
forwardnesse
toward
conversion
at
all
.
Object
.
To
whom
I
answer
as
before
,
that
the
Lord
intending
both
his
cure
and
conversion
together
,
Answ.
so
over-ruled
all
occurrents
in
the
one
respect
,
as
concurring
to
the
other
,
besides
and
above
the
intention
of
Naaman
.
So
that
his
jarring
with
the
way
of
God
in
the
point
of
his
healing
,
was
not
onely
a
resemblance
,
but
a
reall
let
of
Gods
worke
in
that
greater
worke
of
conversion
.
But
then
it
will
be
demanded
what
forwardnesse
Naaman
was
in
here
,
Quest.
Was
Naaman
so
forward
?
which
was
so
letted
here
by
his
selfe-conceit
?
I
answer
:
First
,
he
was
very
sensible
of
his
aile
and
malady
;
and
laid
it
deeply
to
heart
;
for
why
?
Answ.
Yes
,
and
wherein
.
he
had
wealth
,
honour
,
strength
,
and
favour
with
his
Prince
,
wanted
nothing
that
might
make
him
great
:
yet
what
were
all
these
to
him
,
having
his
leprosie
hanging
about
him
?
Secondly
,
God
sends
him
the
message
of
a
cure
by
strange-providence
of
a
Maids
report
,
who
told
him
of
the
Prophet
:
and
hearing
thereof
,
what
desire
of
recovery
doth
he
bewray
?
How
eager
is
he
to
pursue
it
to
his
uttermost
?
1.
By
going
to
his
Master
for
letters
of
commendation
and
request
:
2.
And
having
obtained
them
,
furnishing
himself
with
all
such
provision
&
rewards
as
he
thought
meet
for
the
journey
:
3.
He
useth
all
meanes
with
diligence
to
compasse
this
his
desire
,
repaireth
to
the
King
of
Israel
,
the
fittest
way
(
as
he
thought
)
for
that
purpose
;
and
being
mistaken
in
that
,
is
glad
to
heare
of
his
errour
,
and
to
mend
it
speedily
.
4.
He
abaseth
himselfe
(
below
his
condition
)
so
farre
,
as
to
stand
at
the
Prophets
doore
,
to
crouch
and
creepe
(
in
the
sense
of
his
disease
)
for
the
cure
thereof
,
with
exceeding
reverence
to
the
Prophet
.
All
which
(
although
they
might
seem
onely
naturall
effects
of
a
man
under
trouble
)
yet
being
orderly
steps
to
a
greater
worke
,
in
Gods
purpose
,
and
some
of
them
(
in
a
sort
)
religious
acts
of
one
that
acknowledged
a
divine
power
to
heale
him
,
doe
argue
that
somewhat
was
in
him
toward
the
effect
.
And
yet
,
loe
,
here
steps
in
a
techie
toy
,
that
is
,
Yet
crossed
by
self
conceit
,
a
toy
and
prich
.
his
prejudicate
and
forestalled
heart
conceited
against
the
meane
appointed
by
God
:
and
this
was
,
that
he
looked
to
be
healed
another
way
,
more
easie
,
present
,
and
familiar
to
his
humour
,
How
?
viz.
that
Elisha
himselfe
would
come
forth
and
by
applying
his
hand
to
the
place
,
worke
the
miracle
.
And
this
marred
all
the
former
attempts
;
and
besides
hindred
him
;
first
,
from
marking
the
message
which
contained
a
plaine
,
easie
,
mercifull
,
and
familiar
way
of
healing
,
with
a
charge
from
God
to
wash
,
and
a
direct
promise
of
cure
thereby
,
without
any
colour
or
exception
;
all
which
(
so
solemnly
delivered
)
might
very
well
have
pierced
an
heart
(
not
exceedingly
prejudiced
,
and
deluded
)
both
for
the
reverence
of
God
,
and
for
his
owne
ends
.
If
Eglon
an
heathen
King
,
Judg
6.
hearing
of
a
charge
from
God
(
no
way
assuring
him
of
good
)
was
so
obeysant
,
as
to
come
off
his
throne
,
and
worship
God
,
how
much
more
might
Naaman
?
but
lo
,
his
preconceit
letted
him
from
it
:
As
also
,
from
seeing
his
false
heart
full
fraught
with
rage
against
the
Prophet
(
when
yet
he
seemed
to
stoope
so
low
,
and
doe
so
much
reverence
:
)
and
(
to
conclude
)
from
yeelding
nakedly
to
the
way
of
God
,
rather
then
to
lose
his
labour
,
and
carry
home
his
disease
,
and
from
obeying
the
Command
.
And
just
so
may
the
case
stand
with
such
as
have
made
as
many
spirituall
steps
toward
conversion
,
as
Naaman
did
toward
his
cure
.
They
may
first
be
brought
to
a
deepe
plunge
under
sense
of
sinne
and
the
curse
,
Application
of
the
ground
,
to
the
doct.
in
hand
for
the
clearing
of
it
.
What
faire
hopes
men
have
.
and
that
by
the
word
of
terror
,
convincing
their
conscience
:
under
this
they
may
be
most
wearisome
and
restlesse
.
They
may
be
kept
from
shaking
off
their
terrour
by
other
objects
of
pleasure
,
profit
or
worldly
contents
;
they
may
heare
of
a
remedy
by
one
of
wisdomes
handmaids
,
like
well
of
the
glad
tidings
,
long
after
it
,
make
speed
towards
it
,
neglect
no
cost
,
means
,
or
attendance
upon
it
;
joy
in
the
turning
themselves
out
of
their
errours
and
mistakes
,
and
the
appearance
of
more
hope
of
ease
:
they
may
honor
the
instrument
with
exceeding
reverence
;
wait
at
the
posts
of
wisdome
,
not
houres
or
dayes
,
but
moneths
and
quarters
,
thinking
long
till
some
seasonable
answer
come
unto
them
,
thinking
themselves
happy
that
they
may
speed
at
last
,
And
yet
how
dashed
.
when
all
their
labour
is
ended
.
And
yet
when
the
point
should
come
to
an
issue
,
and
the
fruit
to
be
borne
;
then
shall
one selfe
or
other
,
either
selfe-ease
,
or
selfe-will
,
or
selfe-wit
and
conceit
,
assisted
with
carnall
reason
,
yea
,
selfe-endeavours
,
selfe-devotion
,
selfe-mixtures
of
her
owne
with
God
,
bereave
the
soule
of
all
strength
to
bring
forth
:
one
or
other
selfe
(
I
say
)
shall
step
in
,
or
be
cast
in
by
the
divell
(
as
the
gourd
into
the
pottage
)
to
marre
all
:
to
set
the
chiefe
worke
as
far
behinde
,
as
it
seemed
before
to
be
set
forward
:
in
so
much
,
that
the
voice
of
God
both
commanding
to
beleeve
,
and
promising
speedy
ease
and
forgivenesse
,
shall
be
as
a
thing
farre
off
.
And
whereas
the
obedience
of
faith
is
,
or
ought
to
be
,
the
upshot
of
the
cure
:
lo
,
this
selfe
shall
so
blindefolde
the
minde
,
and
disable
the
heart
from
marking
,
pondering
,
and
applying
the
promise
thereby
,
as
if
there
were
nothing
in
it
;
whereas
in
truth
,
all
steps
toward
grace
,
without
this
,
are
frivolous
:
ye●
the
base
heart
shall
thinke
this
more
frivolous
then
all
the
rest
;
stumble
at
it
,
cavill
,
be
discontent
and
flye
off
,
as
if
it
had
wrong
that
her
endeavours
and
paines
be
not
accepted
without
it
:
which
in
truth
,
is
no
other
then
to
quarrell
with
God
,
that
her
owne
way
may
not
be
preferred
to
his
,
and
seeing
that
may
not
be
,
rather
to
choose
not
to
be
healed
at
all
,
but
abide
still
in
her
old
condition
,
then
not
to
prosper
by
her
owne
way
and
device
.
I
have
desired
to
open
the
point
at
large
,
because
I
make
it
the
ground
of
a
large
doctrine
,
whereof
I
would
have
none
make
question
.
So
much
for
the
ground
of
the
text
.
Naamans
selfe
conceit
and
ours
,
may
differ
in
the
speciall
,
though
the
same
in
kind
.
But
I
foresee
that
my
hearers
will
by
and
by
run
to
enquire
whether
this
tech
of
Naaman
be
in
their
brests
or
no
,
and
whether
it
hath
hindred
their
endeavours
:
and
also
,
that
all
well
affected
Christians
would
be
loth
to
lose
their
labour
and
sweat
(
if
they
knew
how
to
prevent
it
)
till
they
have
enjoyed
the
promise
.
And
therefore
I
must
tell
them
,
that
I
gather
a
generall
point
from
a
particular
:
Naamans
selfe
was
one
branch
of
many
;
but
there
be
many
more
,
all
as
dangerous
to
them
as
this
to
him
.
Seeing
then
I
thinke
it
will
be
desired
,
that
they
might
know
the
severall
sorts
of
this
monster
,
and
the
markes
of
this
secret
else
,
selfe
,
I
meane
:
therefore
,
ere
I
reason
or
apply
the
point
,
I
will
stay
a
while
upon
the
discovery
of
the
severall
sorts
of
this
disease
,
&
so
returne
to
the
point
againe
(
if
God
please
)
in
the
matter
of
Application
.
I
thinke
none
will
deny
,
that
of
all
other
lets
of
grace
and
salvation
,
this
of
selfe
,
is
the
most
dangerous
:
and
the
reason
is
,
because
it
is
most
inward
and
immediate
.
I
may
say
of
it
as
Paul
speakes
of
uncleannesse
,
all
other
sinnes
are
without
the
body
,
but
this
within
,
a
disease
of
the
intrailes
and
bowels
.
Selfe
,
the
most
dangerous
enemy
,
because
most
inward
and
immediate
.
Even
so
,
all
other
lets
and
enemies
of
Christ
are
outward
;
Satan
hath
many
injections
,
temptations
by
Atheisme
,
by
the
needlesnesse
,
difficulty
,
yea
,
impossiblenesse
of
prevailing
;
he
hath
many
base
colours
to
delude
the
heart
withall
by
the
contrariety
of
Christ
to
the
corrupt
spirit
of
man
:
the
world
also
hath
many
base
and
false
principles
to
beat
off
the
heart
by
,
as
the
disdaine
of
them
that
are
so
zealous
,
1
Cor.
6.18
.
the
erroneous
opinions
which
it
hath
of
Christ
and
the
profession
of
his
truth
:
Others
hurt
by
this
most
mortally
.
but
all
these
are
without
,
and
more
easily
avoided
;
the
power
of
the
Word
sooner
scatters
these
mists
.
The
greatest
mischiefe
comes
from
within
,
and
were
it
not
for
selfe
,
they
could
not
prevaile
by
all
their
baits
and
feares
:
Selfe
opens
the
doore
and
betrayes
the
soule
to
them
.
But
now
,
to
discerne
the
nature
,
the
sorts
,
and
the
markes
of
this
enemy
,
requires
some
wisedome
;
for
the
which
worke
,
although
the
wisest
is
most
insufficient
,
and
my selfe
unfittest
of
all
;
yet
the
necessity
of
the
point
laying
this
taske
upon
mee
,
I
shall
adventure
to
say
so
much
as
at
least
may
provoke
others
to
consider
of
the
matter
more
seriously
,
to
consult
and
give
sentence
.
Selfe
is
(
to
say
truth
)
nothing
else
but
the
very
spirit
of
corruption
,
Selfe
what
it
is
in
the
root
;
viz.
the
inst
nct
of
old
Adam
.
and
the
instinct
of
old
Adam
in
an
unregenerate
heart
,
discovering
it selfe
in
all
other
kindes
,
but
most
eminently
(
for
slinesse
and
contrarinesse
)
in
resisting
the
worke
of
conversion
.
And
it
may
be
distinguished
into
these
two
branches
,
either
selfe
of
opposition
to
Christ
,
Selfe
of
two
sorts
:
either
opposite
selfe
to
Christ
,
or
mixt
with
him
.
or
selfe-mixture
with
Christ
.
The
former
whereof
hinders
the
soule
from
Christ
,
by
opposing
and
tendering
to
the
soule
a
sufficiency
of
her
owne
without
Christ
:
the
latter
seemes
to
abhorre
such
prophanenesse
,
and
placeth
onely
sufficiency
to
make
the
soule
blessed
in
Christ
alone
:
but
in
the
point
of
applying
and
receiving
thereof
to
it selfe
mixeth
her selfe
with
him
,
and
scrues
her selfe
and
her
owne
wayes
into
the
sufficiency
of
Christ
.
The
former
of
these
is
more
carnall
and
grosse
;
the
latter
more
close
and
spirituall
:
the
former
impugnes
the
sole-sufficiency
,
the
latter
the
all
sufficiency
of
Christ
;
the
former
the
soule
may
sooner
be
driven
from
;
the
latter
she
must
be
fired
out
of
,
and
(
as
the
Fox
)
digged
out
of
her
burrow
ere
she
will
renounce
them
.
All
Selfe
is
the
spirit
of
corruption
,
but
this
privy
selfe
is
the
quintessence
of
that
poyson
.
All
selfe
sets
up
it selfe
against
Christ
;
Note
.
but
this
is
the
secret
privy-chamber
wherein
the
unregenerate
soule
imbarkes
her selfe
.
For
,
Simil.
as
it
is
in
the
defence
of
a
City
against
a
beleaguering
enemy
,
partly
there
be
some
out-workes
,
halfe-moones
and
retrenchments
to
hold
the
enemy
at
larger
distance
,
and
partly
some
neerer
stronger
bulwarkes
and
forts
well
manned
and
furnished
with
armour
and
Canons
,
in
which
the
chiefe
hopes
and
force
of
the
City
consists
:
it
s
no
such
difficulty
perhaps
to
drive
the
Citizens
out
of
the
one
,
but
it
s
a
matter
of
good
importance
to
beat
them
out
of
the
other
.
So
,
I
say
of
these
two
branches
of
Selfe
;
it
s
not
so
hard
a
taske
to
disswade
the
soule
from
the
former
;
but
when
the
Soule
runnes
to
her
maine
Fort
and
Castle
,
Selfe
mixt
with
Christ
,
it
s
an
hard
thing
to
teach
her
to
discerne
it
,
but
almost
impossible
to
fetch
her
out
of
it
.
The
onely
wisedome
and
omnipotency
of
grace
can
effect
that
.
Though
the
latter
be
chiefly
aimed
at
:
The
former
of
thes●
two
occasionally
entred
upon
.
Concerning
the
former
of
these
two
my
Doctrine
lesse
aimes
at
,
because
it
takes
for
granted
that
a
man
so
qualified
as
I
have
already
spoken
acknowledges
himselfe
insufficient
of
himselfe
to
get
blessednesse
.
My
chiefe
scope
is
to
encounter
the
latter
;
yet
for
light
and
distinction
sake
I
will
point
at
the
severall
kindes
of
the
former
,
that
the
Reader
may
not
be
unsatisfied
about
the
object
of
the
whole
intended
discourse
.
For
the
former
then
which
is
more
grosse
:
this
is
of
five
sorts
;
prophane
selfe
,
naturall
selfe
,
Five
sorts
of
it
.
1.
Prophane
selfe
.
2.
Naturall
selfe
.
3.
Carnall
selfe
.
4.
Creature
selfe
.
5.
Religious
selfe
.
carnall
selfe
,
selfe
in
the
creature
,
and
religious
selfe
.
First
of
the
first
.
Fire
(
we
know
)
is
put
out
by
pulling
away
the
fewell
,
but
especially
by
casting
on
of
water
:
so
,
all
selfe
opposes
Christ
,
but
above
all
selfe-lusts
,
or
selfe
resolved
to
live
in
any
sin
,
doth
abandon
and
expell
Christ
,
who
indeed
came
to
destroy
sinne
and
him
that
reigned
thereby
.
Therefore
sinne
and
Sathan
held
and
maintained
,
doe
most
punctually
destroy
Christ
.
True
it
is
,
sinne
(
alone
and
nakedly
considered
)
serves
to
magnifie
grace
;
for
where
sinne
abounded
grace
exceeded
,
and
where
sinne
is
out
of
measure
sinfull
,
grace
is
out
of
measure
gracious
:
but
where
sinne
abides
in
the
heart
as
in
her
center
and
element
,
loved
and
lived
in
,
there
Christ
is
quite
shut
out
of
doores
.
Sinne
is
not
alike
dwelling
in
all
,
1.
Prophane
selfe
what
?
but
in
some
men
it
dwels
without
a
law
,
ignorantly
,
inconvincedly
;
in
others
it
rules
against
a
law
,
rebelliously
;
and
so
the
enmity
of
it
to
Christ
doth
differ
in
degree
:
howbeit
in
all
such
as
it
dwels
in
,
it
opposeth
Christ
in
a
direct
kinde
of
contrariety
.
Hence
the
Apostle
demandeth
what
agreement
betweene
Christ
and
Beliall
,
2
Cor.
6.16
.
the
beleever
and
the
infidell
?
light
and
darkenesse
,
sinne
,
and
that
grace
that
pardons
and
purges
it
?
Ioh.
3.19
.
And
our
Saviour
,
They
loved
darknesse
rather
then
light
,
because
their
workes
were
evill
.
Alas
!
such
come
not
at
Chrst
so
much
as
in
the
remote
meanes
or
Ordinances
by
their
good
will
,
or
at
least
for
meere
fashion
:
much
lesse
to
the
promise
of
Christ
,
to
save
them
.
They
are
alive
,
jolly
,
merry
,
well
satisfied
already
:
give
them
their
drinke
,
their
harlot
,
their
world
,
and
god
Mammon
,
their
belly
,
ease
,
pleasures
,
or
like
lusts
;
they
are
well
,
and
for
the
rest
,
they
leave
it
to
such
as
care
for
it
:
as
for
themselves
,
their
hell
is
their
heaven
,
and
Christ
is
not
so
sweet
to
a
needing
soule
,
as
that
which
Christ
came
to
destroy
,
is
sweet
to
them
,
till
the
Lord
scare
them
and
bid
them
goe
to
their
al-sufficient
lusts
for
salvation
.
Either
they
know
no
better
,
or
love
no
better
.
If
Christ
should
come
in
,
the
kingdome
which
the
Divell
hath
set
up
,
and
the
scepter
he
swayeth
in
their
soules
,
by
their
prophanenesse
,
breach
of
Sabbaths
,
atheisme
,
pride
,
contention
,
disdaine
,
intemperancy
,
incontinency
,
swearing
,
uncleannesse
,
and
the
like
,
must
(
as
that
strong
man
)
be
cast
out
by
the
stronger
,
and
spoiled
.
And
that
were
as
sad
and
uncouth
to
them
,
as
the
comming
of
those
Danites
and
stealing
away
Mica's
gods
was
irkesome
to
him
:
his
joy
,
and
strong
hold
,
al-sufficient
treasure
was
stollen
,
and
poore
wretch
,
what
should
it
boot
one
so
woe
begone
,
to
live
?
The
last
and
chiefe
rest
and
content
of
a
sinner
,
being
his
lusts
,
must
needs
cause
Christ
,
who
comes
to
robbe
the
soule
thereof
,
to
be
accounted
as
he
who
robbes
a
Beare
of
her
whelpes
.
Sinne
and
lust
to
such
a
man
is
as
the
Lambe
brought
up
in
the
bosome
(
as
Nathan
saith
)
and
being
as
his
darling
&
his
son
.
Hence
it
is
,
that
the
sufficiency
of
these
lusts
,
ause
the
sufficiency
of
Christ
(
which
stands
in
the
setling
of
a
soul
upon
a
sufficiency
in
pardon
,
peace
and
joy
of
conscience
)
to
be
abhorred
.
I
would
have
no
man
mistake
me
,
as
if
I
hereby
did
establish
a
doctrine
of
repentance
before
faith
:
sundry
mistaken
Scriptures
have
deluded
the
erroneous
judgements
of
some
Divines
to
thinke
,
Repentance
goes
not
before
faith
.
that
because
sinne
expels
Christ
,
therefore
repentance
entertaines
him
:
(
men
of
unhappy
aimes
,
)
who
cannot
avoid
one
rocke
,
save
by
rushing
upon
another
;
I
confesse
in
the
place
alleaged
,
Paul
cites
these
words
out
of
the
Prophet
,
Depart
and
goe
from
among
them
and
I
will
receive
you
,
and
be
a
father
unto
you
,
and
you
shall
be
sonnes
and
daughters
of
me
,
saith
the
Lord
Almighty
.
But
this
text
sheweth
not
that
repentance
is
a
step
to
the
receiving
of
a
man
by
faith
and
adoption
:
but
rather
it
discovers
this
,
That
till
the
Lord
had
humbled
and
abased
the
Iewes
for
their
idolatry
,
and
setting
up
of
false
gods
against
himselfe
,
and
committing
spirituall
filthinesse
with
them
,
there
was
no
hope
of
being
received
into
favour
or
marriage
with
him
.
Otherwise
,
repentance
and
turning
from
idols
to
God
,
and
from
darkenesse
and
the
kingdome
of
Sathan
,
to
Christ
,
presupposeth
faith
to
purge
the
conscience
,
and
to
make
us
beloved
and
accepted
.
The
summe
briefely
is
,
That
this
point
urgeth
us
not
to
repent
ere
we
beleeve
(
which
were
to
overthrow
the
need
of
a
Christ
,
and
then
to
come
to
Christ
)
but
to
shew
us
that
ere
ever
Christ
be
truely
closed
with
,
sinne
must
be
nipt
in
the
necke
.
That
jollity
,
content
and
hearts-ease
which
a
sinner
found
in
his
lusts
,
must
be
throwne
out
both
litter
and
whelpes
of
his
heart
,
ere
ever
he
come
to
behold
Christ
with
his
sufficiency
to
save
.
One
wombe
cannot
at
once
carry
two
conceptions
,
and
the
soule
cannot
at
once
serve
two
masters
,
God
and
Mammon
,
Christ
and
lusts
.
The
sufficiency
which
lusts
erroneously
afforded
to
the
soule
,
making
her
deeme
her selfe
happy
in
them
;
and
to
be
as
a
man
of
a
full
stomacke
who
loathes
a
honey-combe
,
must
be
abandoned
by
legall
consternation
,
and
humbling
,
ere
Christ
be
precious
.
Christ
must
be
needed
as
meat
by
a
sterne
belly
,
ere
ever
he
be
had
.
But
that
he
cannot
be
,
while
the
love
of
lusts
,
lived
in
,
surfeits
the
appetite
.
And
this
is
the
first
of
those
branches
in
which
grosse-selfe
consists
.
Of
which
,
this
I
say
;
Oh!
that
it
should
be
possible
,
that
such
a
nature
as
was
first
created
with
a
soule
capable
of
divine
being
,
The
degeneratenesse
of
our
nature
discovered
.
and
bred
to
immortality
,
should
so
debauch
it selfe
,
and
lose
her
honour
,
as
(
not
with
Nebuchadnezzar
to
forgoe
his
throne
to
feed
with
beasts
)
but
to
forfeit
Gods
image
to
become
a
beast
!
Nay
,
I
wrong
a
beast
to
speake
so
:
to
become
worse
then
any
swine
or
beast
,
and
to
wallow
and
incorporate
it selfe
so
into
spirituall
filth
,
as
to
forget
what
it
was
ever
borne
unto
:
and
not
onely
so
far
to
degenerate
as
to
embrace
the
enemy
of
God
,
and
that
which
Christ
came
to
destroy
;
but
to
set
up
such
a
sufficiency
to
it selfe
in
it
,
as
to
abolish
that
sole-sufficiency
of
mercy
to
pardon
and
purge
it
!
yet
this
I
say
of
it
,
that
although
sinne
of
her
owne
nature
,
and
in
her
course
,
tends
by
degrees
to
defile
,
harden
,
and
make
the
soule
impenitent
and
desperate
:
yet
if
God
breake
off
the
soule
betimes
from
it
,
ere
it
have
cankerfretted
the
soule
,
it
is
more
easie
for
such
a
sinner
to
come
to
some
sence
,
conviction
and
humiliation
for
it
,
and
so
to
some
need
of
pardon
,
then
many
a
Pharisee
who
under
pretence
of
abhorring
odious
Publicans
and
offendors
,
is
riveted
into
a
conceit
of
his
owne
righteousnesse
:
both
a
Pharisee
and
a
Publican
oppose
Christ
;
yet
the
former
more
then
the
latter
,
because
Christ
came
not
to
call
the
righteous
,
but
the
sinner
to
repentance
.
And
so
much
of
this
,
so
farre
as
this
Digression
will
permit
.
The
second
selfe
natur●ll
,
or
the
civilian
.
I
proceed
to
the
second
,
that
is
,
to
the
meere
Naturalist
,
or
Civilian
.
By
whom
I
meane
such
an
one
as
lives
upon
dregges
,
the
very
reliques
and
ruines
of
the
image
of
God
decayed
.
To
open
my selfe
briefely
,
the
Lord
out
of
infinite
mercy
hath
so
dispensed
and
ordred
the
penalties
due
to
sinne
,
in
the
fallen
condition
of
Adam
;
that
,
although
the
wrath
and
curse
of
God
upon
the
same
lye
equally
upon
all
his
posterity
,
yet
for
some
ends
,
The
flood-gates
of
corruption
restrained
by
providence
.
his
owne
mercifull
indulgence
,
and
the
commodity
of
common
life
,
he
hath
in
some
persons
restrained
the
flood-gates
of
this
deluge
,
so
that
sinne
hath
a
limitation
and
bound
set
unto
it
,
both
for
sundry
kindes
and
measures
of
it
.
Some
being
more
innocent
,
harmelesse
,
righteous
,
just
,
temperate
,
sober
,
curteous
,
civill
then
others
:
which
vertues
,
although
they
are
as
pearles
in
a
swines
snout
,
planted
in
a
cursed
nature
,
out
of
which
nothing
can
proceed
,
save
that
which
is
uncleane
(
for
the
clearest
water
in
a
standing
kennell
or
puddell
,
though
it
differ
from
the
mudde
underneath
,
yet
savours
of
the
same
stinch
)
yet
comparatively
seeming
to
be
lesse
ill
and
impure
,
then
the
muddy
and
base
lusts
of
the
uncleane
,
the
prophane
and
openly
wicked
;
obtaine
among
men
the
repute
and
opinion
of
vertues
.
And
indeed
so
they
are
,
in
order
and
respect
to
the
welfare
of
a
Commonwealth
:
in
which
,
it
s
no
small
outward
beauty
and
happinesse
,
to
live
with
such
,
in
respect
of
the
fierce
,
injurious
,
Favour
of
nature
is
inlarged
by
many
meanes
,
in
the
naturall
civilian
.
noysome
and
hurtfull
qualities
of
the
lewd
and
wicked
.
And
this
favour
of
Nature
in
many
men
,
is
greatly
enlarged
by
sundry
meanes
.
First
,
by
the
lawes
of
men
,
which
tend
to
settle
civility
,
and
innocency
in
their
governments
;
which
having
penalties
annexed
to
them
severely
censuring
delinquents
,
1.
By
good
Lawes
.
cause
the
selfe-loving
spirit
of
flesh
,
partly
from
a
confessed
goodnesse
in
the
vertues
themselves
,
partly
from
feare
of
punishment
,
and
partly
a
love
of
praise
and
reputation
among
men
(
who
count
such
rare
peeces
)
to
cloze
therewith
,
to
curbe
and
keepe
in
their
distempers
,
and
to
accommodate
themselves
to
the
order
of
community
.
2.
By
education
and
Discipline
.
Secondly
,
by
the
institution
and
discipline
of
Moralists
,
instilling
into
their
disciples
,
the
seeds
of
vertue
and
outward
life
,
propounding
rewards
of
commendation
and
honour
to
such
as
attaind
them
:
shame
and
reproach
to
such
as
ensued
them
:
in
which
kinde
those
heathen
Masters
of
manners
excelled
.
For
,
by
your
continuall
fostering
those
sparkles
of
nature
left
upon
the
herth
,
and
laying
together
such
principles
of
art
,
as
they
preceived
to
make
for
the
engendring
and
nourishing
thereof
in
mens
mindes
(
especially
their
tender
novices
not
being
leavened
before
with
lusts
)
they
got
such
a
perfection
,
both
in
negative
absteinings
from
evils
,
and
positive
performances
of
duties
,
as
may
justly
make
even
Christians
to
tremble
,
that
they
should
come
so
farre
short
of
them
both
,
in
subduing
of
passions
,
and
practice
of
selfe-denying
vertues
,
being
under
the
discipline
of
Christ
himselfe
.
Thirdly
,
3.
By
their
experience
.
others
by
their
experience
which
their
industry
and
observation
of
politicke
courses
among
men
hath
purchased
unto
them
,
have
obtained
such
measure
of
perfection
in
this
kinde
,
that
they
have
beene
able
to
rule
others
by
the
authority
of
their
skill
and
carriage
,
and
to
containe
townes
,
corners
and
Kingdomes
in
peace
and
order
:
which
being
so
extensive
a
good
(
within
her
compasse
)
must
needs
cause
men
to
imagine
some
excellency
therein
.
Fourthly
,
4.
The
examples
and
opinion
of
men
rarely
vertuous
.
the
rare
parts
and
endowments
of
such
as
are
thus
qualified
(
excelling
in
shew
the
vertues
of
some
such
as
are
in
an
higher
ranke
of
christianity
and
religion
,
and
blemishing
their
weaker
qualities
)
must
needs
reflect
upon
them
,
more
then
ordinary
esteeme
among
such
as
behold
them
;
&
especially
when
they
shall
bewray
more
bounty
,
liberality
,
compassion
and
mercy
,
forbearance
and
patience
,
with
other
usefull
and
admired
vertues
,
then
they
who
claime
the
chiefe
name
goodnesse
.
Fifthly
,
when
besides
all
these
Civilities
and
Moralities
,
5.
Some
tincture
of
religion
.
they
adde
some
varnish
and
lustre
from
a
tincture
of
Religion
,
keeping
their
Church
,
applauding
a
forme
of
serving
God
,
and
discoursing
of
such
matters
:
which
although
they
doe
not
for
any
perfiting
of
their
vertues
,
(
which
they
●ount
to
be
their
strong
hold
)
but
onely
for
complement
and
formality
,
6.
Similitude
with
the
godly
.
yet
hereby
they
stop
the
mouthes
of
any
who
might
brand
them
with
irreligion
and
prophanenesse
.
Adde
hereto
,
the
similitude
which
they
seeme
to
hold
with
the
godly
;
for
they
also
have
their
slips
and
errors
,
sometime
blemishes
of
note
,
and
vices
of
deepe
dye
:
and
alas
!
these
have
no
more
,
and
therefore
so
long
as
outsides
only
may
hold
water
,
there
will
seeme
little
difference
.
There
are
none
so
bad
and
base
,
None
so
bad
,
but
some
shreds
of
good
may
be
found
in
them
.
2
Sam.
12.27
.
1
Sam.
11.7
.
Gen.
27
41.
And
what
use
a
civill
person
makes
of
it
.
but
have
some
shreds
of
goodnesse
in
them
.
Ioab
a
vile
,
cruell
and
bloody
wretch
,
yet
a
valiant
Captaine
who
fought
Gods
battels
,
and
was
usefull
to
the
Church
in
destroying
the
enemies
of
it
.
Saul
a
notorious
hypocrite
and
self-lover
,
yet
adorned
with
abundance
of
heroicall
,
martiall
,
politique
and
morall
vertues
,
wisedome
,
awe
and
authority
,
courage
and
resolution
,
equity
and
justice
,
love
to
his
followers
,
till
his
spirituall
treachery
of
heart
,
quasht
them
.
Esau
himself
had
his
restraint
of
malice
,
and
so
had
Haman
till
their
fitter
opportunity
.
And
in
a
word
,
as
there
are
few
so
good
,
but
they
have
their
tincture
of
some
evill
:
so
,
neither
are
there
any
so
bad
,
but
they
have
some
morall
reliques
left
in
them
of
vertue
and
praise
.
And
this
causeth
them
(
through
a
base
heart
balking
God
in
his
way
of
Christ
)
to
rest
themselves
satisfied
in
that
sufficiency
which
they
finde
in
these
things
;
as
thinking
they
neede
seeke
no
further
for
any
superiour
happinesse
,
because
they
finde
this
to
give
them
so
abundant
content
,
both
from
within
and
from
without
,
feeling
these
feathers
and
colours
of
their
owne
both
to
heat
and
to
adorne
them
.
And
the
truth
is
,
this
selfe
of
morality
and
nature
is
so
much
the
more
dangerous
,
by
how
much
(
in
shew
)
it
seemes
so
glorious
:
for
how
vast
a
gulfe
seemes
to
be
betweene
the
former
vicious
,
forlorne
caitiffe
,
and
this
painted
moralist
?
Alas
!
nothing
is
more
apt
to
puffe
up
a
naturall
man
,
then
the
abused
privity
to
a
former
estate
of
excellency
:
such
and
such
they
were
bred
,
and
although
they
have
lost
all
,
yet
their
breed
,
and
the
reliques
of
their
old
ruines
are
enough
to
make
them
some
body
.
As
we
see
it
in
them
who
having
bin
well
bred
,
Simil.
and
fallen
to
decay
,
though
they
have
nothing
to
take
too
,
yet
even
in
the
necessity
of
forced
begging
,
beg
with
indignation
at
the
basenesse
of
it
,
and
will
say
,
good
Sir
shew
some
respect
to
a
poore
Gentleman
,
putting
on
their
hat
instantly
,
and
scorning
to
bee
as
they
are
:
even
so
is
it
here
,
That
which
should
most
abase
us
,
doth
most
pride
us
,
our
very
ruines
seeme
rarities
unto
us
,
and
nourish
a
sufficiency
of
our
owne
in
us
,
so
that
wee
can●ot
resigne
it
up
and
throw
it
at
the
feete
of
Christ
,
to
purchase
a
better
.
But
then
much
more
prone
are
we
to
be
puft
up
,
if
we
thinke
that
wee
have
raised
our
fortunes
to
a
pretty
estate
the
second
time
,
by
our
owne
improvements
and
industry
:
None
are
prouder
then
such
as
being
privy
to
their
ruined
estate
of
creation
,
yet
make
themselves
beleeve
,
that
by
their
owne
worth
,
they
have
raised
themselves
from
it
to
a
very
faire
competency
of
estate
in
morall
and
civil
vertues
:
others
remaining
still
in
their
beggery
of
viciousnesse
and
base
evills
.
Use
of
the
point
.
Briefly
then
of
this
second
sort
,
this
I
adde
,
Oh
how
lamentable
is
it
,
that
a
man
borne
to
bee
a
sonne
of
God
,
and
beautified
with
his
owne
image
should
become
so
disguised
,
as
having
lost
grace
in
the
substance
,
to
rest
in
a
meere
shadow
thereof
,
destitute
of
a
principle
of
divine
life
and
goodnesse
!
and
to
stay
all
such
from
their
conceit
of
selfe-sufficiency
herein
:
A
civill
estate
dangerous
.
let
me
tell
them
,
first
their
vertue
is
copper
coine
,
and
wants
of
the
nature
of
gold
as
much
as
kennel
water
of
the
purenesse
of
spring
water
:
therefore
their
sufficiency
is
but
a
dreame
,
a
fruit
of
their
ignorance
,
and
owlelight
of
discerning
:
nay
it
is
but
a
madnesse
,
as
he
must
be
a
foole
who
really
can
satisfie
himselfe
in
counters
as
if
they
were
peeces
.
Secondly
,
there
is
no
safety
herein
,
for
the
error
of
their
conceit
may
more
harden
them
against
Christ
,
then
the
prophanesse
of
the
wickedst
,
if
God
vouchsafe
them
both
equall
light
.
Thirdly
,
if
God
leave
them
in
this
hardnesse
of
heart
,
they
may
prove
as
desperate
opposites
and
pursuers
of
all
grace
of
Christ
,
and
Christians
,
as
the
most
horrible
open
swine
,
yea
worse
,
as
we
see
in
Saul
and
Iulian.
Therefore
(
to
conclude
)
let
all
such
know
,
that
till
the
Lord
have
lighted
a
torch
by
his
word
of
a
greater
discovery
of
themselves
,
then
yet
they
have
seene
,
they
are
farre
off
from
the
embracing
of
Christ
,
they
are
wedged
already
into
so
deepe
a
sufficiency
of
their
owne
,
that
Christs
is
unsavory
.
And
therefore
,
although
I
will
not
advise
them
to
renounce
the
vertues
themselves
,
nor
judge
them
as
vile
as
open
offenders
:
yet
I
wish
them
to
come
under
a
better
banner
,
and
cast
their
owne
worth
upon
the
dung-hill
.
They
are
gone
up
to
heaven
by
a
ladder
of
their
owne
framing
and
setting
:
But
they
must
come
downe
each
step
thereof
with
more
shame
and
confusion
,
ere
they
can
set
one
step
towards
Christs
ladder
:
in
which
respect
I
see
not
but
he
who
stands
upon
the
ground
still
,
and
never
went
higher
,
is
somewhat
nearer
the
bottome
of
Christs
ladder
then
they
.
And
so
much
also
of
this
second
kinde
of
grosse
selfe
,
viz.
selfe-naturall
morality
:
I
come
to
the
third
:
The
third
carnality
or
fl●shly
savor
.
Rom.
8.6
.
And
that
is
carnality
,
or
fleshly
savor
:
of
the
which
I
spake
somewhat
in
the
tenth
verse
,
&
shall
say
more
in
verse
twelve
:
Here
therefore
I
will
onely
touch
the
point
,
and
shew
wherein
this
grosse
selfe
opposeth
Christ
.
It
s
true
of
all
carnall
savor
which
Paul
speakes
,
that
its
enmity
to
God
:
and
why
?
because
it
s
prophane
and
opposes
his
holinesse
.
But
its
enmity
to
Christ
also
in
another
respect
,
to
wit
his
alsufficiency
to
save
:
and
why
?
because
it
hath
a
deepe
selfesufficiency
,
and
needes
nothing
:
It
s
carried
in
a
streame
and
smooth
way
of
it
owne
,
its
full
of
it selfe
,
and
we
know
whatsoever
is
powred
into
a
full
vessell
runnes
over
.
There
is
no
peece
of
selfe
more
grosly
opposite
,
because
none
more
abounds
in
it
owne
sense
:
and
when
it
can
enjoy
it selfe
,
its
happy
in
it
owne
esteeme
,
but
if
crossed
,
hath
no
joy
in
being
.
Take
such
a
carnall
mans
sufficiency
from
him
,
and
he
is
as
one
that
hangs
in
the
aire
.
Understand
it
in
a
few
instances
,
the
prophanely
carnall
or
Atheist
,
the
worldly
carnall
,
the
learnedly
carnall
and
such
as
are
well
parted
and
the
selfeloving
:
these
will
give
a
taste
of
the
rest
.
For
the
first
,
the
carnally
prophane
person
having
fleshly
wisdome
enough
,
perhaps
policy
,
skill
in
the
law
,
wealth
at
will
,
place
and
authority
to
backe
him
,
how
doth
he
scorne
and
disdaine
Christ
,
his
religion
and
members
?
As
those
jolly
Captaines
sitting
in
councell
of
warre
with
Iehu
,
1.
King
.
9.
seeing
the
Prophets
servant
comming
to
him
,
asked
what
made
this
mad
fellow
with
thee
?
and
Gallio
sitting
as
judge
of
right
and
wrong
,
Act.
18.14
.
hearing
the
question
of
the
Jewes
against
the
Apostles
,
scorned
them
,
and
drave
them
from
his
Tribunall
.
As
Herod
and
his
men
scorned
Christs
person
as
a
meane
silly
man
to
be
a
King
:
so
doe
prophane
carnallists
scorne
his
religion
and
members
.
Alas
!
the
very
garbe
of
Christ
and
Christianity
is
odious
,
The
carnall
wise
scorne
Christ
.
they
stumble
in
the
porch
,
and
never
get
into
the
house
.
They
feele
a
reall
bottome
of
flesh
to
subsist
upon
,
which
is
their
deep
pollicy
,
that
they
can
give
counsell
in
weighty
matters
,
foresee
outward
dangers
,
judge
of
difficult
cases
betweene
man
and
man
,
sway
others
by
their
authority
and
terrors
,
they
see
all
glad
to
stoope
to
their
lure
,
and
this
makes
them
admire
themselves
:
as
for
Christ
,
alas
!
he
is
a
spirituall
subject
more
fit
for
such
as
live
in
a
Cloister
,
affecting
a
contemplative
life
,
or
for
Gods
fooles
!
Tush
!
(
say
they
)
we
scorne
such
fancies
as
those
,
to
deny
our selves
,
to
beleeve
a
promise
,
to
live
upon
breath
,
and
casting
all
our
own
sufficiency
away
,
to
rely
upon
Christ
and
the
word
:
wee
love
reall
contents
and
satisfaction
,
such
as
will
hold
water
in
the
world
;
make
us
esteemed
and
wise
in
mens
conceits
:
and
ye
shall
observe
such
as
these
,
out
of
this
swelling
fulnesse
of
their
owne
,
behold
Christ
as
a
man
upon
the
top
of
a
pinacle
beholds
little
children
playing
;
yea
even
as
mice
running
our
of
their
holes
.
As
for
preaching
,
they
chuse
to
heare
none
at
all
,
but
if
they
must
for
fashion
needes
heare
any
,
then
they
must
be
such
as
in
whom
more
savor
of
mans
wisdome
appears
,
then
power
of
Christ
:
such
as
preach
quaint
things
,
faire
and
far
off
,
pleasing
conceits
,
such
as
leave
them
as
they
found
them
,
and
touch
not
their
sores
.
Offer
them
a
man
that
preaches
Christ
or
walkes
in
the
spirit
of
humility
and
selfedeniall
,
and
they
count
him
a
foole
:
(
even
as
the
carnall
Jew
and
Gentile
,
counted
Christ
hmselfe
folly
,
and
a
stumbling
blocke
)
geering
and
gibing
all
that
comes
in
the
likenesse
of
Christ
or
uprightnesse
.
Secondly
,
the
like
I
may
say
of
a
carnall
wordling
;
1
Cor.
1.24
.
Carn●ll
worldling
full
of
himselfe
.
hee
is
as
full
as
his
skin
can
hold
of
his
owne
sufficiency
.
Aske
him
of
bargaines
,
Lordships
and
purchases
,
great
marriages
and
matches
,
or
tell
him
of
some
great
meetings
,
feasts
,
pastimes
and
pleasures
,
company
of
jolly
folkes
talking
of
newes
or
meriments
to
spend
their
time
,
or
of
any
other
thing
that
savors
of
the
world
,
and
ye
shall
have
him
in
his
element
,
prophane
,
perhaps
,
they
will
not
be
(
except
it
be
now
and
then
expedient
)
but
as
for
Christ
and
his
sufficient
salvation
,
they
count
it
but
a
fulsome
object
,
never
well
till
such
talke
be
over
;
and
by
their
good
wills
,
they
would
not
sit
in
company
where
such
matters
are
stirring
:
to
be
sure
,
they
are
best
when
they
are
eased
&
gone
.
If
they
love
a
Christian
preacher
or
professor
,
it
s
for
some
carnall
savor
they
find
in
his
outsides
,
his
learning
,
curtesie
,
mirth
or
complement
:
but
else
the
world
loves
her
own
and
such
as
savor
the
things
of
this
life
:
And
by
this
means
,
they
please
themselves
so
deeply
in
the
sufficiency
and
content
which
they
get
from
the
spirit
of
the
world
;
that
(
although
perhaps
their
consciences
sometime
pinch
them
for
the
vanity
of
this
their
sufficiency
,
yet
)
the
spiritualnesse
and
precisenesse
of
Christ
is
a
burthen
to
them
which
they
will
not
touch
with
their
least
finger
.
Come
in
the
third
place
to
the
carnallity
and
savor
of
good
parts
and
endowments
;
Carnallity
of
good
parts
an
enemy
to
Christ
.
and
we
shall
finde
it
a
woefull
opposite
to
Christ
,
filling
men
with
such
sufficiency
of
their
own
,
that
Christ
is
a
meere
superfluity
with
them
.
They
bewray
this
sicknesse
(
many
of
them
)
by
the
impotency
of
their
pride
and
selfeconceit
:
they
are
as
drunkards
overcharged
with
wine
,
they
know
not
how
to
carry
themselves
,
or
to
walke
upon
the
ground
.
Acts
26.24
.
As
Festus
basely
spake
of
Paul
,
Much
learning
makes
thee
mad
:
so
I
may
truly
say
of
these
,
their
parts
and
gifts
doe
so
overpower
them
in
conceit
of
their
owne
sufficiency
,
that
it
makes
them
to
turn
mad
humorists
.
And
whence
is
that
?
surely
from
the
impotency
of
that
pride
that
is
unable
to
keepe
within
bounds
of
moderation
,
and
so
must
be
within
boundlessenesse
of
humor
.
It
was
noted
of
Diogenes
,
that
monster
of
pride
,
that
comming
to
Plato
his
house
at
a
feast
time
,
seeing
there
goodly
cussions
and
tapistry
,
he
tooke
them
and
trodde
on
them
,
saying
I
trample
upon
Plato
his
pride
;
but
he
was
well
answered
,
that
hee
did
it
with
a
farre
greater
pride
of
his
owne
.
Many
worthy
Grandees
for
their
worth
and
skill
in
their
faculties
,
Law
,
Physicke
,
Divinity
,
and
other
professions
have
beene
overthrowne
this
way
,
I
meane
by
sicknesse
of
selfe-love
and
selfe-admiration
.
Some
scorning
preferment
,
not
out
of
humility
,
but
as
thinking
it
under
them
;
and
because
its
the
usuall
portion
of
Parasites
or
the
reward
of
some
who
are
so
farre
below
themselves
.
Others
affecting
rusticall
carriages
or
cynick
qualities
meane
attire
,
little
applause
,
small
requitalls
,
and
disdaining
gifts
and
praise
,
onely
to
be
pointed
at
,
and
because
they
enjoy
themselves
,
with
farre
more
sufficient
content
,
then
others
can
satisfie
them
.
And
its
hard
to
finde
rare
parts
without
such
tinctures
:
and
we
have
seene
the
rash
adventures
of
such
,
as
out
of
the
ambition
to
be
thought
such
,
have
rusht
themselves
upon
such
rocks
as
have
split
them
:
falsely
pretending
zeale
,
but
indeed
sacrificing
to
their
owne
nets
.
This
appeares
in
petty
mat-aswell
as
great
.
How
many
men
of
learning
and
much
reading
,
are
so
full
of
it
,
that
they
disdaine
at
such
as
goe
beyond
them
in
preaching
or
power
of
Reigion
?
They
have
read
more
bookes
(
they
say
if
you
beleeve
them
)
then
ten
of
these
precise
preachers
and
zealous
fellowes
:
and
this
puffes
them
up
in
their
own
opinions
;
and
indeed
they
who
preach
little
(
if
their
ease
will
suffer
it
)
may
read
much
.
Those
Pharisees
who
sate
in
their
schools
reading
their
profound
lectures
of
the
Law
,
and
having
their
novices
sitting
at
their
feete
,
(
as
Paul
did
at
Gamaliels
)
teaching
them
their
Cabala
,
that
is
,
their
dreames
,
traditions
,
and
Rabbinicall
observations
:
when
they
saw
the
Lord
Jesus
and
his
Disciples
goe
up
and
downe
,
preaching
and
abasing
themselves
to
the
reach
of
the
poore
people
,
1
Cor.
1.
disdained
him
,
as
a
man
of
no
learning
:
they
were
stuft
so
full
of
their
own
skill
and
knowledge
,
that
they
scorned
his
simplicity
.
If
they
now
lived
,
Matth.
23.25
.
they
would
preferre
the
washing
of
their
cups
and
platters
before
preaching
of
Christ
and
repentance
.
Tush
,
(
say
those
Pharisees
Iohn
9.
Joh.
9.
)
Thou
art
borne
in
sinnes
,
and
shouldest
thou
teach
us
?
This
people
knoweth
not
the
Law
,
and
is
accursed
.
Oh!
Camels
cannot
enter
into
a
needles
eie
,
nor
a
man
puft
up
in
himselfe
,
into
the
Kingdome
of
God
.
How
doe
such
as
these
beare
downe
preaching
,
especially
twice
on
the
Lords
day
,
and
scorne
them
who
doe
so
,
as
idots
and
dunces
?
And
to
conclude
,
this
disease
creepes
into
the
meanest
,
even
poore
Tradesmen
,
if
they
have
better
parts
then
others
,
to
remember
and
repeate
sermons
,
to
speake
or
pray
in
company
,
(
if
there
be
not
speciall
grace
)
how
it
makes
them
to
bubble
&
swell
?
I
may
say
,
the
very
braine
knowledge
of
Christ
,
hath
so
puft
up
many
,
that
they
never
came
to
see
need
of
him
to
salvation
:
but
if
they
may
be
all
in
all
in
meetings
,
and
heare
themselves
talke
,
and
others
admire
them
for
their
parts
,
and
none
contradict
them
,
Oh
this
is
their
fools
Paradise
!
This
makes
them
think
themselves
selfe
sufficient
,
and
to
need
nothing
.
Nay
for
a
need
skill
in
mens
trades
may
doe
it
.
The
fourth
sort
is
of
such
as
who
stand
upon
their
greatnesse
and
superiority
over
others
in
Towns
and
places
.
Carnall
savor
in
superioriy
or
greatnesse
,
what
.
They
looke
upon
themselves
as
the
chiefe
hinges
whereon
the
doore
turns
,
and
they
beare
the
purse
,
others
are
wholly
beholding
to
them
for
maintaining
the
poore
,
for
upholding
the
Gospell
;
they
beare
all
charges
,
and
the
whole
sway
of
government
;
and
as
for
others
,
they
are
of
the
poorer
sort
,
and
may
well
be
spared
,
men
of
small
judgement
,
experience
or
ability
to
doe
any
thing
;
and
this
makes
them
swell
in
the
pride
of
themselves
,
and
to
seem
great
in
their
own
opinion
,
though
alas
!
they
are
so
only
in
comparison
of
the
meanest
,
and
being
considered
in
themselves
are
but
silly
and
meane
ones
:
what
would
these
be
if
they
were
Magistrates
,
Justices
and
Rulers
of
the
Country
?
If
so
small
a
thing
make
them
so
jolly
and
sufficient
in
themselves
,
what
would
these
be
if
birth
,
noblenesse
,
worship
,
honour
,
dignity
and
reputation
in
the
Country
,
filled
their
veines
with
ranker
blood
,
and
their
spirits
with
greater
stomack
?
And
(
to
end
)
the
like
I
may
say
of
the
savor
of
selfelove
,
and
of
such
,
as
being
wholly
wedded
to
themselves
,
and
narrowly
spying
out
all
occasions
for
their
own
ends
,
how
their
case
,
welfare
,
maintenance
,
esteeme
and
credit
,
life
,
living
and
liberty
,
gaine
and
thrift
,
gifts
and
parts
may
be
supported
;
How
dangerous
.
neglect
others
,
and
let
all
sinke
or
swim
;
so
they
may
subsist
;
what
care
they
?
I
say
of
these
(
for
brevity
sake
)
as
of
the
former
,
they
are
full
of
themselves
,
and
looke
at
a
sufficiency
in
themselves
,
and
therefore
the
Lord
Jesus
,
(
who
serves
for
none
,
save
them
that
are
poore
,
base
and
desolate
must
needs
be
an
unsavory
morsell
unto
them
.
And
therefore
in
a
word
to
admonish
them
,
this
I
say
,
consider
all
such
carnal
and
selfe
sufficient
ones
,
when
the
evill
day
shall
come
,
what
shall
all
thy
pride
and
prophane
disdaine
,
Admonition
to
these
former
sorts
.
thy
worldly
wisdome
,
thy
parts
and
greatnesse
,
thy
selfe love
profit
thee
?
Alas
!
they
onely
serve
here
during
the
time
of
health
and
prosperity
,
and
the
season
of
the
Gospel
,
to
damme
up
the
passages
of
thy
soule
from
Christ
:
but
when
once
sickenesse
,
sorrow
and
death
approach
,
their
image
shall
bee
despised
;
and
they
will
become
burdensome
:
Then
shall
they
cry
out
,
now
we
see
,
the
humble
,
the
poore
in
spirit
,
the
unlearned
,
the
meane
in
account
,
and
such
as
have
little
to
lose
,
are
all
in
all
:
now
they
who
denied
themselves
and
sought
to
be
sufficient
in
Christ
alone
,
are
the
happy
men
:
Then
ye
shall
wish
your selves
as
little
,
as
ever
before
ye
affected
greatnesse
,
then
shall
yee
wish
your selves
had
rather
been
by-words
and
outcasts
for
Christ
,
then
to
have
scorned
the
simplicity
of
Christ
;
Then
shall
ye
wish
your
Camels
bunch
(
that
deepe
opinion
ye
had
of
your
parts
,
learning
and
greatnesse
)
were
pared
off
:
Then
when
ye
shall
hear
God
pronounce
sentence
,
you
were
too
great
for
the
narrow
gate
of
heaven
,
men
of
too
great
parts
,
wisdome
,
policy
,
and
selfelove
for
Christ
,
then
I
say
,
you
shall
be
sicke
at
the
stomacke
of
all
these
,
and
vomit
your
sweet
morsels
,
and
all
your
Quailes
,
and
objects
of
sufficiency
shall
come
out
at
your
nostrills
,
yea
vanish
before
the
sufficiency
of
Christ
.
Then
shall
you
wish
with
Paul
,
Phil.
3.
Oh!
that
all
things
which
I
counted
so
precious
,
had
beene
dung
and
dogs
meate
,
that
I
might
have
wonne
Christ
,
and
beene
found
in
him
,
empty
of
my
fulnesse
:
Oh!
that
I
had
desired
to
know
nothing
save
Christ
crucified
,
and
that
his
fulnesse
had
left
no
spirit
in
me
,
1
King
.
10.
as
Solomons
wisdome
in
the
Queene
of
Sheba
:
Oh!
that
all
my
best
parts
had
served
Christ
,
as
too
base
to
attend
him
,
and
not
scorned
him
as
too
base
for
them
:
Thus
you
shall
doe
then
,
but
who
knowes
whether
then
it
will
not
be
too
late
?
sure
it
is
,
if
ever
Christ
and
his
sufficiency
become
sweet
,
Revel.
3.18
.
the
Lord
will
purge
you
of
your
Laodicean
temper
the
whilst
:
he
will
make
you
hungry
,
base
,
naked
and
empty
,
that
you
may
buy
of
him
gold
,
silver
,
apparell
,
and
all
sufficiency
to
salvation
:
pull
downe
your
proud
stomacks
:
be
fooles
that
ye
may
be
wise
:
prick
and
let
out
the
wind
of
your
empty
bladders
,
and
cast
downe
your
Scepters
and
Crownes
at
the
feet
of
Christ
,
that
he
may
lift
ye
up
.
And
so
much
for
this
third
branch
of
grosse
selfe
,
carnallity
or
savor
of
the
flesh
.
Touching
carnall
reason
I
shall
speake
in
verse
12.
Sensuall
selfe
or
the
creature
,
what
.
The
fourth
followeth
,
and
that
is
selfe
in
the
creature
,
or
in
outward
things
:
As
in
the
blessings
of
marriage
,
of
health
,
of
long
life
,
successe
in
our
earthly
matters
,
skill
in
the
world
,
conveniency
of
dwelling
,
abundance
of
ease
,
sleepe
,
friends
,
pleasures
,
content
in
our
estate
and
wealth
,
fatting
,
welfare
,
diet
,
attendance
,
fulnesse
of
outward
accommodations
,
victory
over
our
opposites
,
freedome
from
crosses
,
elbowroome
in
the
world
,
acceptation
with
our
betters
,
favor
with
such
as
can
helpe
us
in
our
straits
,
unlooked
for
gaines
,
and
overplus
of
commodities
meete
for
the
use
of
this
life
,
The
creature
is
very
apt
to
tickle
and
satisfie
the
corrupt
heart
of
man
.
not
onely
for
need
but
for
delight
.
These
(
both
all
of
them
,
and
any
of
them
)
have
a
marveilous
agreeing
nature
in
them
with
the
corrupt
sensuall
appetite
of
man
;
and
therefore
easily
incorporate
with
our
spirit
,
and
tickle
the
flesh
,
so
that
as
a
girdle
full
enough
for
the
loines
,
easily
compasseth
the
body
,
and
keepes
it
close
within
the
compasse
thereof
;
even
so
this
sensuality
and
grose
selfe
of
the
creature
easily
begins
the
heart
and
compasses
it
with
delight
therein
:
so
that
it
must
bee
a
marvelous
strong
convincement
from
an
higher
cause
,
which
must
disswade
,
unsettle
and
gaster
the
soul
from
such
a
sufficiency
.
As
musicke
through
the
familiarity
of
it
to
the
eare
and
sence
,
doth
so
please
it
for
the
time
that
it
is
led
from
serious
thoughts
and
objects
of
worth
,
and
is
taken
up
and
possessed
wholly
with
it
:
so
,
the
comfort
&
warmth
of
the
creature
in
every
kind
(
and
the
more
the
worse
)
hath
a
marveilous
attractivenesse
,
inchantment
and
unsuspectednesse
in
it
,
to
satisfie
the
soul
with
it selfe
,
and
causeth
it
(
while
its
warmed
in
this
nest
)
to
say
with
that
Epicure
,
I
am
as
I
would
bee
,
and
I
wish
no
better
:
Alas
!
what
wonder
?
The
soules
misery
is
not
only
in
this
,
that
she
hath
lost
her
true
Paradise
:
but
that
shee
is
alway
hankering
,
and
catching
at
every
shadow
and
vanity
,
in
hope
to
lay
hold
upon
the
Paradise
she
hath
lost
:
she
dreames
that
she
had
one
,
and
should
have
one
,
but
what
an
one
she
hath
lost
,
or
what
she
should
recover
,
she
knowes
not
,
she
gropes
as
one
smitten
with
blindnesse
,
about
the
doore
,
but
cannot
hit
upon
it
,
the
further
she
wanzes
,
the
further
off
she
is
from
true
content
;
But
to
bee
sure
that
true
Sufficiency
and
Paradise
of
grace
,
shee
hath
no
appetite
after
it
.
Nay
any
false
vanity
and
most
lying
content
in
all
the
world
,
is
enough
to
cheat
and
to
seduce
the
heart
from
fastning
upon
it
.
Again
,
we
see
,
that
men
can
finde
a
secret
satisfaction
to
themselves
to
bee
as
they
are
,
(
to
the
end
they
might
rid
themselves
of
any
further
care
after
a
sufficiency
of
Christ
)
although
they
have
no
earthly
content
in
the
world
to
still
them
:
nay
perhaps
when
sicknesse
,
poverty
,
shame
,
debt
,
sorrow
and
all
misery
at
once
environs
them
:
hope
of
freedome
kepes
their
carnall
heart
from
bursting
,
be
it
never
so
farre
off
:
and
if
any
thing
in
the
world
,
even
the
very
rags
on
a
mans
backe
,
or
a
crust
to
feed
the
belly
,
yea
if
it
be
but
moone
shine
in
the
water
which
a
man
can
catch
at
,
it
is
enough
:
any
thing
rather
then
Christ
,
nay
any
bable
to
avoide
Christ
will
serve
the
turne
.
What
wonder
then
,
when
a
deluded
heart
can
fasten
upon
any
reall
contentment
to
flesh
(
be
it
never
so
farre
from
spiritualnesse
)
as
ease
and
welfare
,
or
the
like
,
if
I
say
,
it
greedily
catch
at
that
,
and
satisfie
it selfe
with
it
,
seeking
no
further
?
But
if
it
have
variety
and
choice
of
these
to
repose
content
in
,
so
farre
may
we
be
from
wondring
at
men
satisfying
themselves
herein
,
that
rather
we
may
stand
and
wonder
,
that
ever
the
Lord
should
so
powerfully
breake
in
upon
the
soule
,
as
to
gaster
it
from
such
a
selfe
sufficiency
,
convince
her
of
her
nakednesse
,
and
pull
her
from
her
owne
,
to
seeke
a
sufficiency
in
Christ
.
And
there
is
reason
for
it
.
For
this
like
a
viper
,
Hath
a
peculiar
deceit
in
it
unsuspected
.
stinges
the
soule
to
death
by
sweetnesse
.
Perhaps
the
former
sorts
of
grosse
selfe
admit
some
checks
and
stings
of
conscience
,
through
the
corruption
thereof
:
But
these
,
being
the
good
creatures
of
God
,
and
lawfull
both
for
kind
,
use
,
and
abundance
,
yea
for
a
competent
delight
in
them
(
if
we
could
hit
upon
it
rightly
)
doe
;
without
any
suspicion
,
with
a
smoothnesse
and
facility
carry
the
heart
into
the
stream
of
their
sufficiency
and
s●●suality
,
and
so
choak
all
longing
or
desire
after
Christ
.
Perhaps
every
one
is
not
so
grosse
as
he
who
sold
his
birthright
for
pottage
,
nor
to
say
,
to
the
wedge
of
gold
,
Thou
art
my
God
:
This
all
would
confesse
to
be
horrible
,
and
to
deny
the
Almighty
in
plaine
tearmes
:
Iob
32.
but
when
men
can
joyne
these
with
the
Almighty
,
and
yoke
them
(
as
men
do
horses
and
oxen
in
drawing
of
the
same
plough
)
to
draw
the
affections
of
their
soules
equally
,
to
love
and
satisfie
themselves
in
,
(
as
what
is
more
easie
,
then
to
cosen
the
heart
with
this
error
)
Oh
then
!
how
hard
is
it
to
cure
such
selfe
in
the
creature
,
or
to
shew
it
the
basenesse
of
such
a
sufficiency
?
Any
thing
serves
a
base
heart
which
hath
lost
her
savour
.
Further
illustration
of
this
.
That
which
is
spoken
of
Laodicea
,
agrees
to
this
selfe
,
even
literally
.
Thou
saiest
I
am
rich
and
cloathed
,
and
needest
nothing
.
It
s
the
secret
voice
(
though
all
will
not
speake
out
)
of
worldly
wealthy
ones
,
and
of
all
others
of
the
same
ranke
before
named
(
each
feather
being
of
the
nature
of
this
nest
of
selfe
)
viz.
I
am
sufficient
of
my selfe
and
neede
nothing
.
Rich
and
jolly
worldlings
ascribing
that
to
their
wealth
and
to
the
creature
,
Rev.
3.18
.
which
is
the
Creators
due
,
that
is
to
put
their
confidence
and
trust
therein
,
1
Tim.
6.18
.
and
not
the
living
God
;
and
to
turne
the
glory
of
Christ
(
which
is
uncorruptible
)
into
the
image
of
a
base
creature
,
Rom.
1.
to
make
it
her
all
in
all
,
her
fullnesse
,
her
sufficiency
,
and
so
seekes
no
further
.
A
carnall
heart
never
stands
to
question
what
the
difference
is
betweene
the
content
of
the
creature
and
the
comfort
of
Christ
:
alas
!
it
hath
lost
that
savour
,
Gen.
&
Josh.
ult.
and
cannot
see
a
far
off
,
therfore
rests
it selfe
as
Terah
and
his
comp●ny
on
the
other
side
of
the
river
,
and
never
comes
over
it
with
Abraham
,
to
the
land
of
promise
.
Behold
in
the
creature
shee
will
set
up
her
rest
.
And
sutable
to
this
is
that
of
the
wise
man
,
The
rich
mans
riches
,
is
his
strong
hold
:
Prov.
18.11
.
not
only
to
hide
himselfe
in
,
against
all
affronts
,
but
to
fortifie
himself
against
Christ
and
his
grace
.
No
question
of
it
,
the
appetite
of
the
carnall
heart
which
wants
the
creature
:
and
the
savor
of
the
carnall
heart
which
hath
got
it
already
,
(
though
commonly
it
provokes
a
thirst
after
more
)
are
the
two
common
barres
of
the
most
people
to
keep
out
Christs
sufficiency
:
and
(
in
my
judgement
)
the
latter
more
then
the
former
.
Eccles.
7.12
.
For
Silver
answers
all
(
saith
Solomon
)
that
is
,
a
man
of
silver
may
have
anything
,
because
its
the
price
of
all
things
:
how
hard
then
is
it
,
to
see
an
insufficiency
in
a
thing
,
which
is
the
price
of
every
thing
.
Mony
and
wealth
can
build
Churches
,
pulpits
,
buy
all
ornaments
of
a
Church
,
Bibles
and
Tables
and
Chalices
,
and
hire
Preachers
,
and
maintaine
the
Gospel
:
now
,
why
then
should
it
not
buy
Christ
too
?
especially
if
alms
,
good
deeds
and
workes
of
charity
,
accompany
a
profession
of
Christ
and
his
religion
;
and
a
verball
depending
upon
him
and
his
merits
alone
,
(
not
any
Popish
works
or
Idolls
)
for
salvation
:
Alas
!
such
profession
of
word
and
holding
Christ
in
judgement
,
may
easily
stand
with
living
upon
the
creature
,
and
building
the
soules
nest
of
joy
,
content
and
sufficiency
in
the
holes
of
this
rocke
.
How
hardly
then
should
such
a
rich
man
or
such
a
selfe
in
the
creature
enter
into
heaven
?
What
an
enemy
it
is
to
Christ
.
It
is
easier
for
a
Camell
to
goe
through
a
needles
eie
.
The
Lord
Jesus
the
truth
it selfe
spake
it
of
a
yong
man
,
who
thought
himselfe
past
danger
,
Matth.
19.23
.
who
yet
hearing
of
this
sufficiency
of
Christ
,
if
he
would
sell
all
,
went
away
sorrow●ull
;
and
why
?
he
had
great
possessions
,
that
is
,
great
possessions
had
him
,
and
filled
him
top
full
with
another
sufficiency
,
which
made
Christ
unsavory
:
and
the
same
I
may
say
of
these
who
were
in
the
chase
to
get
them
:
when
the
sufficiency
of
Christ
and
all
his
dainties
and
fulnesse
(
even
a
feast
)
was
offered
them
,
lo
,
their
answer
was
,
I
am
to
goe
see
a
farme
,
I
have
bought
oxen
;
Luke
14.
I
am
to
marry
a
wife
,
have
us
excused
,
we
have
that
which
we
like
better
,
we
cannot
come
.
Farmes
and
oxen
are
joyned
with
wives
,
to
shew
that
selfe
in
any
creature
and
carnall
content
,
sets
the
heart
at
rest
,
and
gives
it
a
common
wealth
within
,
so
that
it
need
not
seeke
out
.
Matth.
13.
So
the
third
and
last
bad
ground
,
which
had
both
some
roote
and
some
depth
within
,
yet
without
was
so
cumbred
with
these
thorns
of
mony
and
pleasures
,
living
,
preferment
,
great
dependances
,
favor
and
repute
in
the
world
,
that
(
like
a
canker
)
they
fretted
out
the
marrow
and
vigor
of
Christ
and
faith
,
or
neede
of
his
sufficiency
.
First
,
How
the
creature
forestalls
Christ
.
1.
It
swells
the
soule
with
imagination
that
God
loveth
it
.
2.
Prides
it selfe
in
the
ease
and
welfare
which
it
feeles
.
the
fulnesse
of
the
creature
swells
the
soule
up
with
a
conceit
that
God
loves
it
deerely
,
that
hee
will
entertaine
it
so
richly
:
thinking
him
to
be
as
busie
in
heaven
to
make
it
a
mansion
,
as
hee
hath
beene
liberall
in
giving
it
one
here
:
not
dreaming
that
the
body
may
be
full
when
the
soule
is
leane
,
and
that
riches
are
given
for
a
snare
of
the
owners
,
as
Micoll
to
betray
David
.
Secondly
,
it
prides
the
soule
,
to
thinke
of
her selfe
according
to
the
outward
appearance
and
glee
of
wealth
and
welfare
:
and
that
the
soule
is
in
as
good
case
to
God
as
worldward
:
and
though
there
bee
infinite
much
in
the
world
against
it
,
yet
such
is
the
bribing
property
of
selfe
in
the
creature
,
that
it
perverts
sound
judgement
,
not
suffering
the
soule
to
thinke
a
thought
against
her
owne
worth
:
conceiving
that
all
should
think
her
,
as
she
doth
her selfe
,
very
good
and
in
a
safe
condition
:
Not
remembring
that
for
all
the
creature
,
it
may
be
blinde
,
miserable
and
naked
!
and
go
from
a
Paradise
here
,
to
an
hell
hereafter
,
as
Dives
did
.
Thirdly
,
it
stiffens
and
hardens
the
heart
against
the
words
both
of
Law
and
Gospel
,
3.
Stiffens
the
heart
against
the
word
preached
.
the
one
including
all
(
the
richest
)
within
wrath
,
and
driving
them
to
a
losse
within
themselves
:
the
other
offering
the
eie-salve
,
gold
and
robe
of
the
Lord
Jesus
to
supply
that
losse
.
How
shall
that
soul
hearken
to
either
which
feeles
no
neede
when
the
eare
and
heart
is
so
bedulled
and
ingrossed
with
fulnesse
and
fatnesse
of
the
creature
,
that
none
of
the
Redeemers
sufficiency
can
enter
?
Now
if
it
stumble
at
these
two
in
the
porch
,
how
should
it
ever
enter
into
the
secret
,
the
holy
of
holies
,
in
faith
and
regeneration
?
This
may
be
enough
for
the
purpose
of
this
discourse
,
to
open
the
truth
;
save
that
this
one
reason
may
be
added
,
That
selfe
in
welfare
and
wealth
,
hath
in
it
the
spirit
of
scorning
the
Ministery
of
Christ
:
With
disdaine
.
it
bewrayed
it selfe
even
when
Christ
himself
preached
:
for
it
is
said
,
That
some
who
heard
him
scorned
him
,
for
they
were
rich
;
Luke
5.
and
the
like
humor
possesses
their
successors
.
And
this
property
agrees
well
with
them
who
make
the
creature
their
strong
hold
:
as
I
have
heard
of
a
City
besieged
,
which
cast
out
loaves
and
victualls
to
the
enemy
in
scorne
,
and
telling
them
,
that
they
were
farre
from
starving
.
As
he
said
,
soule
take
thine
ease
,
thou
hast
laid
up
for
many
yeares
:
Even
for
so
many
,
that
the
need
of
Christ
will
hardly
be
felt
.
Therefore
to
conclude
this
branch
also
,
let
mee
admonish
these
persons
,
that
if
ever
the
Lord
will
settle
the
alsufficiency
of
Christ
upon
them
,
Admonitions
to
this
sort
.
he
will
first
captivate
this
selfe
in
the
creature
and
sub-ordaine
it
to
himselfe
:
he
will
cause
the
image
of
it
to
be
despised
;
yea
,
cause
the
soule
to
cry
out
of
her selfe
and
say
,
what
a
foole
,
yea
a
beast
am
I
in
thy
sight
!
Psal.
73.
the
soule
I
say
shall
bee
full
of
the
creature
,
even
in
a
contrary
sense
,
that
is
,
stomacke
sicke
of
it
as
a
surfet
:
The
Lord
shall
rectifie
the
soules
judgement
about
this
selfe
:
then
the
ranknesse
of
this
pleurisie
to
be
let
out
of
the
soule
.
1.
See
the
vanity
of
the
creature
.
First
,
by
shewing
it
the
vanity
and
insufficiency
of
it
to
helpe
in
the
day
of
wrath
:
how
poore
a
fort
it
will
prove
in
the
day
of
affliction
and
feare
:
It
cannot
rid
the
owner
of
an
ague
,
of
the
tooth
ache
,
of
the
least
affront
;
it
hath
no
bloud
in
it
to
satisfie
.
2.
Behold
the
image
and
face
of
God
in
the
promise
.
Secondly
,
the
Lord
shall
set
the
soule
in
a
serious
posture
and
meditation
of
that
presence
of
his
,
which
shall
make
all
the
earth
and
the
glory
of
it
to
vanish
and
melt
,
and
those
who
have
beene
formost
in
this
creature-happinesse
,
to
come
hindmost
&
stand
a
far
off
,
from
them
who
have
chosen
Christ
to
be
their
sufficiency
:
then
shall
the
glory
of
the
one
bee
turned
to
confusion
;
and
the
disdaine
of
the
other
to
admiration
.
Then
shall
all
their
worldly
proppes
become
as
broken
staves
,
the
splinters
of
which
shall
pierce
them
(
much
more
then
ever
the
care
to
get
them
could
pierce
them
)
with
sorrow
,
3.
Behold
the
curse
stamped
upon
the
creature
yea
despaire
:
The
Lord
will
cause
them
to
looke
into
the
creature
,
and
to
behold
it
,
as
branded
with
a
curse
by
sinne
:
but
doubly
cursed
,
when
in
stead
of
serving
Christ
,
it
resists
him
and
fights
against
him
,
and
makes
Christ
and
the
soule
servants
to
it
:
which
is
to
renounce
him
who
is
blessed
for
ever
,
for
that
which
is
cursed
for
ever
,
not
onely
through
the
want
of
Christ
,
but
through
her
enmity
to
Christ
.
4.
See
the
ugly
hue
of
this
sin
.
Fourthly
,
They
shall
see
the
ugly
shape
of
that
creature
which
they
have
made
an
Idoll
,
and
committed
spirituall
Sodomy
with
it
,
as
degenerate
a
villany
,
as
to
commit
filthinesse
with
a
beast
.
They
shall
see
what
a
dampe
it
brings
the
soule
into
,
when
it
places
her
happinesse
in
the
earth
,
and
the
hidden
treasures
of
it
,
how
it
makes
the
word
and
ordinances
most
fulsome
and
unsavory
:
5.
All
the
savor
of
a
creature
rests
upon
mercy
.
5.
That
all
sweetnesse
which
any
creature
can
afford
,
must
come
from
Christ
,
dropping
fatnesse
into
it
by
his
footprints
in
it
:
what
savor
then
can
it
afford
,
when
it
opposes
Christs
sufficiency
by
her
own
vanity
,
and
so
robs
him
of
his
?
what
savor
can
the
soul
suck
from
a
creature
which
is
a
dead
carrion
?
what
is
all
the
comfort
of
a
creature
to
a
dead
soule
;
not
only
destitute
of
the
life
of
Christ
,
but
stabbing
Christ
to
the
heart
,
&
rejecting
his
life
?
yea
8.
It
will
worke
the
soul
to
a
revenge
of
it selfe
;
chusing
to
cut
off
the
creature
from
it self
,
then
,
it
would
not
be
cut
off
from
it
.
By
these
&
the
like
convincements
the
Lord
will
cast
down
the
fort
of
self
in
the
creature
;
stripping
it
naked
of
all
her
false
sufficiency
:
shewing
her
she
is
but
a
gull
not
able
to
afford
that
which
she
crakes
of
,
that
shee
hath
nothing
but
bare
walles
to
boast
of
:
that
so
,
this
strong
hold
being
razed
and
made
levell
with
the
earth
,
poverty
of
spirit
may
enter
into
the
soul
;
and
Christ
and
his
sufficiency
(
which
onely
belongs
to
them
who
are
brought
to
nought
in
themselves
)
may
come
into
it
.
2
Cor.
10.4
.
Therefore
let
all
such
as
have
felt
this
disease
in
themselves
,
cease
to
marvell
why
their
hearts
have
beene
so
empty
of
Christ
,
Conclusion
of
the
point
.
and
beene
left
to
such
a
wofull
staggering
of
heart
in
point
of
comfort
:
For
they
have
forsaken
the
fountaine
,
and
digged
broken
pits
to
themselves
which
will
hold
no
water
.
Let
them
renounce
them
for
hereafter
and
say
,
Ashur
shall
not
save
us
,
wee
will
not
ride
upon
horses
;
upon
these
vaine
creatures
:
for
with
thee
the
fatherlesse
shall
finde
mercy
;
make
them
no
prop
of
support
,
either
by
greedy
seeking
,
Jer.
2.13
.
Hos.
13.2
.
sensuall
keeping
or
loathnesse
in
forgoing
:
And
Lord
I
finde
my selfe
as
destitute
and
forlorne
a
wretch
in
point
of
grace
,
notwithstanding
all
my
deep
portion
in
the
creature
,
as
if
I
were
the
veriest
begger
in
the
Country
:
I
see
all
true
sufficiency
to
be
in
thee
,
and
that
thine
exceedes
mine
,
both
for
kinde
,
roote
,
quality
and
degree
of
content
,
as
much
as
a
carnall
,
a
fading
,
blasted
and
vanishing
,
yea
a
vexing
one
,
is
inferior
to
a
spirituall
,
immortall
,
incorruptible
and
satisfying
sweetnesse
:
wherefore
I
count
my selfe
the
same
man
whether
I
want
or
have
,
abhorring
my selfe
in
dust
and
ashes
:
I
renounce
mine
own
,
and
rest
at
thy
dispose
for
the
creature
,
to
have
more
or
lesse
of
it
,
and
cleave
to
thine
.
And
so
much
also
shall
serve
for
this
fourth
branch
.
The
last
kinde
of
grosse
selfe
,
is
Selfe-religion
,
or
Religious
selfe
.
The
fifth
Branch
Selfe-religion
.
And
this
is
the
invention
of
Satan
(
Christs
deadly
foe
)
that
whereas
all
will
not
be
prophane
,
nor
naturalists
,
nor
epicures
,
but
will
be
religious
:
lo
,
he
hath
a
baite
for
every
fish
,
What
it
is
.
and
can
insinuate
himselfe
aswell
into
Religion
it selfe
,
as
into
lusts
and
pleasures
:
and
so
provide
,
that
in
all
the
duties
and
priviledges
which
professors
of
Christ
boast
of
,
yet
there
shall
bee
a
cord
upon
their
heele
which
shall
pull
them
backe
from
all
power
and
savor
of
Christ
,
aswell
as
if
they
had
never
been
towards
any
Christ
at
all
.
And
so
the
nearer
Christ
they
seeme
to
goe
,
the
more
dangerous
shall
their
selfe-delusion
prove
,
and
the
more
confident
their
sufficiency
of
devotion
makes
them
,
the
more
wofull
shall
their
defeat
at
last
bee
:
and
all
for
want
of
soundnesse
and
sincerity
.
And
in
this
point
I
would
insist
in
three
things
:
Priviledges
,
Duties
,
The
branches
of
Religious
selfe
three
.
and
degrees
of
Religion
:
All
these
strengthen
Selfe-religion
in
hypocrites
and
time-servers
,
and
shroud
them
under
a
false
covert
and
protection
of
that
which
is
farre
from
them
:
for
the
first
it
was
alway
,
is
and
will
be
,
1.
Privledges
.
the
boast
of
Jewes
,
Papists
and
common
Protestants
:
They
were
the
children
of
the
free
,
not
the
bond-woman
,
Abrahams
seed
,
such
as
whose
all
the
promises
were
,
to
whom
the
Ordinances
and
Oracles
of
God
belonged
:
others
were
dogs
and
swine
and
accursed
to
them
:
they
cried
,
the
Temple
,
the
Temple
:
they
were
(
of
all
other
nations
)
the
chosen
generation
,
Matth.
3.9
.
the
peculiar
people
,
all
others
rejected
save
themselves
;
The
Lord
must
want
worshippers
,
if
he
cast
them
off
:
and
by
this
meanes
they
were
so
puffed
up
in
themselves
,
that
when
Christ
came
in
person
to
offer
himselfe
for
salvation
,
they
abhorred
and
slew
him
,
and
cast
him
out
of
the
vineyard
:
that
fulnesse
and
sufficiency
they
felt
in
their
priviledges
,
Privledges
of
Religion
great
enmity
to
many
in
keeping
them
from
Christ
.
caused
them
to
live
in
a
practice
of
horrible
treachery
and
impiety
against
God
;
and
desperate
contempt
of
the
Lord
Jesus
,
as
it
were
under
a
banner
of
defiance
.
Just
the
like
is
the
practice
of
Papists
:
who
under
colour
of
the
Church
,
the
Church
,
the
succession
of
Bishops
,
the
ancientnesse
of
their
Religion
,
the
glory
of
their
outside
of
worship
,
pompe
and
bravery
of
rites
and
ceremonies
,
their
prosperity
and
worldly
happinesse
,
their
large
and
generall
extent
in
government
,
their
superstitious
devotions
;
and
what
not
?
which
flesh
can
desire
,
make
themselves
beleeve
,
that
they
are
the
onely
Christians
,
and
all
other
are
upstarts
and
counterfeits
.
So
doe
our
common
Protestants
and
hypocrites
;
they
boast
of
their
baptisme
,
their
part
in
the
communion
of
Saints
,
their
right
to
their
word
and
ordinances
,
they
are
no
hangbyes
,
no
Gibeonites
,
no
recusants
,
no
prophane
ones
,
no
morallists
,
nor
epicures
,
but
constant
worshippers
of
God
,
frequenters
of
the
sacraments
,
and
partakers
of
all
the
priviledges
of
the
Church
.
When
Constantine
restored
the
Church
to
her
priviledges
,
she
began
to
degenerate
.
And
this
puffes
them
up
,
the
divell
blinding
them
,
that
they
should
bee
bewitcht
with
his
charme
and
looke
no
further
then
a
bare
priviledge
:
comparing
themselves
with
such
as
still
walke
in
a
loose
and
prophane
course
,
and
in
respect
of
such
,
deeming
themselves
very
religious
.
But
what
is
the
effect
hereof
?
surely
this
,
that
under
pretence
of
their
great
priviledges
,
they
are
full
of
themselves
,
so
that
the
pith
and
marrow
of
them
,
(
for
all
tend
unto
,
and
end
in
Christ
,
or
else
are
empty
shells
)
faith
I
mean
,
and
Christ
in
his
sufficiency
to
forgive
,
save
and
sanctifie
them
,
is
a
meere
stranger
unto
them
.
The
Church
was
purest
,
when
her
priviledges
were
fewest
.
The
like
may
be
said
of
duties
:
It
was
the
great
boast
of
that
Pharisee
(
and
of
all
his
tribe
)
that
he
fasted
twice
a
week
,
2.
Religious
duties
.
gave
almes
,
paid
tithes
of
all
,
even
to
mint
and
cummin
:
he
was
not
as
the
publican
,
no
extortioner
,
no
briber
,
no
usurer
;
and
this
made
him
crow
upon
his
dunghill
exceedingly
,
and
swell
in
his
law
righteousnesse
,
that
Christ
never
came
in
his
minde
.
Luke
18.11.12
.
Those
Pharisees
in
the
Gospel
upon
whom
so
many
woes
are
pronounced
,
how
full
of
their
duties
were
they
?
Christ
himselfe
was
a
libertine
to
them
and
their
strictnesse
;
a
companion
of
Publicans
and
sinners
,
a
glutton
and
winebibber
,
in
comparison
of
their
abstinence
and
sobriety
;
How
dangerous
.
he
could
not
keepe
a
Sabbath
strictly
enough
for
them
,
nor
walke
closely
enough
to
please
them
.
Phil.
3.7
,
8
,
9.
And
Paul
who
had
beene
one
of
them
,
and
after
his
conversion
,
bewrayed
their
secrets
,
confessed
that
as
he
trusted
to
his
priviledges
of
a
Jew
,
of
circumcision
,
of
his
sect
;
so
especially
that
hee
walked
to
the
uttermost
in
the
most
precise
strictnesse
of
his
profession
,
making
conscience
of
being
a
Pharisee
;
and
throughout
all
his
Epistles
what
doth
he
cry
out
of
so
much
as
his
and
their
law
righteousnesse
,
that
is
that
exact
and
strict
walking
in
all
the
duties
of
the
morall
law
and
ceremonies
:
Oh!
how
this
conceit
of
their
owne
vertues
and
moralities
stiffened
,
swelled
and
puffed
up
all
this
bastardly
brood
,
not
onely
to
disdaine
prophane
ones
,
but
also
to
abhorre
the
spiritualnesse
of
the
Lord
Jesus
,
and
to
contemne
the
offer
of
his
grace
as
base
and
superfluous
?
And
what
was
the
chiefe
object
of
our
Saviours
outcries
,
Matth.
23.
woes
and
curses
,
save
this
rabble
of
Pharisees
?
(
one
whole
Chapter
being
spent
therein
)
yea
his
bitter
and
irreconciliable
antipathy
and
enmity
of
spirit
against
them
above
all
other
either
heathens
or
prophane
ones
:
Surely
because
he
saw
that
above
all
other
opposition
to
himself
,
this
was
the
most
deadly
and
damnable
,
to
set
up
a
god
against
a
Christ
,
an
Altar
against
an
Altar
,
a
righteousnesse
comming
from
a
meere
selfe-loving
and
selfe
seeking
principle
,
from
a
carnall
bottome
,
to
a
carnall
end
,
against
the
eternall
,
spirituall
,
pure
righteousnesse
of
the
Lord
Jesus
;
who
came
to
discover
not
onely
all
grosse
unrighteousnesse
and
make
it
odious
,
but
also
all
righteousnesse
of
flesh
and
all
the
obedience
of
hypocrites
,
and
to
cast
it
as
unsavory
salt
,
dung
and
dogsmeate
upon
the
dunghill
:
And
to
be
briefe
,
what
else
is
the
religion
of
our
daies
and
times
both
among
Popish
and
carnall
Protestant
worshippers
,
save
their
duties
,
devotions
?
The
one
boasting
of
his
masses
,
sacrifices
,
almes
,
penances
,
empty
fastings
,
building
of
Hospitalls
,
doing
of
good
workes
,
and
all
to
establish
their
owne
Corban
and
Kingdome
;
through
the
merit
of
their
owne
congruities
and
condignities
;
the
other
,
their
serving
of
God
,
hearing
his
word
,
receiving
his
sacraments
,
abstaining
from
the
sinnes
of
usury
,
drunkennesse
,
uncleannesse
,
and
doing
the
duties
of
the
Sabbath
,
of
mercy
and
charity
,
of
righteousnesse
and
equity
:
But
to
be
sure
,
both
of
them
swelling
in
the
opinion
of
themselves
;
both
abhorring
to
feele
any
pinching
need
of
the
Lord
Jesus
and
his
sufficiency
,
to
pardon
both
their
unrightousnesse
and
also
their
counterfeit
righteousnesse
,
being
both
equally
damnable
.
But
the
third
branch
,
viz.
Religion
in
point
of
degrees
and
measures
,
The
3.
Branch
Degrees
of
Religion
.
is
of
all
the
most
dangerous
peece
of
Selfe
,
and
swelleth
the
unsound
and
hollow
heart
of
man
in
the
opinion
of
himselfe
:
Some
boasting
of
their
knowledge
of
Gods
will
in
generall
:
others
of
some
degrees
of
legall
humiliation
:
a
third
sort
of
a
wonderfull
sweetnes
they
have
tasted
in
hearing
the
Gospel
,
and
the
glad
tidings
of
life
&
salvation
thereby
;
a
fourth
shewing
how
they
are
awed
by
the
knowledge
of
the
word
from
their
former
courses
;
what
degrees
of
grace
have
been
wrought
in
them
,
how
long
they
have
been
hearers
,
What
degrees
of
Religion
a
man
may
attaine
unto
.
and
held
out
in
their
profession
longer
then
many
revolters
,
what
zeal
they
have
shewed
in
setting
up
the
Ministery
in
their
Townes
,
praier
in
their
families
,
care
and
conscience
,
and
good
example
in
their
lives
;
how
many
sins
they
have
laid
aside
,
what
good
they
have
done
in
their
repeating
of
Sermons
,
calling
upon
their
kindred
and
neighbours
,
what
services
they
have
done
for
the
Church
,
runne
,
ridden
,
written
,
bestowed
paines
and
travell
to
settle
order
and
government
in
their
places
,
how
they
have
honored
,
graced
and
maintained
the
Minister
,
invited
,
entertained
him
to
their
houses
,
how
they
have
stood
out
and
suffered
for
the
Gospel
.
Others
go
further
&
instance
in
the
power
of
the
promise
of
Christ
in
their
soules
:
what
ravishing
passions
of
joy
,
admiration
and
thankes
that
sweet
doctrine
hath
wrought
in
them
,
what
pangs
of
deepe
love
and
affection
it
hath
raised
in
them
,
how
it
hath
bred
in
them
abundant
weeping
and
sorrow
for
their
sinnes
,
humiliation
and
feare
under
the
hand
of
God
,
how
they
have
stood
upon
thornes
,
till
the
Sabbath
or
lecture
day
came
,
what
ardent
desires
after
the
word
,
what
longings
,
what
frequent
use
of
meanes
it
hath
wrought
in
them
,
and
how
they
have
denied
both
lust
and
liberties
for
Christ
,
and
could
be
content
(
for
the
time
)
to
beg
,
to
goe
to
prison
and
suffer
for
him
;
Besides
many
effects
which
this
hath
wrought
in
them
,
the
curbing
in
of
their
tongues
,
their
passions
,
and
their
lives
which
were
wont
to
be
full
of
lying
,
deceit
,
rage
,
revenge
,
unmercifulnesse
,
unrighteousnesse
;
but
now
they
are
become
true
of
their
word
,
quiet
,
moderate
,
curteous
,
gentle
and
mercifull
:
All
these
thinges
laid
together
,
cause
them
to
thinke
no
lesse
then
that
their
state
is
good
and
sound
to
God-ward
;
for
why
?
the
hearsay
of
Christ
wrought
all
these
things
in
them
;
And
yet
(
not
to
condemne
any
particular
person
for
these
,
seeing
God
only
knowes
the
hearts
of
the
sonnes
of
men
)
how
many
have
we
knowne
by
wofull
experience
who
have
attained
some
of
these
or
all
these
degrees
,
And
to
how
small
purpose
.
who
yet
in
a
short
time
have
bewraied
themselves
to
bee
time-fervers
,
and
wanzed
away
to
nothing
,
as
fast
as
ever
they
seemed
to
come
forward
?
Alas
!
they
never
called
themselves
to
question
,
never
tried
their
estate
by
the
rules
of
the
word
,
nor
came
to
put
difference
betweene
a
conscience
proceeding
from
supernaturall
revealing
,
and
betweene
divine
and
spirituall
perswasion
:
The
Apostle
hath
a
strange
speech
,
1
Cor.
15.19
.
1
Cor.
15.19
.
If
our
hope
were
in
this
life
onely
in
Christ
,
wee
were
of
all
men
most
miserable
:
whereby
we
see
,
that
many
seeke
their
Christ
onely
for
this
life
:
that
is
,
how
they
may
make
use
of
Christ
here
below
,
for
a
while
to
get
themselves
some
inward
truce
with
an
accusing
conscience
,
or
to
get
themselves
credit
,
ease
and
welfare
here
among
men
,
with
whom
they
see
Christ
and
Religion
are
in
request
:
But
as
for
a
Christ
to
save
,
to
sanctifie
and
glorifie
them
for
ever
,
they
never
hoped
or
beleeved
in
him
for
that
.
Wherein
they
come
short
.
And
why
?
First
,
they
never
came
to
see
themselves
wholly
lost
and
forlorne
in
themselves
,
but
still
held
some
prop
of
their
owne
to
support
them
,
though
Christ
should
faile
them
,
and
so
never
feeling
need
of
him
,
could
never
savingly
and
cordially
make
to
him
and
apply
him
.
Secondly
,
they
never
looked
at
a
promise
for
it selfe
,
but
from
some
pangs
and
flashes
of
selfe
,
liking
the
newes
of
Christ
,
for
the
good
it
presented
,
taking
the
word
to
themselves
,
rather
in
a
dreame
and
a
fancy
after
a
thing
they
would
have
,
then
for
the
naked
truth
of
the
promiser
.
Thirdly
,
or
else
they
were
led
by
outward
sense
,
the
credit
,
gifts
and
plausiblenesse
of
the
Preacher
,
in
whose
light
they
rejoiced
,
while
it
lasted
,
but
if
the
minister
were
once
removed
,
(
then
as
a
sive
out
of
the
water
,
so
)
they
lost
all
their
zeale
againe
:
It
bred
with
him
and
died
with
him
.
Fourthly
,
they
heard
without
discerning
of
truthes
,
taking
all
alike
,
not
cleaving
to
the
doctrine
as
such
,
able
to
ground
and
to
settle
them
in
peace
through
Christ
:
but
as
good
thinges
in
generall
,
at
randome
,
without
putting
difference
,
observing
order
or
coherence
.
For
,
if
another
Minister
came
,
who
preached
his
owne
vagrant
and
ungrounded
fancies
,
they
were
as
ready
to
heare
him
and
be
led
away
as
by
the
former
.
Matth.
11.19
.
Fiftly
,
they
looked
upon
the
zeale
of
others
who
snatch
the
Kingdome
with
violence
,
and
thought
it
a
disgrace
for
them
to
bee
more
backward
;
and
so
hanging
upon
the
common
haunt
and
multitude
,
never
examined
what
inward
principle
led
them
;
and
so
,
when
zeale
grew
cold
,
and
profession
more
dead
,
they
grew
as
cold
and
dead
as
others
:
Sixtly
,
or
else
having
no
roote
in
them
,
they
clave
to
the
word
in
peace
and
prosperity
of
the
Church
;
but
when
they
saw
the
times
to
frowne
and
trouble
to
come
,
then
they
saw
they
thrust
themselves
further
in
,
then
they
had
strength
to
winde
out
,
and
so
withered
,
and
brought
shame
upon
their
profession
:
Seventhly
,
or
if
they
were
grounded
in
knowledge
,
yet
not
in
soundnesse
of
heart
,
for
so
soone
as
the
divell
came
to
recover
his
possession
,
Luke
11.25
.
hee
found
them
empty
,
swept
and
garnished
,
that
is
,
still
tainted
with
old
lusts
,
world
and
pleasures
,
though
for
a
while
they
seemed
to
have
forsaken
them
.
Eightly
,
though
they
received
the
truth
of
Jesus
,
yet
not
as
the
truth
is
in
Jesus
;
not
to
purge
them
,
Ephes.
4.21.22
.
to
change
their
base
qualities
,
to
transforme
them
from
glory
to
glory
:
Ninthly
,
if
they
have
proceeded
to
some
shewes
of
holinesse
,
yet
they
have
not
come
under
the
authority
of
the
commander
,
from
the
faithfulnesse
of
the
promiser
,
who
hath
made
his
yoke
easie
and
his
burthen
light
:
Their
obedience
is
rather
in
the
letter
,
and
in
the
easier
points
of
the
Law
,
then
the
hard
and
craggy
;
Matth.
11.29
.
1
Sam.
13.
they
goe
not
up
the
hill
with
Ionathan
upon
all
foure
,
but
downe
hill
;
They
are
like
dead
fishes
which
swimme
downe
the
streame
,
not
living
ones
which
swimme
against
it
,
in
some
few
thinges
,
not
all
,
with
an
equall
exact
carriage
,
in
some
acts
,
not
in
the
bent
of
their
spirit
,
and
the
stream
of
their
life
:
As
the
springs
are
,
so
is
their
running
to
themselves
;
if
they
be
taxed
for
any
evills
,
10.
Then
they
excuse
them
by
infirmities
,
and
lick
themselves
whole
by
the
sores
of
the
godly
;
not
remembring
that
the
godly
have
sundry
defects
in
grace
,
but
not
one
(
as
themselves
)
maine
want
of
grace
;
and
these
they
pretend
not
as
excuses
;
but
grone
under
as
burthens
;
also
they
colour
themselves
by
this
,
that
their
sinnes
are
few
,
and
but
small
,
or
else
necessary
,
or
but
secret
and
not
breaking
out
:
whereas
a
sound
heart
knowes
,
one
sinne
may
be
as
full
if
it
runne
into
one
channell
,
and
may
be
as
much
delighted
in
and
fed
on
,
as
many
dishes
;
also
that
Gods
people
never
fall
into
such
a
necessity
as
to
sinne
;
are
free
from
such
straits
,
as
to
stretch
conscience
for
ease
,
credit
,
wealth
,
and
outward
respects
:
and
lastly
,
Lots
wife
paid
as
deare
for
her
contemplative
sinne
as
for
her
actuall
:
And
(
to
end
)
they
abide
in
their
evills
and
recover
not
;
whereas
Gods
people
are
as
a
blade
of
good
mettall
which
beeing
bent
will
returne
,
and
are
never
well
till
with
the
needle
of
the
diall
they
stand
just
toward
the
North
of
repentance
.
Twelfly
and
lastly
,
if
they
goe
forward
to
suffer
for
Christ
,
it
is
with
much
adoe
,
and
struggling
against
it
;
and
in
such
sufferings
as
they
can
licke
themselves
whole
another
way
;
or
if
they
be
driven
by
necessity
of
shame
or
light
to
it
,
yet
rather
out
of
compulsion
,
then
purity
and
goodnesse
of
their
cause
and
conscience
.
And
so
much
bee
spoken
for
the
clearing
of
these
three
branches
of
Selfe-religion
.
I
conclude
this
last
branch
with
admonition
also
;
that
we
abhorre
this
sufficiency
of
selfe-religion
and
righteousnesse
.
It
s
the
stillest
streame
of
all
,
yet
the
deepest
gulfe
,
and
under
pretence
of
drawing
nearest
to
Christ
his
privy
chamber
,
becomes
the
greatest
traitor
to
him
.
I
condemne
not
morality
,
civility
,
religious
duties
and
degrees
:
As
the
Towne-clarke
Acts
20.
said
to
them
of
Ephesus
,
Diana
is
a
great
goddesse
,
who
denies
it
?
But
we
must
make
no
uproare
for
her
:
So
,
these
are
good
,
but
they
must
make
no
mutiny
against
Christ
,
and
by
a
sufficiency
of
their
owne
,
destroy
his
:
If
they
come
under
his
banner
to
fight
for
him
,
they
doe
well
:
But
to
erect
one
of
their
owne
against
his
,
is
deadly
treason
.
Therefore
as
marriners
in
danger
of
life
by
shipwracke
,
looke
not
at
the
value
of
their
wares
,
nor
the
use
of
them
,
silkes
,
velvets
,
corne
,
wine
,
tacklings
of
ships
,
but
how
they
endanger
their
lives
;
so
in
Gods
feare
let
us
doe
with
selfe-religion
,
a
commodity
in
shew
farre
above
morality
or
carnall
welfare
,
but
if
it
equally
(
or
more
)
endanger
the
ship
and
life
of
the
soule
,
cast
it
also
with
the
rest
overboord
:
remember
not
,
many
of
these
five
sorts
of
grosse
self
,
politiques
,
carnall
,
wizards
,
moralists
,
worldlings
or
Pharisees
,
get
into
heaven
:
Alas
!
they
stick
at
the
porch
,
This
sufficiency
of
selfe
must
be
abhorred
.
not
in
the
narrow
gate
:
how
then
should
they
enter
?
If
ever
God
make
such
capable
of
Christ
,
he
will
pare
off
their
Camels
bunch
,
and
make
them
of
Sauls
,
Pauls
:
who
saith
of
this
aswell
as
of
all
the
rest
,
I
counted
them
all
as
losse
,
and
as
dogsmeat
,
that
I
might
bee
found
in
Christ
,
not
cloathed
with
mine
owne
,
Phil.
3.
but
his
righteousnesse
.
Be
wise
in
time
,
lay
not
out
their
mony
for
no
bread
,
nor
your
paines
for
that
which
satisfies
not
;
empty
their
soules
of
it
,
that
Christ
and
his
good
things
,
refined
wi●es
and
fatnesse
may
satisfie
you
:
Let
others
pray
to
God
to
pardon
their
vices
;
Esay
55.2
.
doe
you
beg
mercy
and
pardon
for
their
vertues
,
for
their
religion
,
duties
and
performances
:
If
the
heart
be
brought
to
renounce
this
sufficiency
,
it
s
a
signe
there
is
a
better
comming
in
place
:
when
all
is
done
,
say
of
thy selfe
as
Luther
of
those
devotions
,
I
count
my selfe
no
nearer
heaven
by
them
,
then
if
I
had
plaied
the
Publican
all
this
while
;
nay
in
some
regard
further
off
:
The
Divell
else
will
cut
thy
veines
in
this
warme
water
and
cause
thee
to
perish
insensibly
.
Consider
that
to
have
this
selfe
of
thine
,
may
seeme
somewhat
;
But
to
cast
all
this
off
,
and
be
naked
and
nothing
;
can
onely
prepare
thee
for
that
fulnesse
and
sufficiency
of
Christ
which
can
onely
save
thee
:
Which
grace
the
Lord
grant
thee
:
Thus
for
a
more
cleare
handling
of
this
argument
,
I
have
digressed
from
the
streame
of
my
doctrine
;
it
is
now
high
time
to
returne
to
it
againe
.
So
much
for
this
time
.
Let
us
pray
for
a
blessing
,
&c.
THE
FIFTH
LECTVRE
continued
upon
the
eleventh
Verse
.
VERSE
XI
.
But
Naaman
was
wroth
,
and
said
,
Behold
I
thought
thus
in
my selfe
,
surely
he
will
come
forth
,
and
call
upon
the
Lord
his
God
,
and
strike
his
hand
upon
the
place
,
and
recover
the
leper
.
VERSE
12.
Are
not
Abana
and
Pharfar
,
rivers
of
Damascus
,
better
,
&c.
HAving
in
the
former
Lecture
(
beloved
)
made
way
to
settle
this
maine
Doctrine
of
close
Selfe
upon
her
bottome
,
Returne
to
the
maine
scope
of
the
point
of
mixt
selfe
.
by
severing
from
it
some
kindes
of
self
more
grosse
and
palpable
:
I
must
now
(
taking
it
for
granted
that
you
remember
what
I
have
said
of
it
already
)
proceed
to
the
handling
of
the
point
:
And
lest
any
should
thinke
there
is
no
finer
spunne
selfe
,
then
that
I
have
spoken
of
:
First
,
I
will
mention
some
branches
of
this
roote
,
mixing
themselves
with
the
soule
in
her
strife
after
faith
;
and
(
as
the
Ivy
about
the
bow
)
twining
about
the
best
endeavours
of
the
poore
soule
,
to
hold
it
off
from
the
promise
.
This
being
done
,
I
will
prove
the
doctrine
by
Scripture
and
reasons
:
Thirdly
,
I
will
lay
downe
an
answer
to
a
question
,
for
the
opening
of
the
dangerous
nature
of
this
enemy
.
And
lastly
,
come
to
some
use
of
the
doctrine
.
First
of
the
first
.
First
then
,
that
you
may
perceive
(
brethren
)
what
manner
of
thing
this
mixt
selfe
is
,
Mixt
selfe
wherein
it
discovers
it selfe
.
I
will
name
some
of
the
chiefe
instances
wherein
this
disease
discovers
her selfe
.
The
which
I
mention
without
any
curious
order
,
and
leave
them
to
the
godly
wise
to
consider
of
,
every
one
to
single
out
his
owne
annoyance
.
The
first
is
selfe
error
,
1.
Error
.
imagining
that
the
Lord
in
his
promise
and
offer
of
Christ
doth
not
so
offer
him
as
therewithall
conveying
power
and
efficacy
of
perswading
and
inabling
the
soule
to
accept
and
beleeve
it
of
it
owne
power
,
thereby
creating
in
the
soule
the
fruit
of
lips
,
Esay
57.
Jam.
1.16
.
but
rather
upon
some
condition
of
our
owne
strength
mixed
with
the
Lords
goodnesse
to
concur
(
of
our selves
)
with
the
promise
.
Secondly
,
selfe-conceit
2.
Self-conceit
.
(
such
as
Naamans
here
was
)
fancying
a
way
of
our
owne
speedier
and
quicker
then
we
have
warrant
for
,
to
wit
,
that
if
once
the
soule
bee
under
a
condition
,
and
prepared
for
Christ
,
by
sorrow
,
desire
and
diligence
;
the
worke
of
beleeving
is
as
present
,
as
the
grinding
of
the
corne
,
when
the
upper
milstone
runnes
upon
the
nether
:
whereas
faith
is
the
stampe
of
the
spirit
,
which
bloweth
when
it
listeth
,
3.
Self-preparins
.
at
his
pleasure
.
Thirdly
,
selfe-preparations
,
that
is
a
taking
up
of
a
rest
in
the
soule
,
that
if
she
can
but
attaine
to
these
,
she
need
goe
no
further
,
for
these
can
be
wrought
in
no
other
then
in
such
as
shall
be
saved
:
whereas
first
the
question
is
,
whether
they
be
truly
wrought
,
or
from
selfe-love
;
and
although
they
proceed
from
the
promise
,
yet
happinesse
consists
not
in
them
,
but
in
the
omnipotent
power
of
God
,
carrying
the
soule
by
them
into
the
streame
of
the
satisfaction
of
Christ
,
the
onely
blood
whereof
is
sufficient
to
save
it
by
faith
.
4.
Selfe-bondage
.
Fourthly
,
selfe-bondage
,
which
is
,
when
the
soule
is
so
extreamly
oppressed
with
the
reliques
or
returnes
of
slavish
feare
,
through
corruption
and
guilt
,
too
deeply
apprehended
;
that
it
is
dazeled
and
held
under
from
beholding
the
free
and
cleare
truth
of
the
promise
to
set
her
at
liberty
;
yea
if
melancholy
and
frowardnesse
of
will
be
added
hereto
,
mixed
with
the
ill
custome
,
to
conceive
so
deepe
enmity
in
God
against
the
sinfull
creature
,
that
she
will
hold
her
owne
peevishly
,
against
all
the
light
of
the
word
,
or
counsell
and
perswasion
to
the
contrary
,
viz.
that
God
the
offended
judge
is
the
first
mover
in
this
frame
of
conversion
,
and
hath
cut
off
his
plea
willingly
,
and
intended
the
way
of
reconciliation
himselfe
.
The
fifth
is
selfe-love
,
5.
Selfe-love
.
when
the
soule
so
lookes
at
the
promise
,
as
an
object
of
immediate
good
to
herselfe
,
and
for
her
owne
ends
and
welfare
;
not
subordaining
her
owne
salvation
to
the
glory
of
God
,
and
the
declaration
of
the
depth
of
his
wisdome
,
1
Thes.
1.
and
the
riches
of
his
grace
,
that
he
may
be
admired
in
them
that
beleeve
.
6.
Sloth
.
The
Sixt
is
selfe-sloth
,
when
the
soule
hath
a
wambling
and
fulsome
aime
at
the
promise
,
not
indeed
seriously
and
sadly
digesting
the
ground
of
Gods
so
free
offering
the
inestimable
jewell
of
Christ
to
her
,
for
pardon
and
peace
(
called
in
Scripture
the
strength
of
God
,
Esay
27.5
.
)
I
meane
the
full
appeasing
of
his
justice
,
by
the
paiment
of
a
price
;
nor
yet
with
how
faithfull
an
heart
,
full
and
free
grace
he
offereth
,
but
loosely
forgetting
that
all
is
yea
and
amen
in
Christ
,
and
looking
at
the
promise
,
as
at
a
thing
naked
and
unfurnished
,
hath
a
strong
consolation
and
refuge
,
Heb.
7.
Heb.
6.
penult.
The
Seventh
is
selfe-treachery
and
doubtfulnesse
,
whereby
the
soule
having
the
generall
offer
of
God
to
all
under
the
condition
,
7.
Treachery
.
yet
because
she
is
not
named
in
the
word
,
therefore
doubts
that
in
speciall
she
is
not
intended
in
the
offer
,
and
so
growes
to
thinke
that
she
may
separate
the
things
which
God
hath
joyned
,
whereas
she
should
rest
in
this
,
That
the
Lord
debarres
no
soule
from
grace
which
debarres
not
herselfe
,
Esay
55.1
.
saying
,
Ho
every
one
that
thirsteth
,
come
&c.
and
the
particular
is
included
in
the
generall
;
and
if
every
poore
soule
should
thus
goe
betweene
barke
and
tree
,
and
cavill
,
who
should
ever
come
to
beleeve
?
Eightly
,
8.
Infidelity
.
selfe-infidelity
,
which
is
a
deadly
dart
of
Satan
piercing
the
heart
,
even
when
the
fruit
is
comming
to
the
birth
;
tempting
thus
,
why
art
thou
so
bent
to
cleave
to
the
word
?
How
knowest
thou
whether
it
be
Gods
word
or
no
?
If
it
be
,
how
canst
thou
prove
it
?
If
not
,
whereupon
dost
thou
build
thy
great
confidence
?
And
this
dart
often
so
prevailes
,
that
all
the
former
witnesse
of
the
spirit
,
touching
the
truth
of
God
,
by
many
evidences
seemes
to
be
lost
.
Ninthly
,
selfe-cavilling
,
9.
Cavilling
.
when
the
heart
is
set
upon
excepting
against
the
promise
,
either
from
her
owne
unworthinesse
,
or
Gods
long
delaies
(
which
provoke
the
heart
to
wearinesse
)
or
comparing
of
the
forwardnesse
of
others
,
with
her
backwardnesse
,
or
else
that
God
meanes
not
as
he
speakes
,
but
the
contrary
,
even
to
cast
her
off
with
some
marke
of
vengeance
:
sometimes
rushing
upon
the
rock
of
election
,
as
if
all
labour
were
lost
,
because
she
is
not
predestinated
to
salvation
,
(
as
if
we
were
to
get
to
the
highest
step
of
the
ladder
,
before
we
have
ascended
by
the
lower
)
sometime
descanting
about
the
way
of
revealing
,
why
it
should
bee
onely
by
the
word
and
spirit
,
and
not
by
sensible
waies
of
expression
,
by
voice
from
heaven
,
or
extraordinary
convincements
:
and
so
in
sundry
other
respects
.
10.
Selfe-feare
,
10.
Feare
.
that
the
work
of
faith
will
be
so
hard
and
tedious
,
that
it
will
never
be
compassed
,
by
so
weake
and
fraile
a
creature
as
she
is
,
so
ignorant
,
forgetfull
,
corrupt
and
estranged
from
God
;
the
present
sense
of
these
and
other
corruption
,
dazeling
the
spirit
,
and
enfeebling
the
heart
,
so
that
it
growes
to
a
falling
sickenesse
,
and
is
at
a
losse
upon
each
occasion
,
each
Sermon
it
heares
seems
to
speake
dismall
thinges
unto
it
,
and
it
thinkes
it
were
better
wholly
to
give
over
hearing
then
heare
:
yea
and
in
a
strong
tech
and
pang
,
dare
not
,
or
will
not
continue
to
heare
,
for
feare
it
should
bee
worse
,
and
heape
up
wrath
instead
of
mercy
:
so
that
all
which
is
said
either
in
publique
or
private
,
seemes
to
leake
out
,
Heb.
2.1
.
and
sometime
this
feare
commeth
from
unlikelyhood
of
ever
forgoing
all
sin
,
or
holding
out
to
the
end
.
Eleventhly
,
selfe-staggering
,
11.
Staggering
.
when
the
soule
is
betweene
the
condition
of
the
promise
,
and
the
performance
:
as
for
example
,
if
she
be
urged
to
beleeve
,
because
the
condition
is
already
wrought
,
then
she
questions
that
,
whether
it
were
ever
wrought
,
at
least
aright
,
because
alas
!
her
sorrow
is
little
,
she
hath
never
been
so
deeply
tozed
by
the
law
,
nor
so
broken
hearted
&
full
of
affections
and
diligence
as
others
:
on
the
other
side
,
when
shee
feeles
the
condition
comfortably
present
,
then
she
staggers
about
the
promise
,
saying
,
the
condition
is
not
the
matter
,
but
the
beleefe
it self
,
and
that
is
above
her
power
,
many
come
farre
who
never
beleeve
,
and
faith
is
the
gift
of
God
and
free
,
and
what
if
it
should
never
bee
wrought
,
or
shee
should
die
and
be
past
hope
,
ere
it
be
effected
?
Thus
Satan
comes
between
cup
and
lip
,
to
defeate
the
soule
of
her
due
:
whereas
,
if
she
were
staied
and
settled
upon
the
word
,
and
(
as
2
Ioh.
8.
)
would
not
lose
those
good
things
which
she
hath
gotten
but
hold
a
little
,
closely
,
till
more
come
,
the
worke
would
not
be
alway
to
beginne
;
as
the
frame
of
a
Carpenter
when
it
is
disordered
as
fast
as
hee
laies
it
together
.
Twelftly
,
selfe-fullennesse
and
unthankefulnesse
,
12.
Sullennesse
.
(
which
is
in
a
contrary
extremity
to
ease
)
when
the
soule
will
not
see
or
acknowledge
what
God
hath
done
for
her
,
nor
abase
her selfe
,
as
meaner
then
the
least
mercy
of
God
,
nor
confesse
that
any
step
toward
conversion
,
is
more
then
the
Lord
oweth
her
(
having
her
at
an
infinite
advantage
by
her
guilt
)
and
so
chusing
to
spend
her
time
in
sullen
complaints
,
for
the
measures
she
wanteth
,
then
gracious
meltings
and
praises
for
any
thing
she
enjoyes
:
whereas
the
Publican
thought
it
mercy
to
tread
on
the
earth
,
to
looke
up
to
heaven
;
and
it
is
mercy
that
she
is
not
in
hell
,
but
under
hope
and
Gods
ordinances
and
patience
:
This
is
the
fruit
of
pride
and
doth
set
back
the
soul
more
from
profiting
,
then
if
she
could
stoop
to
be
at
Gods
dispose
.
Thirteenthly
,
13.
Ease
.
self-ease
or
dalliance
when
the
soule
through
idlenesse
hath
lost
her
former
diligence
and
earnestnesse
and
painfulnesse
in
using
all
meanes
publique
and
private
for
the
making
of
her
calling
and
election
sure
;
waxes
slacker
in
her
esteeme
,
and
in
her
love
and
affections
,
as
thinking
her selfe
now
past
danger
:
and
so
neglects
the
seasons
&
intimations
of
the
spirit
,
plies
not
nor
followeth
the
motions
of
the
assisting
and
perfecting
grace
;
but
le
ts
them
wanze
as
if
she
could
meet
with
them
at
her
pleasure
:
but
by
this
meanes
Satan
circumvents
afterward
and
stings
her
for
this
confidence
and
presumption
,
because
she
is
guilty
of
slighting
such
grace
as
she
feels
to
be
past
her
reach
to
recover
,
and
therefore
justly
suffers
for
her
loosenesse
and
giddinesse
.
14.
Dulnesse
.
14.
Selfe-dulnesse
and
deadnesse
of
spirit
,
in
not
marking
and
pondering
,
digesting
and
applying
the
truthes
we
heare
,
and
so
growing
towards
ripenesse
Heb.
5.10
.
which
sinne
makes
us
not
only
non-proficients
in
the
doctrine
of
Christ
,
but
also
inferior
to
our selves
,
and
farre
short
of
that
we
might
be
;
especially
when
this
disease
comes
not
from
naturall
disability
and
unavoidable
weakenesse
,
but
from
affected
error
,
as
from
an
heart
overmuch
implodded
in
the
earth
,
and
made
heavy
by
sensuality
and
carnall
ease
,
Luke
21.37
.
Luke
21.37
.
15.
Foolishnesse
.
Againe
Fifteenthly
,
selfe-folly
,
I
may
better
call
it selfe
hatred
,
when
we
are
not
so
wise
or
forward
to
dispute
for
the
truth
and
honour
of
God
and
his
promise
,
as
we
are
to
reason
against
it
,
and
our
owne
soules
,
thereby
making
a
worke
,
(
not
easie
of
it selfe
)
to
be
more
wearisome
and
tedious
then
it
need
to
be
;
whereas
rather
we
should
reason
the
matter
seriously
betweene
God
and
our
souls
(
as
in
Ierem.
2.
vers.
9.
the
Lord
biddes
us
to
doe
,
Jer.
2.9
.
and
Esay
1.18
.
Esay
1.18
.
)
and
laying
the
desperatenesse
of
our
misery
to
the
hope
of
his
promise
,
wee
should
rather
wonder
that
all
place
of
pleading
should
not
be
taken
from
us
,
then
cavill
against
a
plaine
naked
word
of
God
,
pinned
upon
our
sleeves
.
Those
Ninivites
when
yet
they
had
no
cleare
promise
,
Jona
3.8
.
yet
reasoned
thus
,
who
can
tell
whether
Gods
fierce
anger
shall
turne
away
or
no
?
They
thought
it
their
wisdome
rather
to
catch
at
a
word
a
farre
off
,
then
to
lie
in
present
misery
without
hope
.
But
self-folly
still
delights
to
shut
out
it selfe
by
her
disputes
against
God
;
&
cowardly
to
shun
a
possible
mercy
that
it
might
lie
down
in
remedilesse
sorrow
.
This
(
I
say
,
must
needs
be
horrible
fool-hardinesse
,
rather
to
perish
,
16.
Slinesse
.
then
venture
upon
a
promise
of
ease
and
remedy
.
The
last
of
all
,
is
selfe
subtilty
or
slinesse
;
whereby
the
soule
secretly
withdrawing
her selfe
from
the
power
of
the
promise
(
which
ought
to
work
all
her
works
for
her
,
both
preparing
and
finishing
)
and
finding
her
owne
affections
of
hope
,
sorrow
,
joy
,
desire
and
the
rest
,
very
ready
to
put
forth
themselves
in
the
work
of
disposing
the
soul
towards
Gods
grace
,
and
to
mixe
themselves
with
the
word
:
doth
welcome
and
applaud
her
owne
selfe
and
all
her
abilities
,
and
beginnes
to
compasse
her selfe
with
her
owne
sparkles
,
with
her
owne
feelings
,
and
with
the
joyes
which
come
from
her
owne
welwishes
to
her selfe
:
which
having
no
roote
of
Christ
and
his
spirit
in
them
,
but
of
selfelove
,
must
needs
vanish
and
leave
the
soule
as
low
as
ever
they
found
it
,
and
so
the
longer
and
closer
they
are
clave
to
,
the
greater
confusion
they
cause
:
till
the
soule
being
weary
of
her
owne
pride
and
mixtures
,
freely
resigne
it selfe
(
as
empty
and
nothing
)
to
the
meere
good
pleasure
,
perswasion
and
leasure
of
the
spirit
to
act
and
effect
all
both
preventings
,
assistings
and
perfectings
,
by
his
owne
strength
;
which
is
alway
strongest
,
when
the
soule
lies
lowest
,
as
the
red
earth
of
which
Adam
was
formed
,
till
the
Lord
breathed
the
spirit
of
life
into
it
;
And
surely
to
conclude
,
there
is
nothing
more
easie
then
to
be
deluded
in
the
triall
hereof
:
for
such
is
the
inchantment
of
self
in
this
kind
,
that
no
experience
of
disappointing
the
soule
,
by
her
false
feelings
,
will
teach
her
to
deny
her selfe
and
humble
her self
before
God
,
except
only
she
apply
her selfe
closely
to
the
rule
of
the
word
,
in
every
steppe
she
takes
,
examining
from
what
bottome
her
affections
and
preparations
proceed
:
and
finding
self
to
be
chiefe
in
the
work
,
instantly
to
suspect
it
and
constantly
to
resist
it
,
beleeving
that
the
most
abiding
and
lasting
worke
of
hum●liation
and
preparation
proceeds
from
the
sweetnesse
and
freedome
of
a
promise
from
a
reconciled
God
,
when
the
heart
is
most
desolate
and
helplesse
in
her selfe
.
By
these
few
the
reader
may
perceive
what
I
meane
by
this
privy-selfe
:
and
by
these
heads
hee
may
learne
to
judge
of
other
like
which
are
infinite
.
Now
then
I
proceed
to
prove
the
point
,
that
this
mixt
selfe
(
when
all
is
done
)
will
deprive
the
soule
of
mercy
;
if
it
be
not
prevented
.
Let
the
first
text
be
that
Heb.
4.
ult.
We
see
they
were
disappointed
of
the
entring
into
his
rest
:
why
?
were
not
they
faire
for
it
?
Proofes
of
the
point
.
yes
surely
they
had
forsaken
Egypt
,
and
come
a
great
journey
in
the
wildernesse
.
But
what
letted
them
?
Unbeleefe
.
And
what
caused
that
?
Selfe
.
Not
only
their
wishing
to
be
in
Egypt
at
their
fleshpots
,
nor
yet
their
fornication
and
Idolatry
:
But
(
as
Esay
tells
us
)
they
rebelled
against
his
holy
spirit
:
Esay
63.10
.
Their
spirituall
rebellings
,
cavillings
,
distrust
,
were
the
causes
:
They
erred
in
heart
(
as
the
Psalmist
calls
it
)
that
is
,
Psal.
9.2
.
they
entertained
false
conceits
against
him
,
sometime
they
asked
,
Can
God
spread
a
table
in
the
wildernesse
;
Sometime
they
pitied
their
children
saying
,
Alas
!
We
shall
never
see
Canaan
:
Sometime
they
said
,
Numb
.
9.
the
Giants
were
able
to
eat
them
up
,
there
were
chariots
of
iron
:
Sometimes
they
said
,
this
was
not
the
way
:
God
might
as
well
have
brought
them
the
right
way
to
Canaan
,
as
the
wrong
,
if
he
had
meant
them
well
.
They
made
the
promise
of
entring
(
easily
and
plaine
in
it self
)
to
be
difficulter
then
it
was
:
some
saying
,
it
is
as
high
as
heaven
,
how
shall
we
get
thither
?
can
we
climbe
up
?
others
thus
,
it
is
as
deep
as
the
nethermost
earth
,
how
shall
we
descend
thither
?
is
it
possible
for
us
,
to
construe
so
hard
a
promise
,
whereof
we
see
neither
sense
or
colour
?
to
make
a
worke
of
forty
daies
,
to
be
forty
yeares
,
and
yet
meane
us
well
?
Therefore
Moses
tells
them
,
Deut.
and
Rom.
10.
say
not
the
word
is
far
off
,
for
it
is
neare
thee
,
in
thy
mouth
,
yea
thine
heart
,
that
thou
mightest
beleeve
it
.
The
deceit
of
the
erring
hearts
warped
these
crotchets
,
to
hold
them
out
of
Canaan
,
and
to
scatter
their
carcasses
in
the
wildernesse
.
Another
text
is
,
Heb.
12.15
.
Heb.
12.15
.
Let
no
man
faile
of
the
grace
of
God
.
Let
there
be
no
bitter
roote
springing
up
in
you
,
to
defile
you
,
and
turne
you
off
.
He
had
spoken
before
of
Esau
,
who
was
the
first
borne
,
and
sought
the
blessing
with
teares
,
yet
failed
of
it
:
he
came
too
late
,
after
it
was
conveied
away
from
him
too
sure
,
to
Iacob
:
why
?
he
had
a
bitter
roote
springing
up
in
him
,
a
selfe-willed
,
peevish
heart
against
his
brother
,
he
disdained
that
he
should
be
preferred
.
The
Apostle
applies
it
to
the
Hebrewes
,
who
were
faire
for
the
promise
(
read
Rom.
10.1
,
2
,
3
,
4
,
Rom.
10.1
,
2
,
3
,
4.
5
,
6.
&c.
)
but
yet
failed
,
and
lost
it
,
the
Gentiles
were
preferred
.
And
why
?
there
was
this
bitter
roote
of
selfe
in
them
,
they
stood
upon
their
conceit
,
none
were
the
Church
save
they
,
none
so
righteous
as
they
;
They
scorned
that
dogs
should
goe
to
heaven
before
those
whose
righteousnesse
was
so
precise
as
theirs
:
and
this
conceit
defiled
,
hardned
them
,
and
overthrew
the
righteousnesse
of
Christ
.
They
could
never
submit
selfe
to
the
word
preached
,
nor
comply
with
it
,
but
bitterly
rejected
it
,
and
them
who
preacht
it
,
as
being
a
new
way
to
heaven
,
and
not
that
which
they
had
learned
:
and
should
they
stoop
to
this
new
learning
of
Christ
?
This
bitternesse
overthrew
them
.
So
Ahaz
Esay
8.
Esay
8.
was
faire
for
the
promise
of
victory
:
insomuch
as
the
Prophet
bid
him
demand
a
signe
:
he
would
not
:
why
?
Selfe-presumption
letted
him
,
he
thought
he
was
sure
enough
of
God
,
if
once
he
spake
the
word
:
But
the
Lord
looked
at
his
owne
honour
,
and
therefore
gave
his
people
a
signe
,
by
a
Virgin
that
should
conceive
and
bring
forth
a
sonne
:
So
that
the
confidence
of
his
foolish
heart
,
which
thought
hee
beleeved
God
,
whereas
in
truth
,
he
sought
himselfe
onely
,
and
not
the
glory
of
God
,
Luke
4.
deceived
him
.
So
it
is
said
,
Luke
4.
the
Pharisees
and
Elders
comming
to
Iohns
baptisme
,
despised
the
counsell
of
God
,
touching
their
salvation
:
why
?
because
they
were
carried
with
strong
self-prejudice
against
the
way
of
Iohns
Ministery
,
and
chose
rather
not
to
bee
saved
at
all
then
that
way
.
The
Galathians
were
faire
for
heaven
also
,
and
ran
well
:
Gal.
3.
what
letted
them
?
a
misprision
thrust
into
their
heads
by
false
teachers
,
that
Pauls
way
and
Gods
way
agreed
not
,
and
that
the
old
way
by
Ceremonies
was
best
,
easiest
and
likeliest
,
because
agreeing
with
flesh
;
and
this
makes
Paul
to
feare
,
lest
he
had
bestowed
his
paines
upon
them
in
vaine
.
Our
Saviour
Christs
Disciples
were
faire
for
faith
:
what
letted
them
?
selfe-sloth
,
dulnesse
of
heart
.
Oh
you
dull
and
slow
of
heart
to
beleeve
all
which
is
written
in
the
Law
and
Prophets
concerning
Christ
!
Luke
24.
in
what
a
depth
of
darkenesse
did
it
hold
them
?
Their
eies
were
held
so
downe
,
that
they
could
not
discerne
the
Lord
Jesus
,
when
hee
stood
and
talked
with
them
.
I
will
but
adde
one
or
two
more
,
That
yong
man
in
the
Gospell
was
not
farre
from
the
Kingdome
:
what
stopped
him
?
Surely
he
came
full
of
himselfe
,
and
had
kept
the
Law
from
his
youth
:
this
he
had
a
strong
conceit
of
:
but
when
hee
was
turned
out
of
that
confidence
,
and
put
into
a
new
way
of
selfedeniall
,
and
selling
all
,
he
went
away
sorrowfull
;
not
onely
because
he
was
covetous
,
but
because
forestalled
in
opinion
that
his
way
was
best
,
and
is
now
crossed
.
To
conclude
,
that
is
a
solemne
text
which
our
Saviour
urges
Ioh.
5.
Joh.
5.
How
can
ye
beleeve
,
when
ye
seeke
or
receive
honour
one
of
another
,
and
seeke
not
the
honour
of
God
onely
?
Secret
selfe
will
so
serve
God
,
that
shee
will
foist
in
her
owne
ends
,
credit
,
praise
and
respect
,
even
while
shee
seemes
to
seeke
Gods
:
and
so
while
shee
should
save
her
owne
stake
,
shee
loseth
Gods
:
shee
aimes
not
at
him
and
the
glory
of
his
grace
onely
,
and
therefore
not
at
all
.
So
much
for
p●oofes
.
Reasons
of
this
doctrine
are
many
,
and
may
bee
drawne
from
many
heads
:
as
first
from
the
nature
of
this
corrupt
selfe
.
Secondly
,
from
other
Reason
1
mens
courses
.
3.
The
practice
of
Satan
.
Fourthly
,
the
just●ce
of
God
.
From
the
nature
of
this
selfe
.
For
the
first
,
we
may
consider
the
danger
of
mixt
selfe
from
her
owne
corrupt
quality
,
both
in
respect
of
the
first
familiarity
of
it
,
Secondly
,
the
generalnesse
of
it
,
Thirdly
,
the
violence
of
it
,
and
Fourthly
,
In
4
things
.
the
tenaciousnesse
or
continuance
of
it
.
Touching
the
first
bosome
;
beloved
,
1.
Familiarity
or
closenesse
.
and
inward
corruptions
doe
most
bleare
the
eie
of
discerning
,
and
pervert
judgement
,
because
they
goe
in
a
streame
least
suspected
.
A
traitor
who
insinuates
himselfe
into
a
man
so
deeply
,
as
to
comply
and
correspond
with
him
in
all
his
courses
,
will
deceive
most
dangerously
.
So
self
runnes
in
the
streame
of
nature
,
and
pleases
it
in
every
thing
,
it
is
as
a
bribe
in
the
hand
prevailing
wheresoever
it
goeth
.
Prov.
17.8
.
As
that
naturall
agreement
and
well
pleasingnesse
of
Delila
to
the
humor
of
Sampson
,
forestalled
all
which
was
spoken
against
her
,
so
that
he
laid
it
not
to
heart
,
but
went
forward
:
so
selfe
hath
a
bewitching
nature
,
and
will
suffer
no
objection
to
prevaile
.
For
why
?
All
seemes
to
be
as
it
should
be
:
the
flesh
is
so
tickled
and
inchanted
with
selfe-ease
,
selfe-conceit
,
selfe-duties
and
the
like
,
they
do
so
delude
the
heart
with
an
opinion
,
that
all
is
as
it
should
bee
,
that
it
detaines
it
in
error
habitually
;
yea
it
can
so
incorporate
it selfe
into
all
the
best
religious
duties
,
that
shee
will
very
hardly
be
distinguished
:
one
would
thinke
the
annointed
of
the
Lord
were
before
him
;
that
of
the
Apostle
expresses
it
well
:
it
doth
easily
beset
us
:
Heb.
12.1
.
as
a
man
whose
loines
are
compassed
about
with
a
close
girdle
,
is
as
he
would
be
:
If
any
doubt
or
scruple
arise
in
the
minde
about
a
mans
estate
,
by
and
by
selfe
rocking
the
cradle
stills
the
whimpering
child
,
and
all
is
quiet
,
and
as
it
should
be
:
It
s
like
a
bad
Courtier
which
watcheth
(
as
a
cat
the
mouse
)
that
none
whisper
one
wry
word
in
the
Princes
eare
;
or
if
he
doe
,
yet
he
is
close
at
the
elbow
and
suffers
nothing
to
enter
.
Secondly
,
the
Generalnesse
:
Selfe
is
not
as
particular
lusts
,
as
adultry
,
2.
The
generalnesse
.
lying
,
murder
,
covetousnesse
or
the
like
:
but
selfe
is
all
corruption
in
one
,
the
very
spirit
and
roote
of
bitternesse
,
Heb.
12.15
.
which
giveth
joice
and
nourishment
to
all
branches
;
It
s
the
Idoll
of
all
speciall
lusts
,
to
which
all
do
homage
and
service
;
it
s
the
body
of
all
those
members
,
(
I
may
rather
call
it
the
soule
of
all
)
in
which
they
live
:
All
their
springs
are
in
selfe
:
now
then
if
this
be
so
generall
and
so
overspreading
an
evill
,
what
wonder
if
the
deceit
thereof
bee
as
generall
and
dangerous
?
what
may
not
the
Prince
doe
,
and
yet
no
man
open
his
tongue
against
him
?
what
may
not
a
Pope
doe
,
though
he
draw
innumerable
souls
with
him
into
perdition
,
who
may
say
,
what
dost
thou
?
Such
a
Lord
and
Pope
is
Selfe
,
and
more
universall
.
Thirdly
,
the
violence
of
it
:
Selfe
is
neer
it selfe
alway
,
3.
The
violence
.
and
desires
such
objects
as
are
profitable
;
but
much
more
when
the
object
promises
a
great
contentment
and
advantage
:
faith
and
grace
and
holy
duties
are
subjects
promising
great
reward
,
even
immortality
,
Rom.
1.
when
therefore
these
are
propounded
to
the
soule
(
though
upon
farre
other
tearmes
,
yet
)
how
forward
and
eager
is
corrupt
selfe
to
act
her
part
?
and
how
doth
she
boast
,
that
she
can
put
forth
her selfe
in
so
high
matters
?
what
is
so
selfe
putting
forth
,
as
an
handmaid
affecting
the
place
of
her
mistresse
?
who
can
beare
her
insolency
?
what
is
so
negotious
and
eagerly
busie
,
as
an
usurping
Absalon
acting
the
part
of
an
unlawfull
Prince
over
subjects
?
Prov.
30.23
.
2
Sam.
15.2
.
Such
is
selfe
:
never
so
stirring
and
like
her selfe
,
as
in
Gods
matters
,
which
promise
the
greatest
gaine
and
good
to
selfe
;
and
what
wonder
then
,
if
so
stirring
and
violent
a
thing
,
doe
deceive
a
man
,
and
hold
him
in
an
opinion
of
welfare
?
1
Kings
9.
Acts
9.
Iehu
in
his
heat
of
selfe-zeale
,
being
warme
in
his
geare
:
Ananias
and
Saphira
being
in
the
heat
of
their
great
charity
,
had
no
leasure
to
discerne
that
subtilty
and
self-ends
(
which
prevailed
over
their
outward
performances
)
the
one
of
murthering
Ahabs
posterity
for
a
Crown
(
for
so
it
was
)
the
other
the
robbing
of
the
Church
,
for
the
saving
of
some
mony
.
4.
Tenaciousnesse
.
Fourthly
and
lastly
,
the
Tenaciousnesse
of
selfe
:
I
meane
when
she
is
put
hard
to
it
,
rather
then
she
will
shrinke
in
her
horns
and
lose
all
her
labour
,
she
will
hold
close
to
her
own
tacklings
and
devour
a
great
deale
of
difficulty
.
For
a
mans
desire
he
will
seperate
himselfe
(
saith
Salomon
)
that
is
deny
himselfe
and
go
farre
,
Prov.
18
1.
1
King
.
15.27
.
1
King
.
18.28
.
if
need
requires
.
It
was
easie
for
Baasha
to
kill
Ieroboam
,
when
it
went
in
the
streame
of
his
owne
ambition
:
But
not
easie
for
Baals
Priests
,
when
the
case
so
required
,
to
wound
and
launce
themselves
;
or
now
for
Papists
to
whip
and
mortifie
their
flesh
,
or
for
those
in
Micha
6.
Mica
6.
to
offer
the
Lord
the
first
fruit
of
their
bodies
,
for
the
sin
of
their
soules
,
rivers
of
oyle
and
wine
:
yet
what
will
not selfe
stand
to
,
(
within
her
possibility
)
rather
then
resigne
up
her
right
?
Sleidan
reports
of
a
souldier
cast
out
of
the
top
of
a
castle
(
among
others
appointed
to
be
so
slaine
)
a
marveilous
height
from
the
earth
,
who
yet
by
miraculous
providence
,
catching
hold
on
the
shrags
of
a
mulbery
tree
,
saved
his
life
.
Such
a
thing
is
this
selfe
:
rather
then
perish
,
she
will
catch
hold
upon
any
thing
,
(
be
it
never
so
above
her
in
shew
)
not
onely
hard
duties
,
but
even
sufferings
,
and
herein
seene
to
amate
and
equall
even
true
selfedeniall
,
till
shee
be
tried
:
What
wonder
then
in
such
achievements
,
if
she
delude
the
soule
dangerously
,
and
maintaine
a
false
principle
to
overthrow
it
?
To
forgoe
a
mans
lusts
so
farre
as
that
the
uncleane
spirit
seems
to
be
gone
out
of
a
man
;
to
suffer
persecution
(
as
Alexander
did
with
Paul
Eph.
20.
a
terrible
example
for
such
a
timeserver
,
Luke
11.
Acts
20.
2
Tim.
4.14
.
2
Tim.
4.14
.
)
to
deny
a
mans
credit
,
ease
,
health
,
honour
,
ends
and
life
for
profession
sake
,
is
a
signe
of
some
holding
out
;
and
yet
selfe
cannot
hold
out
ever
.
Thus
much
for
the
first
Reason
,
drawne
from
the
nature
of
this
wofull
Selfe
.
A
second
ground
of
this
point
,
is
from
comparison
with
others
:
For
Reason
2
how
easie
a
conclusion
is
it
to
make
,
(
especially
selfe
being
the
Logician
)
I
see
thus
many
adulterers
,
From
comparison
with
others
.
liers
and
swearers
,
despise
God
and
all
goodnesse
,
contemne
the
meanes
and
scorne
the
light
,
because
their
workes
are
evill
:
now
I
(
for
my
part
)
am
a
diligent
hearer
of
the
word
,
a
countenancer
of
Ministers
,
a
worshipper
of
God
in
my
family
,
and
perhaps
more
,
yea
a
renouncer
of
all
open
sins
,
and
therefore
must
not
I
needs
be
led
by
a
spirit
of
more
excellent
nature
then
they
are
?
Surely
if
I
had
their
spirit
,
I
should
be
led
to
the
same
evills
which
yet
now
I
abhorre
.
Nay
more
,
when
these
hypocrites
shall
not
onely
compare
themselves
with
others
;
Selfe
upholds
herselfe
by
false
comparisons
.
but
with
themselves
,
and
say
,
such
a
one
was
I
wont
to
bee
,
a
grosse
cozener
and
oppressor
,
a
cheater
,
a
covetous
wretch
,
uncleane
and
base
,
but
since
I
have
heard
and
professed
the
Gospel
,
I
have
abhorred
such
stuffe
,
and
am
not
onely
in
mine
owne
opinion
,
but
in
the
judgement
of
others
,
another
man
:
Oh
(
I
say
)
what
a
shrewd
argument
is
this
,
(
for
one
that
cannot
or
will
not
compare
himself
with
the
word
,
and
trie
himselfe
by
the
markes
of
a
beleever
)
to
give
sentence
on
his
own
side
?
which
to
doe
,
(
for
one
not
converted
to
God
)
how
doth
it
overthrow
all
his
former
shewes
,
affections
and
duties
?
and
hinder
him
from
true
conversion
indeed
.
A
third
reason
may
be
from
Satan
:
whose
pillers
are
pitched
more
Reason
3
deeply
and
dangerously
upon
selfe
,
Satan
imbarks
himself
more
deep●y
in
selfe
,
then
in
other
lusts
.
then
upon
any
other
more
open
offender
:
I
say
upon
this
privy-selfe
especially
:
Grosse
persons
doe
but
little
hurt
,
no
nor
such
open
hypocrites
,
as
whose
shews
are
openly
confuted
by
their
owne
practice
:
for
why
?
each
one
stoppes
his
nose
at
them
,
and
they
themselves
comming
once
to
the
touchstone
of
the
word
,
have
no
great
colour
for
themselves
,
but
more
easily
fall
in
peeces
,
and
give
up
their
weapons
to
the
battery
of
the
law
and
power
of
the
word
convincing
them
.
But
it
is
not
so
here
.
For
when
Satan
can
so
delude
an
unsound
heart
by
the
sweetnesse
of
selfe
,
as
to
resist
the
dint
of
the
truth
,
and
harden
himselfe
in
his
pretended
religion
and
duties
,
against
the
Lord
Jesus
,
and
the
spirit
of
faith
and
grace
,
hee
sleepes
securely
in
his
den
,
knowing
that
such
an
one
is
under
locke
and
key
,
and
is
not
like
(
by
any
probability
)
to
get
out
of
so
excusing
and
erroneous
a
conscience
and
condition
:
for
he
is
as
ready
to
damne
himselfe
for
his
owne
ends
,
as
for
Satans
,
and
therefore
is
under
a
more
deepe
chaine
then
any
other
sinner
is
.
True
it
is
,
Satan
chuseth
rather
(
out
of
the
excesse
of
his
wickednesse
to
debaush
mens
consciences
:
but
if
once
he
can
be
resolved
by
sure
markes
,
that
selfe
beares
sway
above
grace
(
which
is
no
hard
thing
for
him
to
doe
,
who
can
convey
himselfe
so
cunningly
into
the
bent
and
frame
of
mens
carriages
)
he
knowes
himselfe
as
sure
of
such
(
abiding
so
)
as
of
men
of
more
prophane
and
odious
conversation
.
Lastly
,
how
just
is
it
with
God
to
give
over
such
to
the
hardnesse
of
Reason
4
their
owne
hearts
,
to
detaine
the
truth
of
God
in
unrighteousnesse
,
Selfe
deludes
dangerously
by
Gods
just
giving
her
over
to
her
own
way
.
and
to
lurke
still
in
their
owne
den
of
ease
and
selfeconceit
,
who
having
cleerely
conceived
his
will
,
and
knowing
that
all
who
gather
without
Christ
doe
but
scatter
:
and
,
except
the
Lord
make
the
soule
an
habitation
for
his
spirit
,
all
our
building
is
but
in
vaine
,
a
meere
Babell
of
confusion
,
and
a
Castle
in
the
aire
:
yet
shall
withdraw
their
heart
from
God
in
the
maine
worke
of
selfedeniall
,
and
selling
all
,
that
they
might
buy
the
pearle
.
(
I
doubt
not
but
there
are
many
unsound
ones
,
who
know
it
not
;
but
doubtlesse
the
number
of
such
is
few
in
comparison
of
others
.
)
To
him
that
hath
shall
be
given
,
but
from
him
who
hath
not
,
shall
bee
taken
away
,
that
hee
seemeth
to
have
.
Matth.
25.29
.
And
so
much
also
may
serve
for
Reason
.
I
come
now
(
according
to
my
order
)
to
answer
a
question
.
A
Question
answered
.
How
may
a
man
discover
this
mischiefe
in
his
heart
?
Since
this
mixt
selfe
is
so
dangerous
a
mischiefe
,
as
to
deprive
the
soul
of
all
her
labour
and
hopes
;
how
might
a
man
come
to
some
discovery
of
selfe
,
that
so
he
might
the
more
easily
be
prepared
to
cast
it
out
,
and
prevent
the
danger
of
it
betimes
,
ere
it
be
remedilesse
?
Seeing
the
conceiving
hereof
,
may
make
much
for
the
application
of
the
doctrine
following
.
I
will
a
little
insist
in
answering
the
question
.
Therefore
I
say
,
that
the
nature
of
this
disease
may
partly
appeare
in
the
degrees
of
it
,
and
partly
in
the
footprints
and
passages
of
it
:
of
both
a
little
,
and
first
of
the
first
.
Answ.
These
degrees
may
the
better
be
conceived
,
if
we
consider
,
that
privy
selfe
(
as
I
have
noted
)
is
that
chiefe
fort
and
refuge
which
old
Adam
imbarkes
himselfe
in
,
1.
By
her
degr●es
.
for
the
avoiding
of
Christ
and
the
promise
:
according
then
to
the
degrees
of
this
bulwarke
of
flesh
,
and
the
danger
thereof
,
Selfe
may
b●●
perceived
by
3.
properties
.
the
degrees
of
this
selfe
may
be
.
I
conceive
then
that
we
may
refer
all
this
secret
mischiefe
to
these
three
degrees
.
The
first
in
selfe
presuming
.
1.
Presumption
The
seco●d
in
selfe
fearing
.
The
third
in
selfe
withdrawing
.
Selfe
presuming
is
that
corruption
which
holds
off
Christ
in
the
preparation
of
the
Law
&
Gospel
:
such
as
these
,
feeling
of
the
soul
to
be
in
an
utter
strait
,
and
in
an
absolute
need
of
Christ
;
mourning
after
him
,
desiring
him
,
and
taking
paines
for
him
,
with
the
like
.
These
all
(
if
they
be
soundly
wrought
in
the
soule
)
proceeding
not
onely
from
legall
abasement
,
but
also
Evangelicall
tidings
of
peace
by
the
good
things
which
onely
Christ
hath
purchased
,
cannot
proceed
from
any
principle
in
our selves
.
Howbeit
selfelove
is
so
prone
to
presume
of
that
to
bee
wrought
truly
in
us
,
which
she
covets
and
wishes
to
be
wrought
,
out
of
a
desire
of
her
own
welfare
,
that
she
easily
mixes
her selfe
with
the
offer
and
promise
,
and
(
not
staying
her
full
time
to
weigh
du●y
the
nature
thereof
)
takes
her
owne
pangs
and
hopes
and
selfeloving
conceits
to
be
true
preparations
:
Now
whereas
every
abiding
worke
of
grace
must
have
a
principle
in
it
above
selfe-ends
and
selfe-love
,
therefore
,
what
marvell
if
such
flashes
of
presumptuous
selfe
,
vanish
and
leave
the
soule
,
as
new
to
beginne
as
ever
it
was
?
2.
Self-fearing
.
A
second
degree
is
selfe
fearing
,
which
may
befall
him
who
hath
shot
the
former
gulfe
:
for
it
lies
in
another
extremity
:
and
runnes
as
much
on
the
left
hand
,
as
the
other
did
on
the
right
:
thinking
(
though
ungroundedly
)
that
although
some
worke
hath
beene
begunne
in
the
soule
,
yet
seeing
many
have
gone
farre
and
perished
,
faith
is
of
few
,
and
the
free
worke
of
the
spirit
,
which
bloweth
onely
upon
some
:
also
feeling
fearfull
untowardnesse
in
her selfe
,
darkenesse
,
dulnesse
,
deadnesse
and
unworthinesse
,
doubting
also
of
her
election
or
sanctification
,
that
either
she
shall
never
renounce
her
lusts
or
persevere
:
upon
these
or
the
like
feares
,
she
concludes
she
belongs
not
to
God
,
nor
shall
beleeve
.
Now
this
feare
(
a
man
would
thinke
)
were
rather
selfdeniall
then
selfe
:
but
in
very
deed
,
it
is
often
discovered
,
to
be
a
more
tenacious
enemy
,
then
the
former
:
for
why
?
it
trencheth
horribly
upon
the
simplcity
of
the
offer
,
the
power
and
truth
of
the
promiser
,
as
if
it
would
set
grace
at
a
non-plus
,
and
as
if
the
Lord
were
a
tyrant
,
a
lyer
,
so
doth
it
claspe
to
it selfe
,
will
not
be
beaten
out
of
her
den
,
3.
Withdrawing
selfe
.
nor
resigne
up
her selfe
to
God
.
The
third
and
last
degree
,
is
yet
most
dangerous
of
all
,
I
meane
withdrawing
selfe
,
and
may
be
conceived
to
be
the
last
corner
of
the
strong
fort
of
selfe
in
her
opposing
of
Christ
,
and
to
prevaile
with
many
,
whom
the
former
two
could
not
foile
.
Marke
it
well
.
And
it
is
that
wofull
and
desperate
flinging
out
of
the
soule
,
and
incompliablenesse
of
the
spirit
,
with
the
onely
and
sound
way
of
God
to
save
the
soule
,
which
is
faith
,
comforting
,
pacifving
,
converting
and
changing
the
heart
to
God
.
Which
way
,
when
the
closenesse
,
solemnesse
,
nakednesse
and
necessity
of
it
,
is
presented
to
the
soule
,
it
findes
her
marvellously
wrapped
and
wound
in
,
with
abundance
of
such
secret
scurse
of
her
owne
:
that
first
,
shee
begins
to
be
offended
at
the
purity
,
spiritualnesse
,
and
holinesse
of
it
,
as
farre
exceeding
her
carnall
comprehension
or
content
,
as
the
heavens
exceed
the
earth
:
shee
sees
not
how
it
is
possible
for
two
such
extremities
to
bee
reconciled
.
And
secondly
,
she
feeles
such
a
Law
within
herselfe
,
such
an
horrible
repugnancie
of
heart
against
this
way
,
such
an
old
custome
of
formality
in
Religion
,
ease
,
sloath
,
restinesse
and
luskishnesse
of
spirit
(
as
Rahel
sitting
upon
her
Idols
,
and
loath
to
stirre
)
that
this
way
workes
her
to
extreame
unwillingnesse
to
consent
and
obey
:
shee
wishes
(
from
her
heart
)
that
the
command
of
faith
were
of
a
shorter
size
,
and
a
narrower
extent
:
she
fore-casts
such
an
utter
misery
in
selling
her selfe
and
all
,
for
the
gaining
of
a
promise
,
as
the
young
man
did
,
Heb.
10.
ult.
when
he
was
bidden
to
sell
all
;
and
therefore
concludes
,
The
price
is
too
great
,
the
commodity
(
as
good
as
it
is
)
is
too
deare
,
how
shall
it
stand
with
selfe
?
What
will
old
froth
and
vanity
,
liberty
and
loosenesse
of
heart
,
of
thoughts
and
affections
say
to
this
geare
?
she
must
(
for
ought
shee
sees
)
consult
with
them
,
and
have
their
good
wills
,
ere
ever
she
can
consent
:
here
's
the
pudder
,
Selfe
will
not
yeeld
,
her
old
bent
,
frame
and
streame
is
carnall
,
or
at
least
but
mixtly
,
and
halfe
religious
;
and
therefore
to
cast
that
out
,
would
make
her
forlorne
and
a
begger
,
an
unsubsisting
creature
without
a
bottome
.
On
the
other
side
,
God
will
not
yeeld
,
his
bent
and
end
is
to
subdue
the
soule
to
himselfe
,
to
bring
her
within
his
owne
narrow
compasse
,
to
be
all
in
all
to
her
(
as
selfe
was
before
)
the
meere
and
naked
bottome
of
her
joy
&
welfare
:
he
hath
given
his
Sonne
to
purchase
the
soul
thus
to
himselfe
:
He
hath
denied
his
glory
and
himselfe
,
that
hee
might
thereby
win
the
soule
to
magnifie
him
in
his
love
,
and
glory
in
his
grace
,
and
therefore
he
will
not
lose
his
ends
.
Except
then
the
controversie
bee
determined
,
and
the
soule
drawne
up
,
and
overcome
,
to
resigne
up
and
raze
this
fort
of
Selfe
,
and
trust
God
with
her
owne
soule
for
mercy
,
and
for
powerfull
subduing
of
her selfe
:
This
last
degree
will
make
her
rather
to
chuse
the
forfeit
of
heaven
,
then
of
her
owne
will
and
content
.
And
this
may
serve
for
the
three
degrees
of
mixt
or
secret
Selfe
.
Now
I
come
to
the
second
part
of
the
answer
,
touching
the
foot-steps
and
passages
of
this
enemy
,
and
so
to
end
the
question
.
Concerning
which
I
say
,
Secondly
by
her
passages
.
Three
.
1.
Ground
of
Selfe
is
flesh
.
that
the
passages
of
selfe
may
bee
conceived
in
these
three
particulars
:
First
,
in
the
ground
of
it
:
secondly
,
in
the
carriage
of
it
:
thirdly
,
in
the
scope
and
issue
of
it
.
For
the
ground
or
principle
of
it
,
it
is
Flesh
:
that
which
is
not
from
Grace
,
is
no
better
then
flesh
,
seeme
it
what
it
will
;
and
that
may
appeare
both
in
Legall
selfe
and
Evangelicall
.
For
Legall
selfe
,
I
may
say
that
which
the
Holy
Ghost
,
Esay
58.
Esay
58.
speakes
of
Hypocrites
,
that
even
in
their
fasting
(
which
was
selfe-afflicting
,
Levit.
23.
Levit.
23.
)
yet
they
had
pleasure
:
they
kept
their
false
measure
within
,
and
nourished
such
a
carnall
heart
,
as
caused
their
humiliation
to
be
defiled
:
so
is
it
here
.
If
we
knew
who
were
elect
,
and
who
not
(
as
we
cannot
)
we
might
as
well
discern
them
by
a
defect
of
Legall
,
as
well
as
Evangelicall
preparations
:
for
Christ
is
Alpha
and
Omega
,
Revel.
1.
the
beginning
and
end
of
the
salvation
of
his
owne
.
So
that
(
as
common
a
worke
as
the
Law
is
accounted
)
sure
it
is
,
that
selfe
hath
her
bredth
in
that
narrow
,
and
admits
not
such
abasement
as
the
Law
worketh
in
the
elect
,
but
rather
she
hath
pleasure
,
and
beares
off
the
dint
,
by
some
extenuation
of
her
sin
,
or
other
,
even
then
when
she
should
receive
the
sacrificing
knife
to
cut
the
throat
,
Both
in
respect
of
the
Law
and
the
Gospel
.
1.
The
Law
.
that
is
,
to
slay
the
pride
and
jollity
of
nature
:
she
lickes
her selfe
whole
(
if
she
can
)
as
fast
as
the
Law
wounds
.
But
if
it
so
fall
out
,
that
the
Lord
is
purposed
to
breake
in
upon
such
a
soule
with
his
terrours
,
and
to
cast
her
downe
to
the
ground
,
so
that
shee
is
under
water
,
and
terrified
to
purpose
;
yet
herein
selfe
appeares
,
that
either
she
windes
herselfe
out
as
soone
as
the
extremity
is
over
,
by
indirect
meanes
,
or
else
the
strait
shee
is
in
,
is
no
meanes
to
drive
her
out
of
her selfe
to
another
,
but
rather
to
fret
and
rebell
,
thinking
she
hath
wrong
:
or
she
growes
thereby
to
thinke
herselfe
to
be
in
a
better
case
,
because
she
is
stopped
in
her
old
course
:
or
if
the
utmost
extremitie
comes
she
chuseth
rather
to
rid
her selfe
from
it
by
violence
,
and
destroying
of
her selfe
,
rather
then
to
see
God
in
the
worke
.
But
not
hereby
to
behold
the
clear
way
of
God
,
to
bring
the
soule
to
a
condition
of
grace
,
when
she
is
at
an
utter
losse
and
plunge
in
her selfe
.
For
then
this
worke
should
leave
her
better
then
it
found
her
,
that
is
,
cause
her
(
upon
a
ground
of
the
Word
)
to
see
herselfe
within
Gods
net
and
so
to
grow
to
conceive
some
possibility
and
hope
,
which
is
too
lively
a
worke
for
selfe
to
reach
unto
.
2.
Gospell
:
and
that
both
in
the
eye-sight
,
Secondly
,
in
respect
of
the
Gospel
,
selfe
is
but
flesh
:
The
Gospel
presents
Christ
to
the
beleeving
soule
,
dearly
and
favorly
;
but
selfe
failes
in
both
her
eye-sight
and
heart-sight
of
him
:
I
mean
,
both
in
understanding
and
will
.
For
the
first
,
selfe
cannot
see
so
much
of
Christ
,
as
God
offers
in
his
Gospel
;
shee
beholds
onely
such
an
excellencie
of
Christ
offered
therein
,
as
is
severed
from
the
gift
to
receive
him
with
,
which
(
upon
poynt
)
is
as
good
as
nothing
:
for
it
is
but
a
shread
of
Christ
,
which
an
hypocrite
may
have
,
Rom.
2.
Ephes.
4.21
.
Rom.
2.5.6
.
But
a
poore
soule
sees
Christ
even
as
the
truth
is
in
Jesus
,
and
as
hee
is
offered
to
the
soule
;
that
is
,
not
as
a
bare
price
of
pardon
and
peace
,
but
as
a
thing
enabling
the
soule
to
buy
,
and
receive
him
into
her
own
bosome
.
1
Cor.
1.30
.
Of
him
,
saith
Paul
,
are
we
,
who
is
made
unto
us
of
God
,
&c.
Marke
,
not
as
onely
as
cloath
,
which
will
make
a
garment
,
but
as
a
garment
fitted
for
us
,
and
ready
made
:
for
that
he
serves
for
,
both
covering
and
defence
.
As
the
twy-light
differs
from
the
brightnesse
of
the
morning
Sunne
upon
the
top
of
an
hill
,
whence
a
man
may
see
all
the
wide
sky
:
so
doth
a
beleeving
soule
and
selfe
differ
in
beholding
Christ
.
That
which
is
said
in
another
sense
,
Matth.
24.
Matth.
24.
That
the
Sonne
of
mans
day
shall
bee
as
the
light
which
shineth
from
East
to
West
:
that
may
bee
said
of
Christ
offered
to
the
eye
or
minde
of
a
beleever
,
that
the
whole
light
(
for
kinde
)
of
the
Sonne
of
righteousnesse
,
Matth.
13.11
.
is
discovered
to
him
.
As
our
Saviour
tells
his
Disciples
,
To
you
I
speake
clearly
,
to
others
in
Parables
,
that
seeing
they
might
not
understand
,
because
they
will
not
;
selfe
putting
in
a
condition
of
her
owne
,
which
God
puts
not
:
For
the
Lord
so
offers
Christ
,
that
the
vertue
of
the
offer
becomes
to
a
broken
soule
both
price
and
Chapman
;
yea
,
breeds
that
in
the
soule
which
it
offers
even
faith
to
embrace
it
.
But
selfe
puts
in
a
condition
,
If
I
can
accept
it
.
Shee
would
in
a
sort
bee
cloathed
and
fed
upon
her
own
purse
.
Now
this
condition
God
puts
into
the
offer
,
I
will
create
the
fruit
of
the
lippes
,
Esay
57.
Jer.
31.31
.
I
will
take
out
the
heart
of
stone
,
I
will
write
my
Lawes
in
their
heart
,
and
cause
them
to
beleeve
,
&c.
Selfe
heares
these
things
as
the
noise
of
many
waters
:
I
see
(
saith
shee
)
an
excellent
thing
offered
to
such
a
one
as
can
receive
it
;
and
then
shee
goes
about
to
perform
the
condition
her self
,
hoping
thereby
to
compasse
Christ
:
But
this
labour
might
be
spared
,
if
she
beheld
the
offer
aright
,
as
able
both
to
prepare
the
soule
with
brokennesse
and
emptinesse
,
and
also
to
beget
faith
in
it
.
The
honest
soule
puts
faith
into
Christ
crucified
,
and
the
offer
,
saying
thus
;
If
the
Lord
will
save
mee
,
I
will
let
him
alone
also
to
worke
faith
in
me
,
by
the
Merit
and
worth
of
the
thing
offered
;
for
why
?
God
doth
not
offer
me
a
dead
Christ
,
but
a
quickning
Spirit
,
1
Cor.
15.
not
as
a
bare
object
of
excellencie
,
serving
to
enable
me
to
concurre
with
him
of
my selfe
,
and
to
be
a
partner
with
him
in
the
poynt
of
application
;
but
as
a
purchase
of
satisfaction
to
justice
,
1
Cor.
1.30
.
and
also
of
faith
for
mee
to
embrace
it
with
,
that
he
who
boasteth
might
boast
in
the
Lord
.
Oh!
if
selfe
could
know
the
gift
of
God
,
and
who
it
is
who
offereth
(
one
that
can
doe
that
for
us
which
he
did
for
that
woman
,
Joh.
4.
and
that
blinde
man
,
Joh.
9.
while
he
talked
with
them
)
what
a
light
would
it
afford
to
the
soule
?
The
ignorance
of
this
causes
the
soule
to
bee
in
as
deep
a
stagger
after
Christ
is
revealed
,
as
it
was
before
:
for
why
?
Selfe
is
ready
to
cavill
,
Lo
,
God
offers
Christ
as
one
should
offer
an
hundred
pound
to
one
for
the
running
of
a
mile
,
whose
legges
are
cut
off
.
But
a
needing
soule
,
set
out
of
,
and
beyond
her selfe
,
spins
out
all
her
hope
and
helpe
from
the
promise
,
trusts
not
to
her
own
steppes
which
she
makes
to
Christ
,
but
to
the
steps
which
Christ
makes
toward
her
,
both
as
her
price
and
Advocate
to
apply
it
,
1
Joh.
7.8
.
Joh.
8.22
.
the
Way
,
the
Truth
,
and
the
Life
.
Secondly
,
Selfe
failes
also
in
the
Heart-sight
of
Christ
.
And
the
heart
sight
of
Christ
For
although
she
hath
some
glimpse
of
affections
toward
the
things
of
the
Gospel
;
yet
she
savours
them
onely
as
things
good
to
her selfe
(
so
long
at
least
as
that
savour
lasteth
)
and
promise
to
her
some
welfare
.
A
carnall
heart
must
be
pleased
,
and
the
Lord
Jesus
must
serve
to
that
purpose
.
But
a
poore
needing
soule
so
sees
Christ
offered
,
as
by
that
sight
all
other
objects
of
sense
are
eclipsed
,
yea
dispossessed
;
receiving
thereby
such
a
bottome
of
spirituall
rest
and
content
into
the
soule
,
as
needs
no
other
false
bottome
to
eike
it
out
withall
.
Selfe
so
apprehends
Christ
as
an
object
of
good
,
making
up
some
formerly
enjoyed
good
,
not
able
to
satisfie
of
it selfe
:
and
so
both
holds
her
owne
still
as
essentiall
,
and
addes
another
to
it
,
as
onely
a
bettering
of
another
,
not
a
casting
out
of
another
,
that
Christ
might
be
all
in
all
;
that
he
,
I
say
,
might
be
in
stead
of
Selfe
.
A
pearle
to
one
that
findes
it
,
is
both
house
and
ground
,
sheep
,
cattell
,
pullen
and
all
,
makes
all
base
,
&
to
come
under
the
worth
thereof
:
So
doth
Christ
bear
downe
Selfe
,
and
becomes
to
the
soul
that
which
all
wealth
,
ease
,
sports
,
company
,
pleasure
and
content
could
bee
.
Selfe
soders
matters
of
all
sorts
together
,
and
makes
an
Image
of
all
mettals
mixed
with
clay
,
joines
a
horses
crest
and
shoulders
to
the
head
of
a
man
.
Why
is
this
?
because
Christ
is
not
revealed
to
the
heart
,
as
her
Adaequate
and
full
object
;
shee
heares
of
him
,
as
the
Jewes
dream'd
of
release
,
an
halfe
object
of
happinesse
,
not
as
an
excelling
good
;
in
comparison
of
which
all
former
are
dung
and
drosse
.
Satan
so
blindes
the
eyes
of
Selfe
,
2
Cor.
4.4
.
that
this
glorious
sight
never
comes
at
the
heart
,
to
possesse
and
fulfill
it
.
I
say
,
Selfe
shuffles
and
huddles
all
together
,
and
reacheth
at
the
Lord
Jesus
,
with
that
carnall
savour
,
wherewith
shee
reacheth
at
profits
and
pleasures
:
(
as
a
fulsome
fellow
,
who
complements
with
all
sorts
alike
)
so
he
be
satisfied
with
any
thing
,
he
is
glad
.
As
for
discerning
of
things
that
differ
,
and
ascribing
the
maine
esteeme
of
heart
,
to
that
which
best
deserves
it
,
out
of
judgement
and
savour
what
is
best
,
hee
is
farre
from
it
,
onely
the
honest
heart
sees
a
peculiarity
of
savour
,
gaine
and
sweetnesse
in
Christ
:
and
(
as
once
the
Oracle
bid
them
that
asked
who
should
have
the
Kingdome
,
Give
it
the
best
)
so
shee
gives
up
her selfe
,
with
all
her
content
and
delight
,
even
her
Kingdome
and
prerogative
,
to
the
best
,
the
true
and
undoubted
Lord
,
even
Christ
:
shee
separates
the
pretious
from
the
vile
,
as
if
a
man
should
distinguish
his
love
to
a
servant
(
both
for
kinde
and
measure
)
from
the
love
of
a
wife
or
childe
.
The
oddes
is
,
as
the
hony
which
Ionathan
tasted
upon
the
top
of
his
rod
,
in
comparison
of
eating
it
to
fulnesse
and
strength
for
the
pursute
of
the
enemy
.
When
the
Lord
doth
not
reach
out
by
pieces
and
parcels
of
Christ
,
but
throwes
him
into
the
soule
with
his
whole
heart
and
treasure
(
as
one
would
cast
his
deare
wife
purse
and
all
,
that
she
might
know
his
bounty
)
and
gives
the
soule
more
then
she
can
aske
or
thinke
(
as
Salomon
to
the
Queen
of
Sheba
,
more
then
all
she
desired
)
then
the
soule
hath
an
heart-sight
and
view
of
him
.
Then
she
is
satisfied
fully
with
his
image
,
as
receiving
from
his
fulnesse
,
that
is
,
his
heart
fully
reconciled
,
and
satisfied
by
his
Sonne
,
that
can
deny
them
nothing
:
And
she
beholds
in
this
offer
,
as
much
above
all
goodnesse
which
Adam
enjoyed
,
as
heaven
is
above
an
earthly
Paradise
.
Briefly
,
Selfe
fosters
two
contents
at
once
,
one
from
a
Principle
of
her
owne
being
carnall
,
the
other
from
an
accidentall
&
violent
:
so
that
in
time
,
the
carnall
prevails
against
the
violent
,
and
the
violent
vanishes
.
Some
hold
out
and
make
a
shift
to
deceive
themselves
longer
then
others
:
but
,
except
they
grow
to
see
their
errour
,
and
to
set
up
the
object
of
their
joy
above
the
carnall
,
they
vanish
into
misery
.
And
this
for
the
ground
of
Selfe
.
The
second
generall
:
The
carriage
of
Selfe
is
sureable
to
the
root
or
ground
.
The
second
generall
poynt
is
,
the
carriage
of
Selfe
.
And
marke
,
selfe
in
her
grounds
must
needs
bee
like
her selfe
in
her
carriage
;
I
meane
,
in
those
performances
which
come
from
her
.
Nothing
can
worke
beyond
her
owne
Spheare
:
of
Selfe
and
Flesh
,
no
act
save
fleshly
,
can
proceed
.
She
will
not
suffer
her
own
chanell
to
lye
dry
.
So
that
,
what
ever
means
she
useth
,
fasting
,
prayer
,
meditating
,
hearing
,
conferring
,
whatsoever
paines
she
takes
for
a
broken
desirous
heart
;
whatsoever
duties
or
graces
she
doth
,
or
makes
shew
of
,
she
can
rise
no
higher
then
her
Spring
and
Fountaine
lies
.
Selfe
keeps
center
within
,
and
acts
all
,
as
supposing
there
is
a
congruity
and
directive
or
procuring
cause
of
grace
in
her
.
Shee
lookes
to
win
the
Spirit
of
grace
by
the
spirit
of
Selfe
,
not
to
lose
her
owne
spirit
by
the
Spirit
of
Grace
.
She
is
not
sensible
of
any
thing
save
what
comes
from
her selfe
,
and
thinkes
very
well
of
any
thing
which
she
feeles
to
proceed
thence
.
And
so
will
any
soule
confesse
,
which
the
Lord
hath
freed
from
this
bondage
.
That
all
his
performances
were
nothing
,
save
a
willing
and
running
of
their
owne
,
though
(
while
he
was
in
his
element
)
all
seemed
pleasant
.
There
is
a
way
which
seemes
pleasant
to
a
man
while
he
is
in
it
,
though
when
he
is
once
out
,
hee
sees
it
tended
to
death
.
And
as
hee
in
Iob
saith
,
There
is
a
spirit
in
man
(
such
as
it
is
)
which
will
be
doing
,
and
will
have
one
finger
in
every
busines
:
but
it
is
the
inspiration
of
the
Almighty
which
must
give
understanding
.
I
deny
not
,
but
Selfe
(
according
to
her
light
)
admits
of
many
degrees
;
yet
all
in
one
kinde
,
but
as
one
spake
of
Usurers
and
Theeves
,
one
was
lesse
oppressing
then
the
other
,
yet
the
best
would
bite
:
So
I
say
here
,
bad
is
the
best
of
Selfe
,
she
will
be
chiefe
in
all
matters
,
nothing
must
passe
,
but
through
her
fingers
;
all
the
Corne
must
be
fetcht
home
in
her
Cart
,
and
some
peece
(
at
least
)
there
must
be
of
her
,
and
all
to
keep
her
from
selfe-deniall
,
and
from
a
promise
(
which
are
her
two
terrible
objects
)
within
her
owne
precinct
.
Which
may
appeare
in
these
few
passages
:
First
,
in
her
instinct
:
How
that
appeares
:
v●z
.
In
foure
particulars
.
Secondly
,
her
endeavour
:
Thirdly
,
her
busie
eagernesse
:
Fourthly
,
in
her
disappointment
.
A
word
or
two
of
each
.
For
the
first
,
her
instinct
and
savour
which
she
is
carried
by
,
is
not
godly
,
or
holy
,
but
earthly
and
base
.
As
we
say
,
Nothing
in
Popery
is
carried
beyond
the
savour
of
ambition
,
ease
,
and
the
belly
:
so
in
selfe-religion
nothing
smells
of
any
other
save
her
owne
wisedome
and
ends
,
as
here
we
see
in
Naaman
,
nothing
savour'd
or
relisht
with
his
nostrils
,
or
appetite
,
save
to
be
his
owne
carver
,
and
to
appoint
the
Prophet
a
way
of
his
owne
.
1.
Her
instinct
.
Assistance
and
aid
comes
not
fast
enough
from
any
other
fountaine
save
her
owne
.
As
the
Egyptian
Midwives
spake
of
the
women
of
Israel
,
they
were
not
as
other
women
,
but
quicke
of
travell
ere
the
Midwife
came
at
them
:
Exod.
1.
so
is
it
here
,
it
is
a
wearisome
waiting
for
Selfe
to
wait
in
paine
,
till
the
Midwife
of
a
promise
come
to
them
,
they
can
dispatch
more
easily
then
so
.
When
Paul
and
the
Pilot
were
with
the
Centurion
,
the
Centurion
savored
not
the
words
of
Paul
,
but
the
Pilots
.
One
crotchet
of
her
owne
,
Act.
27.
how
her
edge
stands
to
such
a
Text
,
Doctrine
,
Sermon
,
Promise
,
and
what
her
thoughts
are
of
it
,
is
more
to
her
,
then
what
the
instinct
,
scope
and
savour
of
the
Spirit
aimes
at
;
shee
weighes
out
to
her selfe
Gods
treasures
,
not
according
to
the
Ballances
of
the
Sanctuary
,
and
the
weights
thereof
,
but
her
owne
(
not
halfe
so
bigge
)
and
so
shee
is
found
but
light
.
The
reason
is
,
she
is
not
altered
in
subject
,
that
is
,
in
her selfe
,
but
in
object
onely
.
Now
the
object
cannot
alter
the
subject
of
it selfe
,
without
the
grace
thereof
concurre
therewith
.
And
therefore
in
all
her
acts
shee
consults
with
her
owne
likings
,
savour
and
feelings
,
as
the
Musitians
eare
with
the
tune
or
jarring
of
his
strings
.
Secondly
,
her
endeavour
is
suteable
:
2
Her
endeavour
.
she
loves
(
for
the
most
part
)
such
performances
as
are
more
easie
,
pleasing
and
welcome
to
the
flesh
,
balking
those
which
are
more
spirituall
and
selfe-destroying
,
preferres
a
devotion
in
generall
,
before
a
speciall
manner
of
it
,
and
hearing
or
reading
before
meditation
;
single
prayer
before
secret
or
continuall
,
or
occasionall
,
or
fasting
,
&c.
And
in
this
endevour
of
hers
,
she
hath
no
scruples
,
but
thinkes
they
shall
prevaile
.
If
(
saith
she
)
I
doe
so
,
and
so
,
read
,
pray
,
deny
my selfe
in
such
a
liberty
,
or
doe
such
a
duty
,
I
shall
prevaile
;
not
adding
this
,
if
I
doe
it
in
or
by
the
warrant
of
such
a
word
or
promise
,
carrying
the
strength
of
God
therewith
,
and
look
at
my
own
endeavour
as
the
servant
of
grace
onely
,
without
any
strength
of
mine
owne
,
I
shall
prosper
.
And
hereunto
adde
this
,
That
she
rests
in
her
endeavour
,
never
harkening
what
God
will
answer
,
and
whether
he
speake
peace
or
no
;
but
reckoning
her
worke
for
a
price
.
This
delusion
is
an
inseparable
evill
from
selfe
.
As
the
Preachers
zeale
,
gifts
,
perswasions
,
are
as
her
own
performances
,
and
as
her
morall
weighings
of
matters
have
beene
,
so
must
grace
needs
follow
:
God
must
be
tied
to
a
necessity
of
blessing
all
which
comes
from
selfe
,
whether
she
set
God
as
chiefe
above
them
,
or
her selfe
above
him
,
all
is
one
:
she
examines
nothing
by
the
rule
of
right
going
to
worke
,
but
rests
in
the
deed
done
;
yea
,
let
what
objections
will
,
come
in
their
way
,
they
are
at
a
point
,
and
returne
to
their
owne
bent
,
thinking
that
the
children
of
such
prayers
and
duties
cannot
perish
:
As
those
Jewes
told
Christ
,
of
the
Master
of
the
Synagogue
,
he
deserved
he
should
heale
his
daughter
for
his
good
workes
sake
.
But
if
selfe
were
as
she
ought
,
she
should
come
in
as
that
man
did
and
tread
himselfe
in
the
dirt
,
Master
I
am
not
worthy
that
thou
shouldest
come
under
my
roofe
:
so
that
in
themselves
they
can
feele
somewhat
to
trust
too
,
(
though
it
be
nothing
)
but
in
the
Lords
promise
(
bee
it
never
so
evident
)
they
feele
nothing
.
Thirdly
,
the
motion
of
Selfe
is
eager
and
violent
;
she
wants
that
inward
moover
of
the
spirit
,
3.
Her
Violence
.
which
should
act
her
by
the
power
of
a
sweet
principle
from
within
,
and
put
boote
in
beame
(
as
we
say
)
securing
her
of
a
good
and
safe
issue
of
her
labour
.
For
then
she
would
not
put
forth
her selfe
so
earnestly
and
violently
by
her
owne
strength
,
but
calmely
and
quietly
rest
her selfe
well
satisfied
in
the
comfort
of
that
spirit
which
can
effect
her
desire
,
and
subject
her
owne
endeavours
and
performances
to
the
spirit
of
grace
.
As
the
Prophet
Esay
telleth
those
Jewes
who
strove
to
overcome
their
enemies
by
the
aide
of
forraine
confederates
,
Esay
30.
your
strength
is
to
sit
still
;
follow
not
your
own
violent
motion
,
but
trust
to
the
Lord
,
and
let
your
streame
runne
in
his
,
runne
softly
as
the
waters
of
Sil●e
:
so
I
say
to
this
violent
selfe
;
stand
still
,
behold
the
salvation
of
God
,
and
you
shall
see
your
enemies
all
scattered
,
not
by
your
strength
or
might
,
but
by
the
power
of
God
.
We
know
what
strife
a
man
useth
in
his
trade
,
who
hath
no
inward
principle
of
skill
to
enable
him
,
in
comparison
of
a
skilfull
workeman
;
the
one
is
more
painfull
then
the
other
,
but
the
latter
hath
more
ease
in
his
worke
.
And
hence
it
is
,
that
selfe
hath
so
continuall
a
toile
to
hold
correspondence
with
grace
:
as
fast
as
corruption
rebells
,
shee
falls
to
damming
and
stopping
the
course
of
it
,
but
the
more
she
dammes
up
the
passage
,
the
higher
the
waters
swell
and
rise
,
so
that
she
must
needs
give
them
some
way
and
course
at
last
,
and
grow
weary
of
resistance
:
whereas
the
poore
soule
whose
heart
is
humbled
and
broken
,
feeles
the
streame
and
torrent
to
be
turned
another
way
,
and
so
she
needs
not
alway
resist
and
d●mme
it
up
;
because
it
s
prevented
by
a
stronger
motion
.
And
in
truth
selfe-violence
is
no
better
then
selfsloth
in
this
respect
;
for
she
findes
as
small
fruit
of
her
strife
as
of
her
ease
;
neither
are
blessed
:
when
she
is
lazy
,
she
is
snared
with
accusation
,
and
when
she
is
satagent
and
busie
,
shee
is
discouraged
with
ill
successe
:
the
Lord
aiming
at
this
,
that
so
shee
may
be
weary
of
her selfe
.
There
seemes
(
I
grant
)
for
the
present
,
while
selfe
keepes
her
motion
,
a
great
deale
of
zeale
in
selfe
performances
:
as
one
said
of
himselfe
,
that
while
he
praied
out
of
himselfe
,
he
praied
with
far
more
zeale
,
passion
and
expression
,
then
when
hee
praied
by
the
spirit
of
grace
and
supplication
:
Selfe
being
very
full
and
free
in
her
owne
element
,
but
barren
and
off
the
hookes
,
if
out
of
it
:
And
this
violence
may
appeare
further
in
the
frequency
and
difficulty
of
selfe-performances
;
for
as
wee
see
where
there
be
fewest
good
and
solid
dishes
of
meate
at
a
table
,
there
will
bee
the
more
slight
ones
with
their
covers
upon
them
,
as
if
there
were
some
great
matter
under
:
so
is
it
with
Selfe
,
the
lesse
substance
she
hath
,
the
more
shews
&
shadowes
,
the
more
pompe
and
ostentation
.
M●tth
.
23.
Mica
6.
The
Pharisees
and
those
Hypocrites
in
Micah
,
were
fuller
of
their
traditions
,
washings
and
clensings
,
offerings
of
costly
and
excessive
services
,
then
the
faithfull
worshippers
;
who
rested
rather
in
a
little
and
good
,
viz
to
walke
humbly
and
righteously
with
God
,
then
in
a
world
of
drosse
.
As
a
drunkard
so
long
as
he
can
use
his
tongue
and
his
feete
,
thinkes
himselfe
sober
;
whereas
the
truly
temperate
suspects
himselfe
at
every
turne
:
so
here
:
selfe
lookes
at
her
owne
motion
,
not
how
regular
and
orderly
it
is
.
As
a
boy
unskilfull
in
writing
,
when
his
hand
is
led
,
delights
still
to
stir
it
,
and
to
move
his
hand
of
himselfe
,
and
so
blurs
and
blots
more
then
he
writes
,
so
selfe
will
be
stirring
and
doing
,
full
of
her
owne
spirit
,
in
praying
,
fasting
,
hearing
and
the
like
;
no
man
can
be
zealous
enough
to
please
her
,
Christ
himselfe
was
not
good
enough
for
a
selfe-pleasing
hypocrite
.
The
Lord
loves
no
double
diligent
ones
:
but
those
who
being
led
by
the
spirit
of
selfedeniall
and
grace
,
rest
themselves
upon
the
power
of
a
promise
,
(
not
to
be
idle
,
but
)
as
abhorring
to
make
more
haste
then
good
speed
.
Lastly
,
Self
if
she
be
defeated
of
what
she
would
,
4.
Her
disappointment
.
is
sore
disquieted
and
unsetled
.
The
greater
her
heat
and
violence
was
in
motion
,
the
deeper
is
her
discontent
,
if
crossed
:
Concerning
which
,
I
shall
have
more
occasion
to
speake
in
the
next
verse
:
Here
only
it
shall
bee
sufficient
to
give
a
touch
of
it
:
When
Selfe
is
held
off
and
delaied
,
she
falls
upon
God
,
Oh!
what
a
wofull
fruit
of
all
my
labour
is
this
,
that
God
should
so
long
keepe
me
from
my
desires
and
thus
long
crosse
me
:
hence
come
cavills
against
God
,
as
if
he
did
them
wrong
,
thus
to
disappoint
them
;
selfe
is
querulous
Esay
58.
Es●y
58.
Mal.
3.
full
of
tedious
accusations
,
and
baskings
of
her selfe
(
much
like
one
that
cannot
swimme
,
who
yet
will
beat
the
waters
,
)
and
this
comes
partly
from
presumption
,
and
partly
from
bondage
,
as
thinking
she
should
deserve
better
from
God
,
and
yet
feels
all
ill
within
:
whereas
a
poore
soule
being
beaten
off
one
way
,
yet
feeling
a
support
within
,
girds
her selfe
the
more
about
,
and
looking
at
the
unchangeable
faithfulnesse
of
God
,
interprets
his
delaies
no
otherwise
,
then
the
Syrophoenician
did
Christs
answers
not
to
be
cordiall
,
but
trying
her
faith
&
self-deniall
:
O
Lord
(
saith
she
)
although
thou
beatest
me
off
,
Matth.
15.
thou
meanest
not
to
reject
me
,
for
that
were
contrary
to
thy
office
,
to
save
the
scattered
ones
of
Israel
.
Therefore
(
O
Lord
)
here
I
lye
at
thy
feete
,
if
thou
kick
me
away
,
and
have
no
pleasure
in
me
,
I
can
say
nothing
,
doe
with
me
as
thou
wilt
;
I
am
not
at
mine
owne
but
thy
dispose
,
and
if
it
seem
good
to
thy
wisdome
to
deferre
me
,
I
shall
thinke
it
meeter
for
the
time
present
,
then
to
be
satisfied
,
since
it
s
ever
best
for
me
to
be
as
thou
wilt
have
me
;
knowing
it
shall
be
one
day
as
thou
hast
promised
.
And
surely
well
may
I
adde
this
fourth
marke
to
the
former
;
for
as
selfe
hath
no
bounds
of
humility
and
modesty
,
when
she
is
pleased
with
her
duties
and
affections
,
Esay
40.
finding
that
fruit
and
successe
which
she
fancieth
to
her
owne
labours
,
but
thinkes
her
content
and
peace
to
come
from
grace
;
so
when
her
sparkles
are
out
and
gone
(
wherewith
shee
compassed
her selfe
)
then
she
growes
slavish
,
dead
hearted
,
discontent
;
and
yet
(
rather
then
she
would
by
such
experience
renounce
her
owne
crazy
hold
)
she
will
returne
to
her
old
course
,
and
trie
what
further
hopes
she
shall
enjoy
by
her
new
attempts
,
till
she
be
forced
at
last
to
lie
downe
in
confusion
,
&
repent
of
her
trade
too
late
:
of
this
sure
also
is
the
carriage
of
such
,
as
upbraid
God
for
his
hard
dealing
with
them
,
by
the
better
successe
of
others
who
are
got
before
them
;
this
savors
of
some
desire
and
emulation
(
I
grant
)
but
it
comes
from
many
pangs
of
selfe
,
as
ease
,
muttering
that
they
cannot
have
their
wills
of
God
upon
lesse
adoe
,
also
of
rankenesse
and
sullen
unthankefulnesse
,
for
that
they
have
already
.
And
although
I
doe
not
say
,
that
all
in
this
case
of
deseate
,
doe
directly
give
God
over
and
quite
revolt
from
him
,
as
Naaman
here
would
have
done
;
yet
they
returne
to
their
old
acquaintance
with
selfe
,
and
so
welter
out
their
daies
in
utter
misery
:
understand
me
in
all
this
discourse
to
speake
of
Selfe
(
as
it
is
unsubdued
in
the
hypocrite
)
not
as
it
is
a
relique
of
evill
in
those
who
belong
to
grace
.
Thus
much
for
the
carriage
of
it
.
The
third
generall
:
The
end
of
Selfe
,
she
alway
aimes
at
her
owne
ends
.
The
third
and
last
point
,
is
the
end
of
Selfe
,
which
is
sutable
to
the
ground
and
proceedings
thereof
.
The
summe
is
,
Selfe
lookes
at
her
owne
ends
,
and
ends
in
her selfe
;
all
her
scope
is
,
by
her
long
trade
,
shufflings
,
subtilties
and
flingings
about
,
to
rivet
her selfe
so
deeply
into
her
own
way
and
device
,
that
at
the
last
,
she
may
be
out
of
all
gunshot
and
danger
,
and
rest
in
her
selfe-religion
without
disturbance
:
To
this
end
she
doth
so
much
harden
her selfe
against
the
conviction
of
the
word
,
when
she
knoweth
or
may
know
her
estate
to
be
dangerous
;
even
that
she
might
at
last
be
wholly
quit
of
all
such
callings
upon
,
See
Hosea
10.1
.
Zach.
7.5.6
.
and
gasterings
by
the
spirit
of
God
and
her
owne
conscience
,
and
so
(
through
Satans
malice
)
keepe
her
owne
possession
in
peace
,
even
as
if
she
would
secretly
steale
away
Gods
grace
without
his
consent
,
and
triumph
over
him
,
by
having
her
will
on
him
:
The
poore
soule
boasts
in
God
,
but
she
in
her selfe
,
and
sacrificeth
to
her
owne
nets
;
till
the
Lord
by
his
terrors
flaite
her
,
and
with
the
besome
,
if
not
of
his
law
,
yet
of
his
wrath
,
sweepe
downe
those
cobwebbes
which
with
much
adoe
she
hath
woven
.
The
end
of
the
Lord
in
the
manifold
turnagaines
and
doubts
,
feares
and
distempers
which
a
poor
soule
meets
with
,
is
quite
contrary
,
even
that
being
tried
with
her
owne
corruptions
,
she
might
give
over
her
owne
inventions
and
be
weary
of
fighting
any
longer
under
the
banner
of
Selfe
,
and
cast
themselves
upon
his
promise
,
and
so
put
the
Lord
in
the
stead
of
selfe
,
to
be
all
in
all
with
them
,
and
returne
no
more
to
their
old
trade
:
I
say
,
the
Lords
aime
in
all
his
,
is
this
,
to
make
selfe
stincke
unto
them
,
and
(
as
the
proverbe
saith
,
the
corruption
of
the
finest
matter
stinkes
worst
,
so
)
that
the
fi●er
more
subtill
and
wiredrawne
selfe
hath
beene
in
deceiving
the
soule
,
the
more
the
soule
may
abhorre
her
after
a
divorce
once
made
.
But
as
for
selfe
,
she
is
most
deplored
and
desperate
in
that
wherein
a
poore
soule
is
most
happy
,
that
is
in
the
end
of
her
course
,
by
that
time
that
the
latter
is
at
rest
,
the
former
is
come
about
to
most
u●ter
misery
:
For
though
she
be
where
she
would
be
,
yet
because
she
is
deceived
in
that
shee
hath
chosen
,
she
must
therefore
feed
upon
ashes
instead
of
bread
,
and
vanity
as
a
whirlewind
must
carry
her
away
,
as
the
Lord
by
Esay
speakes
of
Idolaters
.
A
barren
principle
can
bring
forth
no
other
fruit
;
Esay
57.
all
labour
so
taken
is
as
a
stone
rolled
upon
the
hill
,
violently
returning
at
length
upon
the
roller
:
if
shee
would
have
subjected
her selfe
to
be
led
by
the
spirit
of
grace
,
she
should
have
obtained
the
same
ends
which
the
Lord
seeks
from
a
saved
soul
,
that
is
to
adore
the
wonderfull
and
inconceivable
glory
and
riches
of
his
grace
in
Christ
,
and
to
swallow
and
drowne
selfe
in
this
streame
.
And
as
once
a
wise
man
hearing
a
proud
fellow
boast
of
his
land
,
brought
him
a
short
mappe
of
Athens
,
and
bid
him
shew
whereabouts
his
lands
lay
,
which
abated
the
high
thoughts
of
the
yong
Gentleman
exceedingly
:
So
doth
the
Lord
shew
to
his
owne
people
the
Map
of
his
glory
,
which
is
the
whole
ground
,
way
and
end
of
saving
lost
mankinde
;
which
when
they
wisely
behold
,
selfe
vanisheth
and
finds
no
place
;
for
if
that
which
moved
the
Lord
so
principally
to
pitty
faln
man
,
was
not
the
good
of
the
creature
,
(
for
then
the
more
saved
,
the
more
his
end
should
have
beene
fulfilled
)
but
the
magnifying
of
himselfe
,
and
of
his
sundry
excellencies
,
which
else
must
have
beene
concealed
;
and
had
it
not
beene
that
God
had
respected
this
,
man
had
lien
still
in
his
woe
;
how
can
a
poore
creature
behold
this
gulfe
,
but
of
necessity
the
thought
of
it
must
make
selfe
and
her
ends
to
be
despised
,
as
not
worthy
to
be
named
the
same
day
,
much
lesse
to
come
into
competition
with
God
,
and
to
forestall
him
of
his
due
,
that
selfe
might
be
clothed
with
his
spoiles
?
Oh!
the
very
image
of
such
a
base
conceit
is
loathsome
in
such
an
heart
,
as
knowes
that
while
God
is
served
,
she
must
stand
by
and
bee
content
to
waite
,
as
happy
if
this
waiting
of
hers
upon
Gods
ends
may
bring
her
to
be
happy
at
last
in
him
and
with
him
;
as
counting
it
happier
to
perish
in
glorifying
him
,
(
if
it
could
be
)
then
to
be
glorious
in
her selfe
.
And
so
much
for
the
answer
to
this
question
,
viz.
how
the
nature
of
this
enemy
may
be
perceived
in
her
degrees
and
steps
:
now
I
come
to
the
use
of
the
whole
doctrine
.
The
first
is
,
to
admonish
all
who
would
not
lose
their
labour
and
travaile
Vse
1
in
the
matter
of
grace
,
Admonition
.
to
discover
and
abandon
the
concurrence
of
selfe
in
that
weighty
businesse
:
And
this
I
urge
upon
two
sorts
:
First
,
Branch
.
1
To
the
unregenerate
.
Three
particulars
.
1.
Behold
the
tricks
of
self
.
seekers
,
Secondly
,
obtainers
:
First
,
behold
the
tricks
and
fetches
of
this
enemy
;
Then
consider
the
danger
and
sad
consequence
of
losing
all
our
labour
for
the
sake
of
it
:
And
lastly
,
resolve
in
both
respects
for
ever
(
through
mercy
)
to
renounce
it
.
For
the
former
,
infinite
are
those
subtilties
which
are
in
the
bugit
of
this
traitor
:
I
will
name
two
or
three
by
which
a
wise
heart
will
guesse
at
the
rest
,
and
especially
at
her
owne
.
One
is
this
,
Selfe
will
not
onely
deny
much
for
grace
,
but
even
deny
her selfe
(
in
some
kinde
)
and
yet
,
all
to
uphold
and
strengthen
her selfe
in
another
and
more
beloved
way
to
her selfe
:
wherein
selfe
resembles
the
novices
of
subtill
Jesuits
,
who
for
the
obtaining
of
an
higher
selfe
,
which
is
salvation
and
Canonizing
for
Saints
,
dare
attempt
the
murder
of
Princes
themselves
,
with
the
hazard
of
life
and
all
.
How
will
selfe
serve
her selfe
into
the
most
close
and
powerfull
ordinances
of
extraordinary
nature
,
as
fasting
and
prayer
,
denying
the
ease
of
many
common
and
formall
professors
;
1.
Selfe
denies
her selfe
in
lesser
objects
to
purchase
her selfe
in
greater
.
and
all
with
a
rotten
and
unsound
heart
,
that
they
may
imbarke
themselves
(
though
not
into
oppression
and
rapine
,
as
those
grosse
hypocrites
in
Esay
,
yet
)
in
the
strength
&
perswasion
of
their
zeale
and
soundnesse
of
heart
,
and
hatred
of
sin
,
and
love
of
the
welfare
of
Gods
Church
?
whereas
no
sooner
these
duties
are
over
,
but
they
meet
with
the
same
poisons
of
heart
,
abiding
and
reigning
in
them
with
woefull
impurity
and
defilement
of
conscience
:
I
will
not
here
mention
the
base
counterfeit
selfe-abstinences
of
Popish
hypocrites
,
in
their
masked
selfe-denialls
of
marriage
,
mony
,
converse
and
trading
in
the
world
,
soft
apparell
,
lodging
and
the
like
liberties
;
that
they
might
hereby
winne
heaven
with
greater
selfe-love
;
and
that
they
might
nouzle
up
themselves
the
more
unsuspectedly
in
their
secret
uncleannesse
,
hoording
up
of
treasure
,
and
fulfilling
the
lust
of
their
flesh
:
neither
will
I
insist
in
the
selfe-deniall
of
time-servers
,
who
sometimes
for
the
strengthening
themselves
in
promiscuous
lust
,
deny
the
benefit
of
marriage
to
themselves
;
or
to
climbe
up
to
preferment
,
abstaine
from
common
drunkennesse
,
and
open
uncleannesse
,
or
with
Absalon
,
conceale
their
horrible
pride
for
a
time
,
(
if
they
finde
it
may
commend
them
to
the
world
)
that
it
may
bee
thought
they
are
courteous
,
faire
,
and
of
loving
and
gentle
demeanure
:
all
which
,
(
when
once
they
have
gotten
what
they
would
)
they
lay
aside
and
returne
to
their
natures
:
But
I
rather
instance
in
secret
passages
of
this
subtilty
.
As
,
when
a
man
denies
his
proud
heart
her
scope
,
lest
it
should
bring
him
to
ill
report
and
reproach
;
or
,
I
would
deny
my selfe
in
my
liberty
,
for
prayer
and
duties
,
that
I
might
stop
the
wound
of
my
conscience
;
or
,
I
would
take
paines
in
the
office
of
a
Magistrate
,
or
Minister
,
or
Townsman
,
to
see
order
kept
,
Religion
maintained
,
poore
relieved
;
I
would
give
much
to
good
uses
,
and
the
like
:
but
why
?
to
purchase
to
my selfe
the
repute
of
a
zealous
,
a
pious
,
a
mercifull
man
:
Thus
Ananias
and
Sapphira
were
content
to
deny
a
chiefe
piece
of
their
estate
,
Acts
5.
that
they
might
enjoy
a
farre
lesse
part
of
it
,
with
great
honour
in
the
Church
;
or
,
a
man
will
do
all
which
belongs
to
an
outward
professor
,
to
the
end
he
may
retaine
himselfe
in
that
last
evill
of
unbeliefe
,
or
unreformednesse
of
heart
:
So
of
the
rest
.
Consider
now
what
incredible
subtilty
this
is
,
to
do
much
more
then
a
man
need
to
doe
for
the
nourishing
of
some
privy
evill
,
which
it
shall
not
boote
him
one
pin
to
reserve
,
and
(
for
ought
he
shall
gaine
by
it
)
he
might
practice
it
and
all
other
openly
and
fare
never
the
worse
.
This
for
one
instance
.
Another
may
be
this
:
what
subtilty
and
close
cunning
is
this
,
2.
A
second
instance
:
To
maske
sinne
under
holinesse
.
1
Kings
21.9
.
to
doe
that
under
colour
of
Religion
,
which
might
well
enough
bee
conveied
by
the
foulest
meanes
?
who
abhorres
it
not
that
Iezabel
should
commence
her
cruell
murther
of
an
innocent
under
the
pretext
of
a
fast
,
and
by
suborned
instruments
,
which
might
better
have
beseemed
the
most
villanous
cut-throat
in
a
Country
to
have
done
?
And
yet
this
is
the
subtilty
of
selfe
,
to
maske
a
proud
,
vaineglorious
heart
,
an
heart
full
of
hollownesse
,
worldlinesse
and
treachery
,
with
the
cover
of
Gods
choisest
ordinances
:
what
is
this
but
to
hold
God
at
the
staves
end
of
his
own
service
,
and
then
to
be
deepest
in
duties
,
when
yet
the
heart
aimeth
at
cloaking
her selfe
and
her
deepest
licentiousnesse
and
falshood
?
What
is
this
but
double
iniquity
?
What
is
this
save
to
capitulate
with
God
,
to
be
godly
and
proud
still
,
worldly
and
religious
,
devout
and
vain-glorious
,
and
that
under
priviledge
?
If
such
scurfe
were
onely
coloured
with
base
Popish
varnish
,
it
were
a
lesse
evill
:
But
to
set
such
base
wares
forth
upon
Gods
stall
,
which
were
too
base
to
be
vended
upon
the
basest
stall
in
a
market
,
how
odious
is
it
?
and
how
wicked
a
thing
is
it
for
one
that
might
as
good
cheap
be
an
open
malefactor
,
to
chuse
religion
as
a
stage
to
act
it
on
?
Nay
further
,
what
is
it
but
to
bee
vile
in
meere
villany
and
cool
bloud
,
when
a
man
might
be
godly
better
cheap
then
he
is
wicked
?
When
a
man
chuses
rather
a
perpetuall
vexation
of
heart
,
and
a
misery
of
condition
,
never
quiet
,
alway
forced
to
live
by
shifts
and
subtill
devices
,
rather
then
a
setled
peace
and
content
?
Oh!
that
there
should
be
such
scurfe
in
the
soule
under
hand
,
that
it
should
redeeme
the
loathnesse
and
difficulty
of
being
once
converted
to
God
,
with
the
deere
price
of
perpetuall
self-slavery
to
no
purpose
!
What
subtilty
againe
is
it
for
a
man
to
defile
himselfe
in
the
things
he
knoweth
,
as
S.
Iude
speakes
of
those
false
teachers
?
3.
Instance
:
To
defile
it selfe
in
that
it
knoweth
.
To
nourish
such
an
incurable
and
insensible
love
of
a
beloved
lust
in
the
heart
,
as
he
knowes
to
be
so
,
and
yet
dare
live
in
the
practice
of
it
,
under
a
pretence
,
as
base
and
confessed
?
Would
not
any
laugh
at
the
hypocrisie
of
Balaam
,
Numb
.
22.19
.
who
would
needs
goe
with
Balaacs
servants
,
under
colour
of
doing
no
more
then
God
would
permit
;
and
yet
,
even
the
bare
going
with
them
was
against
Gods
command
?
Was
it
like
that
hee
would
have
denied
his
gaine
to
please
God
,
had
not
God
over-ruled
him
by
force
from
cursing
his
people
?
This
we
all
detest
;
but
the
subtilty
of
selfe
in
our
own
way
,
we
discerne
not
:
and
yet
we
are
content
our
eyes
should
bee
blind-folded
,
that
we
might
sin
securely
.
Who
abhorres
not
that
debauched
Jew
,
who
being
loath
to
misse
the
opportunity
of
a
ship
,
and
yet
afraid
to
breake
his
Sabbath
,
was
content
to
be
such
a
foole
,
as
to
hire
one
to
thrust
him
into
the
ship
by
violence
,
that
so
hee
might
bee
blamelesse
?
and
yet
selfe
is
as
subtile
and
debauched
,
and
wee
will
not
abhorre
it
.
Endlesse
it
were
to
speake
of
all
.
What
falshood
of
heart
is
this
,
4.
Instance
:
Pretence
of
preferring
God
,
yet
seeking
our selves
.
to
pretend
that
Gods
glory
is
chiefe
with
us
,
when
yet
(
the
occasion
being
offered
)
we
chuse
rather
God
should
want
his
glory
,
rather
then
we
crossed
of
our
wills
?
That
either
he
must
be
honoured
our
way
,
or
by
our selves
as
the
instruments
,
or
else
wee
care
not
whether
hee
bee
honoured
at
all
?
What
is
this
but
selfe-esteeme
and
pride
?
Whereas
wee
know
,
2
Chron.
22.9.12
.
David
blessed
God
,
that
(
seeing
hee
might
not
build
him
a
Temple
)
Salomon
might
build
it
,
not
looking
at
the
doer
,
so
God
might
have
it
built
?
And
Paul
would
have
Christ
preached
any
way
,
rather
than
not
preached
;
by
any
as
well
as
by
himselfe
,
rather
then
not
at
all
:
yea
,
chose
rather
to
lose
his
owne
happinesse
,
then
Israel
should
not
be
saved
.
To
draw
to
an
end
;
what
subtilty
is
this
,
5.
Instance
:
To
offer
to
God
more
then
he
askes
.
to
imagine
that
the
offering
of
God
more
services
then
he
ever
commanded
,
should
discharge
the
conscience
for
breaking
such
commands
as
hee
expresly
enjoyned
?
What
else
was
the
religion
of
them
,
Micah
.
6.
save
to
baffle
Gods
eyes
with
their selfe
worship
?
And
this
is
a
true
marke
of
Selfe
,
to
outbid
true
worshipers
in
the
multitude
of
our
devotions
,
that
we
might
bee
dispensed
within
our
underbidding
of
the
price
which
God
calls
for
:
why
is
this
,
but
that
we
might
be
spared
in
the
maine
work
of
selling
self
and
all
?
our
out
bidding
the
Lords
owne
asking
,
is
no
marke
of
our
selfe-deniall
,
but
rather
of
subtill-selfe
,
which
would
teach
God
to
pitch
a
new
price
upon
Christ
,
but
not
offer
him
that
price
which
be
demandeth
:
when
the
Lord
bids
thee
bring
nothing
,
wilt
thou
bring
him
thy
cost
?
and
when
his
price
is
thy selfe
,
dost
thou
offer
him
other
things
to
keep
back
that
price
?
what
is
an
handfull
of
brasse
worth
to
him
,
when
he
demands
a
dram
of
pure
gold
?
why
doe
we
loath
Popish
superogations
,
save
that
they
come
short
in
their
kinde
of
that
which
God
asketh
?
within
the
kinde
,
offer
to
him
the
least
dramme
of
selfe-deniall
and
soundnesse
;
but
else
out
of
kinde
,
no
performance
is
welcome
,
seeme
it
never
so
plentifull
:
what
shall
thy
subtilty
do
thee
good
,
when
thy
issue
and
Gods
issue
will
not
joine
?
thou
bringest
in
prayers
,
teares
,
duties
,
devotions
,
abstinences
,
affections
;
and
he
called
for
none
of
them
as
his
price
,
but
thy
will
,
Prov.
26.23
.
thy
wisdome
,
thy
conceit
,
thy selfe
?
give
him
his
asking
,
and
as
for
the
other
,
thou
shalt
be
in
them
all
,
as
a
defiled
clout
,
and
they
shall
be
no
more
unto
thee
(
in
point
of
Christ
)
then
if
thou
hast
never
done
them
.
And
this
may
serve
for
the
first
branch
.
Branch
.
2
Secondly
,
consider
the
danger
of
this
disease
:
enough
hath
beene
said
of
it
in
the
reasons
before
:
of
Admonition
.
See
the
danger
of
Selfe
.
Now
I
adde
two
or
three
things
to
the
former
.
And
first
to
urge
that
maine
danger
in
the
doctrine
mentioned
:
That
it
threatens
to
deprive
the
soule
of
grace
it selfe
when
all
is
done
,
and
to
throw
downe
all
the
false
building
thereof
at
once
,
as
if
one
should
with
his
foote
dash
a
little
childs
house
of
oystershels
which
it
hath
built
with
much
labour
.
Esay
55.2
.
2
Joh.
8.
Now
what
a
sad
thing
were
this
,
to
lose
the
good
things
which
thou
hast
earned
with
much
travaile
,
so
that
thou
shouldest
never
enjoy
the
fruit
of
all
thy
toile
and
labour
under
the
Sun
of
Gods
ordinances
,
Selfe
forfeits
all
her
labour
and
cost
in
worship
and
dut●es
.
nor
eate
of
the
worke
of
thine
hands
,
what
a
misery
were
it
?
if
it
were
but
to
lose
the
cost
of
thy
plowed
field
,
thy
compasse
and
husbandry
,
the
cost
of
thine
orchard
and
garden
,
planting
,
graffing
,
setting
,
sowing
,
how
unpleasing
a
thing
is
it
?
But
then
what
is
the
losse
of
a
few
bushells
of
wheat
,
plumbs
or
apples
,
berries
or
flowers
,
to
the
losse
of
Christ
thy
eternall
crop
?
Selfe
will
come
betweene
thee
and
home
in
this
kind
,
if
thou
prevent
her
not
.
The
Estrich
laies
her
egs
in
the
sand
,
Job
39.13.14
.
(
as
Iob
saith
)
and
leaves
them
to
their
lot
,
to
the
feet
of
beasts
to
tread
on
:
but
why
?
God
hath
denied
her
understanding
to
lay
them
in
secret
,
and
to
hatch
them
:
Art
thou
destitute
of
understanding
to
value
so
meanly
thy
cost
,
in
hearing
,
in
questions
,
in
travaile
,
in
trialls
,
in
duties
,
as
to
forget
what
they
cost
thee
?
If
a
Schollar
should
see
all
his
note-books
&
papers
;
a
great
rich
man
,
all
his
silver
and
gold
,
his
evidences
;
a
Farmer
all
his
corne
and
graine
to
bee
consumed
;
would
it
not
sting
him
?
Are
they
not
the
fruit
of
his
travell
,
which
every
man
naturally
more
priseth
,
then
a
thing
that
befalls
him
which
he
never
took
paines
for
?
when
the
ship
makes
shipwracke
in
the
haven
,
what
saith
the
merchant
?
It
grieves
me
as
much
for
the
losse
of
my
voiage
,
as
for
my
ship
;
is
this
the
issue
of
my
three
yeares
sailing
over
the
seas
?
my
adventures
,
my
exchange
of
wares
,
mine
escapes
of
rockes
and
quick-sands
?
so
shouldst
thou
say
in
this
case
:
Oh!
it
grieves
me
as
much
for
the
losse
of
so
many
sweet
Sabbaths
,
Sacraments
,
Communions
,
Ordinances
,
as
for
mine
owne
soule
,
shall
I
thus
lay
heapes
upon
heapes
and
die
for
thirst
?
Judg.
15.16.18
.
how
much
better
had
it
been
that
I
had
never
travelled
to
beate
downe
some
forraine
enemy
of
lust
and
prophanesse
,
then
that
this
inbred
elfe
,
this
selfe
and
selfe-love
as
a
viper
should
eate
out
my
bowells
and
defeate
me
of
heaven
?
To
what
end
should
I
come
up
to
the
City
as
farre
as
the
suburbs
,
to
lie
downe
there
and
die
for
lacke
of
heart
to
enter
the
City
gate
?
Thus
hast
thou
done
(
O
poore
soule
)
thou
hast
given
faire
onsets
and
hopes
;
Thou
hast
felt
thy selfe
lost
,
mourned
,
prised
Christ
,
laboured
and
held
out
longer
then
many
of
thy
companions
;
here
thou
hast
left
some
behinde
thee
,
sticking
in
the
deepe
slow
of
the
earth
,
others
have
turned
backe
having
the
winde
,
the
sunne
,
the
stormes
of
persecutions
,
crosses
and
enemies
in
their
face
;
others
in
their
pleasures
and
lusts
which
have
overtooke
them
;
and
shall
a
bosome
enemy
doe
thee
as
much
hurt
as
these
?
and
shalt
thou
for
all
thy
twelve
houres
toile
fare
no
better
then
they
who
came
in
at
the
last
?
Oh!
consider
how
desperate
thy
case
will
be
,
and
what
a
world
of
regret
losse
of
heaven
will
be
,
when
so
narrow
and
small
an
oddes
must
deprive
thee
:
Oh!
it
will
sting
thee
as
fire
,
to
see
that
such
an
offer
of
an
invaluable
purchase
was
made
thee
,
which
thou
biddest
faire
for
and
forsookest
at
last
in
a
tech
,
that
thou
wouldest
not
give
a
penny
more
,
whether
have
it
or
lose
it
:
This
parting
penny
shall
sting
thee
as
much
,
as
now
it
troubles
thee
little
:
Oh!
there
is
but
a
little
oddes
betweene
thee
and
home
,
thinke
that
now
the
loving
heart
,
the
heart
bloud
of
the
Lord
Jesus
,
wooes
thee
in
this
manner
,
saying
,
one
thing
yet
remaines
;
besides
all
thy
preparations
,
adde
but
this
,
let
none
of
these
be
thy
Christ
,
mistake
them
not
,
they
are
but
sparkles
comming
from
my
fire
,
that
onely
can
put
life
into
thee
,
deny
these
,
let
me
and
my
promise
be
thy
pardon
,
thy
peace
,
thy
strength
,
and
thou
hast
bought
the
pearle
:
I
say
,
do
but
consider
the
mischiefe
of
this
selfe
,
which
causes
in
thee
this
sad
mistake
,
and
will
worke
in
thee
so
remedilesse
repentance
.
Besides
in
the
second
place
,
The
surviving
nature
of
it
.
the
surviving
and
outlasting
nature
of
this
Danger
.
2
enemy
should
strike
sad
thoughts
into
us
:
Doubtlesse
its
the
conceit
of
many
(
in
whole
bosome
it
liveth
)
that
at
one
time
or
other
they
shall
bee
rid
of
it
,
it
shall
not
alway
lodge
in
them
:
but
in
the
meane
time
that
pleasingnesse
of
it
within
the
bosome
doth
bewitch
them
so
,
that
they
rest
in
wanzing
hope
of
it
,
without
serious
using
of
such
meanes
as
might
serve
to
cast
it
out
of
them
;
and
so
their
thoughts
perish
,
and
selfe
lives
still
in
them
and
so
will
doe
;
some
Sermon
,
fast
or
meanes
(
they
hope
)
shall
destroy
it
,
(
for
they
would
bee
rid
of
it
)
but
this
enemy
hath
nine
lives
and
will
never
die
quite
,
onely
they
might
quell
the
poison
and
power
of
it
,
if
their
hearts
were
serious
;
but
then
the
meanes
to
effect
it
,
require
such
attendance
,
that
they
chuse
rather
to
sit
still
with
ease
:
And
although
they
doe
take
good
paines
,
yet
they
doe
but
make
themselves
beleeve
they
would
be
rid
of
it
;
for
indeed
long
custome
hath
stupified
their
hearts
,
and
made
them
senslesse
of
their
ayle
,
they
have
lost
their
old
tendernesse
and
feeling
of
the
mischiefe
of
it
,
and
therefore
they
carry
it
with
them
to
Church
,
to
fasting
,
to
sacraments
,
and
to
all
good
duties
,
but
they
lose
it
in
none
of
them
all
,
it
returnes
as
it
went
,
and
out-lives
them
all
.
Alas
!
no
wonder
!
how
should
a
body
of
death
be
destroyed
by
shadowes
,
except
that
body
of
life
,
or
rather
that
quickning
Spirit
,
be
brought
in
to
cast
it
out
,
how
should
it
give
place
?
What
wonder
(
if
after
all
vowes
,
Bare
offers
&
●mp●ements
,
or
means
,
cannot
encounter
a
body
of
death
.
and
experience
of
the
contrary
)
still
Selfe
of
uncharitablenesse
,
privie
revenge
,
censuring
,
unmercifulnesse
,
selfe-ease
,
selfe
in
the
creature
,
survives
in
the
soule
,
and
out-lives
all
affections
of
complaint
and
dislike
,
so
long
as
the
stronger
man
is
not
really
sought
unto
to
cast
out
this
strong
and
to
beare
it
downe
by
his
promise
and
power
,
with
head
and
shoulders
?
This
would
make
the
soule
resolute
and
cordiall
,
to
say
,
I
am
resolved
indeed
to
be
rid
of
it
:
for
I
would
not
else
have
done
that
I
have
done
to
cast
it
out
,
I
would
never
really
have
admitted
the
Lord
Jesus
into
me
to
doe
it
:
for
he
comes
strong
,
and
will
throw
him
out
ere
he
have
done
.
He
that
doth
but
wish
a
bad
and
noysome
Tenant
were
out
of
his
house
,
Luke
11.21
.
may
hold
him
in
and
lose
his
rent
all
his
life
long
:
but
if
he
get
a
writ
of
(
ejectio
firmae
)
and
bring
the
Sheriffe
in
person
to
throw
him
out
by
force
and
armes
,
he
may
be
beleeved
,
that
he
would
have
him
out
.
Doe
then
in
this
case
as
the
poore
Shunamite
in
the
case
of
her
dead
childe
,
2
King
.
4.30
.
comming
and
moaning
to
Elisha
,
when
he
hastily
sent
Gehazi
with
his
staffe
,
to
lay
it
upon
the
childes
face
;
that
would
not
serve
her
turne
:
she
caught
the
Prophet
by
the
feet
,
saying
:
As
the
Lord
liveth
,
and
as
thy
soul
liveth
,
I
will
not
leave
thee
,
and
lind
not
,
till
she
had
brought
him
to
the
corps
,
where
he
found
the
worke
to
be
of
more
hardnesse
,
then
the
laying
on
of
a
staffe
by
Gehazi
,
himselfe
by
the
omnipotency
of
God
was
onely
able
to
doe
it
.
Danger
:
3
Thirdly
,
adde
this
one
more
,
the
closenesse
and
inwardnesse
of
this
enemy
of
Selfe
;
The
closenesse
&
inwardnesse
of
Selfe
.
consider
how
secret
and
scarce
discernable
it
is
:
Take
one
or
two
instances
for
many
:
in
the
use
of
spirituall
communion
of
the
Saints
,
how
difficult
is
it
to
discover
the
closenesse
of
this
Selfe
?
and
how
privily
it
scrues
it selfe
into
such
fellowship
;
not
for
the
true
and
spirituall
ends
thereof
:
but
for
some
by
respects
,
as
the
admiration
of
holy
persons
,
contentation
to
a
selfe-loving
heart
seeking
her
credit
,
or
perhaps
some
knowledge
,
or
the
like
.
Oh!
how
hard
is
it
to
finde
out
this
,
that
the
scope
of
the
soule
is
meerly
and
simply
to
draw
up
(
as
with
the
bucket
of
an
hungry
empty
heart
)
that
grace
&
understanding
which
is
hidden
in
it
?
Again
,
so
close
and
secret
,
is
selfe
,
that
it
is
a
great
difficulty
to
discerne
selfe-joy
,
selfe-content
comming
from
the
creature
,
from
entire
and
sound
content
flowing
from
Christ
.
It
is
as
hard
as
to
separate
confused
sorts
of
corn
mixed
together
:
Not
but
that
the
difference
is
great
,
but
earthly
Selfe
so
scrues
and
mixes
it selfe
with
religious
,
that
oft-times
the
soule
markes
not
the
difference
;
so
shee
may
fare
well
,
and
please
her selfe
,
shee
doth
not
so
discern
the
principle
whence
it
comes
,
but
either
preferres
the
content
of
the
creature
,
or
else
mixes
and
confounds
it
with
the
best
content
,
till
the
creature
creep
in
too
farre
,
the
heart
wax
wanton
and
defiled
;
yea
,
so
snarled
,
that
it
must
cost
her
the
vomiting
of
her
morsels
,
ere
she
can
recover
a
cleare
appetite
againe
;
so
closely
,
and
as
it
were
betweeene
the
marrow
and
the
bones
,
doth
this
lurking
enemy
lodge
within
us
.
So
much
for
the
danger
.
Now
from
both
these
considerations
,
be
we
admonished
,
to
conceive
of
,
to
abandon
and
cast
out
this
enemy
(
I
might
call
it
as
Paul
calls
death
)
this
last
enemy
of
our
peace
.
Overcome
this
,
Pressing
of
the
admonition
.
1
Cor.
15.
and
all
other
shall
give
place
:
as
we
would
obtaine
that
we
run
for
,
so
(
in
Gods
feare
)
let
us
beware
of
this
enemy
.
Let
us
not
bee
as
that
foole
in
Salomon
,
when
all
is
sayd
,
Though
we
bray
him
in
a
mortar
,
yet
will
not
this
Selfe
depart
.
It
is
even
as
Saul
was
,
whom
as
Samuel
found
,
1
Sam.
15.
so
hee
was
faint
to
leave
with
this
wofull
marke
,
Honour
me
before
the
people
:
so
saith
she
,
Forgoe
not
thy selfe
;
but
if
the
doctrine
be
true
,
shee
will
bee
that
last
foe
which
will
keep
thee
from
conversion
:
Then
either
renounce
her
,
or
else
say
as
that
wofull
wretch
said
of
his
harlot
,
I
will
have
her
,
though
I
go
to
hell
with
her
.
So
it
must
be
,
whether
thou
say
so
or
not
:
therefore
renounce
not
thy
Lord
Jesus
,
and
his
free
grace
,
to
melt
,
to
soften
,
to
save
and
change
thy
heart
for
the
sake
of
her
with
whom
(
if
thou
wilt
needs
keep
her
in
thy
bosome
)
thou
canst
not
possibly
have
a
soft
,
a
tender
,
a
repenting
heart
:
thou
canst
not
thrive
to
heaven-ward
,
she
will
lye
in
wait
for
thy
pretious
soule
,
she
will
be
as
a
canker
to
thy
growth
and
prospering
:
thou
shalt
toyle
and
moyle
,
but
she
shall
blast
thy
labours
,
and
(
as
once
one
said
of
the
cankers
of
a
state
)
what
's
become
of
all
our
great
Treaties
,
Voyages
?
Nothing
:
so
I
may
say
here
,
what
s
become
of
all
my
strife
?
how
chance
I
grow
no
faster
?
Surely
nothing
:
Thou
art
as
thou
wert
,
if
not
much
worse
,
heaven
is
further
off
,
an
hard
heart
neerer
the
doore
.
Oh
thou
art
smitten
,
and
yet
knowst
not
who
smote
thee
.
But
now
thou
dost
prevent
the
blow
!
I
may
say
of
this
Selfe
,
as
we
say
of
Simoniacall
contra●ts
for
Benefices
,
that
such
Simony
creates
a
lapse
.
Will
any
Minister
having
a
living
freely
offered
him
by
his
Patron
,
chuse
to
contract
for
money
?
Is
he
not
well
worthy
to
lose
his
living
by
lapse
?
The
Lord
Jesus
is
offered
thee
freely
by
thy
Patron
of
Heaven
,
the
Lord
Almighty
:
wil
nothing
then
serve
thee
but
Simony
,
&
to
come
to
it
by
thy selfe
?
Thou
deservest
to
forfeit
him
,
and
to
be
cast
out
by
lapse
.
Thy
money
(
O
Selfe
!
)
perish
with
thee
;
Act.
8.
because
that
thou
thinkest
by
thy
price
to
obtaine
such
a
gift
:
Lo
!
thou
hast
no
fellowship
with
this
businesse
!
I
conclude
therefore
,
lay
not
out
thy
silver
for
no
bread
,
Esay
55.2
.
nor
thy
labour
for
that
which
profits
not
:
eate
good
things
,
Esay
52.
end
.
and
let
thy
soul
delight
in
fatnesse
;
enjoy
the
fruit
of
thy
travell
,
and
refuse
no
pains
to
cast
nest
&
nest-egge
on
the
dung-hill
.
Trust
God
upon
his
bare
word
for
a
principle
of
strength
from
Gods
fountaine
,
which
will
hold
out
both
Winter
and
Summer
,
when
the
Brookes
of
Tema
shall
be
dried
up
.
Cease
joyning
Selfe
with
Grace
:
Doe
not
thinke
it
so
desolate
a
worke
to
hang
upon
a
promise
,
except
thy selfe
have
a
finger
in
the
worke
,
and
feel
some
warmth
from
thine
owne
feathers
.
Bad
digestion
in
the
stomacke
is
not
bettered
by
concoction
:
such
as
thy
root
is
,
such
the
branches
will
bee
:
and
an
errour
in
the
foundation
will
meet
thee
perpetually
in
the
building
,
so
that
either
all
must
be
puld
downe
againe
(
which
is
tedious
)
or
else
thou
must
rush
forward
with
an
uncomfortable
spirit
,
and
upbraiding
conscience
.
False
mixtures
are
odious
to
God
,
and
hee
who
forbad
the
field
to
bee
sowne
with
two
graines
,
or
a
garment
to
be
made
of
linnen
and
wollen
,
meant
another
thing
(
for
what
are
these
to
him
)
but
abhorred
the
soile
of
the
soule
should
be
sowne
with
selfe
and
Christ
,
and
the
backe
apparelled
with
Christs
robe
upon
an
inward
garment
of
thine
owne
:
2
Cor.
5.5
.
Thou
chusest
to
be
cloathed
upon
,
but
God
will
have
thee
naked
,
for
what
use
is
there
of
covering
one
that
is
covered
already
?
The
mixing
of
divers
heapes
of
corne
together
mars
both
;
pease
or
tares
are
good
in
their
kind
,
if
severall
,
but
if
mixed
,
tares
are
soile
in
wheate
,
nay
the
wheat
is
marred
by
them
.
Duties
and
affections
,
if
considered
,
as
fruits
of
Christ
and
his
promise
,
are
good
things
;
but
if
they
mixe
and
incorporate
,
then
they
prove
soile
and
marre
all
.
Filch
not
from
God
to
bestow
upon
Selfe
;
feed
her
not
with
Gods
dainties
,
rob
not
God
to
satisfie
her
,
&
to
nourish
up
thy
base
heart
against
the
simplicity
of
grace
;
begge
of
the
Lord
,
that
he
would
teach
thee
to
discerne
copper
from
gold
,
and
to
shew
thee
the
face
of
this
Selfe
in
his
glasse
;
to
take
out
of
thine
heart
,
this
slavish
,
base
,
unbeteaming
and
underbidding
nature
:
be
affraid
lest
thou
shouldest
undergo
thy selfe
in
purchasing
the
pearle
,
looking
more
at
the
one
bird
in
the
hand
,
then
two
in
the
bush
,
and
beeing
so
pennywise
to
detaine
Gods
due
price
,
and
to
keepe
selfe
with
her
brats
,
selfe-pettishnesse
,
worldlinesse
,
ease
,
sloth
,
selfe-credit
,
self-will
,
wit
and
instinct
;
that
thou
are
pound
foolish
,
and
deprivest
thy selfe
of
a
pearle
worth
both
all
that
thou
forgoest
(
with
an
hundred
fold
gaine
)
and
heaven
it selfe
at
last
.
Hate
Selfe
for
her selfe
(
in
point
of
her
enmity
and
contrariety
of
Spirit
to
the
Lord
Jesus
)
and
then
her
branches
will
soone
wither
and
lose
their
sap
and
life
.
And
this
may
serve
for
the
former
branch
of
this
use
of
Admonition
.
Branch
2
to
the
godly
.
The
second
branch
of
this
watchword
may
reach
to
the
godly
themselves
,
who
must
know
,
that
although
they
have
escaped
this
gulfe
in
the
maine
point
of
beleeving
(
a
mercy
deserving
the
thanksgiving
of
their
whole
life
)
yet
she
is
not
quite
expelled
from
being
an
inmate
and
daily
pricke
and
goad
in
their
side
while
they
live
a
perpetuall
Peninnah
.
Selfe
a
perpetuall
enemy
to
the
regenerate
.
Let
such
then
wonder
,
that
the
Lord
should
ever
bring
them
out
of
the
endlesse
maze
of
this
selfe
,
and
give
them
broken
,
humble
and
plaine
hearts
;
to
avoid
the
thousand
turnings
and
doublings
of
a
base
spirit
,
1
Sam.
1.
and
to
tread
the
true
path
of
wisdome
,
leading
to
life
.
Oh!
(
should
they
say
)
how
loath
would
I
be
now
to
hazard
my
soule
upon
the
successe
of
former
labours
?
how
loath
would
I
bee
in
this
barren
world
and
base
heart
,
to
have
the
matter
put
to
a
venture
?
Oh!
I
would
not
for
a
world
,
be
to
beginne
againe
;
a
thousand
prayses
to
him
that
hath
not
put
my
soule
to
such
a
perill
,
and
not
so
onely
,
but
,
be
warned
also
to
beware
,
lest
when
this
divell
cannot
deprive
us
of
heaven
,
yet
it
should
defeate
us
of
our
other
hopes
,
to
grow
in
grace
,
to
joy
in
our
possession
,
to
live
by
faith
,
to
be
sound
in
our
worshipping
of
God
and
duties
,
to
be
fruitfull
in
graces
,
to
serve
our
time
,
to
bear
our
crosses
,
to
persevere
in
our
course
,
&
to
be
ready
for
Gods
comming
.
What
is
it
but
this
wofull
inmate
that
hinders
in
all
these
?
what
but
this
selfe
and
presuming
of
our selves
causes
grace
to
be
so
unthrifty
and
to
hang
downe
the
head
?
what
but
ascribing
to
our selves
in
our
meanes
using
,
makes
them
so
unfruitfull
?
what
but
our
utmost
taking
of
our
liberties
,
pleasures
,
ease
and
denying
our selves
nothing
which
hath
but
the
least
colour
of
lawfulnesse
,
causes
Christians
to
be
so
full
of
sorrow
and
repentance
?
what
is
that
which
glues
us
so
fast
to
the
creature
that
we
are
loath
to
part
with
it
,
for
peace
of
conscience
,
or
the
attaining
of
heaven
,
loth
to
die
and
goe
hence
?
what
caused
Iob
so
much
sorrow
save
the
cure
of
this
disease
,
Job
42.2
.
to
teach
him
to
abhorre
himselfe
?
what
save
Selfe
in
the
creature
,
wedding
our selves
to
our
next
hand
props
of
children
,
wealth
,
meanes
,
welfare
,
causes
the
Lord
to
cut
off
these
members
altogether
,
that
(
as
in
the
body
which
hath
a
leg
or
arme
cut
off
)
the
spirits
might
not
goe
to
that
which
is
dead
,
but
that
which
liveth
,
even
from
the
streame
to
the
fountaine
?
That
we
may
learne
by
experience
,
if
the
base
creature
be
so
sweet
,
in
which
so
small
a
dramme
of
the
Lord
is
,
what
is
then
the
God
of
the
creature
worth
?
Why
should
the
Lord
afflict
the
godly
with
so
much
sorrow
,
save
this
,
that
they
will
not
be
brought
to
improve
the
Lord
for
his
strength
to
subdue
their
lusts
and
corruptions
in
speciall
,
to
make
good
his
promises
,
to
be
alsufficient
in
outward
blessings
,
to
uphold
us
in
our
straits
?
But
we
content
our selves
in
this
,
that
we
have
found
him
good
to
us
in
pardon
and
reconciliation
;
thinking
the
danger
to
be
past
,
and
our selves
free
from
taking
care
for
the
subduing
of
this
wofull
Selfe
in
the
course
of
sanctification
:
I
might
instance
in
twenty
particulars
,
take
it
in
these
two
:
what
should
so
much
sting
a
poore
soule
as
this
,
that
out
of
her
owne
doores
an
enemy
should
come
forth
:
even
this
Selfe
,
(
lurking
in
the
secret
corners
of
the
heart
,
unmortified
)
selfe
in
revenge
,
in
unmercifulnesse
,
in
deadnesse
of
spirit
,
security
and
pride
,
wantonnesse
and
unbeliefe
,
which
should
dishonor
that
God
,
and
wound
that
Spirit
of
grace
,
which
hath
so
lovingly
vouchsafed
to
rid
us
of
our
first
guilt
and
feare
of
wrath
,
that
we
might
be
his
owne
redeemed
ones
,
and
not
serve
our selves
?
Againe
,
if
Selfe
be
so
dangerous
as
to
hold
off
the
unbeleeving
soule
from
faith
:
how
dangerous
is
it
,
in
stopping
the
passages
of
our
comfort
dayly
from
the
promise
,
or
in
threatning
us
some
mischiefe
,
ere
we
finish
our
course
with
perseverance
?
Could
he
that
hath
runne
a
long
and
faire
race
toward
the
prise
,
and
is
well
neere
come
to
it
,
endure
one
who
should
stand
armed
and
by
force
stoppe
him
from
getting
the
silver
bell
?
how
should
that
enemy
(
even
this
wicked
Haman
)
bee
abhorred
by
us
,
that
should
defeate
us
thus
?
yea
,
if
it
were
but
the
making
of
that
doore
of
heaven
,
more
narrow
in
the
entrance
then
it
need
be
,
2
Pet.
1.11
.
whereas
the
Lord
hath
set
it
wide
open
to
receive
us
after
our
poore
pilgrimage
is
ended
,
how
odious
should
such
an
adversary
be
to
us
?
But
I
returne
to
other
uses
of
the
doctrine
.
This
may
serve
for
both
branches
of
Admonition
.
A
second
use
is
Terror
,
and
that
in
two
Branches
:
First
,
to
all
prophane
Vse
2
ones
and
contemners
of
the
Gospel
,
and
of
the
power
of
conversion
:
Terror
in
two
Branches
.
1.
If
Selfe
in
the
most
forward
professors
be
so
dangerous
,
what
shall
become
of
the
loose
libertine
and
ungodly
wretch
?
Looke
about
ye
,
and
be
affraid
of
your
condition
▪
if
such
as
are
so
fair
for
salvation
,
and
have
passed
through
so
many
steps
toward
it
who
both
in
their
judgements
of
others
,
(
and
perhaps
in
their
owne
deluded
opinions
)
are
out
of
danger
,
yet
faile
of
their
purposes
,
because
they
strive
unlawfully
,
where
shall
such
as
you
appeare
?
Oh
yee
libertines
joviall
and
merry
companions
,
who
make
Religion
a
vaile
for
your
loosenesse
,
and
your
civility
an
excuse
for
your
ungodlinesse
!
did
yee
never
duly
weigh
this
doctrine
?
wofull
creatures
,
(
who
care
for
no
Religion
,
but
so
farre
as
it
wil
stand
with
your
lusts
)
what
face
will
ye
behold
the
judge
withall
when
ye
shall
see
thousands
of
all
sorts
,
both
Ministers
who
have
preached
Christ
in
the
streets
and
cast
out
divells
;
Matth.
7.
Psal.
12.
others
who
have
abode
the
heat
of
the
day
in
Gods
vineyard
,
yet
for
lacke
of
self-deniall
to
lose
all
;
and
yet
you
have
hated
the
Gospel
as
a
snake
or
a
toade
,
because
it
threatens
your
liberties
,
yea
sweare
that
yee
will
be
curbed
by
none
of
these
Preachers
,
your
tongues
are
your
owne
,
and
no
Lord
shall
controll
you
:
Tell
me
I
pray
you
,
what
confusion
of
thought
shall
cease
upon
you
in
that
day
?
you
shall
stand
in
the
forlorne
ranke
of
the
battell
,
and
shall
be
as
stubble
for
the
fire
irresistable
!
you
shall
have
the
convincement
within
yee
of
a
thousand
witnesses
,
and
yeeld
to
damnation
,
as
speechlesse
,
and
hugge
the
divells
,
and
say
to
hell
thou
art
my
portion
,
and
to
the
damned
you
are
our
companions
:
Job
21.33
.
As
Iob
speakes
of
the
wicked
,
who
rejoyced
in
the
earth
,
the
clouds
of
the
valley
are
sweet
to
us
;
so
I
say
to
these
,
That
which
ye
have
sought
shall
bee
your
reward
;
destruction
shall
be
your
end
,
because
you
sought
no
better
.
Oh!
let
me
adde
one
word
:
(
Oh
,
that
I
could
perswade
you
!
)
perhaps
you
will
fight
against
me
with
mine
owne
doctrine
,
Object
.
and
say
,
if
the
painfull
lose
heaven
,
they
can
but
lose
it
who
take
no
pains
,
and
why
then
besides
,
should
they
lose
so
many
lusts
and
worldly
pleasures
as
they
enjoy
?
Answ.
I
answer
,
this
is
as
if
a
Traitor
should
answer
,
why
should
I
be
loyall
,
when
as
yet
I
may
be
hanged
for
cutting
a
purse
?
Doe
neither
:
what
necessity
is
that
ye
should
perish
either
way
?
should
one
runne
into
a
pest-house
,
because
he
may
die
of
a
burning
ague
,
though
he
should
shunne
the
plague
?
Doe
what
lies
in
you
both
by
physicke
and
diet
to
escape
both
:
But
first
you
must
take
heed
of
wasting
your
conscience
openly
,
ere
you
can
get
a
good
and
sound
conscience
void
of
selfe
and
self-love
:
There
must
be
a
beginning
;
and
perhaps
a
prophane
heart
may
sooner
become
an
humbled
one
then
an
hollow
heart
,
which
will
see
nothing
amisse
.
He
that
breaks
off
thy
prophanesse
,
may
also
grant
thee
sincerity
in
thine
endeavour
:
get
but
a
seed
of
God
into
thee
,
and
thou
shalt
shunne
both
the
right
hand
and
the
left
hand
evills
:
I
bid
thee
first
to
renounce
the
grosser
lusts
,
and
then
the
smaller
shall
follow
,
and
Gods
yoke
may
prove
sweeter
then
both
:
Be
not
dismaide
,
because
some
have
miscarried
in
a
higher
degree
;
for
better
is
he
that
crawles
up
the
hill
by
little
and
little
(
though
a
creeple
)
then
he
who
is
neere
the
toppe
,
and
Branch
2
tumbling
downeward
.
of
Terror
.
Pharisees
terrified
.
Matth.
6.
Rom.
12.1
.
So
much
for
the
first
Branch
.
Secondly
,
this
no
lesse
chokepeare
for
all
pharisees
and
formall
hypocrites
,
whose
Religion
rests
in
their
duties
:
of
these
I
have
spoken
in
part
before
;
the
lesse
may
serve
here
.
Except
your
righteousnesse
exceed
the
righteousnesse
of
such
,
ye
shall
certainly
perish
:
Selfe
will
destroy
many
that
goe
beyond
you
,
and
their
error
must
lye
downe
with
them
in
the
dust
when
all
is
done
,
as
Iob
saith
,
Chap.
21.
It
must
be
a
reasonable
,
a
spirituall
sacrifice
of
subjection
to
God
,
which
he
will
accept
:
deale
not
with
multiplication
but
subtraction
;
keep
your
sheep
&
sacrifices
to
your selves
:
Psal.
40.
The
Lords
are
the
Sheepe
of
a
thousand
hills
:
he
needs
none
of
such
offerings
:
say
with
the
Prophet
,
A
body
thou
hast
given
me
,
Lo
heere
I
come
:
but
come
without
thy Selfe
and
confidence
therein
,
and
cast
out
old
enmity
of
corruption
,
acknowledge
and
kisse
the
Sonne
,
for
his
sea
onely
can
sweep
away
thy
dunghill
and
dregs
:
away
with
thy
morality
and
morall
swasions
,
bring
them
to
the
Spirit
of
Christ
,
and
he
that
shall
drown
them
all
in
his
sea
;
Psal.
2.
ult.
and
this
shall
breed
thee
more
pe●ce
in
one
day
,
then
thine
own
course
all
the
whole
yeare
,
which
(
the
longer
thou
tradest
with
it
)
the
sadder
fruit
it
shall
breed
thee
,
and
at
last
the
worst
of
all
.
So
much
for
Terror
.
The
third
use
of
the
point
,
is
instruction
,
and
that
in
sundry
particulars
.
Vse
3
First
,
to
teach
us
a
true
judgement
of
this
enemy
of
our
peace
,
Instruction
.
and
Branch
1
what
censure
to
passe
of
her
.
Neither
adultery
,
murther
,
oppression
,
Selfe
exceeds
op●n
evills
in
her
delusion
and
●●f●ction
.
nor
any
such
lust
can
defeate
us
of
our
last
hopes
,
but
this
Self
may
and
will
:
Reckon
up
thine
enemies
,
(
perhaps
thou
wilt
say
,
thou
hast
many
,
no
man
more
then
thou
;
)
some
that
seeke
thy
shame
,
some
thy
goods
,
some
thy
life
,
and
all
these
thou
complainest
of
,
no
man
need
bid
thee
be
revenged
of
them
,
or
watch
them
a
shrewd
turne
;
but
I
tell
thee
,
an
enemy
within
thy
bosome
,
counted
thy
darling
and
close
friend
,
one
called
Selfe
,
is
a
more
deadly
enemy
,
and
can
doe
thee
more
hurt
,
then
all
of
them
together
;
hereafter
raile
not
upon
the
evill
world
,
thy
cruell
Landlord
,
thy
false
friend
,
bankerupts
who
have
runne
away
with
thy
goods
,
or
thy
bad
wife
that
stings
thee
with
her
tongue
,
thy
bad
children
,
ill
neighbours
,
thy
persecutors
;
not
one
of
these
but
may
set
thee
a
steppe
forward
to
heaven
,
none
can
deprive
thee
of
it
:
but
Selfe
can
and
will
;
world
,
divell
and
his
instruments
,
could
not
hurt
thee
,
were
it
not
for
this
traitor
,
which
sets
open
the
doore
unto
them
to
tempt
,
to
defile
thee
:
See
Naaman
here
,
in
what
a
wildred
case
he
is
!
except
the
Lord
had
made
him
see
his
enemy
,
and
undoe
all
his
crosse
selfe-willednesse
,
and
waywardnesse
,
and
to
stop
to
Gods
way
,
yea
and
glad
to
scape
so
too
;
unto
what
a
perplexity
had
he
brought
himselfe
after
,
besides
his
pudder
for
the
present
:
even
so
,
know
thou
,
that
when
thou
hast
runne
into
thy
long
error
,
thou
must
come
backe
againe
this
way
of
selfe-deniall
,
or
else
the
further
thou
goest
,
the
worse
will
thy
case
bee
:
Oh!
it
is
a
tugging
crying
sinne
,
it
wearies
ten
Preachers
to
denounce
against
it
:
Oh!
to
what
a
sweete
peace
had
the
Lord
brought
many
an
hearer
of
the
word
had
it
not
beene
for
this
:
Beloved
,
we
have
had
some
faithfull
servants
of
Christ
,
both
living
and
happily
dead
among
us
,
who
have
confessed
,
that
by
this
Selfe
and
her
meanes
,
they
have
spent
forty
years
ere
they
could
come
to
beleeve
,
and
do
we
look
to
make
it
a
short
cut
of
forty
daies
?
therefore
mutter
not
at
thine
enemies
,
much
lesse
at
the
Lord
,
but
at
thy selfe
,
and
say
,
thy
perdition
is
from
thy selfe
;
God
is
enlarged
,
Hosea
13.9
.
but
Selfe
hath
hidebound
thee
and
straited
thee
in
thine
owne
bowells
;
count
that
Sermon
which
hath
taught
thee
this
lesson
one
of
the
best
that
ever
thou
heardest
.
Luke
5.
There
were
many
lepers
in
the
daies
of
Elisha
,
but
he
was
sent
to
none
,
save
to
Naaman
the
Syrian
,
and
hee
had
beene
sent
to
him
also
in
vaine
,
if
Selfe
might
have
borne
sway
.
A
second
Branch
of
Instruction
is
,
of
Instruction
.
Be
not
offended
with
crosses
.
to
stay
that
impatience
of
our
spirits
,
Branch
2
which
usually
falls
from
us
,
under
the
visitations
of
God
,
either
upon
our
whole
man
,
or
body
,
soul
and
conscience
,
state
,
posterity
or
whatsoever
.
For
why
?
should
we
murmur
against
him
that
by
wounding
our
side
,
should
let
out
an
impostume
which
would
else
kill
us
,
such
an
one
as
no
other
meane
would
have
cured
,
save
this
?
doubtlesse
(
as
Hezekia
saith
)
By
this
,
man
liveth
.
And
Iob
,
cap.
33.
Elihu
tells
us
,
Hereby
,
even
by
the
corrections
which
he
hath
sealed
(
such
as
he
there
mentioneth
)
consumptions
,
Esay
3.8
.
fevers
and
diseases
which
take
away
stomack
and
the
like
,
the
Lord
hideth
the
pride
of
man
,
which
is
selfe
:
he
brings
to
the
pits
brinke
of
the
grave
that
he
may
keep
the
soule
from
hell
,
even
the
nethermost
pit
.
Oh!
when
the
bladder
of
Selfe
,
and
Pride
,
and
Presumption
,
is
prickt
,
and
the
bubbling
froath
,
and
windy
puffing
thereof
,
is
let
out
,
a
man
comes
to
see
himselfe
as
hee
is
,
a
forlorne
creature
;
then
his
duties
,
affections
,
hopes
,
sorrowes
,
desires
and
performances
vanish
:
no
man
can
so
basely
thinke
of
him
,
as
he
conceives
of
himselfe
,
then
hee
is
vile
,
&
dust
and
ashes
in
his
own
eyes
!
Who
is
more
free
from
all
arrogating
to
himselfe
and
his
owne
righteousnesse
,
then
one
that
lies
all
pale
,
and
consumed
with
paine
and
sicknesse
?
When
we
doe
meet
with
one
,
(
except
some
desperate
blinde
Pharisee
)
who
in
his
extremity
dare
trust
to
himselfe
?
where
is
then
his
vain-glory
,
his
boasting
of
devotions
,
fasts
,
prayers
,
and
alms
?
Alas
!
the
image
of
them
is
despised
,
the
pride
of
life
is
crack't
,
and
the
great
stomacke
is
broken
:
and
then
his
high
thoughts
,
which
exalted
themselves
against
Christ
,
and
an
humble
heart
,
quaile
and
come
downe
.
Crosses
are
great
meanes
to
let
out
Selfe
out
of
the
Soule
.
Then
if
an
interpreter
come
,
one
of
a
thousand
,
to
declare
his
righteousnesse
,
how
welcome
is
hee
?
When
the
heart
is
empty
of
Selfe
,
then
doth
the
Lord
commonly
fill
it
with
good
things
;
and
when
it
despaireth
of
selfe-hope
,
then
the
Lord
saith
:
Deliver
him
,
I
have
received
a
ransome
.
Hence
it
is
that
Iob
,
cap.
10.12
.
saith
:
Thy
visitations
(
O
Lord
)
have
preserved
my
spirit
.
And
the
truth
is
,
it
is
well
in
these
dead
times
,
if
any
thing
will
doe
it
!
As
Paul
Phil.
3.
saith
,
If
by
any
meanes
I
may
attain
it
.
The
word
(
without
some
afflictions
upon
mens
spirits
,
or
name
,
bodies
or
posterity
,
and
that
in
some
stinging
kinde
)
pierces
not
;
the
spirit
is
straitned
.
Sometims
after
long
struglings
and
wrastlings
of
men
with
this
Selfe
,
hoping
to
picke
somewhat
out
of
their
owne
strength
,
they
are
tired
and
wearied
in
their
way
,
and
their
former
feares
come
upon
them
a-fresh
,
so
that
they
can
finde
no
rest
in
their
bones
:
Then
they
begin
to
consider
seriously
of
it
,
and
conclude
,
There
is
a
pad
in
the
straw
:
still
they
crosse
the
worke
of
God
in
one
kinde
,
as
fast
as
they
further
it
another
:
Surely
they
resolve
an
heart
of
hollownesse
,
sloath
,
unsoundnesse
and
loathnesse
to
renounce
the
creature
,
or
their
stoutnesse
,
and
sullen
heart
,
or
the
warmth
of
their
owne
feathers
,
their
zealous
affections
.
These
or
the
like
oppose
the
nakednesse
and
simplicity
of
the
promise
,
and
keep
the
conscience
in
snares
and
defilements
,
and
they
cry
out
,
Miserable
men
!
who
shall
deliver
us
?
And
sometimes
by
other
affronts
,
the
Lord
is
faine
to
sharpen
the
point
of
his
convincing
ordinance
,
that
the
Soule
may
think
the
Lord
is
in
sad
earnest
,
when
she
findes
him
to
hunt
her
out
in
every
corner
,
and
give
her
no
rest
till
she
can
be
content
to
be
saved
any
way
,
so
she
may
be
saved
:
A
very
Papist
in
his
straits
will
disclaime
himselfe
,
and
say
,
It
is
safest
for
the
avoyding
of
vain-glory
,
to
cleave
onely
to
mercie
,
and
shall
we
that
professe
none
but
Christ
,
come
short
of
them
?
To
conclude
then
,
as
we
read
Heb.
12.
My
son
,
refuse
not
the
chastening
of
the
Lord
,
Job
.
7.18
.
nor
grudge
at
his
visitations
,
as
Iob
once
murmured
.
Why
dost
thou
visit
him
every
morning
,
and
try
him
every
moment
?
Why
dost
thou
set
mee
as
a
marke
against
thee
?
But
in
the
issue
of
that
great
trouble
,
he
was
of
another
mind
,
saying
,
cap.
9.31
.
My
very
cloathes
defile
me
:
And
cap.
42.4
.
Now
have
I
seene
thee
;
therefore
I
abhorre
my selfe
.
Let
us
doe
likewise
,
and
abhorre
our
owne
murmurings
at
our
crosses
:
for
although
they
are
irksome
to
the
flesh
,
yet
they
are
wholesome
for
the
spirit
;
as
we
say
of
the
body
,
that
when
the
spleen
is
smallest
,
that
is
best
:
So
,
the
body
of
grace
is
at
best
,
when
that
Spirit
in
us
which
lusteth
to
envie
,
to
selfe-love
and
carnall
ends
,
is
brought
lowest
.
Rejoyce
therefore
,
and
attend
closely
to
this
worke
of
Gods
visitation
.
Jam.
4.4
.
Say
as
once
one
answered
to
him
that
discouraged
him
from
New
Englands
voyage
,
by
the
wants
and
affronts
which
hee
should
meet
with
there
,
and
in
his
journey
,
as
lacke
of
diet
,
good
lodging
,
and
the
like
:
Oh
(
saith
he
)
what
know
I
,
but
by
this
abasement
,
the
Lord
will
crucifie
me
to
this
world
,
and
the
contents
of
it
,
marriage
,
pleasures
,
travelling
up
and
down
,
belly
,
gain
,
&
the
like
?
What
shall
I
lose
by
this
bargain
?
David
in
his
heavie
affliction
of
spirit
,
Psal.
51.
could
say
,
My
sinne
is
ever
before
me
!
yea
,
the
sinne
of
his
Nature
,
and
that
Selfe
,
the
seed
of
all
evill
,
was
then
terrible
:
whereas
before
in
his
jollity
,
neither
murther
nor
adultery
was
sensible
.
Looke
up
to
God
,
and
beseech
him
,
that
in
this
glasse
of
conscience
,
affliction
I
meane
,
thou
mayst
behold
the
thiefe
that
doth
thee
all
the
hurt
;
that
Grace
by
little
and
little
may
drop
in
,
and
Selfe
goe
out
,
that
thou
mayst
partake
his
righteousnesse
,
who
emptied
himselfe
of
all
,
mayst
learne
obedience
by
sufferings
,
and
behold
that
venome
which
hath
drunke
up
and
wasted
the
spirit
of
selfe-deniall
and
faith
,
and
marred
all
thy
hearings
,
and
use
of
meanes
till
this
houre
:
onely
this
caveat
I
add
,
Let
no
man
ascribe
more
to
crosses
then
is
their
due
.
They
cannot
worke
of
themselves
,
save
in
and
by
the
Word
:
But
where
the
seed
lieth
under
the
dry
clod
,
this
storme
may
possibly
moysten
and
breake
it
,
and
cause
the
seed
to
root
and
grow
up
.
So
much
for
this
use
.
There
is
yet
another
use
of
instruction
remaining
:
But
I
have
already
been
too
long
:
I
must
referre
it
with
the
other
uses
which
follow
,
to
the
next
Sermon
.
Here
therefore
an
end
for
this
time
.
Let
us
pray
,
&c.
THE
SIXTH
LECTVRE
CONtinued
upon
the
eleventh
Verse
;
and
so
forth
on
to
the
verse
following
.
VERSE
XI
.
VERS
11.
But
Naaman
was
wroth
,
and
said
;
Behold
,
I
thought
thus
with
my selfe
:
Surely
,
he
will
come
forth
,
and
stand
,
and
call
upon
the
Lord
his
God
,
and
strike
his
hand
upon
the
place
,
and
recover
the
Leper
.
VERSE
12.
Are
not
Abana
and
Pharfar
,
rivers
of
Damascus
,
better
then
all
the
waters
of
Israel
?
may
I
not
wash
in
them
and
be
cleane
?
So
he
went
away
in
a
rage
,
&c.
2
Kings
WEE
laboured
as
wee
could
(
beloved
)
to
come
towards
an
end
of
this
maine
point
of
Selfe
in
the
last
exercise
;
but
were
faine
to
breake
off
in
the
Branch
3
use
of
instruction
.
of
Instruction
.
Therefore
no
further
to
trouble
you
,
we
come
to
the
third
and
last
branch
of
it
.
And
that
is
to
teach
us
what
the
reason
is
of
so
much
irresolution
and
staggering
in
the
spirits
of
many
Professors
:
Staggering
&
unproficiencie
of
Christians
in
the
fruit
of
Selfe
.
why
their
faces
are
all
so
pale
,
&
their
hands
are
upon
their
loyns
and
sides
,
as
a
womans
whose
paines
are
upon
her
,
the
fruit
being
come
to
the
birth
,
but
no
strength
to
bring
forth
?
Where
almost
are
there
any
other
now-a-dayes
to
bee
found
?
(
except
wee
meane
such
as
never
came
to
feele
themselves
in
a
streit
at
all
:
)
sure
it
is
,
their
number
is
great
,
who
(
although
in
measure
they
affect
the
best
things
,
and
to
set
such
a
price
upon
them
,
as
that
they
are
loath
to
goe
without
them
at
last
:
yet
)
still
professe
they
can
attaine
small
setlednesse
,
and
rest
upon
the
promise
with
perswasion
&
comfort
.
Surely
the
reason
is
,
because
(
although
as
they
conceive
)
that
desire
which
is
in
them
toward
God
,
comes
from
the
Word
which
hath
convinced
them
of
their
need
;
yet
either
they
are
ignorant
of
that
which
is
able
to
settle
them
,
viz.
the
freedome
of
the
promise
of
forgivenes
comming
from
the
heart
of
a
reconciled
God
in
his
Sonne
:
or
else
will
take
no
paines
to
digest
and
rivet
it
in
their
owne
hearts
;
but
chuse
to
wanze
away
in
their
owne
inconstancie
,
being
glad
when
they
feele
any
affections
stirring
in
them
;
but
when
they
are
cold
and
dead
in
their
spirits
againe
,
then
their
hopes
turne
to
feares
;
and
leave
them
so
conceited
,
as
if
there
were
no
way
left
for
them
to
recover
any
setling
or
confidence
.
This
policie
of
Satan
to
hold
hearers
upon
this
rolling
stone
of
their
owne
bottomes
,
is
no
other
,
save
that
he
blind-folds
them
with
this
Selfe
and
selfe-love
.
For
why
?
so
long
as
they
were
meerly
carnall
,
and
led
by
prophane
Selfe
,
they
confesse
,
God
might
justly
cast
them
off
.
But
when
once
they
finde
their
mindes
and
hearts
to
be
truely
bent
,
and
set
heaven-ward
then
they
conceive
themselves
as
other
manner
persons
,
and
thinke
that
no
man
can
blame
them
if
they
looke
for
some
fruit
of
their
labour
;
and
wonderfull
difficult
it
is
to
draw
them
from
a
carnall
savour
,
even
in
the
most
spirituall
things
of
God
.
Wherefore
(
say
they
)
have
we
zeale
and
feelings
,
and
hopes
by
our
hearing
the
promise
,
save
that
wee
should
ascribe
somewhat
to
them
,
and
thinke
our selves
in
better
case
then
when
we
wanted
them
?
And
whence
are
they
,
save
from
the
word
and
the
glad
tidings
of
the
Gospel
?
To
whom
I
answer
,
I
grant
all
to
be
true
which
you
have
said
:
but
what
then
?
Is
there
no
difference
(
thinke
you
)
betweene
the
newes
of
salvation
offered
to
a
needing
soule
,
rejoycing
to
heare
that
one
lying
in
the
dungeon
may
come
out
and
resting
in
some
hope
that
it
may
be
his
owne
portion
,
and
betweene
one
who
is
actually
drawne
out
of
it
,
by
applying
those
cords
to
himselfe
,
which
God
hath
laid
before
him
,
I
meane
by
beleeving
the
promise
to
be
his
owne
?
Are
there
no
degrees
of
the
worke
of
the
Gospel
,
save
only
to
fall
in
love
with
it
,
because
it
pleases
us
?
Put
case
the
Lord
is
content
at
first
to
draw
us
with
the
cords
of
a
man
,
that
is
by
an
object
which
is
welcome
to
nature
,
while
we
are
uncapable
of
further
things
;
shall
this
satisfie
the
soule
,
and
make
it
by
and
by
to
thinke
it selfe
in
good
case
?
Is
there
not
a
condition
of
the
offer
,
as
well
as
some
preparations
wrought
by
the
offer
?
or
shall
some
pangs
of
hope
,
jealousie
,
sorrow
,
loathnesse
to
forgoe
the
promise
,
be
set
by
as
much
as
the
promise
it self
beleeved
?
No
surely
,
for
so
the
Maide
should
bee
preferred
before
the
Mistresse
,
and
those
passions
of
the
soule
which
God
useth
for
the
pulling
of
her
closer
to
himself
,
in
the
embracing
the
offer
,
shall
be
equalled
with
faith
it selfe
,
which
were
most
absurd
:
For
why
?
faith
is
a
worke
issuing
from
the
digestive
power
of
the
Spirit
,
so
urging
the
faithfull
meaning
of
God
,
reconciled
to
a
sinfull
wretch
in
Christ
,
that
he
is
willing
to
put
away
all
enmity
,
and
become
a
father
to
pardon
her
and
set
her
at
liberty
:
whereupon
the
soule
so
fastens
,
that
finding
such
properties
in
her selfe
,
as
belong
to
such
an
one
;
shee
with
holy
and
humble
boldnesse
,
takes
them
to
her selfe
as
her
owne
portion
never
to
be
taken
from
her
.
To
apply
the
answer
,
the
cause
of
such
staggering
is
self-love
.
That
which
you
feele
to
agree
with
your selves
,
and
to
come
easily
,
pleaseth
you
too
well
,
and
causeth
you
to
dwell
upon
it
too
long
,
and
to
withhold
you
from
better
things
.
The
remedy
of
your
disease
must
bee
,
to
ascribe
no
more
to
your selves
,
but
to
the
glory
of
grace
,
to
abase
selfe
,
and
to
exalt
mercy
,
to
renounce
all
selfe-reflex
from
duties
and
endeavors
of
your
owne
,
because
they
cannot
shed
any
meritorious
bloud
to
save
you
,
and
to
claspe
to
that
promise
which
is
established
upon
a
satisfaction
to
justice
;
which
though
it
be
out
of
your selves
,
yet
is
(
after
a
sort
)
made
your
owne
by
him
that
promiseth
;
because
faith
is
his
gift
,
and
he
hath
covenanted
to
give
it
you
for
that
end
and
purpose
.
What
skils
it
how
little
grace
you
feele
within
,
when
as
he
who
offereth
you
mercy
,
onely
seeke
such
as
want
it
,
that
he
may
have
the
glory
?
Or
what
shall
it
boote
you
to
thinke
you
have
lesse
sinne
then
others
,
when
as
he
who
calls
you
to
forgivenesse
,
cares
not
how
great
it
be
,
so
it
hinder
not
your
beleeving
in
him
,
Read
this
wisely
.
who
seekes
the
superabounding
of
grace
where
sinne
hath
abounded
?
Accept
then
such
grace
offered
,
as
those
in
whom
nothing
dwelleth
toward
any
grace
;
Grace
best
accepted
by
such
as
of
themselves
are
emptiest
of
it
.
and
as
if
yee
had
stept
no
one
step
toward
it
,
more
then
the
vilest
publican
and
sinner
have
done
.
Be
content
to
gird
your selves
and
serve
grace
,
and
let
not
grace
attend
you
,
as
if
you
had
wrong
if
it
be
not
laid
in
your
laps
,
but
come
under
the
banner
and
authority
of
it
,
the
ends
and
honour
of
it
.
It
is
something
that
grace
runnes
in
your
streame
,
but
your
staggerings
shall
never
cease
,
till
your
streame
be
dried
up
and
turned
to
runne
meerly
in
Gods
streame
,
to
be
carried
,
both
whither
,
how
soone
,
how
and
how
farre
it
shall
please
him
:
Use
all
meanes
,
walke
so
in
the
way
,
as
making
use
of
all
incouragements
;
but
still
looke
forward
to
the
price
of
the
high
calling
of
God
:
boast
not
your selves
,
as
if
you
had
put
off
your
harnesse
:
But
rather
thinke
thus
,
if
it
be
so
joyfull
a
message
to
heare
of
a
pardon
,
how
much
better
were
it
,
to
sue
it
out
,
and
apply
it
to
my selfe
?
and
how
wofully
should
it
sting
me
,
if
any
things
should
come
betweene
cup
and
lip
,
to
defeat
me
of
it
?
Remember
,
that
all
preparations
of
grace
serve
onely
to
testifie
to
the
soule
,
that
the
Lord
hath
beene
at
worke
,
not
that
it
should
rest
in
a
taste
of
absent
,
but
presse
on
with
unweariednesse
,
to
obtaine
the
fulnesse
of
a
present
and
enjoyed
happinesse
,
and
betrust
it selfe
wholly
to
his
workemanship
,
who
would
never
have
begunne
,
if
it
had
not
beene
in
his
power
and
will
to
finish
.
Stand
therefore
at
his
curtesie
wholly
,
as
disabled
in
thy selfe
to
cooperate
with
him
,
much
lesse
to
have
him
at
the
bent
of
thy
bow
:
binde
Selfe
to
the
altar
with
cordes
,
and
turne
thy
active
medling
spirit
,
into
a
meere
passive
and
waiting
spirit
upon
the
worke
of
God
;
not
as
a
slave
,
nor
as
a
loyterer
,
but
as
a
self-denyer
,
and
one
whose
strength
is
to
sit
still
,
and
behold
the
salvation
of
God
.
Oh
(
beloved
!
)
that
I
could
so
follow
this
councell
of
mine
with
effectuall
prayer
to
the
Lord
,
that
through
mercy
it
might
become
a
mean
to
put
to
an
happy
end
those
endlesse
&
innumerable
complaints
of
staggering
consciences
,
&
to
settle
them
in
some
tolerable
measure
,
with
comfort
and
quietnesse
:
And
so
much
may
also
serve
for
this
third
and
last
Branch
of
instruction
.
Vse
4
The
fourth
use
of
this
point
,
may
be
examination
of
your selves
concerning
this
secret
sinne
of
Selfe
.
Examination
.
I
say
not
the
being
of
it
(
for
hee
that
would
be
rid
of
it
,
must
goe
out
of
the
world
)
but
the
raigning
and
defiling
and
deceiving
power
of
it
,
to
keepe
the
soule
from
Christ
:
I
need
not
be
large
in
this
:
I
have
prevented
my selfe
already
in
all
which
I
have
said
before
,
to
describe
this
theefe
by
his
markes
:
But
what
shall
it
profit
you
(
brethren
)
to
say
,
they
are
laid
down
in
the
opening
of
the
doctrine
,
if
ye
let
them
lie
there
&
apply
none
of
them
to
your selves
to
find
out
your
owne
let
?
What
shall
it
availe
,
that
I
have
told
you
what
grosse
Selfe
is
,
and
what
this
secret
and
wyredrawne
Selfe
is
?
To
have
shewed
you
many
instances
of
it
?
The
steppes
and
degrees
of
it
?
The
carriage
of
it
,
both
in
the
ground
,
the
proceeding
and
the
scope
of
it
?
The
reasons
of
it
,
both
from
the
cursed
nature
of
Selfe
,
the
curse
of
God
,
and
Satans
advantage
?
What
good
will
it
doe
you
to
heare
the
danger
of
it
described
,
by
the
naturalnesse
,
subtilty
,
closenesse
,
violence
of
it
?
If
none
of
all
these
will
stirre
ye
up
to
cry
out
and
aske
,
Am
I
the
man
O
Lord
?
or
with
Rebecca
feeling
her
twins
to
stirre
within
her
,
to
goe
to
God
for
counsell
?
Alas
brethren
!
To
this
end
all
serves
else
,
all
is
as
water
running
over
in
a
full
vessell
;
some
of
yee
perhaps
will
say
,
there
is
so
much
said
of
this
,
that
it
fills
your
head
,
so
that
ye
know
not
where
to
beginne
?
I
answer
,
If
it
be
so
much
,
it
may
make
some
amends
for
the
little
or
nothing
which
most
men
will
speake
of
it
(
and
oh
!
that
it
might
occasion
others
to
speake
more
:
)
But
to
answer
you
,
I
say
,
take
any
one
of
these
,
and
trie
your selves
by
it
;
especially
cull
out
such
instances
and
markes
as
you
thinke
sort
best
with
your
condition
:
let
not
plenty
make
you
barren
.
Who
knoweth
what
is
in
the
spirit
of
man
save
the
Lord
and
it selfe
?
Or
rather
the
Lord
searching
the
heart
by
his
owne
Spirit
,
Jerem.
17.
and
teaching
it
to
dive
into
the
depth
and
secrets
of
sinne
?
Selfe
requireth
good
and
deepe
search●ng
.
Who
can
judge
whether
it
be
grosse
Selfe
or
privy
and
subtill
Selfe
which
pesters
the
soule
,
and
disables
the
promise
?
Who
knowes
whether
ease
or
pride
,
feare
or
presumption
,
conceit
or
error
and
ignorance
hinder
most
?
Try
therefore
thy selfe
;
knowest
thou
not
that
Selfe
must
stoope
,
if
Christ
enter
:
doe
not
thinke
that
because
here
thou
maiest
finde
some
markes
of
this
else
,
therefore
by
and
by
thou
hast
snatcht
him
;
no
,
no
,
thousands
who
know
their
diseases
,
carry
them
under
their
privy
garments
as
running
sores
,
till
they
destroy
them
;
especially
remember
,
if
Selfe
bee
so
deepe
an
evill
,
so
naturall
a
twinne
,
eating
,
laughing
,
and
living
in
thy
bosome
with
such
familiarity
and
bewitching
;
what
,
save
the
infinite
wisedome
and
power
of
God
can
worke
the
discovery
or
resolvednesse
of
heart
to
cast
it
out
?
Therefore
,
not
to
urge
any
thing
already
urged
in
speciall
,
I
doe
onely
in
generall
urge
thee
to
make
use
of
what
hath
beene
said
already
of
this
mischiefe
?
Goe
aside
,
hide
thy selfe
in
thy
chamber
,
Esay
26.
powre
out
thine
heart
to
God
,
beseech
him
to
helpe
thee
with
faithfulnesse
in
the
search
(
else
thou
wilt
end
as
thou
beganst
)
not
to
spare
thy self
,
but
desiring
that
the
spears
point
which
pierced
Christ
sides
,
might
let
out
the
thoughts
of
thy
heart
in
this
kinde
,
or
rather
that
the
sword
of
conviction
may
open
the
bowells
of
it
and
shed
them
to
the
ground
;
doe
not
this
work
when
thou
art
otherwise
occupied
,
and
hast
other
businesse
to
doe
,
thou
shalt
finde
this
work
enough
alone
,
if
not
too
much
for
thee
,
and
doe
it
by
frequent
meditation
,
which
is
nothing
else
save
making
the
truth
of
God
thine
owne
;
and
that
which
thou
canst
not
finde
thy selfe
guilty
of
at
one
time
or
perhaps
capable
of
,
or
able
to
lay
to
heart
,
to
abhorre
or
to
finde
sweetnesse
in
the
doing
of
;
goe
to
it
another
,
goe
on
where
thou
leftst
(
praying
God
thou
maiest
not
be
new
to
beginne
)
and
thou
shalt
finde
,
that
at
another
time
the
second
or
the
third
,
thou
shalt
obtaine
it
:
Thou
shalt
not
repent
thee
of
thy
labour
,
in
thus
preventing
and
cutting
short
that
enemy
,
which
would
else
have
prevented
and
cut
thee
off
from
grace
:
only
resolve
of
this
,
that
till
the
Lord
hath
grounded
thee
in
the
truth
of
this
doctrine
,
a
principle
of
practicall
Catechisme
)
it
is
impossible
for
thee
to
thrive
in
grace
or
use
of
meanes
?
Further
pressing
of
the
triall
.
Say
therefore
thus
to
the
Lord
:
Thou
knowest
the
paines
of
thy
servant
in
the
use
of
meanes
;
thou
knowest
how
poorly
I
have
thriven
under
them
,
how
little
my
faith
,
my
comfort
,
my
obedience
is
!
how
ready
I
am
to
deceive
my selfe
in
that
I
seeme
to
have
,
to
take
up
my
rest
therein
,
that
so
I
may
not
be
molested
any
longer
,
but
soke
my selfe
in
the
dregges
of
my
ease
and
will
,
not
to
stirre
one
inch
off
my
owne
ground
.
Now
Lord
,
if
thou
wilt
be
pleased
to
shew
me
,
wh●t
hath
done
me
all
this
hurt
,
I
should
infinitely
blesse
thee
!
I
am
not
so
foolish
(
I
thanke
thee
)
as
to
trade
for
religion
,
and
yet
crosse
mine
owne
ends
,
in
wilfull
holding
any
evill
within
my
bosome
,
which
should
deprive
mee
of
my
hopes
!
I
am
willing
to
be
informed
and
heare
of
the
worst
;
yea
,
to
unbottome
my selfe
of
my
old
rotten
mixtures
,
and
false
grounds
,
for
the
bettering
of
mine
estate
,
rather
then
to
sleep
in
death
,
and
lie
down
with
them
in
the
dust
!
Lord
,
therefore
,
now
(
before
my
heart
bee
hardened
in
custome
and
security
)
blesse
mine
examination
to
the
true
ends
which
it
serves
for
.
Here
I
thought
to
have
ended
the
use
:
but
there
comes
one
objection
to
my
minde
,
Object
.
Do
all
see
this
Selfe
who
are
truly
converted
which
must
be
answered
:
For
some
will
say
,
You
make
a
great
discourse
of
this
Self
:
What
think
you
?
Are
there
not
many
Christians
truly
converted
to
God
,
who
never
discerned
this
disease
,
as
you
have
described
it
,
and
yet
are
unfeigned
and
true
converts
and
beleevers
?
Answ.
1
I
answer
you
2.
or
3.
wayes
.
First
,
(
hoping
that
their
Quaere
proceeds
not
from
self-cavilling
,
The
grace
of
election
working
a
greater
measure
of
humiliation
and
tendernesse
in
some
poore
soules
who
want
this
knowledge
,
supplies
this
want
sweetly
.
but
from
simplicity
)
thus
:
Many
poor
soules
have
through
mercy
obtained
from
the
Lord
a
great
measure
of
brokennesse
of
heart
,
&
humblenesse
of
spirit
,
more
then
the
common
sort
of
Professors
either
have
or
seek
;
and
by
this
means
(
their
helpes
in
both
publique
and
private
,
being
few
,
and
their
discouragements
many
)
the
Lord
beholding
them
in
the
grace
of
his
election
,
supplies
all
wants
by
his
owne
Spirit
,
keepes
them
hungry
,
abases
them
in
the
sense
of
their
many
infirmities
,
puts
in
a
spirit
of
perpetuall
jealousie
over
themselves
,
and
works
them
to
a
marveilous
plainnesse
of
heart
to
loath
all
falshood
as
they
can
discerne
it
;
and
so
perfects
the
work
of
faith
in
them
secretly
farre
otherwise
,
then
(
in
such
poore
creatures
might
bee
expected
:
)
of
these
,
I
say
,
that
although
perhaps
they
heare
not
so
much
discourse
of
the
name
and
dangerous
markes
of
Selfe
,
yet
they
feele
the
realnesse
of
it
within
themselves
:
and
are
better
acquainted
with
it
,
then
many
who
heare
more
of
it
.
And
these
persons
if
it
should
please
the
Lord
to
bring
that
home
in
doctrine
,
use
and
admonition
unto
them
,
which
I
have
spoken
would
be
formost
in
acknowledging
and
blessing
God
for
such
truth
,
and
make
better
use
of
it
then
the
most
doe
.
Answ.
2
Secondly
,
I
answer
,
Satan
and
corruption
in
these
last
daies
,
doe
conspire
to
withold
many
subtill
,
wise
and
carnall
worldlings
from
embracing
the
truth
then
ever
:
and
as
all
Arts
,
so
this
art
of
Selfe
,
serving
into
the
truths
of
God
,
(
by
the
counterfeiting
and
deceiving
of
men
)
is
grown
rife
and
perfect
;
Satan
more
prevailes
with
this
subtill
world
then
ever
.
Ephes.
4.14
.
therefore
needs
the
more
exact
and
carefull
countermining
.
Thirdly
,
the
Spirit
of
God
under
constant
meanes
workes
leasurely
:
and
therefore
corruption
is
not
cast
out
all
at
once
,
but
by
long
discipline
and
discovery
of
it
,
by
the
word
:
and
in
the
multitude
of
helpes
(
such
as
Answ.
3
God
be
thanked
)
have
beene
enjoyed
in
sundry
places
,
much
rankenesse
hath
growne
(
as
a
canker
in
a
faire
apple
)
in
the
spirits
of
many
Professors
,
as
pride
,
selfe-conceit
and
prejudice
;
which
the
Lord
hath
justly
punished
(
as
I
noted
in
the
reasons
)
with
a
spirit
of
fulsomenesse
and
furfet
,
hardnesse
of
heart
,
and
difficulty
of
perswasion
;
so
that
in
these
daies
,
that
old
tendernesse
and
selfe-deniall
which
possessed
the
spirits
of
most
Christians
,
is
rare
to
finde
.
Much
need
therefore
of
urging
this
doctrine
in
these
our
daies
.
Much
more
need
therefore
there
is
of
this
doctrine
to
be
urged
in
these
dayes
;
that
such
as
are
the
Lords
,
and
yet
held
under
this
snare
may
be
pulled
out
and
saved
,
and
those
who
are
not
,
may
be
left
therein
,
because
they
would
not
receive
the
truth
in
the
naked
love
of
it
.
Lastly
,
to
end
this
use
,
this
I
adde
,
That
although
the
Lord
should
Answ.
4
have
called
home
many
,
without
any
former
knowledge
of
Selfe
,
in
any
great
measure
:
yet
I
doubt
not
,
but
when
they
do
come
to
a
better
view
of
it
,
they
will
both
mend
their
former
bottomes
,
see
cause
to
trust
God
and
glorifie
his
grace
in
Christ
more
then
ever
before
;
and
also
looke
to
themselves
in
the
course
of
their
sanctification
the
more
watchfully
,
lest
this
enemy
should
hurt
them
more
in
that
,
then
it
did
in
the
matter
of
their
first
conversion
.
However
I
see
no
cause
,
why
the
more
cleare
discovery
of
the
will
and
way
of
God
,
should
seeme
superfluous
;
because
God
had
his
number
,
when
the
light
shined
not
so
cleerly
.
And
so
much
for
answer
to
this
question
.
We
may
discover
it
by
these
marks
.
First
,
by
the
true
humbling
of
the
soule
.
A
proud
heart
will
have
her
will
to
die
for
it
:
Because
pride
hath
high
thoughts
and
must
be
satisfied
,
as
Rabel
with
children
,
or
else
shee
dies
.
And
her
daughters
having
lost
their
children
by
Herods
sword
,
would
not
be
satisfied
,
because
they
were
not
.
See
an
example
in
those
fugitives
,
Ierem.
43.
They
would
go
into
Egypt
or
else
all
is
marred
.
But
the
humble
,
lowly
heart
,
is
glad
to
stoop
to
any
conditions
.
The
former
is
a
dogged
,
stout
,
invincible
heart
.
The
other
is
a
broken
and
yeelding
one
;
it
will
indure
any
tearmes
of
selfe-deniall
to
abase
it selfe
.
Will
God
have
him
poore
,
in
meane
account
,
suffer
losse
of
goods
,
liberties
for
him
?
He
is
content
,
laies
hand
upon
his
mouth
:
not
a
word
my
soule
,
God
will
have
it
thus
.
Will
God
have
Paul
preach
?
He
stoops
to
it
.
Will
he
have
him
not
preach
in
Bythinia
,
but
in
Macedonia
?
He
descants
not
.
Will
he
have
him
goe
from
preaching
to
prison
,
to
banishment
,
to
the
sword
?
He
is
content
:
If
Michel
mocke
David
,
he
will
yet
be
more
wise
:
If
Sheme●
will
curse
him
,
hee
will
not
revenge
:
If
he
must
lose
his
Kingdome
,
let
the
Lord
doe
with
him
as
he
will
.
The
second
Triall
,
Judge
thy selfe
not
in
coole
bloud
,
but
when
thou
art
put
to
it
:
Then
Self
will
most
recoile
,
and
selfe-deniall
will
most
appeare
.
Then
is
a
souldier
tried
for
courage
,
when
his
enemy
is
upon
him
,
as
Sampson
.
When
temptation
is
absent
,
a
foole
is
wise
,
a
froward
one
is
patient
,
an
unchaste
one
is
chaste
.
But
trie
him
and
hee
will
act
himselfe
,
and
shew
his
mettall
:
In
a
good
and
peaceable
time
,
it
is
little
to
be
good
,
but
to
be
so
where
Satans
throne
is
,
is
somewhat
:
in
the
midst
of
an
adulterous
generation
to
shine
,
is
some
signe
of
selfe-deniall
.
Thirdly
,
trie
thy
selfe-deniall
,
by
thy
forsaking
of
gainefull
sinnes
.
Saul
will
kill
the
refuse
of
Amalek
,
but
the
King
and
the
fat
cattell
and
the
best
of
jewells
he
will
save
.
David
will
not
kill
Saul
,
to
hasten
a
Kingdome
.
When
two
plead
at
the
soules
barre
,
gaine
and
conscience
,
only
then
is
thy
self-deniall
searched
.
Then
looke
to
thy
tacklings
.
When
Selfe
is
not
importunate
,
one Selfe
may
crosse
another
.
But
if
in
importunity
,
the
soule
be
rough
and
resist
,
it
is
a
signe
of
denying
her selfe
.
Observe
narrowly
on
whose
side
thou
givest
sentence
,
when
Christ
and
Lust
pleade
together
,
as
the
two
harlots
.
If
the
sword
of
the
word
decide
,
all
is
well
.
If
Abraham
will
renounce
himselfe
in
his
dear
affection
to
Isaac
,
God
may
trust
him
for
ever
.
Fourthly
,
Try
thy selfe
in
point
of
free
willingnesse
to
search
out
the
expresse
will
of
God
in
a
case
of
doubt
;
without
shuffling
and
crooking
the
rule
of
God
to
thine
owne
bent
.
Thus
did
Balaam
cosen
himselfe
with
his
consulting
with
God
,
and
speaking
against
an
house
full
of
gold
,
but
taking
an
handfull
and
going
with
the
messengers
;
hee
had
light
at
a
key
hole
to
tell
him
he
must
not
go
,
yet
he
quasht
it
.
Iohanan
&
his
men
prayed
Ieremy
to
consult
with
God
:
but
still
hoping
they
should
have
a
grant
,
but
being
told
he
refused
.
There
is
no
halting
before
the
Creeple
:
The
Lord
knowes
the
meaning
of
the
Spirit
.
There
is
a
light
in
the
minde
,
but
the
inspiring
,
the
straitning
of
it
is
from
God
.
Good
wares
will
abide
the
light
;
Bad
will
not
:
And
truth
seekes
no
corners
:
But
Selfe
doth
;
and
will
say
,
I
would
not
put
my
mony
to
use
;
but
that
it
is
against
a
Common-wealth
to
keepe
it
.
I
would
bee
strict
in
a
Sabbath
,
but
that
it
is
too
Jewish
:
such
figleaves
our
nakednesse
will
sow
together
.
So
much
for
this
.
Againe
,
let
this
doctrine
of
Selfe
,
teach
us
wisely
to
trie
our
sanctification
,
and
the
truth
of
it
,
as
well
as
our
justification
,
and
the
effectualnesse
thereof
.
Selfe
remaines
in
the
best
to
defile
their
holiest
endeavours
in
part
:
But
in
hypocrites
it
defiles
both
persons
and
actions
wholly
.
So
that
it
should
make
us
wary
how
farre
we
ascribe
to
our
sanctification
,
except
wee
can
prove
our
principle
to
be
sound
.
Selfe
will
deceive
us
with
false
colours
of
holinesse
,
if
we
be
not
wary
;
for
there
bee
many
things
which
carry
a
strong
shew
of
it
,
and
yet
come
from
a
false
ground
:
All
is
not
gold
that
glisters
:
distinguish
therefore
our
sanctification
,
from
all
false
principles
which
doe
make
semblance
of
it
to
deceive
others
and
especially
our selves
.
An
easie
thing
it
is
,
(
as
I
once
read
in
a
godly
mans
writings
)
for
an
erroneous
heart
,
to
goe
forth
in
the
strength
of
false
principles
of
Selfe
,
assisted
with
education
,
Selfe
in
naturall
parts
,
Selfe
in
lusts
,
Selfe
in
the
power
of
Ordinances
or
Evangelicall
light
,
Selfe
customes
with
many
such
like
as
these
,
Selfe
feare
and
bondage
examples
.
To
give
a
little
taste
of
a
few
of
these
,
that
by
the
paw
wee
may
judge
of
the
Lion
,
and
perceive
how
farre
sanctification
lies
above
Selfe
.
First
take
naturall
Selfe
to
taske
,
both
in
her
affections
,
abilities
and
conscience
.
Naturall
affections
may
deceive
thus
,
Abraham
would
needs
have
Ismael
live
in
Gods
sight
out
of
a
naturall
affection
,
Isaac
would
have
Esau
enjoy
the
blessing
against
the
promise
.
A
woman
hath
a
sicke
child
which
shee
earnestly
desires
to
live
,
and
goes
to
God
for
it
,
though
without
faith
,
being
a
naturall
woman
.
Christ
is
not
the
strength
of
the
prayer
,
but
nature
.
See
Hos.
7.14
.
Affections
are
good
,
(
as
we
see
in
Hanna
)
if
under
faith
.
But
this
error
is
thus
discovered
:
when
the
object
is
spirituall
,
and
the
motive
spirituall
,
the
affection
is
sound
;
but
when
the
soule
is
not
carried
beyond
a
naturall
object
,
(
as
when
a
woman
having
her
child
recovered
,
prayes
no
more
)
it
is
a
signe
of
meere
nature
,
See
Gen.
20.24
.
in
the
Shechemites
.
Againe
,
when
naturall
affections
onely
carry
the
soule
,
then
meere
softnesse
of
nature
acts
a
man
,
but
not
tendernesse
of
heart
:
softnesse
of
nature
will
yeeld
both
wayes
;
it
will
pitty
an
offender
being
punisht
,
as
well
as
an
innocent
,
it
will
be
curteous
to
all
sorts
alike
,
without
respect
of
grace
or
desert
:
why
?
Because
it
is
onely
generall
,
nature
proceeding
alway
one
way
.
Softnesse
will
yeeld
in
the
Church
to
counsell
,
and
out
of
the
Church
to
ill
company
.
But
Iosias
his
tendernesse
yeelded
but
one
way
,
that
is
to
the
Law
of
God
;
but
was
opposite
to
Idolls
,
and
destroyed
them
.
Mourning
women
hired
at
funeralls
,
or
stageplayers
weepe
for
good
and
bad
.
Ieremy
weepes
for
Iosia
,
the
breath
of
their
nostrills
,
Lam.
3.
and
for
the
Church
Ierem.
9.1
.
So
much
for
this
.
The
like
I
say
of
naturall
abilities
;
They
oft
come
in
the
roome
of
Christ
and
Grace
:
The
lackey
rides
,
and
the
Prince
goes
on
foote
.
Naturall
Abilities
,
are
wit
,
expressions
,
memory
,
judiciousnesse
and
the
like
;
in
prayer
,
conference
,
repetitions
of
Sermons
&c.
But
the
error
is
discerned
thus
:
Abilities
doe
not
humble
or
change
the
soule
,
as
true
sanctification
doth
,
but
puffes
up
the
heart
rather
;
Grace
with
giftes
,
abases
the
soule
.
See
for
this
Acts
3.12
.
Revel.
9.10.21
.
Faith
the
nearer
it
comes
to
God
,
the
humbler
it
makes
a
man
;
it
is
an
emptying
grace
of
Selfe
.
Againe
,
parts
will
not
keepe
a
man
from
sinne
as
grace
will
.
Abilities
will
not
reach
to
suffer
for
God
,
though
they
seeme
to
act
for
him
,
if
suffering
come
,
Selfe
rages
.
But
Grace
goes
forth
in
Gods
strength
,
Psal.
84.5.6
.
They
went
through
Baca
,
Psal.
84.
yet
from
strength
to
strength
.
Love
is
wanting
to
only-Abilities
:
Abilities
only
looke
at
themselves
,
as
their
own
excellency
:
but
grace
makes
God
her
excellency
:
only
a
naturall
man
beholds
the
Minister
in
his
parts
,
not
his
spiritualnes
.
2
Cor.
4.7
.
So
I
say
touching
naturall
conscience
:
Rom.
2.14.15
.
The
heathens
by
naturall
conscience
,
accused
or
excused
themselves
.
But
this
is
easily
discerned
,
because
such
a
conscience
acts
a
man
onely
in
a
naturall
way
:
As
they
of
Listra
thinking
the
Apostles
to
be
Gods
,
brought
their
Bulls
to
sacrifice
to
them
:
many
a
drunkard
taxes
himselfe
,
but
his
taxing
is
weak
and
vanishes
;
but
a
spirituall
conscience
is
firme
and
overpowring
:
Again
,
a
naturall
conscience
can
be
but
morall
at
most
,
as
not
to
lie
,
swear
;
but
a
spirituall
embraces
supernaturally
revealed
things
,
as
faith
,
regeneration
.
And
put
case
such
a
conscience
have
some
light
of
the
word
added
to
it
,
yet
without
grace
by
the
word
,
corruption
is
not
subdued
,
as
it
is
in
a
man
who
lookes
into
the
mirror
of
the
word
:
See
2
Cor.
3.18
.
So
much
for
these
three
Branches
of
Nature
.
The
second
triall
is
of
education
:
It
is
with
many
Christians
as
with
Empericks
they
have
learned
some
receits
from
able
Physitians
,
but
want
grounds
of
Art
to
minister
physicke
themselves
.
So
many
have
had
good
education
with
Ioash
under
Iehoiada
,
and
act
accordingly
.
But
the
discovery
of
these
is
,
that
they
are
soone
weary
of
Gods
worke
(
I
say
not
onely
in
it
,
for
so
may
a
good
man
)
but
of
it
;
because
their
principle
is
outward
:
but
the
sanctified
soule
being
inwardly
stirred
from
the
Spirit
,
is
unwearied
.
See
Esay
30.31
.
They
are
carried
in
Gods
armes
.
But
the
other
walk
as
a
creeple
forced
to
goe
by
some
externall
mover
:
now
forced
motions
cannot
bee
perpetuall
,
as
the
motion
of
legs
strengthened
by
sinewes
and
joints
.
Againe
,
a
man
onely
acted
by
education
,
hath
two
motions
,
like
the
orbes
of
heaven
,
moved
by
their
owne
circular
motion
,
and
yet
retrograded
by
the
primum
mobile
:
But
a
sanctified
motion
is
uniforme
in
it selfe
;
if
he
be
in
a
good
family
,
hee
moves
onely
according
to
the
good
meanes
thereof
,
not
according
to
his
corrupt
motion
.
And
when
the
party
is
furthest
off
his
Parents
or
Teachers
,
the
falsely
principled
,
are
most
sluggish
and
at
last
faint
utterly
:
not
so
hee
who
is
acted
by
grace
;
read
Iudg.
2.19
.
Iudg.
4.1
.
As
the
glasse
which
yeelds
reflection
,
no
longer
then
it
is
backed
with
steel
.
A
stone
will
flie
a
while
so
long
as
the
strength
of
the
arme
abides
in
it
,
but
no
longer
;
because
it
is
acted
contray
to
the
principle
.
Examine
thy selfe
about
this
now
;
one
day
thou
wilt
else
rue
it
:
Beleeve
not
every
shew
.
He
whom
Christ
hath
traind
up
,
drinkes
in
his
raine
,
his
instruction
,
is
carried
as
I
may
say
upon
his
shoulders
,
is
cared
for
by
him
,
blessed
and
upheld
by
him
,
though
his
naturall
parts
be
never
so
weake
,
feeble
and
poore
,
whereas
the
counterfeit
is
abhorred
by
God
,
let
his
gifts
and
trainings
be
never
so
eminent
.
So
much
for
this
second
.
Thirdly
,
again
,
a
man
may
thinke
himselfe
to
go
forth
in
the
strength
of
Grace
,
&
yet
be
meerly
acted
by
some
lust
;
as
Diogenes
comming
into
Plato's
house
,
and
seeing
costly
silk
cushions
,
trode
upon
them
;
saying
,
I
trample
upon
Plato's
pride
.
But
Plato
told
him
,
he
did
so
with
a
double
pride
:
so
Esay
58.
those
fasters
went
to
work
in
the
strength
of
their
covetousnesse
and
lusts
.
But
an
holy
heart
will
make
a
naturall
object
,
spirituall
to
it selfe
:
as
a
man
may
do
evill
in
the
strength
of
a
good
intent
(
for
lack
of
knowledge
)
so
much
more
may
a
man
doe
good
in
the
strength
of
a
lust
.
How
many
will
reprove
others
in
the
strength
of
carnall
indignation
,
as
the
other
Disciples
did
those
two
sonnes
of
Zebedee
?
Or
of
a
sullen
,
froward
,
censorious
humor
?
Lust
is
contray
to
some
lust
,
grace
only
to
all
lust
:
Some
preached
Christ
out
of
envy
,
a
good
worke
comming
from
a
lust
,
but
the
discovery
is
easie
;
for
such
a
man
obeyes
not
,
because
he
is
commanded
,
Psal.
119.6
.
but
for
his
will
sake
.
Object
.
But
I
do
as
I
am
commanded
,
therefore
I
am
sanctified
.
I
answer
if
thou
dost
simply
so
,
it
is
well
;
else
thou
maiest
do
a
command
,
and
yet
use
that
as
a
colour
to
varnish
thy
action
,
as
a
Apothecaries
colour
their
physicke
for
a
lustre
sake
,
not
to
amend
it
.
So
a
lust
may
bee
the
principle
,
but
yet
a
command
may
be
a
stalking
horse
.
So
much
for
this
third
.
Fourthly
,
a
man
may
cosen
himselfe
about
his
obedience
,
by
the
common
power
of
the
Gospel
,
and
the
gifts
which
issue
from
thence
;
and
yet
come
far
short
of
grace
;
as
is
manifest
in
Iudas
,
Alexander
,
Hymenaus
,
Demas
and
others
.
And
this
is
the
subtilest
delusion
of
all
the
former
.
As
the
lower
element
of
water
may
symbolize
with
the
higher
of
Aire
,
in
an
inferior
quality
of
moistnesse
,
though
not
of
heate
:
so
may
an
hypocrite
partake
of
the
lower
qualities
of
a
beleever
,
but
not
of
his
grace
.
As
the
Master
is
,
so
is
the
scholar
;
if
the
Master
can
but
read
,
the
scholar
can
but
read
;
but
if
hee
be
able
to
teach
Grammer
,
then
the
scholar
learnes
that
:
So
an
ignorant
man
can
read
the
booke
of
the
creatures
without
,
and
the
booke
nature
within
;
but
an
hypocrite
can
read
the
booke
of
the
Gospel
,
and
yet
may
be
farre
from
beleeving
it
.
True
it
is
,
both
naturall
and
divine
gifts
doe
agree
in
some
respects
,
as
that
both
are
infused
,
the
one
by
nature
,
the
other
by
grace
:
both
leave
some
positive
worke
in
the
soule
,
but
naturall
gifts
rather
by
substracting
some
evill
:
spirituall
by
adding
some
reall
qualities
:
both
give
some
liberty
of
working
Godward
;
but
the
former
give
no
freedome
to
the
will
in
working
,
the
latter
doth
;
for
whom
the
Sonne
makes
free
,
he
is
free
indeed
:
Object
.
But
by
this
it
might
seeme
that
the
difference
stands
only
in
a
degree
?
Answ.
True
it
is
,
there
is
a
graduall
difference
between
the
good
grounds
,
one
brings
forth
thirty
,
another
sixty
,
a
third
an
hundred
fold
:
but
the
good
and
bad
differ
substantially
:
For
meere
common
gifts
of
the
Gospel
in
hypocrites
,
first
are
inordinate
;
as
Iudas
seeing
the
box
of
ointment
broken
,
thought
of
the
poor
,
but
inordinately
;
and
Sauls
saving
the
fat
cattell
of
Amalek
,
was
inordinate
and
irregular
:
So
Ananias
and
Saphira
,
Acts
5.
Lust
must
live
,
where
it
is
not
mortified
,
if
not
under
open
prophannesse
,
then
under
boord
.
Secondly
,
an
hypocrite
may
shunne
a
sinfull
lust
,
by
putting
it
aside
as
when
uncleannesse
is
justled
aside
by
ambition
or
covetousnesse
;
or
an
hypocrite
may
be
for
Christ
in
opinion
,
when
the
winde
serves
,
but
not
when
it
turnes
,
whereas
a
good
heart
is
set
that
way
,
as
the
needle
toucht
,
stands
to
the
North-point
:
or
thirdly
,
hypocrites
may
doe
much
by
their
conviction
of
understanding
:
but
a
beleever
workes
by
the
divine
habit
of
grace
put
into
and
dwelling
in
his
soule
:
moreover
,
true
grace
and
morall
differ
in
this
,
that
the
morall
makes
onely
a
change
of
accidents
,
as
the
fire
makes
iron
hot
and
burning
,
but
changeth
not
the
iron
from
his
nature
:
but
grace
changeth
the
whole
nature
also
:
for
example
,
it
doth
not
onely
make
a
man
pray
,
and
be
zealous
,
but
it
turnes
his
worldly
froward
heart
,
into
an
heavenly
&
meek
.
Lastly
,
know
it
by
this
,
A
true
Christian
moves
toward
God
with
a
most
kindly
and
inward
instinct
of
spirit
,
as
the
smoke
moves
upward
and
the
stone
downeward
;
an
hypocrite
moves
by
a
forced
motive
of
passion
,
feare
or
the
like
violence
:
life
alway
hath
a
naturalnesse
of
moving
,
as
the
ey-lid
alway
moves
to
keepe
out
dust
;
so
grace
hath
her
instinct
:
The
Law
of
God
is
written
in
his
heart
with
the
penne
of
a
Diamond
;
therefore
as
onely
nature
teacheth
Bees
to
flie
home
from
a
farre
:
so
Grace
sends
the
soule
to
God
in
her
revolts
,
armes
it
against
enemies
,
succours
it
in
troubles
,
inclines
it
to
good
:
But
not
so
in
the
other
;
whence
comes
that
deadnesse
,
variablenesse
,
dulnesse
,
wearines
,
and
other
disorder
of
spirit
,
in
all
unregenerate
ones
:
Beloved
,
these
differences
are
weighty
:
lin
not
till
you
can
truly
trie
your selves
by
them
,
that
not Selfe
but
Sanctification
is
that
true
principle
which
workes
in
you
.
Do
not
as
common
folke
in
a
crowd
,
who
waite
for
the
King
,
they
think
each
Officer
and
Courtier
is
the
King
,
but
hee
that
knowes
the
King
by
face
,
will
not
be
decieved
by
his
followers
.
I
deny
not
but
all
these
particulars
are
good
for
followers
,
so
the
King
be
chiefe
.
All
the
peeces
of
silver
are
good
which
make
up
the
summe
,
but
yet
come
short
of
good
pay
.
Christ
is
the
life
of
the
soule
,
the
treasury
of
it
,
the
strength
of
it
:
The
Angells
could
not
foil
Satan
save
by
the
strength
of
the
Lamb.
Leane
your selves
,
roll
your selves
upon
him
,
as
the
Spouse
in
the
Cant.
upon
her
beloved
;
and
so
you
shall
not
be
gulled
in
your
obedience
by
any
false
principle
of
Selfe
.
And
so
much
bee
said
touching
this
last
Branch
of
this
maine
and
principall
doctrine
of
selfe
:
one
of
the
chiefe
points
intended
in
this
my
booke
.
The
Lord
give
a
blessing
to
it
for
his
names
sake
.
Vse
5
The
fifth
and
last
use
is
Exhortation
,
and
that
in
two
respects
:
First
,
to
all
such
as
endeavour
to
bee
converted
to
God
:
Exhortation
to
two
sorts
.
Thelatter
to
such
as
are
converted
already
.
The
former
of
these
I
chiefely
aime
at
in
the
doctrine
,
(
though
the
latter
be
a
necessary
consequent
upon
the
point
,
&
of
great
importance
.
1.
To
such
as
are
yet
to
be
converted
.
)
First
then
for
the
former
of
these
;
and
that
standing
of
these
two
Branches
:
One
is
,
that
fithence
this
Selfe
threatens
the
losse
of
so
many
mens
endeavours
for
grace
,
therefore
let
all
(
who
would
save
this
losse
,
and
hold
that
which
they
have
gotten
,
)
adde
this
one
duty
to
deny
themselves
,
and
forfeit
this
Selfe
,
which
else
will
make
them
to
forfeit
heaven
:
empty
thy
soule
of
it
and
turne
it
up
side
downe
,
as
one
would
doe
a
dish
which
he
would
make
cleane
within
and
without
.
If
any
will
be
my
Disciple
(
saith
our
Lord
Jesus
)
let
him
cast
the
hardest
before
hand
,
Matth.
16.25
.
Deniall
of
Selfe
urged
.
(
and
not
the
easiest
)
let
him
deny
himsefe
:
That
which
our
Saviour
there
spake
of
one
kinde
of
Selfe
,
wealth
and
welfare
,
health
and
life
;
that
(
in
another
kinde
)
I
say
of
this
Selfe
,
privy
and
inward
,
deny
and
abandon
it
,
if
thou
meane
to
be
Christs
Disciple
.
Let
the
obtaining
of
the
Lord
Jesus
to
forgivenesse
of
life
,
make
thee
willing
to
part
with
and
sell
all
,
which
might
hinder
the
bargaine
.
Men
sell
bargaines
for
great
summes
of
mony
;
the
Lord
sells
for
no
mony
or
price
:
Silver
answers
all
things
in
common
markets
;
but
here
it
availes
nothing
:
emptinesse
of
Selfe
,
is
that
onely
condition
which
the
Lord
lookes
after
:
It
is
with
this
commodity
as
with
the
jewellers
purchase
of
a
pearle
;
It
is
worth
all
he
hath
,
though
he
should
set
all
to
saile
which
he
could
rappe
and
rend
,
his
lands
,
leases
,
his
monies
,
moveables
,
to
the
very
cloathes
off
his
backe
,
all
too
little
to
make
a
summe
of
sufficient
price
.
Now
then
marke
:
As
it
fares
in
the
one
with
the
jeweller
,
so
it
fares
in
the
other
with
the
soule
.
A
foole
that
is
but
a
common
Goldsmith
and
wants
deep
skill
,
when
hee
meets
with
such
a
choice
pearle
as
cannot
be
bought
without
selling
himselfe
out
of
all
shop
and
plate
and
bables
;
shrugs
at
it
,
Oh!
(
saith
he
)
though
it
is
like
,
the
pearle
is
somewhat
worth
,
yet
for
me
to
put
my self
out
of
stocke
and
custome
,
and
to
sell
all
my
ware
wherewith
I
was
wont
to
make
such
a
faire
shew
to
my
chapmen
,
for
a
little
thing
which
I
may
put
in
a
box
,
and
carry
about
me
(
without
feeling
it
)
not
knowing
what
I
shall
make
of
it
,
or
how
to
put
it
off
to
my
minde
,
what
a
foole
were
I
to
doe
it
!
But
when
he
hath
refused
the
offer
,
then
comes
it
to
a
wise
Merchant
of
jewells
,
one
that
hath
skill
indeed
in
such
a
pearle
;
what
doth
he
?
Considers
it
apart
,
duly
weighes
with
himselfe
what
it
is
worth
,
even
Lordships
and
Manors
,
and
a
whole
Towne
of
land
and
wealth
:
it
is
but
the
denying
of
his
present
humor
,
and
the
conveniences
of
a
present
dwelling
,
fine
roomes
,
and
a
pretty
seat
,
and
contents
,
and
perhaps
some
old
gold
and
jewels
,
which
his
Ancestors
left
him
for
a
remembrance
.
The
question
is
not
(
with
him
)
what
it
will
cost
,
but
what
it
is
worth
,
and
what
the
regret
of
the
forsaken
offer
will
be
:
money
must
bee
had
and
paid
presently
,
the
owner
hath
need
of
it
,
and
will
not
forgoe
such
a
thing
upon
trust
.
What
followes
upon
this
sad
demurre
?
Surely
,
rather
then
hee
will
reject
the
offer
,
he
will
sell
all
to
his
shirt
,
but
he
will
have
it
.
Here
offers
it selfe
a
fine
Summer
house
,
with
Orchards
and
Gardens
;
there
a
delicate
lot
of
ground
,
Medow
or
Pasture
,
and
bids
him
,
sell
not
me
.
His
brave
walkes
and
ground
next
his
dwelling
,
step
forth
,
saying
,
Sell
not
us
,
sell
thy
out-lying
peeces
,
such
as
are
no
eye-sore
for
thee
to
part
with
;
but
part
not
with
that
which
as
soone
as
thou
steppest
out
of
thy
doore
,
thou
goest
into
.
What
a
narrowing
and
straitning
of
thy self
were
that
?
Then
perhaps
it
comes
to
his
minde
,
Oh!
if
I
sell
off
my
livelihood
,
the
world
will
count
me
a
bankrupt
,
all
will
know
what
I
sell
,
but
no
body
knowes
what
I
have
bought
.
And
perhaps
,
some
long
kept
Jewell
will
tempt
him
and
say
,
How
canst
thou
part
with
me
,
which
thou
so
oft
joyest
thy selfe
in
?
So
that
here
be
le
ts
on
every
side
,
and
Selfe
steppes
in
to
marre
all
.
But
the
skill
of
the
Merchant
over-powers
all
,
hee
tickles
himselfe
with
the
thoughts
of
this
Pearle
,
the
lesse
it
is
known
the
more
it
is
worth
,
and
the
greater
is
his
vantage
:
and
(
all
things
considered
)
it
is
no
great
selfe-deniall
to
sell
all
for
so
infinite
a
gaine
,
to
lose
a
present
little
for
a
future
unknowne
estate
:
therefore
his
eye
will
not
spare
,
he
will
abondon
all
his
worth
,
and
gage
his
credit
too
,
but
hee
will
have
it
,
and
so
he
makes
it
his
own
.
But
having
so
done
,
will
not
take
twice
the
worth
of
it
again
,
Oh!
do
thou
so
(
poor
Soule
)
and
prosper
,
sell
all
,
selfe
and
all
:
for
though
it
be
not
worth
in
it selfe
,
the
parings
of
thy
nailes
;
yet
because
opinion
and
errour
,
and
a
corrupt
heart
of
selfe-love
,
doe
set
such
a
price
upon
it
,
he
Lord
is
content
to
take
it
as
a
price
of
the
Lord
Jesus
.
(
As
David
thought
a
pot
of
water
upon
such
tearmes
as
the
hazard
of
three
Princes
lives
,
a
meet
offering
for
God
:
)
so
I
say
,
Offer
God
selfe
and
all
,
it
is
scarce
worth
a
pot
of
water
of
it selfe
,
but
as
it
is
the
price
of
life
,
so
it
makes
the
selfe-deniall
pretious
to
God
.
Skin
for
skin
,
and
all
that
a
man
hath
,
will
hee
give
for
life
:
but
even
this
pretious
life
and
all
will
a
sinfull
soule
give
to
save
Selfe
.
Oh!
what
is
every
man
save
his
minde
?
Each
mans
will
more
deare
to
him
then
the
world
.
The
minde
of
every
man
is
the
man
:
the
spirit
of
the
Miser
,
the
mind
of
the
Drunkard
,
the
conceit
and
opinion
of
a
Papist
,
an
Heretick
or
Schismaticke
,
the
will
of
an
Adulterer
,
(
though
all
of
them
are
as
vile
as
dung
)
yet
they
are
more
pretious
to
them
,
then
life
it selfe
!
They
will
engage
all
,
rather
then
their
will
and
selfe
.
Even
so
fares
it
with
corrupt
selfe
:
The
Lord
offers
to
the
soule
,
the
Lord
Jesus
,
the
fruit
of
his
bloud
and
satisfaction
,
to
pardon
&
save
it
:
But
upon
what
tearmes
?
Surely
these
,
that
the
soule
sell
all
:
Alas
!
what
is
all
she
hath
to
sell
,
worth
?
Shee
hath
nothing
but
bare
walls
within
,
and
a
dung-hill
without
,
he
that
should
carry
them
away
to
have
them
,
should
take
them
at
a
deare
rate
:
for
what
is
old
Adams
wealth
,
but
misery
and
nakednesse
?
Oh!
but
there
is
a
further
thing
in
it
,
the
soule
thinkes
her selfe
rich
,
and
full
.
This
conceit
must
be
first
abhorred
:
the
offer
of
Christ
seemes
to
bee
too
hot
and
heavie
:
carnall
wisedome
,
reason
,
wit
,
ease
,
feare
of
losing
liberties
and
all
other
selfe
resists
it
:
yea
,
she
so
likes
the
Pearle
,
that
she
will
yeeld
a
devotion
,
a
religion
of
duties
,
of
costly
service
to
redeeme
this
price
of
Selfe
:
the
halfe
of
the
Kingdome
she
can
forgoe
,
and
the
other
halfe
shee
will
yeeld
to
Christ
,
and
so
save
her
stake
:
but
to
sell
himselfe
wholly
to
the
skin
,
that
Christ
may
be
all
in
all
,
ground
,
money
,
gold
,
apparell
,
meat
,
drinke
,
and
all
,
this
is
death
.
But
even
this
God
must
have
,
or
nothing
.
For
why
?
This
will
lay
grace
,
and
the
thanke
of
the
soule
under
feet
:
which
God
cannot
endure
;
Therefore
this
price
the
Lord
will
have
,
or
nothing
.
Oh!
give
it
him
freely
:
One
peece
of
Selfe
will
plead
,
how
canst
thou
spare
thy
darling
?
Another
,
to
live
at
ease
in
an
opinion
of
a
safe
estate
to
God
:
How
canst
thou
part
with
it
,
being
thy
Idoll
?
thy
bosome
delight
?
But
if
thou
be
this
merchant
royall
,
who
is
able
to
weigh
the
worth
of
the
Pearl
offered
thee
,
peace
of
conscience
,
&
an
happy
death
and
happier
life
after
;
I
advise
thee
put
it
not
off
for
the
sake
of
a
thousand
Selves
,
except
thou
will
bring
such
sorrow
upon
thy selfe
after
,
as
all
thy
will
cannot
make
recompence
for
,
when
the
bargain
is
rejected
.
As
the
Mariners
in
Ionah
would
have
rowed
to
land
to
have
saved
Ionahs
&
their
own
lives
;
Jonah
1.
but
when
no
way
would
serve
,
they
threw
all
into
sea
,
Wheat
and
other
provision
.
And
when
nothing
would
do
,
they
cast
Ionah
himselfe
in
:
so
let
this
last
enemy
,
Selfe
(
as
perverse
as
Ionah
in
his
owne
device
)
be
throwne
over-boord
,
rather
then
the
pretious
soule
should
bee
in
jeopardy
.
Ministers
must
be
the
formost
in
self
deniall
.
Josu
.
3.15
And
let
us
Ministers
of
God
(
like
the
Priests
that
first
stepped
into
Jordan
when
it
gave
way
into
Canaan
)
bee
the
first
that
tread
out
this
way
to
the
people
of
God
:
for
it
is
a
way
,
which
though
it
bee
troden
out
plainly
enough
in
the
Scriptures
,
yet
had
need
of
lively
practice
to
teach
it
before
men
will
beleeve
it
.
These
sheep
are
much
led
by
the
eye
,
as
well
as
the
eare
,
by
beholding
the
examples
of
their
Shepheards
,
I
meane
,
as
well
as
by
doctrine
.
Oh!
when
they
heare
us
declaim
against
Selfe
,
and
plead
for
selfe-deniall
very
stoutly
with
our
tongues
;
they
lay
their
eare
to
our
practice
,
and
hearing
our
Lute
strings
to
jarre
,
and
seeing
us
wire-draw
and
cast
about
every
way
,
rather
then
we
will
part
with
any
thing
for
peace
of
conscience
,
or
glory
to
God
,
not
onely
not
our
livings
,
but
not
our
passions
of
wrath
,
envie
,
contention
,
vain-glory
,
not
a
brasse
farthing
of
our
gaines
,
not
a
dramme
of
our
pride
,
ease
,
idlenesse
,
pompe
and
jollity
,
will
and
stomack
,
pleasure
or
preferment
for
Christ
and
his
Gospel
:
they
have
the
measure
of
our
foot
by
and
by
,
and
resolve
to
give
us
the
hearing
,
till
our
tongues
be
torne
;
but
till
they
see
in
us
more
selfe-deniall
,
they
will
never
beleeve
that
wee
speake
the
truth
for
Gods
cause
,
but
onely
as
Parrets
for
fashion
sake
.
Oh!
the
infinite
prejudice
which
we
our selves
(
brethren
)
by
our
close
cleaving
to
our selves
,
have
done
to
this
great
cause
of
God
.
And
this
I
can
say
,
That
such
of
Gods
Ministers
as
have
hazarded
themselves
most
for
God
,
and
purchasing
advantage
for
their
Ministery
,
have
obtained
more
roome
in
the
consciences
of
their
hearts
,
then
many
of
such
as
have
stood
out
to
the
uttermost
,
and
would
not
abate
any
ace
of
their
owne
,
for
the
winning
of
reverence
to
their
doctrine
.
And
yet
,
I
would
also
exhort
Ministers
to
be
as
instant
in
the
teaching
of
this
truth
,
as
in
lively
exemplifying
it
in
their
practice
.
And
rare
it
is
to
see
it
otherwise
:
that
those
who
have
found
by
experience
,
the
life
of
this
truth
of
selfe-deniall
in
themselves
;
can
keepe
hot
coales
in
their
bosomes
,
but
must
needs
utter
themselves
to
their
people
in
a
serious
and
painfull
preaching
of
this
doctrine
.
There
was
a
Statute
we
know
of
Mortmaine
,
The
true
Mort-maine
.
which
was
faine
to
bee
enacted
since
the
times
of
superstition
in
this
our
Kingdome
,
to
cut
off
the
validity
of
such
gifts
as
were
given
to
the
Clergy
for
Popish
ends
.
This
Statute
should
every
good
Minister
enact
in
his
owne
soule
(
if
ever
he
looke
to
doe
good
to
others
)
first
to
cut
off
,
and
make
Selfe
a
Mort-maine
,
a
dead
hand
(
for
God
doth
so
)
if
it
shall
dare
to
bring
any
gifts
to
God
for
Christ
,
and
to
count
them
as
absolute
forfeits
,
as
if
a
Popish
fellow
should
give
moneyes
and
yearly
gifts
to
a
Priest
to
read
Masse
or
Dirigies
for
the
weale
of
his
soule
after
his
decease
.
And
so
the
people
,
let
them
bee
exhorted
also
to
exalt
free
grace
,
and
meere
Christ
in
the
promise
,
not
muttering
that
they
find
not
that
fruit
of
their
selfe-deniall
,
that
they
expect
:
but
counting
it
their
chiefe
work
to
wait
at
the
posts
of
grace
(
not
as
foolish
pilgrimes
doe
,
at
the
gate
of
the
Popes
entrance
,
knocking
with
a
golden
hammer
,
till
he
bring
them
his
Jubilee
blessing
:
but
with
patience
attending
the
promise
,
till
the
Lord
shall
stirre
the
dead
poole
of
their
hearts
,
and
quicken
them
with
hope
,
confessing
that
it
is
mercy
they
may
live
and
breathe
in
Gods
aire
,
much
more
by
the
aire
of
a
promise
:
(
although
not
yet
so
established
in
their
hearts
as
they
could
desire
;
yet
sufficient
to
keep
them
from
grudging
,
to
make
them
lay
their
hand
upon
their
mouth
,
and
to
bee
dumb
,
Malac.
3.
till
the
Lord
bring
healing
in
his
wings
,
and
put
an
end
to
their
waiting
.
But
as
for
esteeming
themselves
for
their
common
gifts
of
knowledge
or
zeale
,
to
be
ever
the
neerer
to
God
for
which
thousands
are
in
hell
)
abhorring
it
,
and
chusing
to
be
the
poorest
doore-keeper
in
Gods
house
,
then
the
highest
Pharisees
in
the
Church
,
who
need
no
righteousnesse
of
another
,
because
they
boast
of
their
owne
.
Therfore
in
all
matters
of
God
deny
thy self
,
&
cleave
to
God
.
God
is
the
first
cause
,
and
therefore
the
true
end
of
our
being
,
actions
,
service
.
All
Rivers
runne
into
the
Sea
.
For
us
to
make
our selves
our
owne
ends
,
were
to
make
our selves
God
,
independent
,
and
to
make
God
an
Idoll
.
To
deny
our selves
is
to
distinguish
our selves
from
the
ungodly
,
who
make
themselves
and
the
creature
their
happinesse
.
Wee
looke
to
better
our selves
by
our
selfe-love
,
but
indeed
we
destroy
our selves
:
Selfe
is
our
disease
:
selfe-deniall
is
our
cure
.
Whether
is
it
better
for
us
to
yeeld
to
?
but
we
infinitely
better
our selves
by
denying
our selves
,
even
an
hundred
fold
as
Christ
tells
us
.
Object
.
But
who
ever
hated
his
owne
flesh
?
Doth
not
God
himselfe
perswade
us
by
selfe-loving
arguments
?
As
by
profit
,
pleasure
,
peace
?
I
answer
,
yes
,
Selfe
is
a
plant
of
Gods
planting
in
our
nature
.
But
it
is
one
thing
to
destroy
an
horses
good
mettall
,
another
to
rectifie
and
subdue
it
;
so
it
is
one
thing
to
destroy
Selfe
,
and
affections
(
with
Stoicks
)
another
to
regulate
and
direct
them
:
Love
thy selfe
and
spare
not
;
so
the
Lord
by
his
word
may
order
thee
in
it
,
and
take
off
thine
exorbitant
Selfe
,
as
in
the
love
of
thy
wife
,
seeking
of
learning
,
wealth
,
honour
,
favour
,
&c.
For
the
better
perswading
of
thee
hereto
take
some
motives
and
some
meanes
.
First
,
for
motives
.
Till
Selfe
be
denied
,
thou
dost
in
vaine
enterprise
to
be
religious
:
thou
opposest
a
desire
of
thine
owne
against
an
whole
body
of
death
;
for
Selfe
is
overspread
in
all
the
lims
and
faculties
of
thy
body
and
soule
,
as
the
forme
is
over
the
matter
,
and
the
Call
over
the
inwards
.
Thou
wilt
be
tried
with
selfe
resistance
,
except
the
principle
be
first
removed
:
Flesh
will
so
dog
thee
with
her
askings
,
that
thou
wilt
be
weary
with
refusings
.
Till
the
soule
be
thus
prepared
,
there
can
be
nothing
done
:
The
first
husband
must
be
dead
,
ere
thou
canst
marry
a
new
;
at
least
in
the
rectified
intention
and
preparation
of
thy
soule
.
The
flesh
of
the
Virgin
had
beene
a
clogge
to
the
second
person
,
except
first
separated
and
purified
by
the
holy
Ghost
.
Else
Demas
might
have
clave
to
Paul
as
well
as
Silas
;
the
ten
spies
to
God
as
well
as
Caleb
and
Iosue
.
But
they
were
of
two
spirits
.
No
agreement
betweene
two
crosse
principles
.
Secondly
,
God
will
never
stoope
to
thee
,
his
will
is
not
to
be
bowed
to
thine
,
nor
ever
will
while
the
world
standeth
.
For
his
will
is
the
rule
,
thine
the
string
out
of
tune
:
What
should
order
a
crooked
thing
,
but
a
streight
?
Neither
can
they
both
stand
together
:
take
whether
you
will
,
both
you
cannot
have
;
you
cannot
have
your
will
and
swinge
in
your
contents
of
world
,
lust
and
liberties
,
and
Christ
too
;
no
man
can
serve
two
Masters
,
nor
drive
two
such
trades
at
once
,
as
a
Fullers
and
a
Colliers
;
the
one
sullyes
as
fast
as
the
other
whitens
:
nay
,
of
the
two
,
there
is
more
to
be
made
of
following
Selfe
alone
without
Christ
,
then
Selfe
and
Christ
:
by
the
former
a
man
may
at
least
get
himselfe
a
worldly
happinesse
,
though
he
lose
heaven
after
.
But
by
the
latter
,
a
man
makes
him
wretched
and
distracted
,
so
that
he
can
neither
enjoy
the
one
,
nor
the
other
.
Skin
for
skin
and
all
that
a
man
hath
he
will
give
for
his
life
.
The
heart
of
a
Christian
is
single
in
respect
of
his
object
,
onely
God
and
his
favour
no
mixtures
with
it
.
Either
deny
nature
in
her
inordinatenesse
or
else
give
God
over
,
for
both
cannot
consent
in
one
degree
of
eminency
;
who
cares
for
a
wavering
minded
man
,
either
to
make
him
our
chapman
or
friend
or
husband
?
For
still
hee
seekes
not
us
,
but
himselfe
:
Let
no
sweet
morsell
be
kept
in
our
palate
,
to
cause
God
to
be
out
of
rellish
with
us
.
Better
key-cold
,
then
lukewarme
.
Thirdly
,
it
is
equall
that
Christ
and
God
be
chiefe
,
because
they
have
bought
us
with
a
price
,
to
bee
theirs
.
Wee
should
doe
him
great
wrong
who
hath
bought
a
Captive
,
if
hee
should
doe
his
owne
worke
.
God
hath
not
onely
bought
our
service
but
our selves
.
Except
then
wee
never
made
such
a
bargaine
with
God
,
wee
must
bee
for
him
,
who
hath
so
dearly
bought
us
.
To
be
sure
,
God
will
bee
revenged
of
us
as
well
for
not
making
that
bargaine
,
as
for
not
keeping
it
.
2
Pet.
2.
Some
hypocrites
are
said
to
deny
Christ
who
bought
them
.
A
servant
is
his
Masters
mony
.
Fourthly
,
The
soule
feeles
a
heaven
in
selfe-deniall
.
What
inward
content
(
thinke
we
)
had
Abraham
when
he
had
denied
Isaacs
life
?
And
Moses
and
Paul
when
they
could
preferre
God
and
his
Church
,
before
their
salvation
;
to
suffer
afflictions
with
Israel
,
rather
then
to
be
a
Prince
in
Pharaohs
Court
.
Contrariewise
,
what
an
hell
carrieth
that
man
in
his
soule
,
who
for
base
ends
,
denies
God
and
conscience
?
Let
but
a
man
deny
one
base
lust
of
revenge
,
wrath
,
and
what
an
heavenly
heart
doth
he
carry
with
him
to
prayer
.
Fifthly
,
Think
what
an
emptinesse
there
is
in
thy self
,
thine
own
aimes
and
bents
of
heart
,
and
in
those
creatures
and
objects
which
thou
judgest
so
sweet
:
Wells
wanting
water
and
cloulds
without
raine
.
As
one
saith
of
the
Pagan
Gods
,
why
did
men
chuse
so
many
save
that
each
one
was
emptinesse
?
When
the
eie
of
Selfe
falls
downe
from
one
cleere
Sunne
,
it
thinkes
it
sees
three
or
foure
,
but
they
are
all
but
fancies
.
The
fullest
creature
is
but
a
brittle
glasse
full
of
water
;
give
it
but
as
a
cracke
and
it
is
gone
.
If
we
were
convinced
hereof
,
who
would
seeke
vanity
?
Who
would
deceive
himselfe
in
eating
ashes
,
Esay
44.
and
hold
a
lie
in
his
right
hand
?
It
is
meere
inconsideratenesse
,
and
want
of
weighing
things
,
as
hee
saith
there
of
the
Idolater
.
Sixtly
,
Either
be
armed
strongly
to
deny
thy selfe
,
or
else
thou
art
foiled
.
For
Selfe
is
as
the
wife
in
the
bosome
.
It
is
hard
to
deny
a
friend
a
neighbour
,
(
especially
if
importunate
,
as
him
in
the
Gospel
,
who
came
by
night
for
loaves
)
how
much
lesse
a
wife
?
Nay
Selfe
is
yet
neerer
unto
us
then
a
wife
:
It
comes
alway
with
a
bribe
,
a
gift
in
the
hand
,
sweetnesse
of
lust
,
is
as
butter
in
a
Lordly
dish
:
This
bribe
unhappily
prospers
wheresoever
it
goes
;
except
thou
deale
harshly
with
it
,
as
hee
with
Iehorams
messenger
it
will
prevaile
.
Stoppe
thine
eares
as
the
Adder
.
In
vaine
is
the
net
laid
for
that
which
hath
wing
.
Dally
not
with
her
,
as
Eve
with
the
serpent
,
Sampson
with
Delila
.
If
she
fell
in
innocency
,
how
wilt
thou
stand
in
corruption
?
Peremptory
folke
are
best
in
a
good
cause
;
and
she
is
the
most
chaste
wife
,
who
hath
the
most
denying
behaviour
.
Seventhly
,
There
is
enough
in
God
to
make
amends
for
denying
Selfe
.
That
which
Selfe
falsly
promiseth
,
God
both
justly
and
duly
promiseth
and
peformeth
.
To
joyne
any
thing
with
God
is
to
joyne
a
candle
to
the
Sunne
,
or
water
to
the
Ocean
.
And
(
as
hath
beene
said
)
it
is
the
way
to
make
us
hated
of
God
and
men
:
of
God
for
lacke
of
integrity
,
of
men
for
lacke
of
wickednesse
.
In
things
confused
no
man
knows
his
owne
.
To
expect
reward
from
two
Masters
,
is
to
lose
our
labour
from
both
.
So
much
be
said
for
motives
.
To
adde
some
meanes
of
getting
selfe-deniall
.
First
then
,
labour
to
make
somewhat
else
thy selfe
,
beside
thy selfe
;
else
thou
wilt
never
deny
thy selfe
:
For
Selfe
cannot
oppose
Selfe
,
in
the
particular
of
opposition
,
no
more
then
Satan
can
Satan
.
If
once
grace
come
in
place
and
stead
of
Selfe
,
then
all
old
Selfe
,
life
and
the
comforts
of
it
,
shall
go
for
new
Selfe
;
else
God
and
all
shall
goe
for
house
and
land
,
favour
of
men
and
liberties
,
lusts
and
will
of
the
flesh
.
So
Paul
calleth
grace
himselfe
:
It
is
not
I
,
but
sinne
in
mee
;
q.
d.
a
stranger
,
an
excrement
.
No
matter
what
become
of
flesh
,
if
spirit
once
bee
Selfe
.
Get
this
sound
judgement
,
what
deserveth
to
bee
Selfe
,
and
all
is
well
:
the
old
house
shall
downe
,
that
a
new
may
bee
set
up
.
Secondly
,
be
armed
with
sound
resolution
against
the
strong
error
of
the
world
,
which
maintaines
godlinesse
to
be
meere
losse
.
True
it
is
that
persecutions
follow
Christianity
;
howbeit
even
with
such
persecutions
&
afflictions
,
Ma●k
.
10.
a
Christian
shall
have
an
hundred
fold
.
As
God
can
fill
the
soul
with
bitternesse
in
abundance
;
so
can
he
fill
with
joy
and
comfort
,
an
heart
which
wants
,
1
Cor
1.
When
my
afflictions
abounded
,
then
did
my
consolations
abound
also
.
As
a
man
may
be
in
Paradise
accursed
,
so
in
prison
an
happy
man
.
Ruben
what
got
hee
in
defiling
of
Bilha
?
Surely
shame
,
he
lost
both
birthright
to
Ioseph
,
Kingdome
to
Iuda
,
and
Priesthood
to
Levi
:
Hee
was
strength
and
excelleny
,
but
lost
all
.
And
what
got
Salomon
by
denying
himselfe
in
his
petition
?
Both
that
he
asked
,
and
that
which
he
asked
not
.
Thirdly
,
consider
what
ever
it
be
which
thou
seekest
without
God
,
cannot
doe
thee
any
good
.
When
God
bids
honour
,
wealth
,
any
creature
do
thee
good
it
shall
,
else
not
:
They
are
instruments
,
and
workes
only
by
the
agent
,
as
the
saw
by
the
hand
of
the
mover
.
They
comfort
us
onely
by
a
borrowed
comfort
.
And
so
on
the
other
side
,
nothing
can
hurt
,
no
not
Shemei
,
except
God
bid
him
;
and
when
the
curse
is
gone
forth
,
yet
it
shall
be
both
causelesse
and
fruitlesse
,
except
God
send
it
.
Those
that
do
so
Idolize
the
creature
,
yet
finde
it
oft
,
their
snare
;
yea
the
favour
of
Princes
,
proves
their
snare
,
and
so
they
are
forced
to
say
,
If
God
had
beene
chiefe
,
this
or
that
had
not
been
.
Fourthly
,
stirre
up
sundry
graces
of
God
in
thy
soule
:
First
,
knowledge
;
secondly
,
faith
;
thirdly
,
the
love
of
God
.
For
the
first
,
consider
God
in
his
worth
.
We
use
to
say
,
Let
such
a
friend
speed
,
he
is
worthy
;
only
knowing
of
God
and
his
gift
will
make
him
prized
,
and
Selfe
despised
.
See
Psal.
73.20
.
They
that
know
thee
shall
love
thee
.
1
Cor.
1.12.13
.
See
the
place
.
Secondly
,
faith
:
see
that
catalogue
of
selfe-denying
Saints
,
who
refused
to
enjoy
pleasures
in
Pharaoh's
Court
,
endured
the
spoyling
of
goods
,
&c.
How
came
they
by
this
?
By
faith
they
did
it
:
Faith
Conquers
Selfe
by
the
same
power
whereby
shee
overcomes
the
world
;
for
the
world
within
is
the
chiefe
world
.
See
1
Tim.
4.10
.
Thirdly
,
love
:
When
Paul
was
so
disswaded
from
Suffering
,
hee
answers
,
What
doe
you
rending
my
heart
thus
?
I
am
ready
to
goe
and
to
suffer
losse
of
all
for
Christ
:
all
is
dung
and
drosse
to
him
.
The
love
of
Christ
compells
us
;
the
Greek
word
is
,
hemmes
us
in
as
in
a
pinfold
,
that
we
can
goe
no
way
out
of
it
,
1
Cor.
13.
Love
is
bountifull
,
she
seeks
not
her
owne
,
but
Christs
:
she
suffers
all
things
,
endures
all
things
.
And
to
these
adde
,
Stirre
up
wisedome
,
and
be
able
to
conclude
,
that
in
denying
thy selfe
,
is
true
safety
,
peace
,
gaine
:
in
the
contrary
is
nothing
but
sorrow
,
repentance
:
if
not
here
,
yet
in
a
season
unwelcome
.
See
Matth.
16.
end
:
viz.
when
Christ
shall
come
with
his
Angels
.
Selfe
shall
prove
thy
plague
,
thy
bane
,
if
thou
yeeld
to
it
,
as
Amnon
to
Tamar
,
there
will
be
no
end
of
yeelding
.
2.
Branch
of
Exhortation
.
Get
the
Spirit
of
grace
.
The
second
branch
of
exhortation
is
this
,
Labour
to
get
that
Spirit
of
grace
which
God
hath
annexed
to
his
covenant
and
promise
,
that
it
may
not
bee
naked
and
empty
,
but
accompanied
and
mixed
with
efficacie
and
power
in
the
hearts
of
the
hearers
.
This
Spirit
opposeth
Selfe
in
all
the
elect
,
and
suffereth
it
not
to
make
the
word
to
goe
without
effect
,
and
to
defeat
them
of
their
hope
.
It
is
such
a
spirit
in
the
soul
as
taketh
them
off
from
their
owne
spirit
of
Selfe
,
presents
so
really
the
good
things
which
God
hath
given
us
,
1
Cor.
2.
that
it
causes
the
soule
willingly
to
relinquish
all
home
contents
,
and
(
with
Caleb
Numb
.
14.
)
to
turne
the
greatest
yron
charets
,
Anakims
and
difficulties
of
beleeving
,
into
encouragements
and
perswasions
.
I
might
(
save
for
envie
)
compare
it
with
the
spirit
of
New
England
(
not
that
all
who
goe
that
voyage
deny
themselves
;
for
among
many
that
doe
,
some
seek
themselves
)
but
I
say
,
to
the
spirit
of
such
as
goe
thither
.
For
as
many
of
them
are
discontent
with
the
conditions
of
Old
England
,
thinking
it
a
burthen
to
live
here
,
where
they
cannot
hire
one
acre
of
ground
,
but
it
must
cost
them
money
;
but
there
they
imagine
,
they
may
bee
rich
the
first
day
,
and
occupy
as
much
ground
as
they
please
,
and
live
contentfully
.
In
a
word
,
here
they
finde
abundance
of
sad
affronts
and
discouragements
,
which
there
they
hope
to
bee
rid
of
.
Now
(
having
in
their
intentions
)
knockt
off
themselves
so
resolved
from
the
Old
Englands
,
their
native
soile
,
and
apprehended
strongly
the
new
,
Simil.
as
their
Paradise
,
who
should
speake
one
word
unto
them
to
praise
the
one
,
and
disgrace
the
other
,
but
presently
their
spirits
rise
with
indignation
,
and
conceive
so
much
the
more
content
in
the
new
,
by
how
much
they
hear
the
old
commended
.
Oh!
they
will
make
histories
of
their
beloved
,
which
their
heart
is
set
upon
!
there
is
elbow-roome
and
liberty
,
no
enemy
to
hurt
,
no
feare
of
prisons
,
sutes
pursutes
at
Law
,
wrongs
or
discouragements
,
no
difficulties
to
conflict
withall
,
in
comparison
of
the
good
things
which
they
looke
for
:
The
strength
of
the
object
carries
them
captives
,
pulles
downe
all
objections
,
and
subdues
them
under
the
authority
of
their
owne
desires
,
and
the
excellent
things
there
to
be
had
.
As
for
Sea-faring
by
the
eight
or
nine
weeks
together
in
danger
,
ill
diet
attendance
,
lodging
and
rest
,
want
of
wife
,
children
old
kindred
and
acquaintance
,
pleasures
&
pastimes
,
tush
all
these
,
shall
make
for
their
good
,
and
make
their
new
English
shore
the
more
welcome
to
them
;
they
hope
God
will
weane
them
hereby
from
all
the
superfluous
liberties
,
sensualities
and
carnall
affections
;
and
as
for
the
defects
of
the
soile
,
or
of
mony
,
or
other
contents
,
they
will
waite
,
seeing
that
nothing
can
bee
perfect
at
once
;
and
when
they
are
come
thither
,
they
will
not
returne
to
the
Old
England
which
they
forsoke
,
upon
any
tearmes
which
can
be
offered
them
:
Oh!
brethren
,
let
me
speake
to
you
without
offence
,
shall
a
poore
,
conjecturall
,
fading
and
earthly
object
,
so
possesse
the
soules
of
men
,
that
it
sets
them
in
an
extasie
,
and
shall
not
the
promise
of
God
wash
and
be
cleane
,
be
reconciled
to
God
,
prevaile
much
more
,
to
ravish
us
and
set
us
beyond
all
Selfe
and
selfe-love
?
Yes
surely
,
when
Christ
,
shall
thrust
Selfe
out
of
place
and
become
Selfe
and
all
within
us
,
and
doe
that
and
infinitely
more
then
that
for
us
,
really
,
which
Selfe
promiseth
us
deceitfully
.
But
here
a
question
may
be
asked
,
Object
.
What
are
the
workes
of
the
Spirit
of
grace
?
And
what
meanes
are
there
to
compasse
them
?
I
answer
,
Answ.
1
These
that
follow
,
which
I
mention
shortly
,
and
so
finish
this
first
generall
Exhortation
.
And
least
any
should
aske
me
what
I
meane
by
the
Spirit
of
grace
?
I
answer
the
same
which
Zack
.
Chap.
10.12
.
meanes
,
to
wit
,
the
Spirit
and
effectuall
power
of
the
Lord
Jesus
his
satisfaction
and
intercession
,
whereby
the
Ministery
of
the
Gospel
is
inabled
to
perswade
the
hearts
of
the
elect
to
beleeve
and
imbrace
the
promise
of
forgivenesse
and
life
,
What
this
Spirit
of
Grace
is
?
This
Spirit
is
contrary
to
that
spirit
of
Selfe
which
resisteth
grace
:
the
one
from
heaven
,
pure
,
savory
and
divine
;
the
other
from
earth
,
carnall
,
sensuall
and
divellish
.
The
first
marke
of
the
Spirit
of
grace
is
,
that
it
is
against
Self
and
that
in
sundry
respects
.
Markes
of
it
.
2.
First
,
Grace
strives
to
inlarge
if
self
to
the
uttermost
of
her
graciousnesse
:
Selfe
strives
to
strengthen
her selfe
by
the
plentiousnesse
of
Grace
;
waxes
wanton
through
Grace
,
so
content
to
enlarge
Grace
,
that
therewith
shee
will
enhaunse
her selfe
;
and
will
get
up
by
the
stirrop
of
Grace
into
the
seate
of
Christ
a●d
make
her selfe
checkmate
with
him
:
as
an
ill
Steward
or
Bayliffe
to
a
great
Lord
,
will
seeme
to
doe
him
great
service
,
and
looke
to
his
grounds
and
cattell
;
but
so
,
as
himselfe
may
have
a
stocke
of
cattell
going
upon
the
same
grounds
,
so
that
he
seeks
his
owne
and
his
Masters
advantage
both
under
one
;
he
cannot
beteame
to
promote
his
Masters
with
the
losse
of
his
owne
.
But
the
true
sight
of
Grace
,
throwes
Selfe
out
of
her
owne
possession
and
ends
:
The
fulnesse
of
Grace
empties
the
soule
to
the
bottome
.
Aske
thy selfe
then
;
hath
the
view
of
this
Grace
and
of
the
truth
as
it
is
in
Jesus
,
emptied
thee
of
all
thy
gifts
,
duties
and
religious
performances
?
Then
it
is
a
true
Spirit
and
destroies
Selfe
.
There
is
no
true
godly
Spirit
,
but
it
is
the
more
humble
,
lowly
and
vile
in
its
owne
eies
by
Grace
.
Selfe
gathers
false
courage
to
her selfe
by
the
Grace
which
is
offered
,
growes
conceited
,
confident
and
full
of
her selfe
;
she
thinks
she
cannot
want
enough
of
it
;
whereas
all
runnes
over
and
leaves
her
barren
.
The
spirit
of
Grace
,
so
shewes
the
fulnesse
of
Grace
,
that
it
exhaustes
her
owne
fulnesse
wholly
,
as
those
sterven
Egyptians
beholding
Iosephs
store
of
corne
,
were
more
abased
for
their
beggery
;
and
the
Queene
of
Sheba
beholding
the
depth
of
Salmons
wisedome
,
became
a
foole
,
all
her
owne
spirit
of
questioning
and
cavilling
sunke
downe
.
If
thy
spirit
crouch
and
creepe
to
Grace
and
be
quite
battered
in
her selfe
,
it
is
a
good
signe
.
As
the
Spirit
of
grace
arises
from
glory
to
glory
;
so
selfe
falls
from
shame
to
shame
,
Jer.
14.8
.
to
set
up
Grace
.
what
shall
I
say
to
thee
,
Oh
thou
Saviour
of
all
flesh
!
surely
nothing
!
be
confounded
and
say
,
who
is
a
God
like
to
our
God!
It
is
nothing
but
the
spirit
of
presumption
,
which
prides
and
pearks
up
it selfe
;
Mica
.
ult.
but
the
Spirit
of
grace
quailes
the
heart
,
and
causes
it
to
fall
low
as
Naaman
after
did
,
even
to
snatch
and
catch
at
Grace
,
as
one
sterven
for
want
of
it
.
As
Peter
Luke
4.
beholding
Christs
glory
,
cried
out
,
depart
from
me
a
sinfull
man
!
There
is
a
legall
whining
basenesse
and
unworthinesse
,
aiming
at
this
,
that
she
might
be
worthier
:
But
there
is
an
holy
sense
of
unworthinesse
,
when
the
savor
of
Christs
fulnesse
,
drinks
up
the
Spirit
and
leaves
it
empty
.
As
when
a
proud
boy
heares
a
good
scholar
talke
,
his
conceit
of
himselfe
turnes
to
abasement
;
Oh
,
how
his
combe
is
cut
!
what
a
fool
and
an
idot
he
is
in
his
own
eies
!
If
the
Grace
ye
seek
doth
humble
ye
,
and
not
puffe
ye
up
,
it
is
as
it
should
be
;
I
professe
(
brethren
)
it
would
make
one
tremble
to
thinke
how
little
of
this
Spirit
is
stirring
in
the
world
;
I
see
but
few
poore
ones
among
us
,
by
this
plenty
of
the
Gospel
;
take
heed
the
Lord
let
us
not
bloud
of
this
pleurisie
:
The
truth
is
,
we
doe
but
fat
people
by
this
pasture
,
wee
bring
no
leannesse
into
their
soules
:
As
if
Christ
served
for
nothing
,
save
to
make
men
their
owne
Saviours
in
part
,
and
give
over
his
owne
honour
;
it
would
doe
ones
heart
good
to
behold
some
few
poore
soules
,
how
humble
their
knowledge
of
Christ
makes
them
;
they
stand
as
an
empty
bucket
by
the
well
side
:
but
it
would
cut
ones
heart
to
see
how
many
bold
,
bog
,
&
saucy
ones
there
are
instead
of
a
few
empty
ones
!
Oh!
pull
pull
downe
your
peacocks
feathers
!
If
Christ
be
a
fountaine
,
be
you
a
channell
dried
up
!
If
he
be
a
Magazine
,
be
you
bare
walls
!
If
he
be
so
rich
a
dole
,
come
you
to
it
as
orphans
!
bee
fatherlesse
and
motherlesse
,
Hos.
13.3.4
.
that
you
may
find
mercy
!
rest
not
in
thy
law
humiliation
,
to
lose
some
of
thy
jollity
onely
,
but
let
fulnesse
of
grace
cast
out
selfe
and
all
to
the
bottome
.
Every
one
cries
out
,
alas
!
What
have
I
to
be
proud
of
?
Note
.
But
humblenesse
stands
not
in
confessing
there
is
no
cause
of
it
;
but
in
casting
it
out
.
So
much
for
the
first
Branch
.
A
second
respect
wherein
Grace
resists
Selfe
,
is
this
,
2.
Ma●●e
.
she
subordina●es
all
to
Grace
:
I
say
,
all
Selfe
and
her
branches
,
carnall
Selfe
,
hypocriticall
Selfe
,
mixt
Selfe
,
all
now
are
quasht
,
and
the
soule
dare
seeke
no
other
credit
,
respect
,
commodity
,
ease
to
her selfe
,
then
the
Spirit
of
Grace
will
allow
her
.
Grace
in
a
poore
soule
,
is
as
the
power
of
Reason
is
to
the
inferior
faculties
;
when
once
the
soule
is
infused
into
the
Infant
,
this
supreame
one
of
Reason
subordaines
the
other
faculties
of
vegetation
and
sense
to
her selfe
;
all
come
under
her
authority
and
name
:
Looke
whatsoever
Selfe
hath
formerly
aimed
at
above
Grace
,
the
Spirit
fetches
it
all
under
it selfe
.
As
Peters
trade
of
fishing
,
and
nets
were
vile
in
his
eies
,
when
hee
saw
the
glory
of
Christ
upon
mount
Thabor
.
Even
all
Selfe
and
folly
comes
behinde
the
Spirit
of
Grace
.
Oh!
what
a
blessed
liberty
is
this
,
to
bee
rid
of
the
bondage
of
Selfe
!
what
cause
of
rejoycing
!
Oh
(
brethren
!
)
to
love
the
Lord
Jesus
for
himselfe
,
and
all
other
things
for
his
sake
,
what
a
checke
is
it
to
Selfe
?
Good
brethren
note
it
,
and
trie
your selves
by
it
;
if
those
contents
which
were
unlawfull
,
be
cut
off
wholly
,
and
the
lawfull
seasoned
and
sweetned
by
Christ
,
if
those
delights
which
formerly
were
either
savored
for
themselves
or
without
Christ
:
now
we
cannot
relish
,
but
in
and
through
Christ
.
it
is
some
signe
that
Selfe
is
brought
under
the
subjection
of
the
Spirit
of
Grace
.
And
to
this
may
be
added
,
which
differs
not
much
in
substance
)
that
the
truth
as
it
is
in
Jesus
and
the
Spirit
of
Grace
,
is
the
supply
and
furniture
of
the
soule
in
all
the
wants
and
difficulties
of
it
,
so
that
it
need
take
no
further
thought
,
it
takes
off
the
soule
from
all
those
proppes
which
shee
formerly
trusted
unto
,
and
makes
a
rich
supply
of
them
in
Christ
really
.
Excellent
is
that
speech
which
Ioseph
bid
his
brethren
utter
to
Iacob
when
he
sent
for
him
into
Egypt
:
Take
no
thought
(
saith
he
)
for
your
houshold
stuffe
and
implements
which
ye
use
;
for
lo
,
all
the
fulnesse
of
the
land
of
Egypt
is
before
you
count
all
your
furniture
not
worth
the
carrying
,
Gen.
45.20
.
for
ye
shall
find
in
Egypt
such
store
of
all
necessaries
,
that
you
shall
not
repent
you
of
the
leaving
of
them
behinde
.
Surely
if
the
promise
of
Ioseph
were
so
well
worth
the
trusting
to
,
what
is
the
promise
of
Christ
worth
?
And
if
the
store
of
Canaan
were
so
superfluous
in
Egypt
,
what
is
the
supply
of
Selfe
worth
to
one
that
is
in
Christ
?
If
this
were
thought
of
beforehand
,
how
lythe
and
cheerfull
would
the
soule
be
in
going
to
Zoar
out
of
Sodome
?
How
farre
would
shee
be
from
looking
backe
with
Lots
wife
,
as
loth
to
depart
from
her
old
treasure
?
The
heart
called
to
Christ
,
hankers
and
hangs
off
,
here
catching
up
one
rag
of
Selfe
,
there
another
,
loath
to
goe
naked
,
fearing
lest
there
should
not
be
enough
for
all
uses
and
turnes
in
Christ
;
but
when
shee
heares
,
Take
no
thought
for
any
of
these
,
Christ
shall
afford
all
meet
ease
,
credit
,
content
and
worldly
conveniency
:
Oh
it
is
well
content
to
leave
it
for
who
so
will
:
let
them
take
it
that
know
no
Christ
.
As
the
lame
man
hearing
Christ
calling
him
,
threw
away
his
cloke
and
crutches
,
saying
,
If
Christ
will
give
me
my
limbs
,
I
take
no
thought
for
these
,
either
I
shall
need
none
,
or
have
them
better
supplied
from
a
fountaine
.
Brethren
,
weigh
this
marke
well
.
Selfe
cannot
digest
it
.
All
the
whole
sea
of
Christ
is
no
content
to
her
,
except
shee
can
eike
him
out
with
somewhat
of
her
owne
:
she
hangs
in
the
aire
without
a
bottome
,
like
a
stone
,
till
it
be
upon
her
center
.
But
Christ
is
a
sufficient
store
to
a
poore
soule
in
the
vacuity
of
other
things
.
Though
there
were
no
calfe
in
the
stall
or
bullock
in
the
flock
,
Heb.
2.
yet
Christ
were
enough
.
Trie
your selves
:
you
may
as
easily
judge
by
this
marke
,
as
what
meate
your
stomack
stands
to
.
If
onely
you
can
bee
satisfied
with
Christ
,
while
your
ease
,
credit
,
health
and
welfare
last
,
then
(
upon
point
)
Christ
is
not
these
,
but
these
are
Christ
.
When
Iacob
saw
the
charets
,
he
had
enough
;
if
you
cannot
say
so
,
when
you
behold
the
promise
,
all
is
not
well
:
Onely
an
insufficient
Christ
causeth
such
patching
.
A
good
new
garment
needs
no
shreds
to
peece
it
;
Christ
is
to
a
poore
child
of
God
(
as
Elkana
told
discontented
Hanna
)
more
then
tenne
sonnes
.
1
Sam.
1.
Till
there
be
enough
felt
and
tasted
in
Christ
,
who
will
forgoe
his
other
proppes
?
Who
will
flit
out
of
his
dwelling
,
to
lie
in
the
street
?
The
true
mother
cried
,
let
her
have
all
the
child
,
rather
then
divide
it
.
So
the
soule
that
is
guided
aright
,
1
King
.
3.
loathes
to
divide
Christ
;
he
had
as
leave
have
none
.
Beg
of
the
Lord
to
reach
you
out
the
Lord
Jesus
in
his
full
supply
of
all
wants
,
and
seasoning
of
all
mercies
,
that
your
soule
having
this
boote
in
beame
,
may
be
indifferent
for
other
things
,
as
knowing
they
shall
either
not
bee
needed
,
or
else
cast
in
.
The
third
branch
of
the
Spirit
of
grace
in
opposing
Selfe
,
is
,
the
subduing
and
subjecting
of
the
soule
with
equalnesse
and
contentednesse
of
minde
to
all
those
termes
and
conditions
upon
which
grace
may
bee
obtained
;
The
third
Marke
.
It
subjects
the
soule
to
Christ
,
upon
his
owne
tearmes
and
conditions
.
refusing
no
difficulties
,
neither
use
of
meanes
,
nor
forsaking
her
old
contents
,
but
thinking
grace
a
rich
pennyworth
,
whatsoever
she
cost
.
There
is
a
basenesse
and
closenesse
in
Selfe
,
whereby
she
causeth
the
soul
to
shrug
at
the
conditions
of
Grace
,
as
wearisome
and
costly
:
this
humor
the
Spirit
of
Grace
removes
&
causes
such
a
cheerfull
willingnes
in
the
soule
to
stoop
to
any
tearms
of
Gods
imposing
,
that
she
thinkes
her selfe
well
,
if
she
may
so
speed
.
When
a
man
lies
sicke
of
a
disease
without
danger
of
death
,
he
will
send
his
state
to
the
Physitian
,
and
give
him
a
slight
fee
,
but
he
is
loath
to
charge
himselfe
deeply
for
the
matter
:
but
if
sicknesse
encrease
,
and
danger
of
life
appeare
,
then
the
desire
after
health
,
and
the
fear
of
danger
concurring
,
make
him
devoure
all
charges
,
then
he
will
have
the
Physitian
come
to
him
,
and
give
him
any
recompence
,
being
glad
of
health
upon
any
conditions
.
So
it
is
here
.
Coy
and
queazie
Selfe
,
that
feeles
no
danger
,
and
reaches
at
Grace
as
a
good
thing
in
generall
,
can
beteame
no
great
paines
,
nor
deny
her selfe
any
wonted
liberty
,
nor
submit
to
any
great
abasement
of
her selfe
for
the
matter
;
if
it
come
easily
,
she
is
content
.
But
if
once
the
Spirit
of
Grace
shew
her
the
danger
of
forgoing
it
,
of
delaying
to
get
if
,
of
an
indifferent
,
remisse
heart
,
lazy
,
carnall
,
and
willing
to
goe
to
heaven
with
all
her
will
and
liberties
;
if
once
she
present
the
necessity
of
it
,
and
the
true
sense
of
utter
perishing
without
it
,
lo
then
,
the
case
is
altered
,
John
10.10
.
then
(
as
Peter
on
the
suddaine
would
have
Christ
wash
him
throughout
)
so
she
growes
resolute
to
beare
downe
all
selfe
,
le
ts
,
disswasives
,
feares
,
losses
,
discredit
;
then
(
so
she
may
have
Grace
)
shee
will
have
it
any
way
;
let
all
goe
shee
cares
not
,
so
she
may
enjoy
that
pretious
thing
she
loveth
:
she
tramples
upon
her
pride
,
ease
and
all
that
hangeth
on
as
a
clog
without
,
or
as
a
let
within
,
glad
,
if
with
the
forfeit
of
all
,
she
can
purchase
it
.
Heb.
12.1
.
Marke
this
(
good
brethren
)
let
the
Spirit
of
Grace
prevaile
a
little
,
and
it
is
strange
how
it
subdues
that
loathnesse
of
Selfe
to
yeeld
,
the
rebellion
and
fiercenesse
of
the
Spirit
!
Oh!
it
causes
the
Lion
and
Lambe
to
feed
together
,
it
tames
the
soule
and
carries
it
captive
,
bound
hands
and
feete
,
content
to
abase
it selfe
to
the
lowest
and
poorest
tearmes
,
to
be
taught
and
directed
in
the
way
of
God
,
by
the
most
despised
instruments
,
which
before
she
disdained
to
learne
of
.
Curiosity
now
,
and
choice
of
Preachers
,
and
accepting
of
the
Grace
of
our
Lord
Jesus
,
in
respect
of
persons
,
is
base
and
unsavoury
.
Now
shee
sees
Grace
is
onely
in
the
hand
of
God
to
give
or
restraine
,
now
it
is
a
dainty
commodity
indeed
,
and
beares
prick
and
prise
in
the
soule
;
any
thing
will
be
given
for
it
,
if
God
will
now
sell
it
her
,
let
him
but
aske
and
have
,
and
whatsoever
before
was
in
high
esteeme
,
shall
now
be
vile
,
and
as
dung
unto
it
!
Oh!
(
beloved
)
trie
your selves
also
by
this
marke
,
and
if
ye
finde
the
least
dramme
of
this
geason
worke
of
the
Spirit
in
you
,
dampe
it
not
nor
quench
it
,
lest
Selfe
returne
and
set
such
a
deepe
price
upon
it
,
that
perhaps
yee
will
never
recover
it
againe
.
If
a
spirit
of
frequent
and
unwearied
hearing
,
travell
,
conference
,
meditation
,
questioning
,
consulting
with
such
as
can
resolve
us
,
a
spirit
of
wisdome
to
devoure
sinfull
bashfulnesse
and
modesty
,
and
coynes
in
revealing
our
doubts
,
be
given
unto
us
:
if
wee
feele
an
heart
in
us
loathing
that
lither
,
listlesse
,
dead
spirit
which
was
wont
to
withdraw
us
,
beware
we
lose
it
not
,
nourish
it
,
and
although
all
the
world
should
mock
us
,
and
our
own
base
spirit
should
tell
us
we
shall
be
noted
for
our
labour
,
let
us
make
never
the
lesse
of
it
,
nor
be
discouraged
.
Fourthly
,
4.
Marke
.
Spirit
of
Grace
resists
those
speciall
pangs
of
selfe
,
in
every
soule
.
the
Spirit
of
Grace
resists
those
particular
and
personall
pangs
of
Selfe
&
self-love
,
which
the
soul
especially
is
distempered
with
:
Selfe
is
a
stock
of
many
branches
,
even
originall
antipathy
to
Christ
and
Grace
at
every
rate
;
but
some
appeare
in
one
,
some
in
another
:
as
in
the
body
some
humors
settle
within
the
intralls
,
others
breake
out
into
sores
and
swellings
.
So
here
:
In
some
there
appeares
a
base
lither
heart
,
in
some
a
spirit
of
the
world
,
lusting
to
rake
and
scrape
,
in
others
subtilty
and
hollownesse
to
colour
over
their
owne
corruption
,
in
some
a
barren
deadnesse
of
heart
,
in
others
secret
pride
and
resting
in
their
gifts
,
in
some
selfe-conceit
of
their
owne
way
,
in
others
revenge
,
pettishnesse
,
2
Cor.
10.4
.
frowardnesse
.
Some
encline
to
the
right
hand
of
selfe-confidence
and
content
in
their
owne
hopes
:
others
to
the
left
hand
of
feare
and
slavery
.
Now
the
Spirit
of
Grace
,
In
some
stronger
,
in
in
some
weaker
.
is
as
fire
,
devouring
that
corruption
which
is
next
hand
,
and
searching
out
the
peculiar
distemper
of
the
Spirit
which
beares
most
sway
against
Grace
and
Christ
:
It
descants
not
about
other
mens
lets
and
maladies
,
but
lookes
at
her
owne
in
speciall
,
saying
,
I
doubt
not
but
others
finde
their
owne
home
and
bosome
hindrances
,
let
me
see
to
mine
owne
,
for
other
mens
shall
not
hurt
me
.
I
feele
a
very
stout
heart
loath
to
take
a
reproofe
,
blustering
at
any
that
should
taxe
me
!
what
?
Do
they
know
what
I
am
,
my
parts
!
or
thus
,
I
feele
a
very
froward
spirit
,
God
himselfe
must
not
crosse
and
unsettle
me
,
lest
I
fly
in
his
face
!
or
thus
,
I
feele
a
stiffe
heart
of
Selfe
,
loath
to
doe
good
,
to
sympathize
the
necessities
of
others
,
(
so
I
may
fare
well
my selfe
)
by
visiting
,
by
advising
,
admonishing
,
instructing
them
.
I
say
each
one
hath
his
peculiar
ayles
and
humors
,
which
take
off
the
edge
of
grace
in
him
,
and
all
because
there
is
not
that
meekenesse
,
tendernesse
and
brokennesse
of
spirit
,
there
wants
the
power
of
Christ
to
beare
downe
such
distempers
:
But
the
Spirit
of
Grace
encounters
every
speciall
disease
,
discovers
to
every
man
his
owne
,
abandons
that
spirit
which
reignes
in
an
hypocrite
,
who
can
make
a
pretty
shift
,
till
his
owne
basenesse
be
found
out
,
but
then
he
buskells
and
takes
on
like
a
mad
man
.
Not
so
here
:
For
the
Spirit
of
the
Lord
Jesus
is
a
Spirit
of
sagacity
and
search
,
never
linning
till
it
can
follow
her selfe
by
the
sent
and
footings
,
to
her
very
den
,
and
there
strives
to
drive
her
out
of
her
hold
by
violence
.
For
why
?
It
presents
to
the
soule
the
safety
and
happinesse
of
selfe-discovery
,
This
marke
cleared
.
and
the
infinite
danger
of
the
contrary
;
causeth
it
to
delight
in
the
convincing
of
her
conscience
,
and
to
be
loath
to
foster
in
herselfe
any
such
michiefe
,
as
might
destroy
her
own
hopes
.
She
sees
how
hypocrites
doe
exchange
Selfe
with
Selfe
,
but
purge
it
not
out
wholly
;
desires
to
resigne
up
her
chiefe
fort
and
freehold
to
the
Spirit
of
Grace
without
tergiversation
or
shifting
.
And
so
,
shee
cries
out
heartily
to
the
Spirit
of
Grace
,
Lord
how
long
shall
this
close
enemy
of
mine
maintaine
her selfe
against
thine
authority
,
and
trie
masteries
with
thy
Spirit
?
Hast
thou
not
yet
a
further
strength
to
cast
downe
this
bulwarke
?
Oh!
if
thou
shalt
cast
out
this
defilement
to
the
bottome
,
so
,
as
I
may
feele
a
sweetnesse
in
thee
to
supply
and
equall
it
,
how
sweet
a
mercy
shall
I
count
it
?
Beloved
,
search
your selves
by
this
.
Can
you
say
of
all
these
dregs
of
Selfe
,
Oh
,
that
I
might
bee
rid
of
them
at
once
!
Oh
,
when
shall
that
happy
day
come
!
When
shall
I
feele
the
Spirit
of
Grace
thus
working
to
put
all
out
of
question
!
that
which
is
the
bane
of
the
false
heart
,
is
the
chiefe
joy
of
a
sound
one
!
when
shall
I
feele
my
soule
as
sensibly
sustained
by
the
Word
,
as
ever
I
have
beene
by
Selfe
?
Oh!
if
now
the
houre
were
come
,
that
all
the
unclean
pleasures
I
have
taken
in
my
own
bottome
and
selfe-ends
,
were
quasht
,
how
should
I
rejoyce
!
And
yet
I
know
well
what
I
must
forgoe
,
even
that
which
hath
been
my
meat
and
drinke
and
pastime
:
but
I
speake
advisedly
and
in
coole
bloud
,
I
should
be
glad
of
it
,
and
hazard
all
,
and
I
know
they
should
be
as
drosse
to
me
!
if
thou
canst
truly
professe
this
,
thine
estate
is
comfortable
.
And
hereto
I
may
adde
this
,
as
a
fifth
marke
,
that
the
Spirit
of
Grace
settles
and
compounds
all
those
objections
and
cavills
whereby
Selfe
labours
to
rivet
her selfe
in
the
soule
;
shee
passes
sentence
against
Selfe
,
5.
Marke
.
It
answers
all
objections
of
Selfe
.
and
when
Selfe
hath
spent
her selfe
in
all
she
can
say
to
hold
the
soule
in
her
chaines
,
yet
the
Spirit
of
Grace
is
stronger
for
Grace
,
then
Selfe
for
corruption
.
Notwithstanding
all
her
ease
,
loathnesse
to
part
,
advantage
to
the
flesh
,
difficulty
of
beleeving
,
pretences
and
colours
,
yet
so
it
is
,
Grace
will
beare
the
sway
and
perswades
the
soule
to
cast
her
out
.
She
is
as
those
men
of
Juda
,
whose
words
were
stronger
for
David
,
2
Sam.
19
43.
then
the
words
of
the
men
of
Israel
.
So
that
let
Selfe
dispute
what
she
can
against
mercy
,
yet
mercy
is
that
which
at
last
the
poore
soule
must
betake
her selfe
to
,
sooner
or
later
;
and
better
at
first
,
while
the
heart
is
tender
and
willing
to
take
paines
,
then
at
last
,
when
she
is
sapped
and
soked
in
Selfe
.
Grace
is
the
thing
she
aimes
at
,
and
although
she
have
had
many
turnagaines
and
discouragements
,
yet
till
she
rests
there
,
and
sets
downe
her
stafe
upon
the
promise
,
shee
shall
have
no
rest
or
peace
in
her
spirit
,
and
therefore
,
bearing
downe
all
difficulties
,
cavills
and
pulbacks
,
she
resolves
upon
Grace
and
the
freedome
of
mercy
:
This
cannot
an
hypocrite
reach
unto
:
for
,
either
he
is
resolved
to
be
as
he
is
,
or
else
proceeds
on
in
a
continuall
staggering
:
If
the
former
,
then
he
is
hardened
,
and
will
be
as
he
is
,
if
he
be
in
an
error
,
he
will
live
and
dye
in
it
,
he
will
not
change
his
estate
for
any
mans
,
hee
desires
to
be
in
no
better
case
then
he
is
.
If
the
latter
,
then
he
is
alway
devising
of
one
shift
or
other
to
delude
his
owne
conscience
when
it
checks
him
for
unsoundnesse
,
making
it
his
trade
,
to
daube
it
with
untempered
morter
.
Contrary
to
both
,
the
Spirit
of
Grace
causes
the
soule
to
bee
informed
of
her
owne
danger
,
to
be
content
to
heare
of
the
hardest
,
to
amend
any
errors
which
have
misled
her
,
though
with
much
paine
,
searing
or
lancing
,
medicines
or
plasters
,
she
is
willing
to
undergoe
any
hardship
for
a
cure
,
and
will
refuse
nothing
,
so
she
may
be
rid
of
an
unsafe
condition
:
and
although
shee
knows
this
divell
will
not
out
without
foming
and
raging
and
much
opposition
,
yet
she
doth
as
the
husbandman
doth
,
Eccles.
11
4.
who
knowes
if
hee
should
observe
winde
and
raine
,
he
should
neither
sow
nor
reape
:
So
the
Spirit
of
Grace
waites
not
while
the
coast
bee
cleare
and
all
objections
of
Self
be
answered
(
for
she
holds
her
own
and
will
not
be
answered
)
but
breakes
through
the
hoast
of
all
cavills
,
to
come
to
the
bare
promise
,
and
when
she
cannot
untie
each
knot
by
picking
it
,
shee
takes
her
sword
and
cuts
them
in
two
at
once
,
that
the
soule
may
be
at
liberty
.
Zachar.
5.11
.
And
(
as
the
Prophet
speakes
of
carrying
the
Ephah
into
the
land
of
Shinar
)
so
doth
the
Spirit
of
Grace
carry
this
resistance
of
Selfe
farre
away
from
the
soule
,
whence
it
may
never
returne
any
more
to
pester
her
in
the
maine
point
of
resolving
to
cast
her selfe
nakedly
upon
Grace
and
Christ
.
Sixtly
,
Grace
opposes
Selfe
,
by
setting
Selfe
against
Selfe
,
6.
Marke
.
It
sets
Selfe
against
Selfe
.
and
thereby
wearing
her
in
her
owne
way
,
that
shee
may
forsake
it
and
take
a
better
.
Hence
it
comes
to
passe
,
that
when
the
soule
hath
long
traded
with
her
owne
affections
,
devotions
and
duties
,
satisfying
her selfe
with
the
warmth
of
her
owne
feathers
,
the
Lord
sets
another
Selfe
against
them
,
that
is
,
suffers
some
morall
distempers
to
rise
up
in
them
,
as
peevishnesse
,
wandring
after
fond
&
frothy
vanities
,
an
inconstancy
of
spirit
to
unsettle
them
,
contenting
themselves
with
the
creature
,
any
shred
of
it
,
eating
and
drinking
,
padling
in
the
world
or
about
carnall
objects
which
formerly
they
despised
:
and
why
these
?
Surely
that
they
might
be
gastered
by
the
worse
from
the
better
,
and
being
beaten
from
Self
in
both
kindes
,
might
resolve
to
fasten
upon
that
which
might
bottome
them
upon
Christ
.
I
have
observed
it
in
sundry
,
even
of
tender
and
good
affections
,
that
through
feare
and
weaknesse
could
not
bee
perswaded
to
cast
themselves
upon
the
onely
free
and
unchangeable
truth
of
the
promise
,
there
to
settle
and
to
rest
in
Christs
bosome
without
strugglings
or
distempers
of
their
owne
base
distrust
;
therefore
the
Lord
hath
suffered
them
to
be
exceedingly
disguised
and
burdensome
to
themselves
by
the
contrary
qualities
of
sloth
,
ease
,
wearisomenesse
,
deadnesse
,
formality
,
wrath
and
other
baser
evills
.
Their
former
love
of
the
word
hath
turned
to
indifferency
whether
they
heare
or
no
;
their
painfull
hearings
,
meditatings
with
some
life
and
savor
,
praying
with
devout
hearts
and
fervency
,
with
like
care
and
jealousie
in
their
other
course
,
hath
wanzed
and
waxed
wearisome
;
and
those
evills
which
I
named
,
have
come
in
their
roome
;
and
when
they
have
felt
these
pricks
in
their
flesh
to
buffet
them
:
Oh!
how
sad
and
unsettled
have
they
beene
?
As
a
bone
out
of
joint
,
fit
for
nothing
?
Yea
,
how
sullen
with
God
,
quarrelling
,
as
if
they
never
had
any
good
wrought
in
them
,
and
sometimes
ready
to
give
over
all
in
a
tech
and
mood
:
Why
,
(
I
pray
you
)
doth
the
Lord
leave
such
painfull
soules
to
such
disguisements
?
Hath
hee
delight
to
crosse
them
,
to
breake
the
brused
reed
,
or
to
quench
the
smoking
flax
?
No
doubtlesse
.
Try
your selves
(
good
brethren
)
whether
or
no
this
hath
beene
your
condition
?
And
if
it
have
,
know
that
the
Lord
is
just
to
deale
thus
with
you
(
although
ye
have
not
perhaps
provoked
him
by
an
ill
conscience
,
by
running
to
evill
or
wilfull
rejecting
of
the
meanes
)
even
because
you
still
rest
upon
your
owne
bottomes
,
and
ascribe
to
your
duties
and
affections
:
he
would
pull
ye
off
from
these
,
and
draw
you
to
set
your
soules
upon
better
objects
.
I
know
what
objection
you
will
make
by
and
by
:
That
you
have
also
(
as
much
as
in
you
hath
lyen
)
strove
against
all
resting
in
any
affections
of
your
owne
,
Object
.
laboured
to
deny
your selves
,
and
to
settle
upon
the
promise
:
Answ.
But
I
demand
why
then
have
you
not
obtained
a
bottome
to
rest
upon
?
You
will
secretly
mutter
and
say
,
the
Lord
hath
not
beene
pleased
to
let
out
any
saving
and
effectuall
goodnesse
out
of
his
promise
,
to
prevent
you
in
your
endeavours
,
and
to
sweeten
you
with
the
comfort
of
his
Grace
,
that
so
your
labours
might
not
be
in
vaine
?
Doth
hee
not
let
out
such
sweetnesse
as
yee
would
?
Where
then
is
the
fault
?
Could
you
lay
the
fault
upon
God
?
Or
thinke
you
that
the
error
lies
within
your
owne
bosome
?
What
way
hath
God
(
I
pray
you
)
save
the
way
of
his
promise
,
inseperably
attended
by
his
Spirit
,
to
let
in
and
convey
himselfe
into
the
soules
of
his
poore
servants
?
Surely
if
you
have
closed
with
his
promise
for
the
assistance
of
the
Spirit
,
to
convey
his
good
things
upon
your
soules
;
then
may
and
ought
you
to
waite
his
leasure
for
the
answering
of
your
doubtfull
hearts
;
and
the
Lord
will
not
bee
wanting
to
give
you
now
and
then
such
handsells
of
mercy
,
as
are
meete
to
stay
you
,
and
to
assure
you
of
better
measures
afterward
.
But
say
the
truth
:
is
there
not
within
you
a
secret
loathnesse
to
give
up
your
owne
bottome
,
hopes
and
hold
,
to
the
meere
freedome
of
eternall
mercy
?
Or
have
you
not
kept
a
false
measure
within
you
,
that
is
,
to
mixe
your selves
with
mercy
,
being
loath
to
deny
your selves
,
your
feelings
,
zeale
,
labours
and
devotions
?
Have
you
cast
these
out
,
and
come
under
the
power
and
authority
of
the
Word
?
I
feare
there
is
such
a
pad
in
the
straw
;
If
there
be
not
,
it
is
some
sin
against
conscience
which
hath
wasted
you
,
which
must
be
abhorred
:
but
if
it
be
as
I
have
said
,
alas
!
poor
soules
,
then
wonder
not
that
God
hath
crossed
you
:
for
it
is
for
good
,
even
to
fasten
you
to
himselfe
,
and
above
all
meanes
,
to
acquaint
you
with
his
owne
power
,
who
in
the
midst
of
these
distempers
of
yours
can
forgive
you
,
can
imbrace
you
with
mercy
,
and
finde
in
his
heart
to
love
you
:
(
even
then
when
perhaps
you
could
bite
your
tongues
because
you
are
so
bad
:
)
and
this
,
if
you
can
beleeve
it
,
will
carry
meate
in
the
mouth
,
when
all
your
own
mixtures
must
vanish
.
Try
your selves
by
this
marke
,
whether
the
Spirit
of
Grace
have
so
wildred
you
in
the
best
and
most
pleasing
waies
of
your
own
,
Esay
26.
till
he
have
driven
you
into
your
chambers
to
hide
your selves
there
under
the
secret
of
the
Almighty
,
under
that
free
,
infinite
,
full
covert
of
the
promise
,
till
the
evill
be
overpast
.
Tell
me
(
brethren
)
when
you
can
feed
and
revive
your
spirits
at
this
feast
,
and
warme
your selves
at
this
fire
,
is
it
not
high
holy-day
with
you
?
Finde
you
not
a
difference
betweene
this
and
your
owne
sparkes
?
Bee
content
then
,
resigne
up
your
soules
to
this
worke
,
and
say
,
the
Lord
hath
done
you
no
wrong
to
weane
you
from
your
owne
breasts
,
that
you
might
suck
at
his
promises
.
Seventhly
and
lastly
,
the
Spirit
of
Grace
opposeth
Selfe
in
all
her
errors
and
subtilties
.
For
the
former
,
Selfe
is
a
great
blinder
of
the
eyes
and
causes
the
soule
to
sleep
in
a
whole
skin
:
she
doth
so
baffle
her selfe
,
with
her
owne
shewes
and
forwardnesse
,
that
shee
doubts
not
,
but
her
estate
is
good
.
She
saith
with
Iehu
,
2
Kings
9.
Come
and
see
the
zeale
which
I
have
for
the
Lord
of
Hosts
.
But
the
Spirit
of
Grace
is
a
Spirit
of
discerning
between
errour
and
truth
,
it
seperates
between
the
pretious
and
the
vile
,
gives
clearnesse
to
the
eyes
of
the
simple
,
Psal.
19.
causing
them
to
judge
according
to
the
grounds
of
the
word
,
which
cannot
deceive
,
&
to
distrust
,
her
owne
conjecturall
and
slight
bottomes
.
Truth
is
able
to
approve
both
her selfe
and
her
contrary
:
whereas
error
can
comprehend
neither
truth
nor
her
owne
vanity
.
And
secondly
,
she
discovers
those
subtilties
of
Selfe
.
It
were
endlesse
to
mention
them
:
by
a
few
judge
of
the
rest
.
Sometime
she
is
so
slye
,
that
when
her
affections
and
duties
forsake
her
,
she
can
recover
her selfe
by
her
whinings
,
complaints
and
mutterings
against
her selfe
;
as
if
she
mourned
because
she
attaines
no
better
fruit
of
her
labours
.
Sometimes
she
will
pretend
that
she
desires
grace
really
,
and
is
willing
to
be
searched
,
and
that
shee
knowes
not
that
evill
which
she
would
not
gladly
be
rid
of
,
that
she
might
attaine
it
.
But
yet
she
deceives
herselfe
with
dead
wishes
,
and
will
not
ensue
those
meanes
closely
which
tend
thereto
,
nor
profit
by
the
experience
of
her
owne
basenesse
;
but
her
experience
leaves
her
dead
in
the
nest
,
as
it
found
her
,
and
she
will
not
endure
the
triall
,
nor
set
one
foot
forward
to
remove
the
stumbling-blocke
of
her
iniquity
from
before
her
,
Ezek.
14.
and
her
Idols
from
between
her
brest
:
Therein
she
is
as
she
was
.
Againe
a
third
subtilty
is
,
that
she
will
spare
her
owne
lazy
skin
,
and
cut
her selfe
off
from
those
more
convincing
ordinances
and
more
pertinent
and
seasonable
meanes
for
her
owne
good
,
by
putting
herselfe
upon
such
as
are
lawfull
and
good
in
their
kinde
;
as
to
avoid
close
attendance
to
reading
of
the
word
,
by
singing
of
a
Psalme
;
also
prayer
by
reading
a
Chapter
;
instead
of
secret
and
private
prayer
,
she
will
chuse
to
pray
with
others
,
or
in
family
,
or
upon
a
booke
;
instead
of
extraordinary
duties
,
shee
will
content
herselfe
with
her
ordinary
houres
;
and
all
to
shew
,
that
shee
is
glad
to
put
off
the
Lord
and
save
herselfe
harmelesse
with
as
small
a
pittance
and
as
poore
measures
of
spirit
and
courage
as
may
be
.
And
commonly
when
Selfe
pitches
upon
her
course
,
this
is
her
property
,
she
is
loose
with
God
in
the
best
meanes
.
Againe
,
she
will
so
contrive
her
matters
,
that
for
the
shifting
of
some
close
duty
of
worship
,
as
meditation
,
searching
her
corruptions
,
repenting
after
falls
,
or
renewing
covenant
:
she
will
alway
finde
some
occurrent
or
other
,
duty
of
calling
,
conversing
with
others
needlesly
,
or
by
some
worke
of
mercy
and
duty
of
the
second
Table
,
or
any
other
fained
pretence
,
to
rid
herselfe
of
that
which
would
stick
to
her
spirit
,
and
discover
her
loose
grounds
.
Sometime
(
which
I
would
have
marked
)
when
she
is
so
hunted
,
that
she
cannot
shelter
herselfe
,
and
is
pressed
to
leave
all
for
a
promise
;
she
will
turne
presumptuous
,
and
professe
that
she
hath
cast
herselfe
upon
that
also
,
and
thereby
hath
put
an
end
to
all
her
former
distempers
,
purposing
to
cast
about
and
fling
out
no
more
,
but
settle
herselfe
upon
the
truth
of
God
:
But
alas
!
this
her
fained
cleaving
to
the
word
,
is
nothing
else
,
save
a
dead
relyance
;
perhaps
shee
quashes
her
former
feares
and
doubts
:
But
how
?
Surely
by
a
lazy
and
slothfull
pretence
of
beleeving
,
that
she
might
be
free
from
any
callings
upon
,
reproofes
or
paines
taking
,
and
delude
her selfe
with
ease
:
for
why
?
Come
to
the
triall
of
her
confidence
,
alas
!
it
is
without
savor
,
peace
,
contentation
or
joy
of
heart
,
saplesse
,
barren
and
ventrous
:
dissembling
a
selfe-deniall
and
calmnesse
of
heart
,
but
indeed
a
lethargy
of
the
spirit
willing
to
deceive
herselfe
.
No
true
desire
to
honour
God
in
the
fruit
of
a
sound
course
,
or
to
purge
out
old
distempers
can
appeare
.
I
say
,
all
the
subtill
and
sly
tricks
of
selfe-delusion
the
Spirit
of
Grace
pierceth
into
and
purgeth
the
soule
of
:
for
,
looke
what
I
have
said
of
a
few
,
might
be
said
of
all
the
rest
:
Although
I
deny
not
,
but
many
a
poor
soule
hath
some
secret
shreds
of
Selfe
lying
hid
and
unknowne
;
yet
I
say
the
nature
of
the
Spirit
is
to
discover
them
,
if
the
soule
be
not
wanting
thereto
.
And
this
be
said
touching
the
former
generall
head
of
the
Spirits
opposing
Selfe
.
Second
generall
.
How
the
Spirit
of
grace
that
it
serves
wholly
for
Grace
.
In
three
things
.
1.
In
discovering
the
mystery
of
it
.
Now
for
the
second
generall
;
a
second
marke
of
the
Spirit
of
Grace
is
,
That
it
serves
wholly
for
Grace
:
And
that
both
in
the
discovery
of
Grace
,
in
the
effects
of
that
discovery
,
and
the
end
of
it
.
For
the
first
of
these
.
The
Spirit
of
Grace
is
all
for
Grace
,
in
the
discovery
of
the
mystery
of
it
,
the
amplenesse
,
largenesse
,
height
,
depth
and
length
of
it
to
the
poore
soule
,
that
it
may
appeare
in
all
the
excellency
and
fulnesse
,
freedome
,
bounty
,
unchangeablenesse
and
wel
be
teamingnesse
thereof
;
that
no
corner
of
it
may
lie
hidden
from
the
heart
of
a
sinner
,
so
farre
as
may
further
him
in
the
bottoming
of
the
soule
in
mercy
.
This
is
a
singular
and
peculiar
act
of
the
Spirit
,
tending
to
this
end
,
that
the
soule
may
not
stagger
about
the
sufficiency
of
Grace
which
God
offers
unto
her
;
but
may
behold
the
power
of
the
Priesthood
of
Christ
,
once
offering
up
himselfe
as
a
compleat
and
spotlesse
sacrifice
and
satisfaction
for
the
sins
of
the
elect
,
needing
no
more
to
be
offered
;
able
to
procure
from
the
Father
endlesse
wel
pleasednesse
and
acceptance
,
also
a
free
offer
of
reconciliation
,
and
to
create
in
the
soule
alone
and
of
it selfe
,
(
without
any
antecedent
free
will
,
liking
and
cooperating
of
Selfe
)
a
most
sufficient
clearing
of
conscience
from
guilt
and
feare
,
yesterday
,
Heb.
10.3
.
Heb.
13.8
.
to
day
and
for
ever
.
This
cannot
sinke
into
the
heart
of
an
hypocrite
;
he
cannot
bee
perswaded
that
there
is
enough
in
the
Lord
Jesus
alone
,
to
discharge
him
in
the
Court
of
heaven
;
the
offer
and
promise
are
empty
notions
with
him
,
to
sway
all
his
strength
upon
;
neither
dare
hee
rest
thereupon
with
peace
without
a
further
addition
of
his
owne
feelings
.
But
the
Spirit
of
Grace
grounds
the
poore
soule
in
this
,
as
the
maine
worke
of
all
,
that
so
all
the
building
may
subsist
thereon
;
and
makes
sure
retreat
and
refuge
for
her
in
the
midst
of
her
distresse
,
that
her
foundation
may
not
be
shaken
.
I
wish
that
the
method
of
that
Epistle
to
the
Hebrewes
,
especially
in
the
7.8.9.10
.
Chap.
might
well
be
observed
to
the
understanding
of
this
act
of
the
Spirit
.
Secondly
,
the
Spirit
of
Grace
doth
not
onely
offer
such
a
light
to
the
soule
,
but
lets
it
in
by
her
owne
working
into
her
,
setting
the
soule
on
worke
,
to
concurre
with
his
revealing
light
,
and
shewing
it
both
that
the
Lord
will
conferre
no
lesse
then
all
this
Sufficiency
upon
a
needing
soule
,
and
therefore
shee
may
(
without
presumption
)
take
and
partake
them
from
his
hand
:
It
sheweth
her
that
it
is
the
endlesse
&
matchlesse
Grace
of
God
,
that
he
can
find
in
his
heart
to
pardon
her
,
yea
to
cast
love
upon
her
,
not
only
when
she
seems
zealous
and
affectionate
(
for
Self
can
make
her
beleeve
that
)
but
even
when
she
is
basest
in
her
owne
eies
,
and
under
the
conscience
of
her
guilt
;
when
she
is
in
her
bloud
,
when
her
originall
loathsomenesse
&
her
actuall
wickednes
of
thoughts
,
of
words
,
of
wrath
,
hypocrisie
and
the
like
,
doe
lye
as
a
burthen
upon
her
,
yet
then
,
even
then
(
marke
what
I
say
)
he
hath
love
in
a
corner
of
his
heart
,
for
such
an
one
;
(
such
as
he
will
have
herselfe
confesse
to
be
)
causlesse
on
her
part
,
yea
such
,
as
(
if
he
had
no
more
aime
at
being
knowne
to
be
loving
,
then
to
love
for
any
amiable
thing
in
the
object
)
he
would
never
shew
to
any
.
Nay
more
,
lest
the
Spirit
of
Grace
should
leave
any
thing
behinde
him
,
he
doth
offer
to
create
the
gift
of
faith
in
the
soule
,
Esay
5●
.
19
.
to
claspe
upon
this
gift
of
mercy
;
and
includes
this
gift
in
the
offer
,
as
knowing
that
it
were
in
vaine
to
offer
the
one
,
without
working
the
other
.
And
hereby
he
causeth
the
soule
to
lay
hold
upon
his
strength
and
ablity
to
save
,
(
as
having
received
a
ransome
sufficient
:
)
which
is
no
other
,
saving
the
writing
of
his
covenant
in
the
fleshy
tables
of
her
heart
,
Esay
27
4.5
.
prepared
by
himselfe
for
the
nonce
.
And
moreover
,
that
all
this
hee
hath
done
of
his
owne
free
will
and
motion
,
without
any
former
principle
acting
him
to
intend
it
,
or
concurring
with
him
to
create
it
:
I
say
,
he
hath
done
it
of
himselfe
,
as
judging
it
meet
for
himselfe
to
doe
(
whatsoever
we
bee
)
and
for
the
glory
of
his
Name
:
No
entreaty
of
men
or
Angels
,
no
difficult
tearmes
of
perswasion
caused
it
:
but
it
flowed
naturally
from
him
,
as
most
honourable
to
his
Majestie
to
doe
.
Fifthly
,
the
Spirit
of
Grace
stayes
not
here
,
but
proceedes
to
accommodate
the
soule
to
embrace
this
power
of
God
:
for
to
what
end
should
the
Lord
be
willing
to
do
it
in
her
&
for
her
,
except
she
also
felt
sutable
inclinations
wrought
in
her
soul
towards
it
:
And
therefore
he
moves
her
,
sadly
to
digest
this
grace
offered
,
to
count
it
no
light
nor
strange
thing
;
no
nor
yet
beyond
the
soules
apprehension
;
but
as
on
the
one
side
hee
causeth
it
to
be
most
weighty
,
pretious
,
and
to
be
highly
valued
:
so
,
on
the
other
side
he
makes
it
familiar
,
sweet
,
clear
and
evident
:
not
a
thing
above
the
clouds
,
nor
under
the
earth
,
farre
fetcht
,
but
neere
the
soule
,
put
into
her
bosome
,
Rom.
10.
belonging
to
her
,
not
to
bee
rejected
,
or
thrust
away
from
her
,
except
she
will
perish
.
These
,
together
with
the
infinite
benefite
of
receiving
it
,
and
the
endlesse
losse
in
forgoing
it
(
as
being
the
onely
remedy
)
doe
marvellously
stablish
the
thoughts
upon
it
,
and
ravish
the
affections
with
it
,
so
that
layes
a
most
sad
charge
upon
the
poore
soule
(
upon
paine
of
forfeiting
her
peace
for
ever
)
not
to
passe
it
by
slightly
,
deadly
,
and
formally
;
but
to
view
and
meditate
of
it
savourly
,
deep
y
,
unw●ariedly
,
with
admiration
,
till
by
this
mirrour
of
beholding
the
Lord
with
open
face
,
she
be
transformed
to
the
gloriousnes
of
this
grac●
,
and
carried
,
2
Cor.
3.
end
.
yea
left
in
the
streame
thereof
by
the
Spirit
of
the
Lord
.
This
for
the
first
of
the
three
particulars
.
The
second
,
is
the
effect
of
this
presenting
worke
of
the
Spirit
.
And
that
is
union
:
The
second
worke
the
effect
hereof
,
viz.
Union
.
Whereby
the
Spirit
of
Grace
shewes
the
soule
into
what
a
condition
she
is
translated
by
faith
in
the
promise
.
That
is
,
she
is
made
one
with
the
Lord
Jesus
thereby
,
and
really
partaker
of
all
his
good
things
,
true
peace
,
contentment
in
blessings
,
crosses
,
all
conditions
,
freedome
from
all
former
garboiles
,
feares
,
enemies
,
joy
in
God
and
his
salvation
,
never
to
be
divorced
from
him
any
more
.
This
causes
the
soule
to
shake
off
that
wearisomenesse
of
Selfe
,
never
settled
;
that
bottomelessenesse
,
never
grounded
;
that
inconstancy
and
vanity
,
never
at
rest
:
and
why
?
Because
it
had
no
reall
good
to
fasten
upon
,
and
to
determine
those
restlesse
desires
of
hearts
:
But
now
,
the
Lord
Jesus
himselfe
both
in
his
present
grace
and
hope
of
glory
to
come
,
runues
in
her
streame
,
or
rather
turnes
hers
into
his
:
so
that
looke
what
Selfe
was
to
her
before
,
emptily
and
barrenly
:
now
Christ
is
in
her
stead
.
Christ
is
the
Selfe
of
the
soule
;
he
is
all
in
all
to
her
,
acts
her
,
comforts
her
,
staies
her
,
quickens
her
,
guides
,
upholds
her
in
all
straits
and
troubles
.
As
Selfe
was
a
body
of
death
in
her
before
,
easily
besetting
her
;
so
is
Christ
now
a
very
reall
being
of
Truth
and
Grace
,
a
very
life
of
being
and
welfare
unto
her
.
Now
the
soule
is
willing
to
shake
off
Selfe
,
because
she
hath
a
better
thing
in
possession
;
which
frees
her
from
the
old
yrkesomenesse
,
vanity
,
bondage
and
unsubsistence
,
which
before
she
was
disquieted
with
.
Oh!
it
is
a
wonderfull
priviledge
to
a
poore
soule
,
that
whereas
before
it
was
tedious
to
her
to
muse
of
the
promise
,
to
deny
her
owne
hopes
,
flashes
and
pangs
,
to
cleave
to
the
bottome
of
another
out
of
herselfe
:
now
all
these
are
become
sweet
unto
her
,
because
Christ
is
now
instead
of
Selfe
unto
her
,
even
all
in
all
.
Before
it
was
a
violent
worke
to
apply
the
soule
to
meditation
;
for
she
was
out
of
the
element
of
Grace
;
but
now
she
counts
it
familiar
worke
,
because
the
presence
of
Christ
hath
made
it
so
:
a
mercy
more
worth
,
then
all
the
world
beside
,
when
shee
considers
duly
of
it
.
Before
shee
was
haled
as
a
Beare
to
the
stake
,
to
the
word
,
to
the
sacraments
,
to
other
ordinances
,
duties
:
now
she
hath
fellowship
with
them
as
her
owne
,
even
as
she
is
Christs
:
before
she
knew
not
what
to
make
of
herselfe
,
her
affections
,
her
desires
;
but
now
shee
is
able
to
discerne
what
God
hath
done
for
her
and
her
affections
,
mournings
and
duties
,
stand
not
up
in
the
roome
of
Christ
,
but
flow
from
him
safely
,
and
returne
to
him
,
as
the
waters
to
the
sea
,
whence
they
came
.
Oh!
what
oddes
is
there
betweene
the
dead
life
of
Selfe
,
moving
the
soule
heavily
,
as
Pharaohs
charet
wanting
their
wheeles
;
and
the
living
life
of
Christ
,
alway
affording
some
warmth
,
vigor
,
breath
and
motion
to
the
soule
,
and
assuring
her
that
is
not
from
herselfe
,
but
from
a
principle
without
,
which
will
not
faile
her
:
Oh!
this
second
Adams
quickning
spirit
,
is
as
far
above
that
dead
principle
of
Selfe
,
as
a
living
creature
is
above
an
Image
.
Thirdly
,
the
Spirit
of
Grace
drawes
the
soule
to
the
end
of
Grace
!
The
third
is
the
end
.
to
behold
the
purpose
of
God
in
declaring
the
riches
of
that
mercy
,
by
which
he
saved
a
sinner
:
that
he
might
purchase
more
glory
to
himselfe
,
then
good
to
the
soule
.
Of
this
I
spake
before
by
another
occasion
:
only
note
this
,
that
the
Spirit
carries
Selfe
out
of
the
soule
hereby
.
For
when
the
soule
is
ravished
with
the
view
of
those
excellencies
of
God
manifested
by
redemption
,
she
loseth
herselfe
as
in
a
streame
,
as
being
ashamed
to
thinke
that
she
should
so
basely
struggle
for
that
,
by
her
own
strength
,
which
onely
the
Spirit
of
the
promise
can
conduct
her
unto
,
for
the
ends
of
the
promise
,
serving
to
make
the
Lord
admirable
in
his
Saints
:
Oh!
how
is
the
soul
ashamed
,
yea
confounded
for
her
own
folly
,
that
she
should
goe
about
the
fadoming
of
so
bottomelesse
depth
,
with
her
owne
bucket
!
I
conclude
these
three
branches
with
renewing
my
exhortation
:
Try
your selves
by
these
,
whether
the
Spirit
of
Grace
bee
in
you
or
no
;
for
if
it
be
,
it
hath
the
promise
of
a
full
bottome
to
stablish
the
soule
upon
,
it
hath
brought
realnesse
of
comfort
and
peace
into
it
,
and
it
hath
carried
it
into
the
sea
of
the
riches
of
grace
,
so
that
it
can
make
songs
of
the
Lords
deliverance
,
with
more
admiration
,
then
if
the
inheritance
of
a
Prince
had
befalne
it
.
I
cannot
insist
now
any
longer
.
So
much
for
the
second
marke
,
that
the
Spirit
of
Grace
is
for
Grace
.
To
make
an
end
,
a
third
and
last
marke
of
the
Spirit
of
Grace
is
,
The
third
marke
is
,
The
calme
proceeding
of
this
Spirit
of
Grace
.
that
it
goeth
forward
calmely
and
softly
in
her
pursuit
of
the
promise
,
without
any
carnall
striving
and
violence
of
Selfe
,
much
lesse
fretting
and
distemper
of
spirit
upon
Gods
delaies
.
She
teaches
the
soule
to
waite
upon
the
Lord
and
harken
what
he
would
say
to
his
Saints
,
for
he
will
speake
peace
to
them
,
that
they
may
not
returne
to
folly
,
their
old
selfe-staggering
,
unsettlednesse
or
bondage
:
The
Spirit
of
Grace
is
much
like
the
Temple
of
Salomon
;
it
loves
not
to
hear
the
din
of
Selfe
to
disquiet
it
,
Psal.
85.8
.
as
hammers
and
tooles
might
not
bee
used
in
the
building
of
the
other
.
1
King
.
6.7
.
While
he
is
at
worke
,
he
cannot
endure
Selfe
to
disturbe
him
:
he
will
raise
up
the
frame
himselfe
,
we
must
onely
say
,
Grace
,
grace
unto
it
,
but
he
will
both
lay
the
foundation
and
corner
stone
,
Zach.
4.7
.
and
set
the
building
upon
it
,
and
it
shall
prosper
in
his
hands
.
Suffer
we
our selves
orderly
,
and
by
degrees
to
be
led
from
step
to
step
,
without
turning
off
on
the
right
hand
or
the
left
,
meekely
and
patiently
attending
his
leasure
in
our
innocency
;
and
use
of
meanes
;
and
foist
not
any
secret
weights
of
our
owne
into
the
ballance
,
as
if
the
Lord
were
not
alone
able
to
perfect
his
owne
worke
:
onely
let
there
be
no
stops
in
our
owne
spirits
,
to
set
backe
or
quench
this
Spirit
of
Grace
,
under
the
pretence
of
our
quiet
and
patient
wayting
:
1
Thes.
5.
A
point
which
no
hypocrite
can
discerne
.
If
he
be
bidden
to
rest
,
he
leaves
his
diligence
,
and
waxes
idle
;
whereas
true
stri●●
and
true
rest
goe
together
;
and
a
poore
soule
so
rests
from
his
selfe
striving
,
that
yet
he
continues
his
selfe-denying
diligence
in
the
use
o●
meanes
:
Esay
30.
Try
your selves
also
in
this
;
but
I
remember
I
have
touched
●o●
part
before
,
when
I
spake
of
the
violence
of
Selfe
.
This
shall
there●ore
suffice
to
have
spoken
touching
the
markes
of
this
Spirit
of
Grace
,
and
the
several
branches
thereof
.
Now
in
a
word
,
for
the
other
peece
of
the
question
,
how
this
Spirit
of
Grace
may
be
attained
?
Quest
2.
H●w
this
Spirit
of
grace
may
be
attained
.
I
answer
briefly
,
First
,
be
earnest
in
prayer
to
God
for
it
(
for
the
Spirit
of
Grace
and
supplication
are
joyned
together
,
Zach.
12.10
.
That
both
the
Lord
would
cast
down
this
strong
castle
of
Selfe
,
and
raise
up
the
strong
fort
of
his
own
salvation
upon
the
ruines
Answ
1
thereof
:
joyne
with
prayer
,
meditation
,
be
much
in
the
use
of
all
other
powerfull
ordinances
of
God
,
(
fasting
especially
)
the
true
Sampson
to
Answ
2
cast
down
the
house
over
the
head
of
self
and
unbeleefe
:
And
observe
seriously
Answ
3
the
graces
of
others
,
(
such
as
have
shot
this
gulfe
,
and
have
had
the
Answ
4
experience
of
Christ
in
them
:
)
Again
seek
not
to
please
our
flesh
,
(
as
it
is
said
David
would
never
crosse
Adonija
from
his
youth
,
and
that
made
him
such
a
good
one
)
but
abridge
our selves
of
our
wills
even
in
some
lawfull
liberties
,
1
King
.
1.6
.
and
abstaine
from
many
things
which
others
permit
to
themselves
:
dyet
our selves
daily
as
those
which
runne
for
a
prize
;
and
that
may
somewhat
inure
us
to
deny
our selves
in
this
great
worke
of
Answ
5
Grace
.
1
Cor.
9.25
.
Tye
our selves
closely
to
the
duties
of
our
places
and
callings
,
and
be
not
too
indulgent
to
our
backs
,
bellies
,
companies
,
travells
,
and
the
like
sensuall
recreations
and
contentments
:
many
men
affect
such
a
bre●th
in
the
uttermost
of
their
liberties
and
jollitie
,
that
their
very
garbe
bewraies
them
to
bee
men
who
savor
not
much
of
denying
themselves
:
goe
to
the
Lord
often
with
this
thorne
in
thy
heele
,
and
bemoane
thy
paine
unto
him
,
2
Cor.
12.6
.
till
he
ease
thee
!
as
Paul
did
,
and
ceased
not
,
till
the
Answ
6
spirit
was
sufficient
for
him
:
Beseech
the
Lord
not
to
leave
thee
to
thine
owne
findings
,
but
to
take
thee
into
his
own
patronage
,
maintaining
thee
at
his
cost
and
charge
:
It
is
said
that
Ieconia
(
long
after
his
obedience
to
the
Prophet
Ieremy
,
Jerem.
52.31
.
to
yeeld
up
himselfe
to
the
King
of
Babel
)
was
so
honoured
by
God
,
as
to
become
of
a
vassall
and
captive
,
a
favorite
,
and
to
be
nourished
from
the
Kings
owne
dish
,
to
have
a
portion
of
meate
from
him
daily
:
meditation
of
the
Pearle
,
Matth.
13.44
.
caused
the
Merchant
to
sell
all
and
buy
it
.
How
doth
Paul
Phil.
3.
heate
his
heart
with
the
Lord
Jesus
,
till
hee
cast
out
himselfe
as
dung
?
D●vid
Psal
.
73.
recovers
himselfe
out
of
his
temptation
of
distrust
and
impatience
by
meditation
,
and
then
breakes
out
,
Whom
have
I
in
heaven
but
thee
!
Luke
2.51
.
Mary
bred
Christ
in
her
soule
,
by
pondering
the
message
of
the
Angell
against
her
feare
and
doubting
.
Nothing
a
greater
nourisher
of
Selfe
then
unacqaintance
and
slothfull
neglect
of
the
promise
.
Againe
,
behold
the
practice
of
the
Saints
,
both
in
Scripture
and
experience
,
both
living
and
dying
,
Heb.
13.7
.
how
they
have
moulded
their
souls
into
the
truth
of
God
,
and
have
been
content
to
hazard
their
own
salvation
,
thereupon
saying
,
if
I
perish
,
I
perish
:
Let
also
(
as
I
toucht
before
)
the
afflictions
Answ
8
of
God
,
whether
in
our
bodies
or
soules
,
breake
us
off
from
our
wilde
olive
stock
,
and
implant
us
into
the
naturall
and
sweet
olive
:
Say
,
Lord
it
is
a
sweet
mercy
not
to
live
to
my self
,
(
though
it
cost
me
deare
to
learne
this
discipline
)
but
to
be
at
thine
allowance
.
As
an
idle
wench
chuseth
to
live
basely
and
idely
at
her
owne
hand
,
rather
then
under
a
Mistresse
:
so
would
Self
do
,
if
God
did
not
over-rule
the
soul
:
But
when
she
is
corrected
and
instructed
,
then
she
smites
upon
her
thigh
and
repenteth
.
Lastly
,
Answ
9
be
not
too
eager
in
pursuit
of
our
worldly
affairs
,
but
quietly
let
us
set
our
boate
upon
our
streame
of
providence
,
to
crosse
our selves
in
our
carnall
appetites
,
and
though
God
crosse
us
not
,
yet
deny
we
our selves
,
inuring
our
hearts
to
mercy
&
compassion
,
to
such
as
are
in
necessity
,
bodily
or
spirituall
:
Let
not
Papists
(
the
chiefe
favorites
of
Selfe
)
condemne
us
Protestants
in
this
kinde
;
farre
it
be
it
from
us
to
foster
a
spirit
of
envy
,
which
lusteth
in
us
after
uncharitablenesse
,
indignation
,
morosity
,
austerity
,
censoriousnesse
,
anger
,
revenge
,
suspitions
,
contentions
,
Jam.
4.4
.
discontents
,
either
with
men
,
or
with
providence
and
Gods
administrations
,
that
please
us
not
:
for
these
morall
distempers
will
defile
us
spiritually
,
if
we
be
not
aware
of
it
.
Seeke
not
honour
,
repute
,
respect
and
acknowledgement
from
men
,
let
God
alone
with
these
,
Joh.
5.44
.
and
let
us
not
for
such
base
scurfe
(
yet
highly
set
by
in
the
world
)
destroy
the
worke
of
God
.
Oh!
beloved
,
consider
what
I
have
said
of
this
weighty
argument
,
and
the
Lord
give
us
understanding
in
all
things
!
for
mine
owne
part
,
I
have
cause
to
mourn
,
that
notwithstanding
all
I
have
spoken
,
I
have
so
small
hope
to
prevaile
with
men
,
because
I
goe
against
their
edge
,
and
speake
riddles
,
to
men
of
another
metall
!
What
are
we
but
signes
and
spectacles
to
men
and
divells
in
preaching
these
doctrines
?
What
serve
we
for
,
save
to
harden
their
hearts
?
For
they
will
fulfill
the
doctrine
,
and
Selfe
is
like
to
quash
their
hopes
when
all
is
done
!
The
Lord
prevent
it
in
you
for
his
mercies
sake
.
And
so
much
also
shall
suffice
for
this
whole
use
of
exhortation
,
to
them
that
seeke
conversion
.
Now
concerning
the
latter
branch
of
Exhortation
,
2.
Branch
of
Exhortation
.
Gods
people
must
practise
selfe-deniall
in
their
conversation
.
to
them
who
(
through
mercy
)
are
converted
already
:
Let
me
urge
this
upon
them
,
so
much
the
rather
to
deny
all
for
Christ
and
his
name
;
by
how
much
they
have
already
obtained
favour
to
count
all
as
drosse
in
respect
of
pardon
and
reconciliation
:
If
in
the
former
respect
that
of
our
Saviour
be
true
,
how
much
more
in
the
latter
;
He
that
will
bee
my
Disciple
must
deny
all
,
(
if
the
case
so
require
)
take
up
his
crosse
and
follow
me
:
And
the
truth
is
,
such
are
the
times
we
now
live
in
,
that
I
am
(
in
a
manner
)
forced
to
adde
this
point
of
use
to
the
former
.
For
,
you
must
know
,
the
former
is
secret
from
the
view
of
men
(
though
one
day
it
shall
be
knowne
to
men
and
Angells
)
so
that
we
should
doe
men
a
world
of
wrong
,
if
we
should
judge
them
to
bee
other
then
selfe-denyers
and
beleevers
.
Matth.
16.
end
.
But
indeed
,
there
is
another
selfe-deniall
a
consequent
upon
faith
and
that
is
an
outward
renouncing
of
our selves
,
and
selling
our selves
out
of
all
our
profits
,
pleasures
,
ease
and
liberties
for
the
name
,
the
truth
of
doctrine
,
the
profession
of
Christ
in
power
;
That
rather
then
we
would
betray
these
to
the
enemies
thereof
,
neither
liberties
nor
lives
should
be
deare
to
us
:
Now
herein
what
doe
men
?
Alas
!
they
shew
that
either
they
never
knew
what
it
meant
to
cast
out
Selfe
,
to
receive
Christ
,
or
else
they
have
found
a
narrow
distinction
between
barke
and
tree
,
to
save
themselves
harmelesse
:
viz.
That
although
they
deny
themselves
inwardly
for
him
never
so
,
yet
they
have
a
dispensation
,
so
that
outwardly
they
will
not
lose
a
dramme
of
wealth
,
credit
,
maintenance
,
ease
,
love
of
wife
,
child
,
will
or
appetite
for
his
sake
.
And
at
this
plat
the
world
of
our
professors
now
fall
off
:
Causes
.
They
love
Christ
with
their
hearts
,
but
they
will
not
lose
one
straw
for
him
:
Alas
!
what
wonder
that
it
is
so
with
them
?
For
why
?
Why
most
men
so
little
deny
themselves
for
Christ
?
To
deny
a
mans
selfe
for
Christ
,
requires
a
better
bottome
then
they
have
any
:
The
Lord
Jesus
never
denyed
himselfe
to
the
death
for
the
redemption
of
their
soules
,
never
gave
himselfe
as
a
price
to
wrath
for
their
pardon
and
peace
:
The
Apostle
Rom.
tells
us
,
Doubtlesse
for
a
good
man
one
would
be
content
to
dye
:
Christ
hath
not
been
a
good
Christ
to
them
,
for
if
he
had
,
they
would
deny
themselves
to
the
death
for
him
.
They
are
upon
their
owne
bottome
still
:
their
owne
ease
,
will
,
health
,
pleasures
,
life
and
liberties
are
too
deare
to
them
;
they
love
them
as
pretiously
,
as
a
zealous
Christian
loves
Christ
;
therefore
they
will
part
with
nothing
for
him
.
If
Christ
were
their Selfe
,
their
inner
man
,
their
joy
and
content
,
they
would
cleave
to
him
as
their
naturall
and
beloved
object
;
The
truth
hath
not
made
them
free
;
for
if
it
had
,
they
would
forsake
all
for
it
,
and
buy
it
whatsoever
it
cost
them
,
but
not
sell
it
,
whatsoever
they
might
have
for
it
.
Besides
,
they
know
not
what
spirit
they
are
of
;
while
peace
lasteth
,
and
the
Gospel
runnes
in
the
streame
of
their
liberties
,
gifts
,
services
,
commodities
,
and
advantages
,
who
but
they
?
An
humble
and
zealous
Christian
would
almost
tremble
to
heare
their
protestations
,
their
engagements
for
God
and
truth
,
the
cause
of
Christ
and
Religion
;
who
but
they
in
their
fastings
and
prayers
,
deepe
detestation
of
the
sinnes
of
the
times
,
and
mourning
for
the
sorrowes
of
such
as
suffer
?
But
let
the
winde
turne
to
another
coast
,
so
that
they
see
the
enemies
of
truth
lay
hard
to
their
free
hold
,
and
they
must
either
sadly
suffer
indeed
for
that
they
have
professed
,
or
else
bewray
themselves
to
be
hypocrites
:
Then
they
shew
upon
what
hinges
their
doore
hanges
and
turnes
,
even
upon
Selfe
and
selfe-love
:
Then
they
wax
stiffe
for
themselves
,
then
they
cleave
to
the
creature
,
their
ease
and
welfares
,
their
liberties
and
worldly
contents
.
Why
this
?
Alas
!
They
understood
not
their
ow●
spirit
,
and
therefore
it
laid
them
in
the
suds
ere
they
were
aware
.
Now
their
great
declaiming
against
the
sinnes
of
timeservers
,
and
selfe-loving
hypocrites
,
is
turned
to
apologize
for
their
inconstancy
,
selfe-love
and
ends
of
their
owne
:
Moreover
,
another
cause
is
,
they
sought
not
Christ
simply
and
honestly
for
himselfe
,
but
for
somewhat
which
might
bee
gotten
from
him
,
to
serve
their
owne
turne
by
his
meanes
:
They
know
not
how
to
licke
themselves
whole
upon
the
Lord
Jesus
for
any
thing
they
lose
for
him
;
and
therefore
they
are
loath
to
venture
any
more
,
then
they
must
quite
make
forfeit
of
.
If
they
knew
whom
to
trust
for
amends
,
or
could
beleeve
that
hundred
fold
requitall
for
God
and
his
Gospel
,
which
is
promised
to
all
that
lose
any
thing
for
him
;
Oh!
it
would
lithe
their
hearts
exceedingly
to
suffer
any
thing
for
him
!
To
conclude
,
they
consider
not
what
a
poore
bargaine
they
make
of
it
,
when
they
sell
the
honour
and
glory
of
the
Lord
Jesus
,
for
the
redeeming
of
a
poore
transitory
content
here
below
:
they
consider
not
that
they
fish
with
a
golden
hooke
for
minums
;
if
they
lose
their
hooke
upon
a
shrag
of
triall
and
temptation
,
they
can
never
make
amends
againe
for
it
,
by
all
they
catch
,
though
the
fish
were
fairer
.
Conscience
is
no
commodity
to
weigh
in
the
balance
against
ease
,
and
carnall
profits
and
pleasures
:
as
Elisha
asked
Gehazi
,
Is
this
a
season
to
purchase
olives
and
vineyards
,
and
menservants
or
maidservants
?
They
consider
not
what
poor
and
silly
figleaves
they
sow
together
to
cover
their
nakednesse
,
when
they
pretend
a
necessity
of
serving
God
their
owne
way
,
(
that
way
which
will
hold
best
agreement
with
their
own
ends
)
to
shun
serving
him
his
way
of
suffering
,
which
contradicts
their
self-love
.
In
all
these
respects
and
in
many
more
,
let
us
not
wonder
at
the
wofull
declension
of
these
revolting
times
,
which
leave
the
Lord
Jesus
himselfe
to
sinke
or
swim
.
Nay
further
,
let
us
not
be
offended
overmuch
at
such
as
at
their
first
entry
and
onset
upon
Religion
,
seemed
so
zealous
as
to
chalenge
all
enemies
of
Christ
,
and
began
to
suffer
for
him
:
But
having
born
the
brunt
a
while
,
and
felt
the
triall
too
hot
and
too
heavy
for
them
,
have
with
more
shame
and
reproach
revolted
from
him
,
then
ever
they
began
to
suffer
with
honour
and
commendation
.
And
sithence
it
fareth
thus
,
let
all
whom
it
concerneth
,
Counsells
to
helpe
this
.
Exhortation
.
to
approve
their
faith
and
fidelity
to
the
Lord
Jesus
(
as
it
doth
concerne
all
who
will
not
prove
hypocrites
)
now
in
these
wofull
daies
,
strive
for
the
holding
up
and
preserving
the
entire
honour
and
esteem
of
Christ
&
his
Grace
,
his
truth
,
profession
and
Gospel
,
both
in
their
owne
soules
with
sincerity
,
and
before
men
without
shame
or
cowardize
.
Consider
(
poore
soule
)
by
whose
strength
thou
standest
:
do
not
look
too
wisely
upon
next
hand
examples
of
staggerers
and
timeservers
,
though
perhaps
thou
hast
admired
them
for
their
zeale
and
gifts
:
know
them
by
their
fruits
;
stagger
not
at
their
revolts
:
But
looke
to
Jesus
the
author
and
finisher
of
thy
faith
,
Heb.
12.2
.
who
for
the
hope
set
before
him
,
and
the
love
to
thy
soule
and
salvation
,
despised
the
shame
,
and
endured
the
crosse
:
Behold
(
if
examples
do
so
much
affect
thee
)
the
patternes
of
those
faithfull
ones
,
who
in
all
ages
have
borne
witnesse
to
Jesus
,
and
not
esteemed
their
credits
,
or
goods
,
or
lives
,
so
that
they
might
vindicate
the
glory
of
Christ
,
and
discharge
the
trust
which
in
baptisme
,
and
much
more
in
their
conversion
to
God
was
committed
to
them
;
to
be
faithfull
souldiers
,
and
to
contend
for
the
truth
,
against
Divell
and
his
instruments
,
the
world
and
their
own
fleshly
selfe-love
:
The
Lord
hath
had
in
all
ages
some
who
have
though
it
a
businesse
of
importance
to
sticke
to
Christ
and
his
honour
,
whatsoever
it
cost
them
;
although
thy
strength
be
small
,
the
trialls
of
the
malicious
sharpe
and
fiery
as
darts
;
yet
if
thou
canst
deny
thine
owne
selfe
,
humble
thy
soule
,
be
little
in
thine
owne
eies
,
be
above
thine
owne
ends
and
sensuality
:
Then
that
God
who
hath
suffered
thousands
of
subtill
selfe-loving
hypocrites
to
fall
on
thy
right
hand
,
and
thy
left
,
shall
keepe
thee
safe
in
the
midst
under
the
covert
of
the
wings
,
and
shadow
of
his
Almighty
power
.
Psal.
92.7
.
Counsells
.
And
to
this
end
and
purpose
,
first
,
get
faith
in
Trialls
,
(
more
pretious
then
gold
,
)
and
looke
not
to
suffer
for
Christ
by
thine
owne
strength
,
but
get
strength
from
him
whom
thou
sufferest
for
:
Get
thee
his
innocency
,
be
sure
thy
cause
be
good
,
joyne
with
it
a
good
conscience
,
(
two
excellent
banners
to
fight
under
)
and
then
by
prayer
,
beg
from
Christ
that
strength
,
courage
,
meeknesse
,
simplicity
,
selfe-deniall
,
unashamednesse
to
confesse
him
,
and
to
suffer
for
him
,
which
becommeth
one
,
who
hath
received
thy
being
of
grace
,
and
the
hope
of
welbeing
of
glory
for
ever
from
him
.
Beleeve
that
hee
who
nayled
all
enmity
of
Satan
and
the
gates
of
hell
,
to
his
crosse
,
hath
risen
by
the
might
of
his
Godhead
,
and
is
at
his
right
hand
;
will
so
provide
,
that
the
remnant
of
their
conquered
and
captivated
malignity
and
malice
,
shall
never
prevaile
against
thee
.
If
ever
thou
tookest
hold
of
his
strength
to
save
thee
from
hell
and
from
perishing
,
trust
him
for
strength
to
overcome
all
earthly
enemies
;
he
can
and
will
subdue
them
unto
thee
,
divert
them
,
disarme
them
,
disable
them
,
and
give
thee
full
redemption
from
them
.
If
ever
hee
built
thee
soundly
upon
his
rocke
,
feare
not
,
neither
stormes
,
nor
sands
,
nor
tempests
,
nor
any
assaults
shall
ever
cause
thy
building
to
ruinate
:
but
thou
shalt
stand
,
because
built
upon
a
rock
.
Secondly
,
be
not
heedlesse
and
carelesse
of
trouble
,
but
be
well
settled
and
informed
in
thy
judgement
,
concerning
the
weight
and
the
importance
of
the
truth
of
God
.
Let
not
trouble
for
the
cause
of
Christ
,
finde
thee
so
busied
about
doing
for
him
,
that
thou
shouldest
neglect
the
consideration
of
those
weighty
respects
,
for
which
he
calls
thee
to
suffer
also
.
Many
irresolute
and
staggering
ones
have
done
Christ
as
much
dishonour
,
as
some
libertines
and
timeservers
:
Selfe-love
and
ease
hath
so
blinded
them
on
the
one
side
,
that
they
can
looke
but
one
way
:
As
thou
canst
not
deny
but
truth
is
pretious
,
powerfull
,
and
prevailing
:
So
adde
this
thereto
,
aske
what
is
truth
,
study
it
,
inquire
into
it
,
&
the
consequences
which
attend
upon
,
both
the
faithfull
sticking
to
it
,
against
all
enemies
,
and
the
treacherous
traducing
it
,
for
fear
,
or
flattery
,
or
any
sinister
ends
.
Remember
that
of
Davids
servants
,
and
apply
it
to
truth
,
thou
art
worth
tenne
thousand
of
us
,
if
we
fall
,
there
be
others
to
raise
up
in
our
stead
;
but
if
thou
fall
,
how
irrecoverable
is
thy
losse
?
And
say
not
,
this
truth
or
that
,
I
could
suffer
for
,
but
such
and
such
I
dare
not
;
for
if
thou
honor
not
God
in
denying
thy
owne
cavils
,
and
suffering
for
any
truth
,
perhaps
thou
shalt
be
so
left
to
thy
selfe-shifts
,
and
snared
by
thine
owne
treachery
,
that
either
God
will
deny
thee
an
heart
,
or
the
honour
to
suffer
in
greater
truths
,
if
occasion
serve
.
Thirdly
,
know
for
certaine
,
God
will
have
a
day
to
trie
thee
,
what
cost
thou
wilt
be
at
for
him
.
If
he
have
brought
thee
through
the
pikes
of
the
enemies
of
thy
conversion
;
trust
to
it
,
he
will
have
some
triall
or
other
,
to
know
all
that
is
in
thine
heart
.
God
bestowes
no
great
favours
(
especially
Christ
himselfe
)
but
he
will
be
sure
to
try
thee
throughly
of
what
mettall
thou
art
made
,
and
whether
the
experience
of
his
first
and
greatest
love
have
deserved
at
thine
hands
the
fruit
of
thy
faith
,
to
cling
to
him
,
and
be
of
more
worth
,
then
thine
owne
ends
and
contents
:
He
rejoyceth
to
discover
those
who
are
firme
to
him
,
and
beare
him
hearty
loyall
affection
,
from
the
hollow
and
false
.
If
Abraham
,
Hezechia
,
Ionah
,
Peter
,
wanted
not
their
trialls
,
(
of
whom
some
stuck
to
God
,
others
warped
)
shalt
thou
escape
?
Nay
if
God
would
try
Saul
and
Ieroboam
and
Iehu
,
so
deepely
,
will
he
passe
thee
over
?
No
bee
not
such
a
foole
as
to
thinke
that
thou
shalt
scape
in
a
mist
;
swimme
alway
in
a
calme
sea
,
and
runne
a
smooth
course
;
for
as
verily
as
God
is
true
,
thou
shalt
be
tried
,
yea
perhaps
many
wayes
,
one
after
another
.
Resolve
thy selfe
,
it
is
no
slight
thing
in
Gods
esteeme
to
try
his
:
if
he
should
leave
them
without
trialls
,
(
whereof
all
sonnes
are
partakers
)
they
were
bastards
:
Heb.
12.8
.
it
is
drosse
and
no
oare
which
is
not
worth
the
trying
:
easie
duties
of
praying
,
hearing
and
worship
are
no
trialls
for
Gods
close
people
in
these
dayes
,
he
will
have
other
trialls
for
them
;
and
although
perhaps
thou
hadst
scaped
many
windes
and
blasts
,
yet
he
will
have
some
direct
and
opposite
winde
to
try
thee
to
the
quicke
,
ere
the
Lord
have
done
with
thee
.
Selfe
had
need
have
trialls
as
Gideons
souldiers
.
Upon
these
considerations
,
apply
this
exhortation
briefly
to
thy selfe
.
Application
of
all
in
two
duties
.
Be
for
him
that
hath
beene
for
thee
even
the
Lord
Jesus
,
be
for
his
glory
and
honour
to
thy
uttermost
.
I
will
commend
but
two
passages
to
thee
.
First
in
the
feare
of
God
(
my
beloved
)
be
sure
that
you
deny
your selves
for
God
in
the
point
of
doing
for
him
.
Secondly
,
1.
To
doe
all
for
God
.
in
the
matter
of
suffering
;
in
both
which
thy
whole
obedience
standeth
.
I
urge
no
exactnesse
but
such
as
the
Gospel
both
promises
and
affords
to
a
beleeving
soule
;
onely
I
exclude
treachery
and
falshood
.
For
the
former
,
aime
at
God
,
and
deny
thy selfe
in
thy
doings
and
duties
,
in
thy
worship
and
use
of
meanes
,
in
thy
speciall
calling
and
condition
of
life
.
This
will
inure
thee
to
the
latter
selfe-deniall
in
suffering
:
Throughout
thy
whole
conversation
of
life
towards
God
and
man
,
thou
shalt
finde
,
that
(
from
the
center
of
selfe-love
)
the
Divell
will
teach
thee
to
draw
lines
of
crookednesse
and
obliquity
,
warping
from
God
,
and
tending
to
it selfe
.
The
soule
cannot
endure
to
be
under
the
authority
of
God
,
either
commanding
,
promising
,
or
threatning
;
it
hath
a
bredth
of
her
owne
,
in
the
narrow
of
God
,
See
Hos.
10.1
.
and
where
shee
can
fleece
away
ought
from
him
and
his
ends
to
herselfe
she
is
safe
;
yea
where
the
duties
are
strictest
,
shee
bewraies
most
a
false
heart
,
which
being
pincht
in
the
point
of
her
owne
ends
,
is
ready
to
cast
all
in
the
dirt
.
In
fasting
,
what
pleasure
can
the
soule
finde
to
herselfe
,
instead
of
soule
afflicting
?
Esay
58.3.4
.
Much
more
then
in
ordinary
duties
she
will
dispence
and
seeke
herselfe
.
In
mens
buyings
and
sellings
,
how
doe
they
foist
in
a
dreg
of
seeking
themselves
,
loath
to
lye
close
to
the
rule
,
to
doe
as
they
would
bee
done
too
?
In
preaching
the
solemne
truthes
of
God
,
what
a
deale
of
selfe-honour
and
men-pleasing
creeps
into
the
duty
?
What
duties
,
meanes
or
graces
are
there
,
which
are
void
of
this
dead
fly
?
Witnesse
the
innumerable
dispensations
which
this
libertine
age
seekes
to
herselfe
in
all
her
wayes
;
in
fashions
,
attires
,
recreations
,
worldly
dealings
,
lending
,
letting
,
hyring
and
borrowing
:
In
the
duty
of
prayer
how
scanty
,
seldome
,
carnall
,
are
wee
?
Looking
sometime
more
at
them
that
heare
us
,
or
at
the
setnesse
of
our
sentences
,
edge
of
our
owne
affections
,
then
at
Gods
awfull
presence
,
our
owne
abasement
,
or
the
speciall
ends
that
concerne
us
?
What
causes
so
little
mourning
and
fasting
for
the
sinnes
and
sorrowes
that
are
upon
us
,
or
hang
over
us
?
Selfe-love
;
every
man
lookes
to
his
owne
matters
,
his
owne
griefes
,
losses
take
up
all
his
teares
and
desires
?
What
causes
Magistrates
to
be
so
partiall
and
connivent
at
offenders
,
at
drunkards
,
breakers
of
the
Sabbath
?
Selfe-love
,
they
are
affraid
to
be
noted
to
bee
precizer
then
needs
,
they
seeke
their
owne
bribes
or
ease
;
men
are
loath
to
disquiet
themselves
for
God
or
conscience
:
Whence
comes
our
murmuring
under
our
crosses
,
or
our
sottishnesse
and
insensiblenesse
under
them
?
Both
from
selfe-love
;
either
tendernesse
to
our
owne
skin
,
or
loathnesse
to
be
at
any
cost
to
search
out
the
causes
,
to
humble
the
soule
,
or
to
repent
:
loathnesse
(
I
say
)
to
lay
any
thing
to
heart
:
What
is
the
cause
of
so
many
jarres
and
janglings
among
Christians
,
for
meere
trifles
,
to
the
dishonour
of
God
and
their
communion
?
Selfe-love
,
that
seekes
her
owne
ease
and
profit
,
little
looking
how
others
fare
;
Christians
in
generall
will
professe
selfe-deniall
,
yet
take
pritches
,
discontents
:
Endlesse
it
were
to
mention
all
:
learne
we
to
seeke
God
in
all
we
doe
,
and
whatsoever
we
finde
our
conscience
to
accuse
us
of
,
as
an
excrement
and
superfluity
of
our
owne
,
beware
we
nourish
it
not
in
our selves
,
lest
it
poyson
the
carriage
,
the
bent
and
streame
of
our
indeavours
with
singularity
,
hypocrisie
,
and
selfe-love
.
Shake
off
conceits
,
rash
surmizes
,
tetches
,
enmities
,
sullen
froward
humors
.
2.
In
suffering
.
Lastly
,
be
not
onely
willing
and
well
content
to
beare
for
God
,
(
if
we
be
called
to
it
justly
without
thrusting
our selves
upon
troubles
)
but
especially
labour
to
quite
our selves
well
in
our
sufferings
.
True
it
is
,
to
shunne
God
,
and
seeke
our selves
,
our
owne
ease
and
welfare
,
betraying
our
conscience
,
is
a
fearefull
treachery
;
but
yet
,
there
is
a
further
mischiefe
then
this
to
be
shunned
;
and
that
is
,
be
we
sure
that
wee
suffer
for
God
,
and
have
him
that
knowes
our
hearts
to
beare
us
witnesse
,
that
(
setting
aside
humane
frailty
)
the
sincere
aime
of
our
hearts
in
suffering
,
is
,
the
promoting
of
the
glory
of
God
,
and
the
entire
and
tender
respect
we
have
to
preserve
his
truth
inviolable
:
There
is
a
white
divell
corrupting
us
in
the
bent
and
aime
of
our
sufferings
,
as
well
as
a
blacke
,
to
disswade
us
from
suffering
at
all
:
one
Divell
(
under
two
colours
)
aimes
at
this
,
either
at
the
losse
of
our
soules
,
when
we
wickedly
seeke
to
save
our selves
from
suffering
,
or
the
losse
of
the
honour
of
our
sufferings
,
when
we
lose
our
reward
,
through
our
base
and
hollow
seeking
our
own
selves
.
Such
as
suffer
in
these
dayes
for
Christ
,
had
need
be
well
bottomed
,
and
carried
upon
such
grounds
as
will
beare
us
out
and
save
our
stake
.
For
,
such
as
suffer
out
of
a
proud
,
presumptuous
singularity
of
their
own
,
to
be
thought
some
body
,
hoping
they
shall
be
able
to
licke
themselves
whole
by
some
outward
encouragements
,
or
otherwise
rush
upon
crosses
in
their
heate
and
rashnesse
;
are
like
(
in
such
a
world
as
this
)
to
meet
with
a
wrong
match
of
it
.
And
we
have
seene
some
examples
before
our
eies
to
verifie
this
by
wofull
experience
,
Note
this
experience
.
that
others
may
learne
by
their
shame
and
harmes
,
to
beware
of
their
selfe-heate
and
rashnesse
.
The
Divell
getting
ground
,
and
the
cause
of
God
losing
exceedingly
by
such
Merchant
venturers
,
not
to
speake
of
the
shipwracke
that
such
make
of
their
owne
peace
.
Suffer
therefore
for
Christ
;
and
suffer
so
for
him
,
that
thy
conscience
may
stand
by
thee
for
the
sincerity
of
thine
intentions
;
and
the
Spirit
of
glory
shall
rest
upon
thee
,
and
with
Stephen
,
he
(
whose
cause
thou
sufferest
for
)
shall
discover
himselfe
unto
thee
,
not
onely
in
his
allowing
of
thee
,
1
Pet.
4.14
.
Acts
7.55
.
but
his
crowning
of
thee
both
here
with
the
honour
of
suffering
,
and
hereafter
with
glory
for
suffering
,
as
1
Pet.
4.
end
,
and
in
neither
respect
will
he
suffer
thee
to
repent
or
bee
ashamed
.
But
I
must
not
here
(
in
this
use
of
addition
and
by
consequent
)
runne
out
into
a
common
place
;
some
other
fitter
occasion
will
offer
it selfe
for
this
purpose
.
Thus
much
shall
serve
for
the
whole
exhortation
;
and
so
for
the
whole
doctrine
of
Selfe
,
so
farre
as
the
Lord
hath
given
grace
.
Now
what
shall
I
say
,
(
brethren
)
for
conclusion
,
but
presse
us
all
to
seeke
God
,
who
suffers
not
his
raines
and
dew
to
returne
in
vain
,
Esay
55.9
.
but
to
fructifie
his
truth
in
the
hearts
of
his
owne
people
,
that
he
would
not
withdraw
his
blessing
from
this
doctrine
,
which
wee
have
at
large
insisted
on
in
this
and
the
former
Sermon
?
Let
us
pray
,
that
with
Pauls
planting
,
and
Apollo's
watering
,
God
would
give
encrease
.
THE
SEVENTH
LECTVRE
upon
the
words
following
in
the
twelfth
Verse
.
VERSE
XII
.
VERSE
12.
Are
not
Abana
and
Pharfar
,
rivers
of
Damascus
,
better
then
all
the
waters
of
Israel
?
may
I
not
wash
in
them
and
be
cleane
?
So
he
went
away
in
a
rage
,
&c.
VERS
13.
Then
his
servants
came
neere
,
and
spake
unto
him
,
and
said
,
Father
,
if
the
Prophet
had
sayd
some
great
thing
,
&c.
2
Kings
IN
the
former
verse
(
beloved
in
the
Lord
)
wee
have
examined
the
ground
of
Naamans
distaste
of
the
Prophets
message
:
and
that
was
(
as
wee
have
shewed
)
a
prejudice
or
pre-conceit
of
a
way
of
his
owne
devising
,
The
clearing
of
the
coherence
,
&
sense
of
this
verse
.
without
bottome
or
ground
of
truth
.
Touching
the
which
,
as
we
noted
whence
it
came
,
even
from
the
root
of
Selfe
,
so
we
raised
a
generall
ground
of
doctrine
from
it
;
and
have
said
what
God
hath
suggested
unto
our
thoughts
,
concerning
the
reasons
,
openings
,
and
severall
uses
of
it
,
repeating
nothing
thereof
:
let
us
come
forward
to
this
twelfth
verse
.
For
although
the
holy
Ghost
doth
omit
sundry
passages
of
this
story
(
as
the
thing
was
carried
)
yet
hee
will
not
have
us
ignorant
of
any
materiall
thing
,
which
might
profit
us
:
And
therefore
here
he
relates
the
amplification
of
Naamans
distaste
,
from
a
second
allegation
of
his
;
and
that
is
,
from
a
supply
of
Selfe
,
by
carnall
reason
.
No
two
friends
in
the
world
are
so
ready
to
succour
each
other
at
a
pinch
,
as
carnall
reason
is
at
hand
to
succour
Self
.
The
more
is
said
,
the
worse
the
disease
rankles
;
but
yet
that
which
sound
reason
cannot
make
good
,
lo
,
carnall
reason
must
be
faine
to
supply
.
A
poore
help
(
I
grant
)
but
a
poore
one
is
better
then
none
with
a
corrupt
heart
.
If
the
former
answer
and
bottome
of
his
distaste
had
been
as
good
as
it
was
large
,
he
had
not
now
needed
to
have
multiplied
so
many
words
as
he
doth
:
but
being
crazie
in
them
,
hee
must
make
that
good
with
words
which
wants
substance
:
and
therefore
hee
now
comes
in
with
an
argument
of
another
kinde
to
stiffen
himselfe
in
his
former
conceit
,
drawne
from
the
nature
of
the
message
it selfe
;
to
wit
,
that
it
was
unlikely
,
ridiculous
,
and
in
truth
(
upon
point
)
impossible
:
And
therefore
he
did
well
to
turne
away
and
be
angry
,
as
he
was
.
The
words
come
to
thus
much
,
as
if
he
had
said
:
How
he
ba●keth
one
evill
with
another
.
There
was
cause
enough
to
reject
the
Prophets
answer
,
because
it
crosseth
mine
expectation
;
my
thoughts
were
farre
otherwise
then
his
message
,
I
looked
hee
would
have
come
himselfe
and
dispatcht
it
;
therefore
I
had
reason
enough
before
to
recoile
from
his
answer
:
But
now
,
put
case
my
conceit
be
ungrounded
,
and
I
my selfe
faulty
therefore
;
yet
,
let
me
but
examine
the
message
it selfe
,
as
it
lies
,
and
there
is
great
cause
to
distaste
it
,
in
that
regard
also
.
For
why
?
What
sense
or
reason
is
there
in
it
?
Forsooth
he
bids
me
goe
wash
in
Jordan
?
And
what
likelihood
is
there
that
Jordan
should
heale
leprosie
?
When
was
it
ever
heard
of
till
now
?
What
need
Israel
have
one
Leper
in
it
,
if
Jordan
will
heale
him
?
And
,
sure
I
am
,
if
waters
were
able
to
doe
it
,
then
much
more
would
better
waters
doe
it
.
Wee
have
two
famous
rivers
in
Damascus
,
Abana
and
Pharfar
by
name
,
farre
purer
streames
,
and
(
in
repute
)
better
waters
,
then
either
Jordan
,
or
any
other
waters
of
Israel
whatsoever
:
And
,
if
they
never
healed
a
Leper
,
much
lesse
(
I
trow
)
can
Jordan
.
This
being
thus
,
who
should
blame
me
for
rejecting
this
message
?
Yea
,
for
distemper
and
anger
?
Can
flesh
and
bloud
endure
to
be
sent
for
to
a
Prophet
,
and
to
be
thus
mocked
?
I
conclude
therefore
,
his
meaning
is
nothing
lesse
,
then
to
cure
my
disease
:
he
doth
but
try
my
patience
,
and
put
a
trick
upon
me
,
and
so
my
labour
is
lost
.
This
is
the
view
of
this
verse
.
Now
,
what
doth
all
this
amount
unto
?
Surely
(
in
a
word
)
to
confute
and
out-cavill
the
message
,
by
carnall
reason
,
and
such
absurdities
as
might
grow
thence
.
For
why
?
Hee
disputes
thus
;
This
message
is
against
common
sense
,
unlikely
,
yea
impossible
to
reason
,
therefore
ridiculous
and
false
;
the
consequence
of
it
makes
it
absurd
:
for
(
I
say
againe
)
if
waters
would
heale
,
what
need
any
to
bee
Lepers
in
Israel
?
And
why
may
not
better
waters
much
better
doe
it
?
Therefore
,
away
,
talke
no
further
to
me
of
it
,
leave
me
to
my self
,
no
man
shall
beat
out
my
brains
,
or
ever
perswade
me
to
that
which
common
sense
doth
so
notoriously
contradict
.
But
,
O
Naaman
!
whither
wilt
thou
?
The
absurdity
of
his
reason
.
Is
it
not
too
much
for
thee
to
be
mad
with
Selfe
,
but
thou
wilt
also
be
mad
with
reason
?
In
thy
former
answer
thou
playedst
but
the
foole
:
for
what
although
thou
thoughtst
so
and
so
?
Was
the
Prophet
tied
to
thy
thoughts
?
Or
could
the
Prophet
doe
more
or
lesse
without
warrant
from
God
?
Camest
thou
to
a
Physitian
with
a
fee
,
or
to
God
for
a
miracle
?
If
to
God
,
why
sufferest
thou
not
him
to
cast
the
skole
,
and
to
worke
his
owne
way
,
and
to
confute
thine
?
And
now
in
this
latter
answer
,
thou
wilt
be
mad
with
reason
.
For
why
?
Put
case
the
way
of
washing
in
Jordan
bee
irrationall
and
non-sense
to
thy
wit
and
reason
;
and
what
though
there
bee
still
so
many
in
Israel
unhealed
?
And
what
if
Abana
bee
a
purer
streame
?
Dost
thou
come
to
the
Prophet
to
be
cured
by
plaisters
,
and
by
skill
of
a
man
,
or
by
the
power
of
God
?
If
this
latter
,
why
art
thou
so
mad
as
to
tye
a
superiour
cause
to
the
inferiour
?
Or
to
judge
that
to
bee
the
health
of
thy
disease
,
which
is
but
a
signe
?
Or
to
run
to
the
creature
from
the
Divinity
and
Omnipotencie
of
a
Creator
?
Or
,
what
hast
thou
to
doe
to
run
to
other
Lepers
?
Or
to
compare
Jordan
with
other
waters
?
Look
thou
up
to
God
,
whose
power
exceeds
all
thy
sense
,
who
seeks
the
honour
of
his
owne
worke
,
not
of
a
creature
,
and
be
content
to
be
cured
against
and
above
all
reason
and
sense
,
so
thou
mayst
bee
really
cured
:
It
is
thy
priviledge
above
all
other
Lepers
in
Israel
,
to
bee
thus
cured
by
Elisha
.
Cavill
not
therefore
against
thy
priviledge
:
it
is
not
Jordans
water
more
then
any
other
(
by
any
vertue
of
it
)
which
must
heale
thee
(
for
then
indeed
Abana
might
doe
it
as
well
or
better
)
but
the
God
and
ruler
of
Jordan
and
all
creatures
to
serve
h●s
will
,
so
farre
as
seemeth
best
to
his
wisedome
.
Thus
Naaman
should
have
said
in
stead
of
his
cavilling
.
So
much
for
the
opening
of
this
verse
.
Two
things
then
we
see
in
this
verse
:
First
,
the
carnall
exception
here
taken
by
Naaman
against
the
message
,
which
set
him
further
off
the
remedy
,
and
wronged
him
more
and
more
of
his
owne
hope
.
The
second
,
the
issue
and
effect
of
both
the
former
answer
,
and
this
cavill
:
hee
concludeth
that
the
Prophet
mocks
him
,
and
therefore
in
stead
of
holding
the
former
reverend
esteeme
of
his
person
,
now
hee
falles
downe-right
to
rage
and
raile
upon
him
,
to
fret
and
fume
at
his
defeat
,
and
to
turne
his
back
homeward
;
rather
then
he
will
give
up
his
two
weapons
,
he
will
needs
depart
and
goe
home
,
a
most
nasty
Leper
as
he
came
.
Doctrine
.
From
the
former
of
these
two
,
viz.
Naamans
exception
,
and
the
frivolousnesse
of
it
,
I
might
stay
the
Reader
upon
this
meditation
;
How
full
and
fertile
a
base
heart
of
corruption
and
unbeliefe
is
of
stoppes
and
barres
to
deprive
it selfe
of
welfare
and
happinesse
;
yea
,
as
one
wave
followeth
another
,
Corruption
is
full
of
trickes
and
devices
to
hurt
it selfe
.
so
doth
one
cavill
back
another
,
and
all
to
deprive
it selfe
of
any
blessing
which
is
fairly
toward
it
.
And
how
manifold
arguments
one
upon
the
neck
of
another
,
it
can
invent
and
devise
of
all
sorts
,
to
strengthen
it selfe
in
her
owne
once
conceited
error
?
Rather
then
Naaman
here
will
seeme
to
shrinke
one
jot
from
his
former
hold
,
marke
what
cavils
he
devises
against
the
way
of
God
,
and
his
owne
welfare
:
so
peremptory
,
so
resolute
,
so
witty
and
wise
hee
is
to
doe
himselfe
hurt
!
but
as
for
doing
himselfe
any
good
,
to
guesse
at
any
intention
of
God
,
or
the
Prophet
in
this
thing
,
or
to
call
himselfe
off
from
his
humour
,
to
more
advised
thoughts
,
we
see
it
is
farre
from
him
.
So
true
it
is
(
not
only
in
Heathens
)
My
people
are
wise
for
evill
,
See
Jer.
4.22
.
Reason
of
it
.
both
to
doe
and
to
defend
it
;
but
for
good
,
exceeding
silly
and
sorry
.
For
why
?
Not
onely
it
is
our
lot
to
be
deprived
of
God
,
and
all
his
goodnesse
,
but
also
wee
are
depraved
in
all
our
abilities
and
powers
of
soule
and
body
,
from
coveting
any
recovery
of
it
;
yea
more
,
wee
bend
all
the
force
of
our
understandings
,
judgements
,
memories
,
wills
and
affections
,
to
the
riveting
and
establishing
of
our
spirits
in
that
dangerous
estate
in
which
we
are
:
There
is
not
a
drop
or
dram
of
any
propensity
in
us
,
to
use
any
faculty
of
reason
in
us
,
to
any
other
end
or
purpose
,
save
to
overthrow
our selves
,
and
to
implunge
our selves
more
deeply
in
our
owne
evill
:
But
to
dreame
of
any
out-gate
of
misery
,
or
to
harpe
upon
any
string
of
invention
,
art
or
device
how
to
breake
the
snare
and
get
out
,
it
is
a
gift
which
is
denied
us
,
so
farre
as
unregenerate
.
A
signe
most
evident
,
in
how
well
pleasing
a
frame
and
streame
wee
conceive
our selves
to
bee
,
when
as
all
our
wisedome
serves
for
nothing
else
,
save
to
devise
reasons
to
hold
us
;
yea
,
wedge
us
still
more
desperately
in
our
unhappy
condition
:
and
to
wrangle
against
whatsoever
might
whisper
or
sound
toward
the
fetching
us
out
of
that
thraldome
.
Aske
but
a
man
whom
God
hath
over-poized
and
perswaded
by
the
Spirit
of
grace
,
and
he
will
tell
you
,
through
how
infinite
many
cavils
,
objections
and
disswasives
of
flesh
,
the
Lord
hath
brought
him
to
the
condition
wherein
he
now
stands
:
and
,
ere
hee
could
ever
feele
the
streame
of
his
spirit
framed
for
God
,
and
the
embracing
of
the
message
of
salvation
.
How
many
thousand
feares
,
doubts
,
carnall
exceptions
are
there
in
a
corrupt
hea●t
against
either
the
t
uth
in
generall
,
or
such
or
such
truths
of
promises
in
speciall
,
or
the
simplicity
of
their
meaning
to
himselfe
personally
?
As
it
is
said
of
Peter
,
Act●
12.
that
the
Angell
gave
him
a
bunch
on
the
to-side
,
and
then
his
chaines
fell
off
,
and
then
hee
groped
for
his
Cloake
and
Sandals
,
and
then
the
prison
gates
flew
open
for
him
to
passe
through
,
and
then
he
was
carried
to
the
outward
gate
,
and
the
inner
gate
(
yron
doores
)
&
till
this
he
was
not
set
at
freedome
,
nor
awakened
to
see
himselfe
delivered
.
So
doth
the
Lord
bring
his
through
manifold
obstacles
,
objections
,
temptations
,
and
the
whole
Army
of
corrupt
Arguments
,
which
both
within
and
without
beset
the
soule
against
the
naked
truth
of
the
promise
,
before
ever
he
set
them
at
liberty
.
And
the
truth
is
,
onely
the
worke
of
regeneration
is
able
,
both
to
drein
away
this
spring
and
floud
of
contradiction
,
and
to
dry
up
her
streames
,
that
they
may
not
so
abundantly
flow
out
to
beare
downe
all
the
force
of
truth
in
us
,
or
perswade
us
to
conversion
.
And
the
same
spirit
it
must
be
which
must
turne
our
streame
to
run
another
way
,
and
take
off
this
rolling
doore
of
our
corruption
,
from
the
old
hinges
,
to
open
and
move
a
contrary
way
.
Onely
Grace
must
consume
all
our
base
inventions
which
man
hath
found
out
against
God
:
as
,
Eccles.
7.29
.
Civils
against
Religion
:
sundry
of
the●
named
.
That
this
Sect
of
Religion
is
everywhere
evill
spoken
of
:
If
once
a
Christian
,
ever
a
slave
,
a
beggar
,
a
foole
:
These
Preachers
tell
us
many
tales
of
a
tub
,
against
sinne
,
and
of
the
judgements
of
God
,
but
the
best
is
,
wee
see
not
thunder
and
lightning
to
follow
upon
every
word
they
speake
.
If
all
were
so
cursed
whom
they
declaim
against
,
they
would
looke
as
blacke
as
foot
,
there
would
bee
no
living
among
men
:
but
(
thankes
be
to
God
)
we
see
all
things
still
continue
as
they
were
,
and
men
are
as
white
in
the
face
as
they
were
wont
:
buy
and
sell
,
goe
to
markets
and
faires
,
to
Ale-houses
and
merry
meetings
,
their
pleasures
and
good
fellowships
as
free
and
fast
as
ever
.
Therefore
we
see
they
would
but
rob
us
of
our
liberties
,
and
make
us
such
fools
as
themselves
;
which
God
forbid
,
&
it
were
pitty
that
for
their
pleasures
the
world
should
be
so
turned
Iopsie-turvie
.
Others
come
in
and
backe
themselves
with
this
,
That
your
best
Preachers
are
no
better
then
they
should
be
:
and
in
corners
they
are
as
other
men
.
Some
thinke
,
if
religion
once
beare
sway
then
their
trades
must
be
forsaken
,
they
must
sell
all
and
give
it
to
good
●●lke
,
and
Preachers
:
(
not
unlike
to
the
Popish
Jesuites
,
who
in
their
Sermons
tell
the
people
,
that
English
Protestants
have
long
tailes
,
and
hornes
in
their
foreheads
,
and
looke
as
grizely
as
Ghosts
,
and
some
grinne
like
Dogges
,
and
the
like
.
)
Againe
,
others
cavill
&
say
,
These
Christians
are
so
sad
and
melancholick
,
that
I
am
afraid
I
should
die
of
no
other
disease
,
save
of
very
thought
and
care
.
Others
come
neerer
,
and
consider
,
God
would
have
their
lusts
and
lewd
qualities
from
them
,
which
are
necessary
evils
to
them
,
they
cannot
part
with
them
:
Religion
is
better
to
make
shew
of
for
mens
ease
,
(
as
Machiavil
said
)
then
to
make
us
sound
at
heart
,
and
so
cost
us
much
paine
.
Others
cavill
and
say
,
The
best
cannot
tell
whether
they
shall
be
saved
:
and
they
can
hope
as
well
as
others
;
and
so
,
hope
well
and
have
well
.
Others
thinke
it
impossible
to
change
their
natures
and
to
be
converted
.
They
have
assayed
often
,
but
they
finde
little
come
of
it
;
and
they
love
no
worke
which
is
never
at
an
end
,
nor
then
neither
.
They
love
that
religion
which
a
man
can
tell
what
to
make
of
,
and
come
to
a
point
:
but
as
for
that
which
is
never
content
,
but
first
men
must
forgoe
their
lusts
,
then
their
liberties
,
then
themselves
,
beleeve
,
repent
,
and
bee
broken-hearted
;
this
is
precise
and
curious
,
not
for
their
tooth
.
Others
say
,
If
yee
heare
the
Preacher
,
yee
will
lose
your
wits
,
and
drowne
or
fore-doe
your selves
.
Others
yet
come
closer
,
and
cavill
thus
,
Wee
see
the
more
we
are
terrified
for
sinne
,
the
further
we
are
from
God
.
God
hath
not
appointed
all
to
bee
saved
:
all
cannot
mourne
or
beleeve
,
it
is
the
gift
of
few
,
we
know
not
whom
God
hath
chosen
:
men
may
fall
away
after
they
have
beleeved
;
and
(
if
some
say
true
)
the
justified
may
revolt
and
be
damned
;
and
they
can
be
no
worse
,
though
they
never
begin
:
Many
goe
so
farre
as
few
can
match
them
,
and
yet
for
one
cause
or
other
,
they
must
prove
hypocrites
and
lose
their
labour
;
therefore
they
will
save
theirs
altogether
:
they
had
as
good
sit
for
nought
as
toyle
for
nought
.
Others
say
,
their
corruptions
doe
so
weary
them
,
that
they
shall
never
get
through
them
:
and
others
are
afraid
that
they
shall
never
persevere
,
but
(
at
one
time
or
other
)
fall
foully
,
and
dishonour
their
Religion
:
therefore
dare
not
give
the
on-set
.
To
conclude
,
others
have
taken
offence
at
the
rigour
of
the
Law
,
and
so
run
out
to
seek
old
liberties
,
alledging
that
bondage
to
be
most
irksome
.
And
others
who
proceed
further
,
yet
say
,
This
and
such
like
doctrines
of
Selfe
,
doe
discourage
them
:
they
feare
that
a
man
cannot
be
rid
of
it
,
and
they
see
it
is
hard
even
for
the
best
,
to
discerne
the
Spirit
of
God
from
a
mans
owne
.
Endlesse
it
were
to
reckon
up
all
cavils
;
onely
the
Lord
must
change
the
heart
ere
it
be
rid
of
these
her
inventions
.
To
dispute
for
God
,
is
a
great
work
of
grace
.
And
much
more
must
the
Lord
turne
the
streame
a
contrary
way
,
ere
the
soule
wax
resolute
against
all
such
objections
:
and
bee
turned
to
dispute
for
God
,
to
hold
close
to
the
promise
,
and
to
devise
as
many
,
as
strong
,
and
as
witty
reasons
for
her
owns
salvation
,
as
before
shee
did
against
it
.
Some
instances
of
disputing
for
God
.
To
argue
thus
is
not
common
:
The
Lord
hath
his
number
,
and
will
ever
have
:
and
they
are
such
as
(
leaving
his
secrets
)
cleave
to
his
revealed
will
.
Such
as
are
loaden
with
their
corruptions
,
mourne
after
ease
;
not
for
ease
onely
of
their
feare
and
guilt
:
but
to
take
the
yoke
of
Christ
upon
them
in
stead
thereof
:
Such
(
if
any
)
may
claime
the
promise
:
And
such
an
one
(
through
mercy
)
I
am
.
Few
indeed
shall
be
saved
;
but
then
as
few
lament
after
God
till
they
finde
him
:
and
many
glorious
lights
fall
away
;
but
then
their
light
was
in
themselves
,
they
were
not
humble
.
True
it
is
,
the
elect
are
knowne
to
God
:
but
yet
such
as
will
first
beleeve
,
shall
in
time
know
themselves
to
bee
elect
.
And
why
should
I
thinke
my
inducements
to
beleeve
to
bee
so
weake
or
few
?
Nay
rather
,
why
should
not
I
,
(
if
I
be
lead
by
the
Spirit
of
Grace
)
turne
disswasives
into
perswasives
,
and
sway
all
objections
to
the
naked
promise
?
Surely
Caleb
did
so
.
And
Gods
reasons
are
many
and
strong
.
Num.
14.5.6
.
Mee
thinkes
it
is
a
strong
motive
,
that
the
Lord
will
leave
none
,
but
such
as
forsake
him
first
:
His
meaning
seemes
very
cordiall
unto
me
,
when
he
bids
a
sinner
be
reconciled
.
For
why
?
There
is
bottomelesse
patience
in
his
heart
to
forbeare
smiting
;
hee
hath
mercy
cut
off
his
owne
plea
:
he
hath
neglected
no
meanes
to
satisfie
his
owne
justice
;
hee
that
would
not
refuse
to
forgoe
his
onely
sonne
,
will
not
lose
his
cost
,
surely
he
meanes
well
to
a
poore
wretch
.
He
hath
received
a
ransome
,
declares
himselfe
to
be
appeased
,
wishes
us
to
be
so
;
threatens
us
if
wee
refuse
:
His
Spirit
is
annexed
to
his
offer
:
he
allureth
draweth
,
encourageth
;
and
yet
he
urgeth
nothing
at
our
hands
,
but
himselfe
promiseth
strength
to
performe
;
he
can
and
will
subdue
the
hardnesse
of
an
unwilling
heart
,
by
an
irrestible
prayer
;
he
promises
to
rebuke
Satans
subtilty
and
malice
,
to
doe
all
our
workes
.
It
is
his
owne
glory
which
he
seekes
,
why
should
he
lose
it
?
And
why
should
he
doe
that
which
he
hath
done
,
except
he
meant
to
perfect
it
?
I
say
thus
to
argue
in
truth
,
is
not
every
ones
measure
,
but
theirs
onely
to
whom
it
is
given
,
to
answer
strong
doubts
,
and
to
quench
fiery
darts
:
To
say
with
Mano
'
as
wife
,
we
shall
not
dye
;
Judg.
13.23
.
if
the
Lord
had
meant
to
slay
us
,
he
would
never
have
so
farre
have
declared
himselfe
to
us
,
as
he
hath
done
.
To
say
with
that
rare
patterne
,
yet
Lord
the
dogges
may
eate
crummes
&c.
so
answering
the
objections
of
her
Saviour
against
her
:
Matth.
15.
To
say
with
Iob
,
though
thou
kill
me
,
yet
will
I
trust
in
thee
against
all
the
terrors
with
which
thou
affrightest
me
:
I
say
,
it
is
the
Lord
who
only
can
turn
the
heart
to
be
wise
to
salvation
:
And
to
be
sure
,
as
it
should
humble
all
such
cavillers
,
(
who
are
alway
proudest
of
that
wit
which
damps
them
most
)
as
feele
this
nature
unsubdued
in
them
;
so
it
should
raise
up
a
speciall
spirit
of
thankefulnesse
in
all
them
,
whom
God
hath
pluckt
out
of
all
such
snares
,
causing
them
to
turne
their
Satyrs
into
songs
;
and
their
invectives
into
admirations
:
and
to
blesse
him
,
who
hath
put
their
soules
out
of
those
questions
,
which
(
if
they
were
now
to
resolve
)
the
greatest
question
would
be
,
whether
ever
they
would
be
resolved
.
This
I
have
briefly
said
of
this
point
generally
;
whereof
much
more
might
have
been
said
,
save
that
my
text
pitches
my
thoughts
upon
the
speciall
cavill
of
Naamans
carnall
reason
;
unto
which
I
hasten
,
hoping
that
in
this
instance
I
shall
satisfie
them
,
who
are
desirous
to
heare
more
of
the
generall
.
The
second
point
then
out
of
this
answer
of
Naaman
is
this
:
Carnall
reason
a
great
enemy
to
faith
.
That
carnall
Doct.
2
reason
is
a
great
enemy
to
the
soule
,
in
point
of
assenting
and
cleaving
to
the
truths
of
the
word
.
So
it
was
here
to
Naaman
,
and
so
it
is
to
all
,
who
leane
thereto
.
For
the
better
conceiving
of
which
point
,
first
in
a
word
,
I
will
shew
what
I
meane
by
carnall
reason
,
what
sorts
of
men
,
and
in
how
many
respects
and
instances
it
resists
the
word
.
Secondly
,
I
will
prove
the
point
by
Scripture
and
sundry
reasons
:
And
lastly
,
come
to
the
uses
,
and
therein
answer
one
maine
question
,
how
farre
forth
mans
wisedome
may
be
admitted
to
have
any
thing
to
doe
in
the
matters
of
God
.
Carnall
reason
what
.
For
the
first
,
by
carnall
reason
,
I
meane
not
the
power
of
reasoning
according
to
rationall
and
sensible
grounds
;
nor
yet
the
exercise
of
that
power
,
in
such
things
as
are
objects
of
reason
,
I
meane
humane
matters
,
which
sense
can
judge
of
.
For
to
deny
such
things
,
were
to
make
men
meere
idiots
,
and
to
disable
them
from
capablenesse
of
Religion
:
But
I
mean
that
carnallity
of
reason
,
which
judges
and
disputes
according
to
sinfull
,
corrupt
and
depraved
reason
,
and
calls
Gods
holy
and
mysticall
truthes
,
(
which
are
onely
judged
of
by
a
superior
power
of
spirituall
reason
and
understanding
)
to
the
barre
or
ballance
of
an
unregenerate
,
See
1
Cor.
2.15
.
that
is
an
inferior
and
disabled
reason
and
judgement
,
which
hath
lost
the
the
gift
of
discerning
truthes
,
by
the
error
and
corruption
of
old
Adam
.
Three
steppes
of
carnall
reason
.
Now
this
erroneous
judgement
hath
three
steppes
and
degrees
:
For
first
,
carnall
reason
buyes
and
sells
God
and
his
actions
according
to
the
meere
proportion
and
scantling
of
outward
appearance
,
and
weighes
him
so
just
in
her
ballances
,
that
she
will
abate
him
no
one
dramme
of
weight
in
the
reckning
;
but
he
must
be
just
the
same
,
not
one
haires
bredth
under
or
over
,
Psal.
78.19
.
then
she
allowes
him
.
Thus
the
Israelites
when
they
were
in
the
wildernesse
,
because
they
saw
no
reall
second
causes
or
meanes
,
of
a
supply
of
meate
and
drinke
,
deny
it
possible
that
they
should
be
furnished
at
all
,
concluding
that
they
must
of
necessity
perish
.
Can
the
Lord
(
say
they
)
spread
a
table
in
the
wildernesse
?
They
would
allow
the
Lord
no
more
power
,
then
the
meere
possible
or
probable
meanes
would
afford
.
This
is
carnall
reason
in
grosse
;
somewhat
like
the
grosse
condignity
of
Popish
merit
.
This
was
Naamans
reason
here
in
the
Text.
A
second
steppe
is
,
when
although
light
out
of
the
word
,
and
common
convincing
experience
dare
not
confine
God
so
close
,
nor
girt
up
his
power
so
narrowly
,
but
hee
must
have
a
power
beyond
any
thing
which
appeares
;
yet
for
all
that
,
in
secret
she
thinkes
it
very
meet
,
that
God
should
tye
himselfe
and
yeeld
of
himselfe
to
worke
by
rationall
and
likely
means
;
and
when
he
doth
so
,
shee
is
best
satisfied
,
and
stumbles
when
it
is
not
so
:
Luke
7.4.5
.
Thus
the
Jewes
thought
it
a
very
meete
congruity
that
Christ
should
heale
his
servant
,
who
had
built
them
a
Synagogue
,
and
loved
their
nation
,
as
if
Christ
were
tyed
in
doing
miracles
to
gratifie
his
benefactors
:
and
so
his
mother
herselfe
,
Ioh.
2.4
.
when
she
saw
they
wanted
wine
,
would
needs
forestall
him
,
saying
,
Sonne
thou
canst
doe
a
miracle
,
and
thou
canst
not
doe
it
at
a
better
season
then
now
,
to
supply
their
want
of
wine
;
as
if
our
Saviour
served
onely
to
attend
mens
opportunities
by
the
power
of
his
Godhead
!
indeed
hee
did
the
miracle
,
but
not
upon
either
the
ground
or
end
which
she
framed
:
This
is
a
dreg
of
the
former
.
The
third
steepe
is
,
when
we
confesse
God
and
his
will
and
power
above
all
,
and
confesse
it
must
be
hee
onely
which
must
worke
all
of
himselfe
,
and
is
above
the
meanes
:
but
yet
in
the
use
of
meanes
we
expect
God
should
not
frustrate
us
,
but
worke
by
and
through
them
;
not
remembring
that
as
in
the
first
,
the
Lord
is
tyed
to
no
meanes
:
and
in
the
second
,
he
is
a
free
agent
and
is
above
all
meanes
:
so
in
this
third
,
he
can
worke
aswell
without
the
meanes
,
and
against
them
,
as
with
them
:
and
useth
meanes
onely
for
other
causes
,
not
for
his
,
but
our
better
helpe
and
convenience
.
So
that
this
base
carnality
plaies
her
prises
one
way
or
other
,
and
dares
act
her
part
upon
Gods
stage
;
so
that
no
one
mystery
,
administration
,
worke
or
ordinance
of
his
can
passe
her
fingers
,
without
some
verduit
or
other
of
her
owne
,
she
will
have
an
oare
in
every
boate
.
In
this
first
branch
I
would
further
have
it
considered
,
What
subject
carnall
reason
dwels
in
?
in
what
subjects
or
persons
I
conceive
this
carnall
reason
to
reside
,
when
I
say
,
it
is
an
ill
judge
,
and
a
great
enemy
to
the
matters
of
God
.
I
doe
not
here
intend
Atheisticall
reason
,
such
as
that
of
the
Epicurean
sect
was
,
who
thought
the
world
to
be
eternall
,
both
before
and
after
,
because
there
could
no
reason
be
given
how
a
workeman
could
atchieve
it
,
or
perfect
it
:
where
(
say
they
)
are
his
tooles
,
his
leavers
,
his
hammers
for
the
nonce
?
Neither
meane
I
the
carnall
reason
of
prophane
Esau's
and
libertines
,
whose
belly
,
backe
,
pride
and
ease
of
the
flesh
,
wholly
sway
them
,
and
who
have
dashed
out
that
dimme
light
of
morall
or
naturall
notions
left
in
our
decayed
nature
(
through
the
prevailing
of
their
lusts
:
Even
professors
of
R●ligion
.
)
but
I
meane
them
who
ordinarily
professe
Religion
,
whose
knowledge
of
Religion
added
to
their
naturall
light
,
doth
curbe
and
over-rule
in
good
measure
the
excesse
of
carnall
reason
in
her
grossenesse
:
For
why
?
Education
,
training
up
to
knowledge
,
and
observing
of
truthes
taught
in
the
word
,
will
easily
moderate
the
basenesse
of
this
carnality
;
though
grace
and
sanctification
hath
not
yet
subdued
,
either
their
mindes
to
the
true
sense
,
or
their
hearts
to
the
savor
of
Gods
matters
,
as
in
the
regenerate
.
Nay
further
,
I
would
have
all
to
conceive
the
doctrine
in
generall
,
as
belonging
to
all
carnall
reason
without
exception
,
wheresoever
it
bee
found
;
insomuch
,
that
the
very
godly
themselves
,
(
so
farre
as
unregenerate
,
Yea
the
godly
themselves
in
part
.
and
especially
Satan
by
infidelity
tempting
them
)
are
carried
this
way
dangerously
:
as
those
many
instances
of
Scripture
of
Moses
,
of
Samuel
,
of
Gedeon
,
of
Sarah
,
of
others
,
witnesse
,
who
when
they
heard
of
,
1
Sam.
16.6
.
Num.
20.10
.
&c.
or
went
about
Gods
messages
or
matters
,
presently
they
cavilled
by
carnall
reason
,
saying
,
Should
all
the
flocks
of
the
mountaines
,
or
heards
of
beasts
be
slaine
,
to
feed
this
people
?
Should
Sarah
at
this
age
give
suck
?
If
the
Lord
be
with
us
,
why
are
these
things
upon
us
?
Is
not
the
Lords
annointed
(
Eliab
)
before
him
?
Meaning
these
things
to
reason
seeme
impossible
,
therefore
they
are
so
;
or
this
or
that
seemes
likely
,
therefore
it
is
so
:
whereas
(
when
they
speake
as
beleevers
)
they
looke
at
another
principle
,
thus
or
thus
God
will
,
or
will
not
have
it
,
therefore
so
it
is
and
must
be
:
God
will
and
can
doe
this
or
that
,
therefore
done
it
shall
bee
,
whatsoever
flesh
cavills
to
the
contrary
.
Ere
I
leave
this
first
generall
,
I
will
adde
some
instances
of
Gods
matters
,
Instance
.
1
Worship
of
God
.
wherein
carnall
reason
prejudicateth
and
hindreth
the
soule
from
conceiving
and
beleeving
:
For
although
I
might
onely
speake
in
generall
,
and
say
,
it
hinders
in
all
both
morall
(
especially
if
truly
understood
,
as
the
hallowing
of
a
Sabbath
,
the
ruling
of
the
thoughts
and
affections
in
secret
)
and
especially
mysteries
revealed
in
Christ
:
yet
it
will
better
satisfie
the
minde
of
you
that
heare
(
beloved
)
to
name
some
speciall
branches
,
by
which
carnall
reason
may
be
guessed
at
in
other
kindes
.
The
instances
are
these
.
First
,
in
matter
of
Religion
and
worship
,
and
the
speciall
wayes
of
God
to
us
,
as
in
commands
,
promises
,
threats
,
or
our
service
to
him
in
selfe-deniall
,
faith
,
mortification
,
and
the
like
.
For
religion
and
worship
,
how
doth
carnall
reason
judge
?
Surely
,
not
according
to
the
nature
of
it
,
which
is
a
powerfull
uniting
of
the
soul
to
God
,
and
restoring
it
to
the
integrity
of
nature
according
to
creation
:
But
it
conceives
confusedly
of
it
,
as
a
due
which
the
creature
owes
to
God
,
that
the
inferior
worship
the
superior
,
never
looking
either
at
the
right
maner
,
or
true
ends
thereof
.
And
therefore
,
although
it
grant
a
worship
,
yet
it
judges
of
the
frame
thereof
,
according
to
the
patern
of
corrupt
reason
,
and
thinkes
that
God
is
best
pleased
with
a
blindnesse
of
devotion
,
a
superstitious
zeale
,
such
a
worship
as
astonisheth
the
sense
with
some
carnall
abstinences
,
rites
,
or
ceremonies
of
mans
devising
,
or
some
outward
pompous
rites
,
and
glorious
shewes
of
Pietie
,
in
decking
of
Churches
,
in
golden
and
silver
ornaments
,
precious
vestments
,
costly
Temples
,
and
rich
furniture
:
But
as
for
spirit
and
truth
of
soule
,
attending
the
Lord
purely
in
those
ordinances
which
himself
hath
invented
,
altogether
senselesse
thereof
.
As
we
see
in
Popery
at
this
day
,
to
what
point
it
hath
brought
the
worship
of
God
.
That
worship
which
bites
not
the
Spirit
,
is
most
specious
to
the
eye
,
working
upon
the
carnall
part
,
and
putting
it
in
hope
that
God
will
bee
as
well
pleased
with
her
service
,
as
she
her selfe
is
,
that
agrees
best
with
carnall
reason
.
That
preachers
speake
smooth
,
quaint
,
pleasing
things
,
tickle
the
eare
,
displease
not
corruption
:
That
the
Sermon
be
short
,
and
of
quicke
dispatch
,
that
we
cope
all
our
Sabbath
devotion
,
yea
all
our
religion
within
the
Church
walls
,
and
savour
little
of
it
within
our
owne
houses
,
callings
and
government
;
but
live
by
comparison
of
our selves
with
the
prophane
,
who
care
for
no
worship
at
all
:
this
pleases
flesh
alife
.
For
Commands
.
So
for
Commands
:
so
farre
as
they
goe
in
reasons
streame
,
as
to
live
and
be
painfull
in
our
callings
,
to
beware
of
bringing
our
names
into
discredit
by
lewd
company
,
drinking
,
swearing
,
and
pot-companionship
,
to
keep
our
state
from
decay
,
to
be
no
spend-thrifts
,
and
so
become
burdensome
to
our
friends
,
or
the
Towne
.
These
and
the
like
commands
,
because
they
borrow
authority
from
carnall
inconveniences
,
please
carnall
reason
well
:
But
to
obey
in
suffering
as
well
as
doing
,
with
the
losse
of
credit
,
estate
,
life
;
to
trust
God
in
all
these
,
and
live
by
faith
,
that
God
will
support
us
in
our
endevours
,
this
is
foolishnesse
to
carnall
reason
.
A
man
who
suffers
for
the
safeguard
of
his
conscience
,
seemes
a
stark
foole
to
a
worldling
.
Matth.
16.20
.
Tush
(
say
men
)
hee
may
thanke
himselfe
,
this
needed
not
to
betide
him
.
For
Promises
.
So
in
the
matter
of
promises
,
carnall
reason
loves
to
heare
that
men
shall
fare
well
for
their
trusting
God
,
and
obeying
him
:
But
how
?
They
savour
no
spiritualnesse
in
a
promise
:
So
their
Cow
may
not
cast
her
Calfe
,
Psal.
17.
so
their
bellies
may
bee
filled
with
the
treasure
hidden
in
the
earth
,
Deut.
33.
enjoying
the
blessing
and
influence
of
the
Sunne
,
Moone
,
and
heavens
,
that
they
may
abound
in
Corne
,
and
Wine
,
and
Oyle
,
and
feele
no
lack
in
their
health
,
bodies
,
names
,
children
:
so
long
,
I
say
,
they
are
for
promises
:
They
can
alledge
,
that
God
hath
promised
no
more
to
drowne
the
world
:
Gen.
8.22
.
That
Summer
,
harvest
,
seed
time
and
harvest
shall
continue
,
these
they
lot
upon
,
and
snatch
at
:
but
as
for
the
promise
to
ease
a
loaden
soule
,
to
restore
to
it
life
and
immortality
by
the
Gospel
:
This
and
the
like
are
gibbridge
to
them
:
He
that
should
presse
them
to
get
the
favour
of
him
that
dwelt
in
the
bush
,
were
as
one
that
told
them
a
tale
of
a
tub
,
Deut.
33.16
.
or
spake
in
Hebrew
and
Greeke
unto
them
.
So
I
may
say
of
Gods
threats
:
Perhaps
in
terrible
thunder
and
lightning
they
wil
run
into
a
hole
:
But
they
behold
no
power
nor
Majesty
of
a
just
and
revenging
God
in
any
of
them
.
For
why
?
Thier
sinne
lies
deeply
bundled
up
in
them
,
in
the
bottome
of
a
deluded
and
secure
conscience
;
and
therefore
they
feare
nothing
,
they
are
setled
upon
their
dregges
and
a
rotten
peace
:
but
as
for
the
instrument
whom
God
useth
to
denounce
threats
,
him
they
flye
upon
,
out-face
,
and
beare
downe
with
a
stout
heart
,
thinking
him
to
speake
out
of
ill
will
,
spite
and
hatred
;
as
Iezabel
conceived
Iehu
to
be
a
traytor
like
Zimri
,
2
King
.
10.
and
further
shee
looked
not
.
But
if
the
threats
of
God
be
so
terrible
,
that
they
pierce
,
or
bring
some
reall
judgement
after
them
,
then
the
best
fruit
is
,
some
bodily
abasement
and
bowing
like
a
bul-rush
;
no
meeting
of
God
,
nor
preparing
to
meet
him
with
true
contrition
and
faith
:
and
so
the
threat
still
hangs
upon
record
,
and
is
not
prevented
,
as
we
see
in
Ahab
his
case
.
I
have
been
too
long
in
this
instance
,
I
must
bee
briefer
in
the
rest
.
A
Instance
.
2
second
then
may
bee
,
in
the
providence
and
administrations
of
God
:
Administrations
of
God
.
wherein
the
judgement
of
carnall
reason
is
this
,
That
if
the
morall
and
vertuous
be
blessed
,
and
fare
well
,
and
the
vitious
be
punished
,
Eccles
9.11
.
if
race
be
to
the
swift
(
as
the
wise
man
speakes
)
and
battell
to
the
strong
,
and
wealth
to
the
provident
,
and
poverty
to
such
as
struggle
not
for
the
world
,
if
the
good
live
long
,
and
the
bad
be
soone
dispatcht
;
then
they
feele
their
bloud
to
run
right
in
their
veines
,
God
is
alive
,
and
judgeth
the
earth
:
But
if
God
vary
from
their
course
,
and
they
meet
with
darknesse
and
disproportion
,
that
Princes
goe
on
foot
like
Lackies
,
Eccles.
7.
and
Pesants
ride
on
horsebacke
&
be
exalted
,
if
the
righteous
Abel
perish
in
his
righteousnes
,
and
Cain
prolong
his
dayes
,
if
the
malicious
prosper
as
a
greene
Bay
tree
,
Psal.
73.
and
the
like
:
Oh!
then
God
is
not
so
wise
as
hee
might
be
,
here
they
are
puzzled
,
and
at
a
non-plus
,
they
fall
and
breake
their
shins
at
this
threshold
:
then
they
cavill
,
and
thinke
they
may
justly
chalenge
him
;
nay
more
,
they
thinke
with
them
in
the
Prophet
,
Mal.
3.
they
have
served
God
in
vaine
,
and
washt
their
hands
in
innocencie
to
little
purpose
:
for
the
bad
are
at
as
good
termes
with
God
as
the
good
,
and
so
they
wax
carelesse
,
prophane
,
distrustfull
and
dissolute
,
as
if
there
were
no
God
.
Alas
!
great
reason
,
for
the
mystery
of
Providence
is
a
riddle
to
such
.
A
third
instance
may
be
in
Crosses
which
God
dispenseth
spiritually
,
Instance
.
3
and
to
his
owne
ends
,
not
carnally
:
Providence
.
Job
33.13
.
neither
will
he
give
account
to
man
of
all
his
matters
.
But
carnall
reason
will
prescribe
and
limit
him
in
this
kind
.
When
she
beholds
crosses
to
befall
any
,
shee
goes
downe
right
in
her
judgement
,
and
concludes
,
either
that
there
is
nothing
to
bee
made
of
them
.
They
come
upon
all
alike
;
2
Sam.
11.
Eccles.
9.2
.
Esai
53.9
.
and
(
as
David
told
Ioab
)
the
sword
devoures
all
alike
:
or
else
,
they
censure
such
as
are
afflicted
,
as
the
world
did
Christ
,
Esay
53.
as
a
man
afflicted
of
God
,
and
humbled
for
his
deserts
.
Thus
the
Jewes
deemed
those
upon
whom
the
Tower
of
Siloam
fell
,
and
those
whose
bloud
Pilat
mingled
with
their
Sacrifices
,
Luke
13
3.4.3
.
to
bee
greater
sinners
then
others
.
And
so
,
if
any
live
at
hearts
ease
,
merry
,
and
without
any
bonds
in
their
lives
,
and
goe
downe
in
peace
to
the
pit
,
these
they
esteeme
favorites
of
heaven
.
Thus
the
Papists
at
this
day
measure
the
Church
of
Christ
,
by
the
marke
of
prosperity
,
and
successe
,
and
succession
.
Psal
17.13
.
Simil.
As
dead
fish
goe
alway
downe
the
streame
,
so
doe
these
men
;
whereas
Gods
living
fish
can
swimme
against
it
,
and
discerne
the
love
of
a
father
by
chastisements
,
arguing
by
spirituall
reason
.
A
fourth
instance
may
be
,
about
the
persons
of
men
,
and
their
difference
:
Persons
of
Men.
Proverb
.
Instance
.
4
Carnall
reason
esteeming
the
man
,
not
by
that
which
is
pretious
in
him
,
and
to
be
desired
,
which
is
his
goodnesse
(
as
Salomon
speaks
)
and
whereby
he
is
more
excellent
then
his
neighbour
:
But
either
they
slight
goodnesse
wholly
in
a
man
,
preferring
wealth
and
honor
before
it
;
or
if
necessity
put
honour
upon
some
for
their
shining
graces
,
yet
they
will
looke
more
upon
some
outward
respect
,
Jam.
2.2.3.4
.
(
as
those
in
Saint
Iames
lookt
at
the
gold
rings
and
rich
attire
)
and
set
their
marke
upon
a
Christian
for
his
outward
accomplishments
,
as
if
his
learning
,
sweetnesse
of
nature
,
curtesie
,
usefulnesse
,
esteem
with
great
ones
,
seem
to
equall
his
Religion
,
they
especially
honour
him
for
the
by
,
more
then
the
maine
:
whereas
a
spirituall
man
discernes
a
secret
worth
within
,
which
no
poverty
or
outward
defects
can
staine
.
A
fifth
instance
may
be
about
the
actions
of
men
:
And
these
carnall
reason
Instance
.
5
proportions
according
to
sense
,
Actions
of
men
.
Joh.
7.27
.
Joh.
9.24.29
.
and
thinks
as
those
Jewes
who
stumbled
at
the
workes
of
Christ
,
and
when
they
could
not
deny
them
to
be
miraculous
,
yet
seeing
no
state
or
birth
,
education
,
or
learning
in
him
,
they
thought
them
too
good
for
so
mean
an
one
to
do
;
and
were
offended
in
him
:
For
why
?
He
was
but
the
sonne
of
Mary
and
Ioseph
the
Carpenter
,
and
bred
among
them
.
If
hee
had
come
from
a
coast
unknowne
,
or
had
beene
bred
up
among
Pharisees
,
they
could
have
magnified
him
.
So
when
a
valiant
Captaine
attaines
great
victories
,
carnall
reason
wonders
not
,
because
there
is
a
proportion
:
But
for
Rams
hornes
and
pitchers
to
beate
downe
walls
and
armies
,
Josh.
6.
it
is
savourlesse
to
them
.
And
so
againe
,
that
which
agrees
to
the
custome
of
the
time
,
and
the
course
of
the
multitude
,
passes
for
currant
with
such
;
but
that
which
they
see
but
few
doe
,
they
suspect
as
singular
and
schismaticall
;
for
they
stand
not
to
the
barre
of
the
word
,
Act.
18.14
.
but
the
world
:
As
Gallio
looked
at
law
,
and
common
right
betweene
man
and
man
,
but
abhorred
all
Religion
as
faction
,
so
these
:
open
and
noted
offenders
they
shunne
to
be
,
but
closely
to
be
false
,
to
lye
,
to
doe
a
man
mischiefe
,
to
be
unchaste
,
to
do
evill
for
evill
;
they
thinke
these
no
disgrace
;
they
feare
men
,
and
the
losse
of
their
favour
and
repute
,
they
feare
no
censure
of
Gods
eie
;
to
quite
themselves
of
their
enemies
,
as
well
as
they
can
,
put
up
no
wrongs
,
to
be
angry
when
they
are
provoked
,
to
strike
in
anger
,
to
love
friends
,
and
hate
enemies
,
this
they
thinke
beseems
them
.
A
sixth
instance
may
be
,
the
mysteries
of
faith
and
regeneration
;
Instance
.
6
which
carnall
reason
examines
by
her
owne
scantling
.
Mysteries
of
faith
and
repentance
.
Thus
Papists
conceive
it
an
unlikelyer
thing
,
that
a
man
should
be
justified
by
a
righteousnesse
really
out
of
himselfe
,
and
in
another
,
(
as
a
man
to
be
made
rich
with
the
supposed
imputation
of
another
mans
wealth
put
upon
him
)
rather
then
a
righteousnesse
inherent
in
him
:
It
seemes
absurd
to
carnall
reason
,
that
the
detracting
and
renouncing
of
that
we
have
,
should
please
God
more
then
that
which
we
adde
to
our
owne
,
keeping
our
own
stock
still
:
It
is
unsavoury
to
such
,
to
heare
that
cleaving
to
a
promise
,
should
be
of
greater
account
with
God
,
or
the
deniall
of
our
owne
best
duties
and
devotions
,
then
outward
reall
forbearances
of
sin
,
abstinence
from
liberties
,
or
services
of
Religion
:
carnall
reason
saith
,
so
much
as
thou
esteemest
thy selfe
,
others
will
.
Seventhly
,
let
us
see
what
carnall
liberty
judges
of
lawfull
liberties
:
Instance
.
7
Surely
thus
:
She
puts
no
difference
betweene
the
one
and
the
other
,
Lawfull
liberties
.
thinking
all
to
be
lawfull
to
them
at
all
times
,
in
any
measure
,
with
any
circumstances
,
without
respect
of
offence
or
expediency
:
nay
rather
such
liberties
,
games
,
pastimes
,
they
count
lawfull
,
as
their
carnall
sway
leads
them
to
,
except
some
great
let
hinder
them
;
they
looke
neither
at
rules
,
nor
ends
,
but
thinke
all
serve
for
mans
content
,
and
can
goe
as
well
from
one
as
other
,
to
their
devotions
;
sobriety
and
mediocrity
they
regard
not
.
And
lastly
,
for
their
common
converse
with
men
in
buying
,
selling
,
Instance
.
8
Conversation
with
men
.
eating
,
drinking
,
and
other
passages
of
life
and
conversation
,
carnall
reason
either
thinkes
them
quite
besides
the
bounds
of
Religion
at
all
,
or
else
goeth
to
worke
by
no
rule
in
them
;
but
conceives
in
these
,
each
man
left
to
himselfe
without
any
controll
;
their
tongues
,
their
passions
,
their
trades
,
and
all
their
civill
dealings
,
they
count
arbitrary
matters
,
and
so
that
they
be
not
debauched
in
any
notorious
kinde
,
as
in
oppressing
,
wronging
,
or
foule
excesses
;
they
suppose
it
is
free
for
every
man
to
get
what
he
can
,
to
shift
for
himselfe
,
and
to
seeke
for
the
best
gaine
,
who
shall
be
jolliest
,
bravest
,
and
live
at
the
best
tearmes
for
the
flesh
.
This
be
spoken
for
the
first
generall
,
to
shew
what
this
taint
of
carnall
reason
is
,
how
bad
and
incompetent
a
judge
it
is
in
Gods
matters
,
forestalling
the
soule
from
cleaving
to
his
truthes
.
As
the
oile
in
the
hand
cannot
be
hidden
;
so
it
is
easie
to
discover
the
nature
and
behaviour
of
this
humor
:
as
she
told
Peter
,
so
I
may
say
to
every
rationall
and
carnall
man
,
thy
very
speech
,
thy
garbe
,
and
outside
,
bewray
thee
what
thou
art
;
Matth
26.73
.
for
thou
wilt
have
one
finger
in
each
of
Gods
dishes
,
his
word
,
sacraments
,
or
whatsover
.
I
come
now
to
the
second
generall
;
Proofes
of
the
doctrine
.
to
prove
the
point
by
some
texts
both
of
truth
and
examples
,
and
then
by
reasons
.
For
the
former
,
note
that
1
Cor.
2.14
.
The
carnall
man
savors
not
the
things
of
God
;
for
they
are
spiritually
discerned
:
Such
as
the
man
is
such
is
his
reason
.
And
againe
,
The
wisdome
of
the
flesh
,
is
enmity
with
God
:
It
is
not
subject
to
Gods
matters
,
neither
indeed
can
bee
.
They
that
are
after
the
flesh
minde
the
things
of
it
:
And
to
be
carnally
minded
is
death
:
and
so
many
more
might
be
added
.
So
for
examples
,
the
Scripture
is
full
of
them
,
both
of
grosser
and
finer
spunne
stuffe
in
this
kinde
.
When
our
Saviour
,
Ioh.
3.5
.
●
.
discoursed
to
Nicodemus
of
being
borne
againe
,
what
said
he
?
Shall
a
man
then
goe
againe
into
his
mothers
wombe
,
and
be
born
a
second
time
?
And
yet
what
a
great
Doctor
of
Israel
was
he
?
His
great
Mastership
could
read
no
lecture
against
carnall
reason
.
So
againe
,
read
the
example
of
the
people
which
came
to
chuse
Saul
King
;
1
Sam.
10.27
.
when
they
saw
what
he
was
for
meane
breed
and
parentage
,
the
text
tells
us
,
they
despised
him
,
Shall
such
an
one
reigne
over
us
?
Can
hee
save
us
?
So
the
Prince
whose
arme
the
King
leaned
on
,
when
he
heard
the
promise
of
God
,
that
within
one
day
the
famine
should
be
turned
to
plenty
,
made
this
answer
,
If
there
were
windowes
made
in
heaven
,
could
this
be
?
2
King
.
7.3.4
.
I
will
never
beleeve
it
!
It
repugnes
to
sense
and
the
present
state
of
things
.
So
those
Jewes
,
who
saw
and
heard
our
Saviour
preach
,
and
doe
miracles
,
despised
him
,
Shall
this
man
save
us
?
When
the
Messia
comes
,
no
man
shall
know
whence
he
is
:
But
as
for
this
man
,
we
know
him
,
and
whence
he
is
,
Joh.
7.27
.
a
poore
man
,
Ioseph
and
Maries
sonne
,
of
no
breed
,
training
,
or
outward
glee
to
the
world-ward
.
So
those
false
teachers
(
of
whom
Paul
writes
in
all
his
Epistles
)
were
carnall
ones
,
and
led
by
the
reason
of
the
flesh
,
despised
Paul
for
his
meane
preaching
without
eloquence
,
2
Cor.
4.
&
5
chap.
and
for
his
meane
presence
and
person
,
being
(
as
it
seemes
)
to
outward
appearance
,
of
no
great
stature
,
nor
glorious
utterance
.
And
those
Corinthians
(
although
not
so
deeply
tainted
)
yet
had
a
dregge
of
this
poyson
,
when
they
esteemed
of
Preachers
according
to
the
fancie
of
the
man
:
1.
Cor.
3.4
.
some
would
cleave
to
Paul
,
some
to
Cephas
,
some
to
Apollo
,
some
to
others
,
as
their
humour
led
them
.
Who
cannot
by
these
examples
perceive
,
what
an
ill
judge
carnall
reason
is
in
cleaving
to
the
truths
of
the
word
?
As
Naaman
here
was
held
from
Gods
purpose
to
heale
him
,
by
his
Abana
and
Pharfar
:
so
each
of
these
examples
were
hindred
from
embracing
one
truth
or
other
,
by
the
obstacle
of
their
owne
reason
.
Nay
,
the
Scripture
rests
not
here
alone
,
but
brings
in
the
Saints
themselves
(
with
infamy
)
for
their
being
fore-stalled
against
the
truth
hereby
.
Moses
is
taxed
for
distrusting
God
at
the
waters
of
Meriba
:
See
Texts
before
.
Gideon
for
cavilling
against
the
Angels
message
,
Samuel
for
inclining
to
Eliab
,
Sara
for
laughing
(
which
I
named
before
)
all
of
them
being
letted
by
this
enemy
,
from
cleaving
to
the
truth
,
because
they
felt
nothing
within
to
favour
it
,
carnall
reason
foisting
in
this
cavill
:
Tush
!
What
likelihood
or
proportion
is
there
between
this
truth
and
thee
?
Thou
give
sucke
,
and
bee
a
Nurse
at
ninety
yeares
old
,
and
so
of
the
rest
.
So
much
for
proofes
.
Reason
1
Reasons
follow
:
First
,
the
soul
is
stript
and
bereft
,
by
the
sin
of
Adam
,
from
that
holy
purity
of
Reason
,
Soule
bereft
of
the
puritie
of
reason
in
her
first
creation
.
whereby
it
could
conceive
,
digest
,
and
understand
the
matters
of
God
,
as
their
proper
object
(
without
mistake
or
errours
)
as
the
eye
or
eare
can
discerne
colours
,
or
sounds
.
This
holy
power
of
created
nature
,
is
now
turned
to
a
meere
privation
;
sinking
paper
being
as
able
to
containe
the
distinct
impression
of
the
letters
written
thereon
,
as
corrupt
reason
can
distinguish
or
discerne
the
stampe
or
notions
of
holy
things
.
It
cannot
reach
them
:
for
it
faileth
as
the
short
arme
of
an
infant
cannot
reach
a
thing
above
it
,
it
cannot
retain
them
,
for
it
vanisheth
in
them
as
sense
doth
in
dreaming
.
They
are
above
the
capacity
of
the
soule
(
as
she
is
)
even
as
Hebrew
is
above
the
reach
of
an
ideot
:
no
man
wonders
that
he
rejects
it
with
indignation
,
as
exceeding
his
faculty
:
Gods
matters
are
reached
by
a
superiour
power
to
that
which
a
naturall
man
hath
:
as
a
tale
told
is
reacht
by
a
faculty
above
that
which
the
beast
hath
.
The
substance
of
the
understanding
is
as
it
was
;
but
the
excellencie
of
her
faculty
is
lost
.
Reason
2
Reas
2.
By
base
and
lewd
custome
,
it
hath
contracted
an
habit
of
a
contrary
quality
,
Base
custome
hath
marred
right
reason
.
which
is
saplesnesse
and
unsavourinesse
of
minde
,
which
she
gathers
up
in
the
world
,
by
the
base
customes
of
it
,
seene
and
heard
:
and
so
lickes
up
scurfe
,
as
the
Spider
doth
venom
,
or
the
sinke
gathers
dregges
daily
.
False
prejudices
and
misperswasions
are
imbred
in
the
soule
by
this
meanes
:
I
say
,
by
the
error
of
the
wicked
,
those
false
opinions
which
the
common
multitude
have
taken
up
,
&
put
on
as
a
garment
,
against
Gods
cleare
truth
.
These
are
carried
from
hand
to
hand
,
as
wares
in
a
market
,
by
Traders
and
Chapmen
:
and
they
wax
more
defiled
by
the
carrying
:
For
why
?
Principles
of
truth
being
naturally
loathed
and
abhorred
by
men
of
corrupt
and
perverse
mindes
and
will
,
they
muse
as
they
use
,
they
report
them
as
they
like
them
,
and
so
breed
in
each
others
mindes
hatefull
thoughts
and
conceits
of
them
,
as
of
God
himselfe
and
his
Attributes
,
Religion
,
and
all
the
mysteries
of
it
,
the
lovers
of
it
,
the
power
and
practise
,
the
administrations
of
God
,
his
worship
and
ordinances
.
As
Hemlocke
or
Cockle
seed
multiplieth
by
shedding
on
the
ground
;
so
the
Dice-play
of
men
,
as
Paul
calles
it
,
Eph.
3.
doth
infect
the
degenerate
world
,
and
increaseth
,
till
as
a
leaven
it
hath
sowred
it
through
,
and
festred
it
to
the
heart
as
a
canker
.
As
a
leafe
of
paper
all
over
written
on
both
sides
,
neere
and
close
,
admits
nothing
else
to
bee
written
in
it
,
without
confusion
:
so
the
minds
of
worldlings
being
wholly
possessed
with
the
scurfe
of
lewd
opinions
in
these
matters
,
admit
no
interlinings
of
truth
,
but
abide
erroneous
.
It
is
said
by
Matthew
,
that
it
was
given
out
by
the
Scribes
and
Elders
,
that
Christ
rose
not
againe
,
Mar.
28.
end
.
but
was
stollen
away
by
his
Disciples
:
and
that
error
passeth
for
currant
to
this
day
.
So
do
errors
in
Gods
matters
root
&
settle
among
the
ignorant
and
unstable
.
The
strength
of
false
principles
,
which
corrupt
time
hath
raked
on
heapes
,
to
harden
her selfe
against
the
puritie
of
Truth
,
Acts
13.8
.
Exod.
7.11.12
.
are
as
those
Inchanters
were
to
Pharaoh
,
and
as
Elimas
to
Sergius
Paulus
,
to
avert
them
,
and
detaine
them
.
Custome
makes
errour
to
bee
thought
truth
,
fore-stalles
it
,
and
takes
up
the
roome
of
it
,
so
that
it
can
subsist
no where
.
Reason
3.
The
soule
thus
doubly
infected
,
is
chained
by
Satan
with
Reason
3
her
owne
bands
,
insomuch
that
as
he
entred
into
Iudas
by
the
sop
,
Satan
rules
strongly
in
the
soul
by
carnall
reason
.
so
doth
he
into
the
soule
by
both
these
traytors
.
And
being
entred
,
imbarkes
himselfe
more
strongly
against
the
evidence
of
all
divine
truth
,
infusing
his
errors
and
lies
into
the
soule
,
as
first
he
did
into
Eve
,
when
hee
drew
her
from
the
simplicity
of
obedience
.
He
enlarges
carnall
reason
exceedingly
,
and
puts
into
the
soule
most
unsanctified
and
erroneous
thoughts
against
all
truth
and
savour
of
goodnesse
.
Hee
puffes
up
the
minde
with
conceitednesse
and
pride
,
setting
her
up
with
him
in
his
throne
:
so
that
she
becomes
wiser
in
her
owne
opinion
,
as
Tyrus
in
Ezek.
then
Daniel
,
yea
then
seven
men
who
can
give
a
reason
;
so
that
shee
waxes
impudent
and
refractory
in
her
owne
way
,
so
that
there
is
more
hope
of
a
fool
then
of
her
.
Oh!
(
saith
Satan
)
thou
maist
well
stand
upon
it
:
Exod.
28.3
.
As
hee
falsly
,
so
here
truly
,
Much
carnall
reason
makes
thee
mad
.
for
thou
art
counted
a
jolly
wise
fellow
indeed
,
worth
ten
of
these
poore
Puritans
,
pitty
that
an
hundred
of
such
should
beare
downe
such
an
one
as
thou
.
Oh!
this
addes
drunkennesse
to
thirst
,
and
makes
folly
mad
,
so
that
as
the
Adder
,
she
stops
both
eares
against
the
charme
of
truth
(
be
it
never
so
powerfull
)
through
pride
and
prejudice
.
Reason
4.
Lastly
,
the
Lord
leaves
all
such
to
Satans
blind-folding
,
The
Lord
infatuates
carnal
men
justly
.
and
Reason
4
to
their
owne
perversnesse
,
whereby
they
are
sealed
up
to
their
delusions
;
because
they
hardned
themselves
against
the
naked
truth
,
would
not
beleeve
it
,
nor
yeeld
up
this
strong
fort
of
carnall
reason
,
to
the
obedience
of
Christ
,
the
Lord
suffers
them
to
be
led
captives
to
their
owne
erroneousnesse
,
denies
them
grace
to
looke
in
,
and
reflect
upon
themselves
,
to
see
by
what
an
unsound
principle
they
are
led
,
yea
carried
to
hell
:
and
some
are
justly
given
up
from
a
carnall
sense
to
a
reprobate
sense
,
that
they
pride
themselves
in
their
shame
,
ridiculous
unsavorinesse
,
and
cursed
misprisions
of
truth
;
so
that
the
corruption
of
carnall
reason
grows
from
an
error
,
to
a
confirmed
disease
,
and
to
an
habit
of
wilfulnesse
,
and
rare
it
is
to
see
such
subdued
and
captivated
to
the
obedience
of
Christ
.
In
all
these
foure
respects
,
it
appeares
to
be
no
wonder
,
that
carnall
reason
should
hold
off
the
soule
from
cleaving
to
the
truth
,
or
judging
aright
of
the
matters
of
God
.
So
much
for
reasons
.
I
come
to
the
use
.
Vse
1
And
first
,
this
should
be
use
of
examination
to
all
sorts
,
to
try
themselves
about
this
taint
and
corruption
of
carnall
reason
.
Examination
.
Conv●ction
of
carnall
reason
by
many
particulars
.
Ere
I
proceed
to
any
more
uses
of
either
admonition
,
comfort
,
terror
or
instruction
,
let
this
be
weighed
,
that
it
may
appeare
who
are
the
parties
of
whom
I
speake
.
I
have
said
enough
before
in
those
instances
which
I
named
,
and
need
adde
no
more
:
yet
because
the
matter
is
weighty
,
take
two
or
three
more
,
and
goe
to
work
narrowly
,
for
no
disease
is
so
dangerous
,
so
incurable
:
Instance
.
1
If
God
would
lend
us
his
heifer
to
plow
withall
,
or
cause
us
to
reflect
our
own
corruption
upon
our selves
,
Naturall
savour
.
how
happy
were
it
?
Perhaps
by
this
meanes
God
might
pluck
off
this
cover
of
darkenesse
from
our
faces
!
Esay
25.
Try
thy selfe
by
this
first
,
viz.
Thy
naturall
carnality
and
savor
:
Thou
knowest
what
it
is
,
not
to
savor
and
relish
meate
and
drinke
in
a
deepe
cold
;
what
it
is
to
love
or
not
to
savor
this
or
that
dish
of
meate
:
The
selfe
same
discover
in
Gods
matters
:
Canst
thou
relish
a
bargaine
,
a
game
at
cardes
and
dice
,
any
base
talke
of
the
world
,
(
though
never
so
long
)
any
idle
tale
,
Carnall
reason
described
by
the
savour
thereof
.
or
gigge
of
a
geering
,
gibing
wit
,
or
any
merry
conceit
and
discourse
,
or
matters
of
the
belly
,
backe
,
purse
and
commodity
;
I
say
,
canst
thou
judge
perfectly
how
these
taste
?
But
if
thou
come
into
a
religious
company
,
where
there
is
speech
of
a
promise
,
of
faith
,
the
sacraments
,
any
mystery
of
Religion
;
any
commands
or
threats
of
God
,
then
thou
feelest
that
the
savor
of
these
is
as
the
taste
of
the
white
of
an
egge
without
salt
:
It
is
a
wofull
signe
of
a
carnall
wretch
,
that
hath
no
salt
of
God
in
his
Spirit
to
season
him
,
Marke
9.50
.
Luke
14.
ult.
but
is
still
saplesse
and
dry
,
infatuate
and
unsavory
:
Thou
hast
lost
the
comprehension
and
savor
of
God
,
and
art
as
a
vessel
without
a
bottome
;
thou
canst
not
endure
the
talke
of
such
things
,
1
Cor.
1.20
.
Matth.
16.21
.
they
are
an
offence
unto
thee
:
There
is
a
peece
of
the
Jew
and
Gentile
in
thee
as
yet
,
Gods
matters
are
a
stumbling
blocke
and
foolishnesse
unto
thee
;
and
thou
art
as
yrkesome
and
fulsome
a
creature
to
the
appetite
of
God
and
good
men
,
as
a
potion
is
to
a
sicke
stomack
.
Try
thy selfe
I
say
,
by
thy
taking
up
the
customary
errors
and
speeches
of
worldlings
,
as
thus
;
what
make
yee
of
this
precisenesse
?
What
?
Thinke
ye
there
was
no
Religion
in
the
world
,
ere
these
singular
fellows
came
up
?
What
?
Will
not
indifferency
and
reason
serve
men
,
to
bee
honest
and
no
medlers
,
to
pay
all
men
their
due
as
quiet
folke
should
doe
,
but
men
must
pester
the
world
with
so
much
zeale
!
As
for
these
Preachers
what
are
they
?
Meane
fellowes
,
such
as
the
world
might
want
,
yet
subsist
;
few
of
them
have
any
learning
,
and
they
are
bad
for
a
common-wealth
:
And
as
for
these
yong
hotspurres
let
them
alone
but
a
little
,
and
by
that
time
,
they
have
wife
and
children
,
to
look
to
,
and
feel
what
the
hard
world
is
,
we
shall
have
the
wind
in
another
doore
:
then
they
will
be
lesse
in
their
heate
,
and
fall
to
their
businesse
,
as
other
men
.
By
my
faith
and
truth
,
or
as
God
mend
me
,
I
love
Religion
well
,
so
that
too
much
of
it
make
not
men
mad
;
I
would
I
were
dead
or
hangd
if
I
love
not
an
honest
man
with
my
heart
,
so
it
be
with
reason
!
Ah!
thou
saplesse
and
barren
wretch
,
thy
language
of
Ashdod
betraies
thee
,
and
that
exceeding
emptinesse
of
good
,
utters
it selfe
in
thy
very
speech
and
carriage
!
thou
art
weighed
and
found
light
.
Secondly
,
try
thy self
by
thy
Protestant
carnality
,
which
is
an
addition
Instance
.
2
of
some
divine
light
to
the
dim
light
of
nature
,
Protestant
common
savour
.
whereby
carnall
reason
is
somewhat
alaied
and
abated
,
but
yet
the
old
principle
abides
still
,
and
Religion
prevailes
no
further
then
carnall
reason
will
admit
.
Try
thy selfe
about
this
also
:
Dost
thou
drive
two
trades
,
a
spirituall
and
a
carnall
?
Dost
thou
heare
,
pray
,
receive
,
and
professe
,
with
thy
carnall
savor
and
sent
still
unpurged
?
So
farre
as
thy
wealth
,
credit
,
mony
,
pleasures
,
and
worldly
appetite
will
suffer
,
so
farre
thou
wilt
be
Religious
,
upon
condition
thou
maiest
lose
nothing
by
Religion
,
but
keepe
the
bredth
of
carnall
jollity
,
ease
and
content
still
,
nourish
thy
old
thoughts
and
affections
close
,
sanctifie
a
rest
upon
the
Sabbath
,
so
farre
as
will
stand
with
thy
businesse
,
taking
mony
,
hireing
workemen
,
paying
rates
,
debts
,
and
recknings
;
maintaine
so
much
Religion
as
will
keep
thee
from
open
prophanenesse
,
but
as
for
conscience
,
alas
!
there
is
little
,
thou
wouldest
please
a
carnall
husband
,
wife
,
friend
,
rather
then
God
,
and
lose
thy
repute
with
God
,
rather
then
thine
ease
,
credit
,
living
and
maintenance
in
the
world
,
and
yet
thinke
thy selfe
to
have
as
good
an
heart
to
God
as
the
closest
worshipper
in
spirit
and
truth
?
To
equivocate
with
thine
owne
conscience
,
to
flatter
,
to
lye
,
to
cog
,
and
play
the
timeserver
,
thou
carest
not
,
so
it
make
for
thine
ends
;
and
yet
Religion
shall
be
the
stalking-horse
all
the
while
,
and
that
shall
be
the
soder
for
all
cracks
:
examine
thy selfe
;
is
this
thy
condition
?
Then
is
thy
state
as
bad
as
the
former
,
and
in
this
respect
worse
,
because
thou
art
a
subtill
hypocrite
,
further
from
sincerity
,
then
a
downe-right
carnall
person
!
thou
art
just
of
the
temper
of
the
times
,
and
if
a
Religion
of
bowing
to
altars
,
to
images
and
pictures
of
Saints
,
and
our
Lady
,
and
the
crucifix
should
bee
obtruded
,
or
a
worship
of
blinde
devotion
or
Popish
pompe
,
void
of
all
sap
,
lo
,
thou
wert
the
man
most
like
to
imbrace
it
!
For
why
?
Since
that
a
mediocrity
best
contents
thee
betweene
Atheisme
and
Precisenesse
,
what
were
more
like
to
agree
with
thy
humour
,
then
such
a
medly
?
Nay
thirdly
,
try
thy selfe
by
this
:
Perhaps
the
Lord
is
so
full
of
thy
Instance
.
3
carnality
,
Gods
leaving
of
thee
to
the
savour
of
the
flesh
.
that
he
hath
secretly
given
thee
over
to
the
sway
and
swinge
of
thy
carnall
reason
,
so
that
thou
bewraiest
thy selfe
what
thou
art
,
(
as
the
rat
behinde
the
painted
cloath
:
)
Try
thy selfe
by
this
also
:
Is
thine
heart
,
thy
tongue
,
thy
penne
,
thy
carriage
let
loose
so
farre
,
that
no
Preacher
,
no
perswasion
,
can
unsettle
thee
from
thy
dregs
,
but
still
thou
holdest
and
wilt
hold
thy
base
principles
,
they
grow
from
a
twig
to
a
strong
arme
and
bow
of
an
oke
past
bending
:
thou
wouldest
pull
out
the
throat
of
any
man
that
should
rob
thee
of
these
whelps
,
and
as
a
chaste
matron
is
to
an
harlot
,
so
is
a
spirituall
Minister
or
Christian
an
offence
and
indignation
unto
thee
:
Dost
thou
say
as
once
a
Pharisee
did
,
Wife
,
let
our
children
goe
to
our
Parish
Church
(
so
they
go
no
further
)
for
they
are
green
and
raw
,
but
as
for
thee
and
me
,
we
need
it
not
,
we
are
not
now
to
learne
the
way
to
Heaven
,
it
is
tedious
to
our
old
age
to
keepe
our
Church
,
we
may
doe
as
well
at
home
in
reading
upon
a
booke
:
verily
,
many
such
there
are
,
who
thus
lye
in
their
mire
,
and
there
(
like
old
jades
)
dye
,
and
will
not
come
out
!
Art
not
thou
such
an
one
?
Nay
art
thou
not
growne
so
rooted
in
thy
carnall
reason
,
that
it
makes
thee
little
better
then
a
politicke
Atheist
,
swaying
all
thy
course
by
it
,
sitting
at
the
helme
of
it
,
and
adoring
it
as
then
Idoll
?
Achitophel
was
a
worshipper
of
God
too
,
2
Sam.
16.21
.
but
a
villaine
,
who
for
his
politicke
ends
would
have
Absalon
spread
himselfe
a
tent
,
and
defile
all
his
fathers
concubines
,
to
make
all
Israel
to
know
,
there
could
be
no
reconciliation
!
what
?
Was
not
such
a
thing
against
God
?
Yes
;
but
what
is
God
to
a
politician
?
Tush
,
tell
yee
him
of
selling
Church
livings
,
of
following
his
lusts
and
pleasures
,
of
serving
the
times
,
and
framing
his
conscience
to
the
Religion
of
his
betters
?
Is
not
that
the
way
to
be
quietest
,
to
have
the
favor
of
men
,
to
have
our
lusts
,
and
to
be
furthest
off
from
a
Puritan
?
As
Machiavel
was
wont
to
say
,
truth
of
Religion
is
hard
and
needlesse
,
a
forme
is
easie
,
and
to
as
good
purpose
:
I
say
,
examine
thy selfe
,
perhaps
thou
hast
overlived
thy
hope
and
accomplished
thy
destiny
,
being
now
growne
to
measure
all
by
thy
owne
fleshly
meet-wand
,
and
to
count
gaine
and
lust
godlinesse
.
Instance
.
4
Againe
,
try
thy selfe
about
these
particulars
following
:
First
,
about
God●
attributes
:
Dost
thou
limit
that
infinite
power
,
providence
,
alsufficiency
of
God
to
thy
carnall
sense
?
So
that
God
cannot
change
the
miseries
of
the
times
,
cannot
restore
the
integrity
of
his
Gospel
,
and
the
power
of
practice
,
cannot
curbe
and
restraine
the
malice
of
bad
instruments
,
because
it
seemes
unlikely
.
Secondly
,
about
the
way
to
salvation
.
Instance
.
5
Dost
thou
cavill
unweariedly
with
restlessenesse
of
arguments
against
the
doctrine
of
selfe-deniall
,
the
utter
inability
of
flesh
to
convert
himselfe
,
or
doing
any
thing
toward
his
owne
happinesse
?
Canst
thou
not
beleeve
God
hath
so
small
a
number
;
that
the
Minister
in
his
duty
is
to
be
heard
as
God
himselfe
;
that
morality
hath
no
power
in
spirituall
cases
;
that
the
Sabbath
is
to
be
so
closely
kept
;
petty
oaths
and
vaine
words
must
be
so
accounted
for
;
that
we
may
not
revenge
our selves
upon
such
as
hurt
us
,
but
love
our
enemies
?
Dost
thou
think
a
man
cannot
become
sure
of
his
salvation
,
by
a
bare
word
of
God
,
without
some
revelation
?
Wilt
thou
with
Thomas
be
brought
to
beleeve
no
more
then
thou
seest
?
Art
thou
one
of
them
that
judge
the
goodnesse
or
badnesse
of
things
by
outward
successe
?
Dost
thou
take
foule
scorne
that
the
Minister
of
God
should
teach
thee
the
right
carriage
of
thy selfe
in
thy
calling
,
the
married
estate
,
thy
buyings
and
sellings
,
as
well
as
how
to
keepe
the
Sabbath
,
to
pray
,
or
receive
the
sacrament
?
Dost
thou
cavill
and
say
,
thou
art
as
able
to
teach
him
in
such
experimentalls
,
as
he
can
thee
?
Hast
not
thou
an
opinion
that
because
men
judge
thee
wise
in
a
worldly
businesse
,
therefore
thy
skill
is
as
good
in
matters
of
God
also
?
Dost
not
thou
disdaine
them
who
are
seely
in
the
world
,
as
if
they
were
unworthy
of
thy
company
or
commendation
?
By
all
these
,
and
by
all
other
markes
and
symptomes
,
which
either
I
have
or
shall
deliver
,
of
this
disease
,
I
advise
thee
to
thy
thy selfe
:
If
any
of
these
three
cleave
to
thee
,
thou
maiest
seeme
wise
to
thy selfe
,
but
thy
wisedome
is
earthly
,
sensuall
and
divelish
:
Jam.
Matth.
16.
yea
as
our
Saviour
said
to
Peter
,
Get
thee
behinde
me
Satan
,
for
thou
savourest
not
the
things
of
God
,
but
of
men
:
And
know
that
God
and
his
matters
are
not
more
yrkesome
to
thee
,
then
thou
to
him
:
lukewarme
water
will
not
sooner
provoke
vomiting
,
then
thou
dost
the
Lord
to
vomit
thee
out
of
his
mouth
.
And
so
much
may
serve
for
this
:
according
as
thou
findest
this
use
to
discover
thee
,
so
let
the
other
uses
following
affect
thee
.
Secondly
,
let
this
be
an
use
of
Admonition
,
consisting
of
sundry
caveats
Vse
2
and
watchwords
to
Gods
people
:
Admonition
.
And
first
beware
lest
they
bee
Branch
.
1
offended
at
Christ
and
his
simplicity
:
remembring
that
item
,
Math.
11.6.7
.
Blessed
is
the
man
that
is
not
offended
at
me
.
Disesteeme
not
your
God
,
Religion
,
choice
and
portion
,
because
ye
see
the
jollity
of
carnall
men
cannot
brooke
it
,
or
stoope
to
the
meanes
thereof
.
Ier.
2.9
.
The
Lord
taxes
his
people
for
their
forsaking
him
;
by
sending
him
to
Chittim
and
the
heathens
,
saying
,
Doe
the
heathens
change
their
Gods
?
So
say
I
,
change
not
,
nay
,
be
not
ashamed
one
jot
the
more
at
your
Religion
,
Be
not
ashamed
nor
weary
of
powerfull
Religion
.
because
of
the
deepe
prejudice
and
disrepute
which
the
world
hath
it
in
.
If
ye
be
not
yet
resolved
to
be
sincere
,
let
not
the
opinion
of
worldlings
beate
you
off
:
If
you
be
resolved
,
then
much
lesse
let
them
cause
you
to
be
ashamed
,
or
to
shrinke
in
your
hornes
ever
the
more
.
If
the
truth
of
God
be
not
able
to
backe
ye
against
such
cavillers
,
you
have
tasted
but
small
love
from
God
or
sweetnesse
in
it
:
If
you
think
it
hard
to
suffer
,
to
beare
indignities
for
that
which
ministers
so
unspeakable
peace
of
conscience
unto
ye
here
,
and
must
bring
ye
to
heaven
for
ever
,
doe
yee
not
requite
her
well
for
her
labour
?
No
,
say
with
our
Lord
Jesus
,
Matth.
11.29
.
I
thanke
thee
,
Oh
Father
,
that
thou
hast
hidden
these
things
to
the
wise
,
and
hast
revealed
them
to
babes
!
My
heart
is
more
knit
unto
thee
for
thy
honouring
poore
soules
(
who
have
nothing
to
take
too
,
save
thy selfe
)
with
so
rich
a
Pearle
as
Christ
and
Faith
;
then
it
can
be
offended
with
thee
,
that
there
be
so
few
great
,
noble
or
learned
ones
to
professe
it
:
Alas
!
They
have
greater
matters
to
attend
,
and
while
they
carry
their
heads
in
the
cloudes
,
they
fall
into
the
ditch
;
their
bellies
are
filled
with
their
earthly
treasure
,
Psal.
17.
and
their
spirits
are
puft
up
with
their
great
wisdome
:
But
we
looke
low
and
creep
upon
the
earth
,
that
thou
maiest
powre
downe
thy
heavenly
riches
upon
us
;
and
shall
we
having
a
feast
in
the
mountaines
,
envy
their
diet
of
the
valleyes
?
No
,
if
the
Lord
hath
given
thee
any
insight
into
the
mystery
of
Christ
and
regeneration
,
what
frame
and
bent
of
heart
the
Lord
delights
in
,
Oh
hugge
it
.
Be
not
troubled
with
the
verdict
of
carnall
reason
,
for
as
the
roote
is
,
so
is
the
fruit
:
Men
doe
not
gather
grapes
of
thornes
,
or
figs
of
thistles
:
Matth.
7.17
.
Alas
!
If
you
see
the
world
love
her
owne
things
,
so
love
you
the
Lords
,
and
be
not
ashamed
of
him
before
Princes
:
Let
the
same
affections
bee
found
in
you
,
when
you
are
compelled
to
be
in
the
company
of
worldlings
,
which
you
bewray
in
the
company
of
zealous
ones
,
(
due
circumstances
observed
)
and
abhorre
the
least
wry
,
base
thought
,
word
,
or
behaviour
,
which
should
cause
them
to
thinke
,
that
you
are
dashed
one
whit
out
of
countenance
in
your
Religion
for
their
sakes
.
I
am
not
ashamed
(
saith
Paul
,
for
chaines
and
prisons
sake
,
or
for
false
teachers
sake
who
rejoyce
in
the
flesh
)
of
the
Gospel
of
Christ
,
for
it
is
still
(
as
it
was
ever
)
the
power
of
God
to
salvation
:
Rom.
1.16
.
and
so
Phil.
3.16.17
.
There
bee
some
(
of
whom
I
told
you
before
,
and
tell
you
againe
weeping
,
enemies
to
the
crosse
,
whose
God
is
their
belly
,
whose
glory
is
their
shame
,
who
minde
earthly
things
.
But
what
of
that
?
Shall
my
conversation
be
ever
the
lesse
in
heaven
?
Psal.
73.20
.
No
:
so
David
Psal
.
73.
was
troubled
at
the
jollity
of
such
,
till
he
recovered
himselfe
,
saying
,
such
a
foole
was
I
,
yea
a
beast
in
thy
sight
!
25.26
.
But
then
he
addes
,
I
have
none
in
heaven
but
thee
,
or
in
earth
like
thee
!
Thou
shalt
make
their
image
despised
!
And
it
is
good
for
me
(
doe
as
they
list
)
to
draw
neare
to
God!
Oh!
if
thou
wouldest
cling
to
God
,
he
would
make
such
to
come
and
worship
at
thy
feete
,
and
to
chuse
thy
portion
!
and
so
they
shall
when
God
shall
visit
them
,
so
little
cause
hast
thou
the
whilest
to
flinch
for
them
.
Despise
carnall
reason
,
as
fast
as
she
despiseth
the
simplicity
of
grace
.
Despise
you
their
carnall
reason
as
fast
as
they
disdaine
your
simplicity
:
Say
of
it
as
Ahab
of
Micaia
,
I
hate
him
,
for
he
never
speakes
well
on
my
side
.
And
do
not
consort
with
them
in
their
way
,
to
seeke
approbation
and
allowance
from
them
,
in
point
of
any
complement
or
endowment
,
whereby
your
hearts
should
be
drawn
aside
from
sincerity
.
Perhaps
when
you
see
the
world
esteemes
you
for
any
outward
gift
in
you
,
you
will
(
with
Hezechia
)
pride
your selves
in
their
allowance
,
Esay
39
2.
and
so
forfeit
conscience
.
But
as
Salomon
saith
,
Taste
not
of
their
dainties
Prov.
23.2
.
Prov.
23.2
.
for
they
are
deceiveable
meate
.
In
the
story
of
our
Church
wee
read
,
that
many
of
the
Martyrs
were
highly
prised
for
their
parts
,
some
for
curious
singers
in
a
Quire
,
as
Parsons
at
Windsor
,
some
for
dexterity
and
dispatch
,
as
Marbeck
was
admired
by
Gardiner
for
his
English
concordance
,
Smith
for
his
skill
in
painting
,
Hawkes
for
his
personage
and
parts
of
wit
and
expression
,
Iulius
Palmer
for
his
neat
and
ripe
wit
&
learning
:
But
Oh!
their
purity
and
holinesse
,
these
stained
them
.
What
cared
these
holy
men
for
their
approbation
of
one
,
or
abhorring
of
the
other
?
For
their
parts
they
esteemed
all
as
drosse
for
Christ
,
our
Master
Christ
was
scorned
for
his
basenesse
,
because
he
was
no
Prince
of
the
world
,
but
rode
meekly
upon
an
Asse
.
But
did
hee
care
for
it
?
No
,
If
my
Kingdome
were
of
this
world
,
Joh.
18.36
.
my
servants
would
surely
fight
;
but
since
it
is
of
another
,
let
this
goe
.
Oh
brethren
!
one
great
cause
of
our
disguisement
at
this
day
,
and
of
our
degenerate
profession
,
is
(
as
I
suppose
)
the
peize
and
weight
which
this
carnall
world
hangs
upon
a
Religion
of
form
,
whereby
(
with
common
consent
)
they
exalt
it
on
high
,
as
that
which
hath
prevailed
against
uprightnesse
.
It
is
an
ey-sore
now
a
dayes
to
our
jolly
Christians
,
to
be
over
precise
,
and
to
crosse
with
the
sway
and
streame
of
the
world
;
and
therefore
now
,
all
straine
their
wits
to
seeke
out
some
liberty
and
dispensation
against
precisenesse
,
that
they
might
temporise
with
such
.
Beware
(
some
of
ye
)
lest
you
lose
your
Religion
in
carnall
reason
!
I
can
tell
you
,
it
will
soone
overshadow
and
deface
the
power
and
vigor
of
it
,
if
ye
looke
not
the
better
to
it
.
Nothing
is
such
a
choakepeare
to
Religion
,
and
such
a
pillar
of
Satans
Kingdome
,
as
this
carnall
reason
!
And
dare
we
be
ashamed
of
our
spirituall
by
a
carnall
?
Doe
we
beginne
in
the
spirit
,
and
end
in
the
flesh
?
Gal.
3.2
.
2
Joh.
8.
Looke
we
well
to
our selves
,
that
we
lose
not
the
good
things
wee
have
swet
for
:
know
it
!
Gods
apples
will
not
swimme
in
one
streame
together
with
this
dung
of
carnall
reason
:
be
content
(
if
it
must
needs
so
be
)
to
be
counted
absurd
and
irrationall
:
Say
with
him
,
that
had
throughly
learned
his
lesson
,
by
that
which
you
call
heresie
;
Act.
24
14.
I
professe
to
worship
God
;
by
this
my
Religion
of
spiritualnesse
,
I
most
honour
him
!
If
I
be
deceived
,
so
it
is
.
I
abhorre
the
coleworts
and
unsavory
salt
of
carnall
reason
!
Oh!
what
thoughts
of
heart
doth
it
cause
,
that
many
Christians
formerly
of
speciall
note
for
zeale
and
holinesse
,
should
forget
of
what
note
they
were
,
and
become
of
the
concision
;
Phil.
3.2
.
be
ashamed
of
their
circumcision
!
Oh!
that
men
should
now
count
Religion
which
was
wont
to
stand
in
the
renewing
of
their
mindes
,
now
to
consist
in
their
transforming
to
the
present
world
!
As
in
Peters
time
,
so
now
,
Rom.
12.2.3
.
1
Pet.
4.4
.
men
count
it
absurd
,
that
we
runne
not
with
them
to
the
same
excesse
of
riot
:
And
as
Micol
,
so
all
her
children
,
2
Sam.
6.23
.
(
for
she
is
not
barren
of
these
)
count
Davids
and
dancers
before
the
Arke
,
fooles
!
But
I
tell
the
(
O
man
)
if
thou
feare
God
,
thou
hatest
the
very
garbe
and
outside
of
a
carnall
worldling
,
as
the
next
step
to
arrant
prophanesse
and
revolt
!
Be
ashamed
of
no
part
of
spirituall
Religion
,
but
count
it
thy
Crowne
!
say
not
,
I
will
be
as
I
was
in
heart
,
but
to
please
my
Master
and
to
shun
scorne
,
I
must
now
and
then
drinke
,
be
of
the
common
cut
and
fashion
,
and
game
,
make
up
my
bargaines
at
the
Alehouse
,
weare
long
haire
,
bolt
out
petty
oathes
,
and
say
some
prayers
in
family
,
as
these
rationall
men
do
.
Marke
what
I
say
to
thee
,
As
I
doe
not
bid
thee
carry
thy selfe
as
a
foole
among
such
,
venting
whatsoever
thou
thinkest
,
and
crossing
shins
with
every
prophane
fellow
;
so
yet
,
if
,
for
thy
wise
,
holy
and
spirituall
worship
of
God
,
thou
be
disesteemed
and
nicknamed
,
and
thereby
art
ashamed
and
discouraged
,
woe
be
to
thee
!
Thou
art
ashamed
of
him
,
1
Pet.
4.16
.
Matth.
16.
end
.
who
will
(
one
day
)
be
ashamed
of
thee
,
before
Angels
and
men
!
Gods
people
are
indeed
and
must
be
counted
strange
ones
,
odd
,
absurd
;
none
but
strange
men
,
pilgrimes
and
strangers
,
2
Cor.
9.
end
.
abstainers
from
the
diet
of
the
common
world
,
can
goe
to
heaven
:
Rationall
carriage
simply
not
condemned
.
Matth.
11.19
.
Psal.
73.9
.
Sam.
6.22
.
1
Pet.
4
21.
No
rationall
carnall
ones
shall
come
there
:
I
speake
not
this
to
cause
thee
to
distaste
reason
and
wise
proceedings
in
thy
businesse
,
or
to
affect
some
guise
which
others
doe
not
,
as
if
Religion
stood
in
such
affectation
,
(
for
the
commonest
is
best
,
if
modest
)
but
to
teach
thee
as
a
child
of
wisdome
,
to
justifie
wisdome
,
and
not
to
condemne
the
generation
of
the
righteous
,
for
the
sake
of
a
multitude
who
are
led
by
blinde
reason
:
I
conclude
this
point
,
If
thy
Religion
should
cost
thee
some
disgrace
,
scorne
and
descant
,
yet
if
a
spirituall
one
,
be
not
ashamed
in
that
behalfe
:
If
this
to
be
vile
,
be
more
vile
,
and
hang
these
reproaches
before
thee
as
thy
glory
,
committing
thy selfe
to
him
in
weldoing
,
who
wil
requite
thee
an
hundred
fold
for
that
thou
losest
for
him
.
so
much
for
this
first
branch
of
this
use
of
Admonition
.
A
second
branch
of
Admonition
to
Gods
people
,
is
,
of
Admonition
.
That
they
beware
Branch
.
2
of
nourishing
any
such
dregs
of
this
disease
in
themselves
,
as
may
either
hurt
their
owne
soules
,
hinder
the
power
of
the
word
in
them
,
set
God
himselfe
against
them
,
to
purge
them
by
unwelcome
medicines
,
or
cause
Gods
people
to
bee
jealous
of
them
,
Nourish
no
such
dregs
in
us
,
as
by
which
carnall
reason
might
be
supported
.
for
their
overmuch
propensnesse
and
inclination
to
this
carnall
reason
.
Still
I
prevent
any
objection
which
might
arise
,
let
none
thinke
I
debarre
Gods
people
from
either
reasonable
and
wise
courses
in
their
affaires
or
pollicy
(
so
farre
as
warrantable
)
in
Religion
it selfe
.
No
,
in
no
wise
(
as
the
woman
of
Abel
spake
to
Ioab
)
but
there
is
a
traitor
,
2
Sam.
20.21
.
carnall
reason
the
sonne
of
old
Ad●m
in
the
City
,
which
makes
all
the
confusion
;
throw
his
head
over
the
wall
,
Sundry
of
these
noted
.
and
I
have
done
.
Many
professors
defile
the
ointment
of
sweete
Christianity
,
with
their
overmuch
pollicy
,
carnall
fetches
,
and
this
dead
fly
,
Eccles.
10.1
.
Matth
10.
makes
all
stinke
.
They
put
more
of
the
Serpent
,
then
the
Dove
into
the
confection
:
their
wisdome
is
not
subdued
and
well
prepared
,
as
the
Apothecaries
use
to
subact
and
kill
the
poison
of
that
serpent
,
whereof
they
would
make
an
antidote
:
a
man
may
perceive
,
they
are
more
reaching
,
subtill
,
temporising
and
equivocally
reserved
in
their
courses
,
then
truly
humble
,
harmelesse
and
innocent
:
their
traffique
,
their
company
,
their
liberties
,
their
family
worship
,
their
whole
demeanure
bewraies
them
:
that
feare
of
mens
displeasure
,
shrugging
at
the
least
stir
of
danger
,
or
the
like
,
are
above
plaine
naked
simplicity
of
beleeving
or
obeying
with
them
.
Prov.
30.34
.
Christians
,
(
so
they
walke
as
wisely
as
they
may
)
should
straine
no
bloud
out
of
the
nose
of
wisdome
,
nor
seeke
to
goe
too
farre
in
their
carnall
circumventions
;
but
leave
all
to
God
,
let
him
see
to
them
,
Psal.
119.93
.
and
say
,
I
am
thine
Lord
,
save
me
;
I
desire
to
walke
in
thy
way
:
Stand
betweene
me
and
my
harmes
,
so
that
I
need
not
for
any
straits
,
bee
put
to
an
ill
conscience
:
Psal.
37.5
.
I
commit
and
roll
my
waies
and
ends
all
upon
thee
,
doe
thou
all
my
workes
for
me
.
Carnall
pollicy
causes
breaches
among
professors
.
I
see
(
brethren
)
an
apparent
difference
among
you
in
this
point
:
That
the
simple
and
well
meaning
dare
scarce
trust
many
of
you
(
who
yet
would
seeme
as
forward
professors
)
because
they
see
such
shrewdnesse
,
such
tricks
and
pollicies
in
bargaines
,
and
performings
of
promises
,
such
hard
dealing
,
savouring
too
much
of
worldly
wit
,
and
every
man
laying
in
for
himselfe
,
to
save
one
:
Others
have
smooth
tongues
of
their
owne
to
defend
their
ill
qualities
,
even
by
lying
and
shifting
defences
,
others
can
keepe
their
owne
councell
,
and
make
the
world
beleeve
,
that
they
are
forward
men
in
Religion
,
but
all
is
to
bite
in
their
owne
mindes
and
conceale
that
deepe
ignorance
which
they
know
is
in
them
,
or
else
worse
evills
,
which
they
count
deepe
skill
to
hide
from
such
as
might
teach
or
admonish
them
:
whereas
others
are
naked
and
glad
to
be
open
hearted
in
confessing
themselves
each
to
others
,
that
they
might
shame
themselves
.
And
so
the
one
aimes
at
avoiding
shame
,
the
other
at
getting
grace
:
Gen.
49.21
.
Others
have
an
excellent
gift
at
giving
good
words
,
with
Napthali
,
but
they
will
be
sure
to
spare
their
owne
purses
,
their
charge
and
travell
to
avoid
expences
,
yea
such
as
by
their
owne
consent
are
laid
out
for
their
behoofe
;
others
will
be
as
little
as
they
can
in
good
conference
or
in
extraordinary
duties
,
for
feare
;
loath
to
let
their
neighbours
see
them
forwarder
for
the
Gospel
,
or
in
loving
the
ministery
,
then
they
are
,
lest
they
should
be
censured
:
others
are
very
zealous
for
the
Gospel
,
with
a
squint
eye
to
their
shops
,
their
trades
,
custome
,
good
marriage
and
takings
:
Others
will
in
no
sort
displease
their
Landlords
,
or
superiours
,
very
Nicodemites
,
doing
that
they
doe
by
night
and
by
stealth
,
for
shame
,
or
feare
,
wanting
faith
and
courage
,
to
carry
them
out
:
Joh.
3.3
.
Others
covet
to
be
thought
well
of
by
all
sorts
,
and
so
carry
a
very
eaven
and
smooth
course
,
rather
void
of
vices
,
then
truly
vertuous
in
Gods
sight
;
and
fulsomely
salute
all
sorts
with
equall
love
and
curtesie
,
good
and
bad
,
so
that
a
man
cannot
see
conscience
to
sway
them
.
Others
have
such
a
darke
and
doubtfull
behaviour
,
that
no
man
can
tell
what
to
make
of
them
,
like
those
Scepticks
,
who
were
ever
considering
;
so
these
walke
as
staggerers
,
neuters
,
nonresolved
ones
,
as
if
their
Religion
were
still
to
chuse
;
and
these
affect
the
name
of
very
wise
ones
,
because
they
will
utter
themselves
no
further
,
then
(
if
need
be
)
they
may
keep
their
retreat
safe
,
and
have
the
winde
on
their
backs
.
Others
are
very
carnall
in
seeking
their
owne
praises
,
and
advance
their
owne
gifts
,
merits
,
and
good
deeds
,
not
so
much
for
Gods
ends
as
to
blaze
their
owne
worth
and
to
be
counted
benefactors
.
Others
will
smooth
and
side
with
the
bad
and
corrupt
in
a
Towne
,
lest
they
should
displease
,
and
so
betray
good
government
to
their
owne
selfe
love
;
cannot
endure
to
see
any
of
their
own
kindred
to
be
punished
(
much
lesse
their
children
)
for
open
crimes
;
eager
to
maintaine
their
owne
greatnesse
,
sway
and
elbowroom
,
in
their
places
:
Others
will
alway
goe
with
the
stronger
side
,
be
their
cause
never
so
bad
:
Others
are
so
dangerously
worldly
,
snigging
and
biting
,
usurers
,
hard
and
oppressing
,
or
defrauding
the
simpler
in
their
bargaines
,
cannot
abide
any
should
go
out
of
their
fingers
without
a
nip
:
Others
affect
good
Preachers
for
some
carnall
ends
,
and
professors
for
their
naturall
parts
,
love
the
richer
sort
,
Jam.
3.3
.
cleave
to
Gentlemen
and
great
ones
,
such
as
weare
velvet
and
sattin
and
rings
,
but
bid
the
meaner
sort
sit
at
their
footstoole
:
Others
fall
to
compare
Ministers
,
and
who
shall
go
for
their
mony
:
Againe
,
to
end
,
how
many
are
there
,
who
will
be
all
in
all
to
them
whom
they
are
beholding
to
,
for
their
gifts
,
favours
,
lendings
,
and
gratifications
,
despising
others
?
Infinite
it
were
to
mention
all
.
I
have
(
I
doubt
)
wearied
you
already
:
For
some
are
yet
worse
,
and
will
sit
at
table
and
heare
godly
Ministers
and
others
depraved
by
vile
tongues
,
and
scarce
give
them
their
breath
to
latch
the
blow
,
lest
themselves
should
bee
thought
too
forward
:
Not
to
speake
of
those
large
breadths
which
they
take
to
themselves
in
their
profession
,
for
their
attires
,
pleasures
,
haire
,
companies
,
and
the
like
.
Shall
I
praise
you
in
these
?
I
praise
you
not
.
I
fear
rather
that
this
carnall
reason
and
corrupt
heart
of
yours
,
Carnall
reason
eates
up
grace
.
hath
betraied
you
to
him
who
is
the
father
of
cunning
and
subtilty
;
&
truly
since
this
new
found
Religion
of
worldly
pollicy
and
shifting
came
in
,
the
simplicity
of
godlinesse
hath
been
thrust
up
in
a
narrow
roome
.
And
I
tell
ye
plainly
brethren
,
I
fear
that
these
time
serving
qualities
do
but
lie
in
many
of
your
bosomes
to
betray
ye
,
when
times
of
triall
for
the
truth
sake
shall
come
!
then
(
as
thick
as
now
ye
stand
up
to
our
very
mouthes
&
pulpits
crowding
for
roome
)
when
ye
shall
see
some
of
us
suffer
for
the
truth
we
preach
or
practise
,
we
shall
see
you
come
as
behinde
hand
and
scanty
:
Professors
unsound
in
peace
wi●l
be
so
much
more
in
persecution
.
Tell
not
me
,
I
will
never
beleeve
it
;
he
that
cannot
walke
sincerely
toward
the
Gospel
in
peace
,
he
will
never
abide
one
brunt
for
it
,
by
persecution
;
I
looke
to
see
this
place
thinne
enough
one
day
,
by
many
of
you
,
who
(
I
doubt
)
thinke
full
little
of
it
,
and
say
,
Am
I
a
dogge
that
you
presage
such
things
of
yee
?
1
King
8.13
.
No
,
I
judge
you
not
as
dogges
,
but
God
give
you
and
me
,
the
properties
of
children
,
to
be
more
ingenuous
,
cordiall
and
plainehearted
:
These
Eagles
feathers
mixt
with
others
,
devoure
and
marre
all
:
One
Barbara
Rogers
.
Start
at
such
mixtures
of
carnality
,
as
once
an
holy
woman
of
this
assembly
did
,
who
being
inclined
to
the
dropsie
,
and
consulting
with
the
Physitian
,
(
who
bad
her
to
bestirre
herselfe
and
be
angry
with
her
servants
,
and
fly
about
their
eares
lustily
)
answered
,
Oh!
this
will
breed
a
worse
sicknesse
in
me
,
your
remedy
is
worse
then
my
disease
!
As
she
durst
not
offend
God
by
carnall
wisdome
for
health
,
so
neither
grate
you
or
goe
against
the
edge
with
simplicity
of
conscience
and
conversation
,
either
for
feare
,
favour
,
flattery
,
liberty
,
gaine
or
ends
of
your
owne
;
but
joyne
with
a
comely
and
lawfull
prudence
in
your
waies
,
the
simplicity
of
Doves
;
Proverb
.
and
you
shall
finde
that
he
who
walkes
plainly
in
his
course
,
and
deales
faithfully
in
reproofe
of
evill
,
shall
at
last
have
more
peace
in
death
,
and
be
more
honoured
then
all
crangling
and
worldly
wise
braines
,
who
have
so
many
wayes
to
the
wood
.
The
fox
and
the
cat
were
talking
of
their
tricks
,
but
when
the
hounds
came
,
the
cat
knew
one
thing
,
worth
all
the
foxes
skill
,
for
she
leapt
upon
the
tree
and
was
safe
,
when
the
other
was
torne
in
peeces
.
Death
or
the
crosse
will
try
us
who
hath
best
skill
,
either
the
subtill
or
the
simple
:
As
he
once
said
to
the
Crabfish
(
which
he
had
alway
observed
to
goe
backward
,
and
to
gather
up
her
joynts
)
when
she
was
dead
,
and
lay
open
and
spread
abroad
;
Oh
,
so
you
should
have
lived
!
So
say
I
to
you
,
to
such
as
one
day
shall
wish
plainnesse
,
Oh
,
you
should
have
loved
it
all
your
life
!
Doe
so
still
,
it
is
never
too
late
to
amend
,
if
your
hearts
be
not
hardened
:
Oh!
turne
your
swords
into
mattocks
,
and
such
of
ye
as
have
delighted
to
bee
perillous
and
shrewd
fellowes
,
affect
plainnesse
,
fly
with
Doves
,
as
birds
of
that
feather
;
let
the
little
child
play
at
the
hole
of
the
aspe
:
Call
not
in
question
the
truth
of
your
Religion
,
affect
not
darke
,
close
and
doubtfull
carriages
,
but
be
as
little
children
void
of
guile
:
And
so
doing
,
as
Peter
saith
,
1
Epist.
Chap.
2.1
.
casting
off
all
guile
and
falshood
,
come
(
and
welcome
)
as
new
borne
ones
to
covet
the
milke
of
the
word
:
It
would
never
trouble
me
then
to
preach
to
you
:
but
now
I
feare
you
defile
the
truth
,
(
or
your selves
rather
)
with
that
you
heare
.
An
eminent
patterne
.
There
comes
a
thing
to
my
minde
,
really
done
,
of
which
I
will
tell
you
:
Once
a
simple
minded
traveller
upon
a
poore
horse
was
overtaken
by
two
or
three
swaggerers
well
mounted
,
who
asked
him
whither
he
would
,
and
how
farre
hee
went
that
day
?
He
told
them
to
such
a
place
,
twenty
or
thirty
mile
off
,
and
he
hoped
to
reach
it
if
God
let
him
not
:
They
scorning
him
and
his
poore
horse
,
pransed
away
,
(
having
a
journey
also
to
goe
)
but
at
next
Alehouse
or
Taverne
they
stayed
an
houre
or
two
upon
their
tobacco
and
wine
,
and
having
so
done
,
to
their
geldings
they
went
,
and
put
hard
on
;
by
that
time
the
poore
man
was
gotten
a
good
way
forward
,
keeping
still
his
plaine
course
and
race
;
and
being
againe
overtaken
,
was
againe
mocked
by
these
gallants
;
but
in
fine
,
so
it
fell
out
,
that
their
oft
turnings
into
the
Taverne
at
each
five
miles
end
spent
their
day
,
and
kept
them
from
their
journeyes
end
;
whereas
the
poore
mans
eaven
and
honest
pace
,
overtooke
them
and
cast
them
behinde
.
Walke
plainly
and
hold
on
with
simplicity
,
and
that
shall
bring
you
safer
home
,
then
all
the
flourishings
of
carnall
men
,
though
now
and
then
at
a
start
,
they
may
seeme
to
outstrip
you
.
So
much
for
this
second
branch
of
the
Admonition
.
A
third
caveat
may
serve
from
hence
,
Admonition
.
Gods
people
must
so
shun
carnall
reason
,
as
yet
not
incurring
the
just
aspersion
of
folly
.
to
teach
Gods
people
to
shun
Branch
.
3
the
contrary
extremity
of
foolishnesse
and
indiscretion
in
all
their
course
and
conversation
.
True
it
is
,
carnall
reason
and
fleshly
wisdome
is
an
excesse
and
overflow
:
yet
want
of
wisdome
,
prevention
,
activenesse
,
and
dexterity
in
managing
our
affaires
,
is
another
extreame
in
the
defect
,
and
to
be
avoided
as
prejudiciall
to
the
repute
of
the
godly
,
dishonourable
to
God
,
and
occasioning
base
scorners
,
to
cast
aspersion
upon
Religion
,
as
if
none
but
fooles
were
so
precise
.
All
that
feare
God
therefore
,
doe
not
(
under
colour
of
abhorring
carnall
reason
)
abandon
reason
and
all
from
your
attempts
.
Wisdome
makes
the
face
of
a
man
to
shine
,
Proverb
.
and
makes
a
man
to
stand
before
his
betters
;
Proverb
.
however
it
is
the
counsell
of
the
wise
man
,
establish
thy
thoughts
by
counsell
,
and
by
counsell
make
way
.
And
Saint
Paul
saith
,
Be
not
slothfull
in
businesse
.
Rom.
12.
Some
men
are
like
those
who
bend
crooked
sticks
;
they
cannot
mend
one
extreame
,
save
by
bowing
the
stick
to
a
quite
contrary
bent
,
till
they
breake
it
:
Some
to
avoid
one
rocke
of
sensuall
and
worldly
reason
,
rush
upon
another
rocke
of
rash
incogitancy
and
precipice
,
running
headlong
about
their
matters
.
Act.
20.
end
.
Right
reason
may
be
kept
(
as
the
Townclarke
told
them
of
Ephesus
)
though
carnall
be
abhorred
,
which
is
but
the
dregs
and
lees
of
the
other
.
God
hath
(
not
for
nothing
)
planted
understanding
in
the
minde
of
man
,
to
bee
as
the
Pilot
to
steere
the
motion
and
course
of
our
ship
,
through
this
vast
sea-faring
life
of
ours
;
and
therefore
he
will
have
all
his
to
ponder
their
way
,
and
tells
us
,
Proverb
.
That
the
eies
of
a
wise
man
are
in
his
head
,
as
the
fooles
are
in
his
heeles
.
And
therefore
as
in
divine
especially
,
so
in
humane
matters
also
,
it
becomes
a
Christian
to
walke
as
exactly
as
wise
,
not
as
fooles
.
It
is
the
part
of
a
wise
man
to
thinke
thus
,
Ephes.
5.17
.
I
make
conscience
of
contention
and
quarrells
,
goings
to
law
:
Therefore
to
prevent
ill
report
,
reproach
,
losse
,
and
repenting
too
late
,
it
behooves
me
to
goe
wiseliest
to
worke
of
all
:
Wranglers
and
leud
ones
,
if
they
have
overshot
themselves
,
will
helpe
themselves
many
waies
:
but
a
Christian
must
forfeit
and
lose
that
which
by
discretion
he
prevents
not
.
Therefore
deale
and
binde
sure
,
if
thou
wilt
finde
sure
;
leave
not
bargaines
doubtfully
and
rawly
:
require
bills
or
bonds
in
matters
of
weight
;
take
not
things
upon
trust
,
mens
bare
words
and
promises
,
saying
,
neighbour
,
you
and
I
shall
agree
,
take
it
,
or
let
me
have
it
:
But
take
witnesse
,
Jer.
32.10
.
rest
not
upon
bare
meanings
,
and
forgotten
covenants
,
which
breed
many
differences
in
the
upshot
,
unwelcomely
,
and
sutes
needlesse
and
unkinde
.
There
is
I
confesse
diversity
between
men
,
religious
and
carnall
;
Sundry
instances
of
folly
in
the
dealings
of
Christians
.
but
let
not
that
forestall
discretion
.
I
have
dealt
(
saith
one
)
for
so
much
,
with
my
friend
without
script
&
scroll
,
and
I
hope
now
we
shall
not
disagree
:
yes
,
it
comes
in
a
day
,
which
falls
not
out
in
seven
yeare
againe
;
and
death
may
cause
as
great
difference
betweene
the
best
,
as
the
worst
.
Abraham
would
not
take
Ephrons
shuffling
words
;
Gen.
23
15.16
.
What
is
that
between
me
and
thee
?
But
weighed
him
out
the
silver
and
tooke
witnesse
.
And
David
,
when
Arauna
would
have
given
him
his
floore
,
would
not
so
slightly
goe
to
worke
,
2
Sam.
24.24
.
but
paid
him
his
price
.
Oh!
it
is
not
the
speech
of
wise
men
,
but
fooles
,
to
say
,
I
had
thought
thus
and
thus
,
or
I
thought
not
of
this
or
that
!
Did
ye
not
?
Why
did
ye
not
that
in
time
,
which
after
will
bee
too
late
to
redresse
?
What
a
shame
is
it
for
a
Christian
who
must
judge
the
earth
,
1
Cor.
6.2
.
not
to
be
able
to
manage
his
owne
businesse
?
Not
to
stoppe
a
breach
with
the
cost
of
a
shilling
,
which
after
may
prove
a
ruine
and
cost
a
pound
?
Not
to
be
skilfull
in
his
trade
,
in
knowing
the
seasons
of
sowing
,
tilling
,
reaping
and
husbandry
in
their
seasons
?
What
a
shame
it
is
,
Rom.
12.
for
him
who
should
be
fervent
in
spirit
,
serving
the
Lord
,
to
be
sl●ck
and
lazy
in
his
calling
,
and
by
improvidence
,
to
become
himself
a
burthen
to
the
Church
,
a
reproach
to
the
wicked
,
and
a
tempter
of
God
to
suffer
the
seed
of
the
just
,
to
beg
their
bread
?
How
is
this
prevented
,
save
by
serving
providence
?
Whence
come
so
many
banquerupts
as
are
,
even
professors
,
save
in
great
part
from
hence
,
that
men
rush
unskilfully
upon
unknowne
trades
,
fill
their
hands
with
stocke
(
from
other
mens
purses
)
wanting
skill
and
experience
to
manage
them
?
And
so
by
their
unskilfulnesse
either
in
husbandry
,
manufactures
or
traffique
,
spend
their
own
,
and
their
wives
portions
and
childrens
meanes
,
and
so
must
seeke
to
hide
it
by
travell
into
another
world
?
Are
not
our
plantations
like
to
take
well
,
if
such
be
the
planters
?
Others
although
of
a
loving
heart
to
Gods
people
,
yet
wanting
discretion
,
suffer
themselves
to
be
much
overlaid
with
burdensome
persons
,
which
oft
causeth
strife
betweene
them
and
their
wives
,
when
their
states
sinke
.
Others
pick
quarrels
with
their
trades
,
and
so
changing
them
for
hoped
gaines
in
another
,
bury
their
stockes
.
Others
attempt
forraine
voiages
rashly
,
having
no
ability
,
spending
that
in
the
journey
,
which
at
home
might
be
a
stock
for
them
to
live
upon
;
being
utterly
inexperiensed
in
such
imployments
as
they
must
bee
put
upon
.
Others
hope
for
great
matters
abroad
,
and
finding
poverty
,
grow
discontented
and
repent
them
.
We
must
know
,
it
is
one
thing
for
a
man
to
deny
himselfe
for
God
,
when
he
calls
us
,
as
he
did
Abraham
;
another
to
call
our selves
,
when
God
calls
not
,
but
rather
our
owne
spirit
deceives
us
:
And
yet
it
is
a
common
thing
with
such
,
if
they
be
taxed
for
such
rashnesse
,
to
say
that
men
speak
like
worldlings
from
carnall
reason
;
what
?
Must
not
God
be
trusted
?
Yes
,
but
not
tempted
.
Paul
and
the
Pilot
Act.
28.
differed
,
yet
Paul
would
not
beat
out
his
braines
,
nor
cast
him
overboord
,
but
rather
guide
him
in
his
government
.
The
third
and
maine
.
But
the
worst
of
this
folly
is
,
when
it
disguiseth
Religion
herselfe
,
and
causeth
that
which
is
wisdome
it selfe
,
to
be
counted
foolishnesse
.
How
many
men
pull
upon
themselves
unseasonable
and
needlesse
trouble
,
strong
and
cruell
enemies
,
fines
,
censures
,
imprisonments
,
for
their
ungrounded
zeale
,
rash
judgings
of
their
betters
,
without
a
calling
,
(
for
then
I
grant
they
serve
the
Lord
who
will
beare
them
harmelesse
)
mixing
their
owne
passions
,
invectives
,
upbraidings
and
distempers
,
with
the
cause
of
Christ
,
who
needed
no
weapons
of
such
warfare
:
And
hereby
bring
upon
themselves
either
uncomfortable
sufferings
(
if
they
stick
to
it
)
or
else
base
recanting
of
their
follies
:
How
many
private
persons
run
themselves
a
ground
,
by
medling
with
abuses
and
corruptions
,
to
which
they
are
not
called
,
going
against
the
streame
of
those
evills
which
it
is
bootlesse
to
exasperate
,
and
so
are
drowned
in
that
gulfe
which
they
cannot
shoote
?
How
many
neglecting
their
callings
,
under
pretence
of
zeale
,
runne
from
place
to
place
,
mispend
their
time
,
borrow
and
pay
not
againe
,
open
the
mouthes
of
the
vile
against
them
to
say
,
these
fellowes
rayle
upon
us
for
our
carnall
wisdome
and
worldlinesse
:
But
surely
wee
had
rather
follow
our
worke
hard
,
then
hang
upon
each
bush
,
and
runne
our selves
into
debt
,
and
pay
no
man
.
Againe
,
how
many
foolish
and
rash
women
,
by
their
unseasonable
crossings
of
their
carnall
husbands
,
cause
zeale
in
hearing
sermons
,
to
be
ill
spoken
of
,
through
their
want
of
subjection
?
1
Pet.
2.12
.
And
few
there
are
,
who
have
learned
to
walke
wisely
toward
such
husbands
,
Masters
,
parents
,
neighbours
who
are
without
,
that
so
their
liberty
be
not
restrained
,
and
their
commodity
be
not
ill
spoken
of
,
by
their
abusing
it
to
fleshly
ends
?
How
many
zealous
Ministers
lacke
wisdome
,
moderation
,
and
observing
of
season
,
manner
and
measure
of
their
reproofes
and
censures
,
but
disable
themselves
as
much
one
way
,
as
they
thinke
to
doe
good
another
?
But
it
were
endlesse
to
dwell
upon
all
.
Let
the
conclusion
be
this
:
By
how
much
thou
seemest
to
abhorre
carnall
reason
,
by
so
much
bee
more
carefull
to
be
guided
by
right
reason
,
and
true
wisdome
,
which
may
cause
thy
Religion
to
be
honourable
,
and
prevent
that
offence
and
aspersion
thereto
,
which
else
cannot
bee
avoided
:
This
for
the
third
branch
of
Admonition
.
I
conclude
this
use
with
the
fourth
and
last
caveat
,
of
Admonition
,
direct
to
sundry
objects
.
somewhat
more
Branch
.
4
generally
concerning
Christians
of
all
sorts
.
First
,
let
me
presse
this
personally
to
the
sundry
sorts
and
conditions
of
men
,
Ministers
,
people
,
parents
,
husbands
,
tradesmen
and
such
like
:
Then
let
me
also
presse
it
really
,
by
abandoning
those
severall
vices
,
which
beget
and
nourish
this
carnall
reason
in
men
.
Touching
the
former
:
First
,
let
it
be
admonition
to
Object
.
1
Gods
Ministers
:
Go
not
to
work
with
this
toole
in
Gods
matters
.
Ministers
in
sundry
respects
.
Please
not
your selves
in
your
invention
,
preparation
of
your selves
,
when
God
suggests
variety
of
thoughts
,
aptnesse
of
discourse
or
fine
phrases
,
good
proofes
,
uses
similitudes
and
applications
;
do
not
feel
your
own
warmth
,
take
it
not
for
granted
that
you
cannot
now
chuse
but
win
the
spurs
:
but
know
,
Gods
matters
must
be
done
under
another
banner
:
As
he
said
,
not
words
,
but
strength
and
mony
must
helpe
in
the
warre
:
So
say
I
,
Esay
36.5
.
not
your
strength
,
nor
might
,
nor
wisdome
,
but
my
Spirit
(
saith
the
Lord
)
must
effect
it
.
As
the
Lord
said
to
Iehoshua
and
Zerubbabel
,
Zach.
5.7
.
although
you
be
weake
in
your selves
,
yet
I
will
inable
you
to
lay
the
foundation
,
and
to
make
the
roofe
of
my
Temple
:
So
,
let
God
be
chiefe
in
your
worke
and
deny
your
owne
reason
,
lest
God
confound
ye
,
and
make
ye
ridiculous
to
them
whom
ye
would
sell
your selves
unto
.
Againe
,
draw
not
on
your
people
to
carnall
admiring
of
your
parts
,
learning
,
speech
&
memories
;
teach
them
not
a
lesson
which
they
are
too
prone
to
teach
themselves
,
to
have
the
faith
of
our
Lord
Jesus
in
the
admiration
of
men
,
or
accepting
of
persons
!
It
is
the
way
to
breed
partiality
,
pride
,
carnall
savour
in
your
people
,
Jam.
3.1
.
and
to
destroy
the
spirit
of
selfe-deniall
and
simplicity
in
them
.
Vent
not
your
owne
singular
conceits
and
fantasticall
private
opinions
,
to
enhanse
your
names
among
the
vulgar
and
ungrounded
multitude
,
whose
honour
is
but
base
breath
,
and
ends
in
shame
and
repentance
:
Forsake
not
the
maine
truthes
of
God
and
the
streames
of
wholesome
doctrines
,
for
those
muddy
creekes
and
slimy
channels
of
your
owne
inventions
:
for
if
this
heate
once
touch
your
braine
,
you
shall
finde
it
so
to
follow
your
hand
,
that
(
ere
ye
be
aware
)
you
will
be
over
head
and
ears
in
this
puddle
,
and
nothing
will
savour
with
your
ministery
,
but
your
owne
novelties
.
What
a
pudder
have
those
Eatonists
and
Pointers
(
as
they
call
them
)
.
made
in
Norfolke
of
late
,
being
men
wholly
ungrounded
in
the
principles
,
yet
under
pretence
of
zealous
magnifying
the
freedome
of
grace
and
power
of
faith
,
how
have
they
puffed
up
themselves
in
a
conceit
of
their
owne
perfection
,
and
maintained
that
they
need
not
pray
daily
for
pardon
:
Oh
,
wofull
pride
!
Moreover
,
beware
ye
Ministers
of
Christ
,
of
preaching
Christ
carnally
,
of
envy
rather
then
good
will
,
and
of
swerving
from
the
plaine
and
effectuall
demonstration
of
the
spirit
,
(
whereunto
all
learning
and
parts
are
too
meane
to
serve
and
attend
:
)
Beware
I
say
of
taxing
such
,
as
although
they
affect
not
your
course
,
yet
come
not
shor●
of
you
in
sufficiency
and
worth
:
Farce
and
stuffe
not
your
Sermons
with
quaint
and
neate
words
,
frequent
quotations
of
Fathers
and
languages
(
whenas
God
knowes
you
make
it
(
some
of
you
)
but
a
vaile
to
hide
your
ignorance
among
them
that
are
simple
)
Alas
!
oftimes
your
false
Latin
and
Greeke
bewraves
you
to
the
judicious
.
Peter
converted
not
three
thousand
at
once
with
such
preaching
!
Be
wise
unto
sobriety
:
I
deny
not
but
among
the
learned
,
or
in
controversies
handled
among
them
,
there
is
good
use
of
tongues
and
arts
oftimes
:
1
Cor.
14.21.22
.
But
to
the
simple
idiot
,
ye
are
but
signes
of
Gods
wrath
,
no
instruments
of
Grace
.
Again
,
affect
not
morall
subjects
alone
in
your
Ministery
,
(
though
there
be
use
thereof
)
but
especially
strive
to
goe
against
the
carnall
edge
of
the
people
,
and
first
ground
them
in
those
things
which
are
spirituall
:
urge
the
doctrine
of
originall
sinne
,
faith
in
the
promise
,
selfe-deniall
,
the
new
creature
,
mortification
,
taking
up
the
crosse
,
preparation
for
death
,
and
the
comming
of
Christ
;
other
things
will
fitly
follow
,
if
once
your
peoples
hearts
be
truly
broken
and
moulded
in
Christ
,
they
will
soone
take
the
stampe
of
your
morall
doctrines
:
but
if
ye
beginne
with
these
,
you
shall
as
soone
take
an
hare
with
a
tabor
,
as
draw
them
to
savour
that
which
jarreth
with
their
carnall
reason
.
So
much
for
you
my
brethren
.
Now
for
you
,
the
people
and
hearers
,
I
say
this
:
be
not
led
away
with
Object
.
2
partiality
and
conceit
in
heaping
up
to
your selves
teachers
of
your
own
,
despising
others
;
People
in
divers
things
.
but
in
all
simplicity
,
embrace
such
,
and
all
such
with
an
indifferent
spirit
(
according
to
the
proportion
of
their
gifts
)
who
are
meet
to
do
you
good
:
God
hath
made
them
all
yours
to
serve
your
souls
:
be
not
so
base
as
to
embondage
your selves
,
and
cleave
to
such
or
such
persons
or
parts
,
neglecting
the
maine
scope
of
common
edifying
:
occasion
not
jealousie
and
distaste
among
Gods
Ministers
themselves
by
your
folly
;
(
as
ye
must
needs
doe
,
if
they
be
not
the
wiser
)
but
cull
out
each
mans
speciall
gift
,
and
make
use
thereof
as
given
you
to
the
supply
and
furniture
of
each
part
of
the
body
,
with
most
apt
and
meet
grace
and
ability
,
for
her
need
.
Discourage
not
Gods
Ministers
who
are
faithfull
,
by
balking
theif
Ministry
,
and
cleaving
to
strangers
,
and
perhaps
inferior
to
them
:
These
are
pangs
of
carnall
wisdome
,
and
savour
not
of
that
spirit
which
is
from
above
,
pure
and
peaceable
:
Jam.
4.
Much
lesse
be
drawne
away
from
sound
teaching
,
to
carnall
jangling
,
that
so
ye
may
learne
an
easie
way
to
heaven
,
forsaking
that
one
way
which
is
truth
and
life
.
Affect
not
pompuous
words
,
great
shews
,
such
as
set
forth
themselves
with
carnall
complements
and
ostentation
:
admire
them
not
:
perhaps
because
you
would
faine
come
from
Church
with
as
whole
a
skin
as
yee
brought
,
loath
to
be
galled
,
because
your
conscience
is
crazy
,
therefore
ye
seeke
to
such
.
And
just
it
is
with
the
Lord
to
plague
people
for
this
carnality
of
yours
,
with
Ministers
just
like
themselves
,
lips
and
lettuce
,
cup
and
cover
agreeing
,
that
each
may
be
a
stumbling
block
to
the
other
.
So
that
although
you
live
as
ignorant
and
blinde
as
blocks
or
bats
,
yet
you
shall
glory
in
the
flesh
of
each
other
,
saying
,
you
have
one
of
the
Belwethers
of
the
Country
,
as
good
,
learned
,
peaceable
,
and
good
a
fellow
as
any
in
the
Kingdome
:
Oh!
how
doth
Satan
infatuate
the
world
with
the
golden
cup
of
formall
devotion
,
through
such
!
that
he
might
cry
downe
the
power
and
sincerity
of
the
truth
.
Furthermore
although
you
affect
the
most
Religious
Ministry
,
yet
rest
not
in
the
person
:
fasten
not
your
faith
upon
man
,
his
worth
,
zeale
,
holinesse
:
beleeve
not
for
mans
sake
,
but
for
that
power
and
efficacy
which
you
discover
in
the
ordinance
:
let
Gods
truth
be
that
into
which
your
assent
resolves
it selfe
,
Joh.
5.
end
.
least
otherwise
Satan
buffet
you
in
the
time
of
trouble
,
that
you
never
distinguished
persons
from
thinges
,
and
the
demonstration
of
truth
,
from
mans
excellency
.
Againe
,
catch
not
at
new
points
,
(
forsaking
old
grounds
)
nor
at
choice
similitudes
,
allusions
and
discourses
:
I
observe
it
among
some
of
you
,
that
if
God
vouchsafe
us
sometime
more
neate
expressions
then
ordinary
,
how
are
you
taken
with
them
!
Oh!
such
a
Sermon
,
such
a
point
,
how
it
affected
you
!
take
heed
your
braines
deceive
not
your
hearts
;
chuse
out
speciall
Sermons
,
by
the
peculiarinesse
of
conviction
and
perswasion
,
not
by
pleasing
conveiance
of
words
.
Besides
looke
not
at
the
outside
of
thinges
,
but
at
their
spiritualnesse
:
looke
not
at
a
Minster
as
a
friend
,
or
one
that
stands
up
to
fill
the
roome
,
to
serve
the
cure
,
and
to
stoppe
confusion
:
2
Cor.
3.1
.
But
so
let
men
thinke
of
us
(
saith
Paul
)
as
the
dispensers
of
the
mystery
of
Christ
,
(
whatsoever
their
infirmities
,
errors
,
and
wants
be
)
and
of
the
manifold
graces
of
God
,
as
messengers
of
reconciliation
,
as
helpers
of
your
joy
(
not
to
domineer
and
play
Rex
)
but
to
feede
the
flocke
,
and
to
seale
them
up
by
the
promise
,
to
beget
them
to
travell
againe
of
them
till
Christ
be
formed
in
them
;
which
thinges
if
they
were
looked
at
by
the
people
,
alas
!
that
unsavoury
and
carnall
eye
wherewith
they
behold
the
Minister
would
be
turned
into
a
spiritual
;
their
feet
would
be
beautifull
,
they
would
give
them
their
very
eies
,
Rom.
10.
and
count
them
as
men
of
tenne
thousand
.
Job
33.
Men
weigh
not
their
gold
in
large
hoppe
scales
,
but
in
small
ones
for
the
nonce
,
and
so
they
weigh
truly
;
so
let
not
the
Minister
of
God
be
put
in
common
&
carnall
ballances
,
but
in
the
weights
of
the
sanctuarie
:
Then
the
Minister
should
be
a
Shekel
indeed
,
and
have
double
honour
and
maintenance
;
and
be
received
as
in
the
name
of
a
Prophet
,
above
a
common
man
:
you
whose
soules
are
ingaged
to
him
(
as
an
instrument
)
of
your
salvation
,
Matth.
7.
can
tell
what
I
meane
.
Such
say
with
Paul
,
2
Cor.
5.
I
know
no
man
now
according
to
the
flesh
,
but
according
to
their
grace
and
spirituall
use
.
Inure
your selves
to
it
now
,
and
at
sickenesse
and
death
it
will
be
sweet
for
you
to
heare
God
in
him
,
(
I
mean
your
Minister
)
losing
upon
earth
,
that
which
he
hath
formerly
forgiven
in
heaven
.
But
I
see
that
I
have
broken
my
bounds
:
I
must
breake
off
abruptly
,
and
leave
that
which
remaines
both
of
this
and
the
other
uses
,
to
the
next
Sermon
,
if
God
will
.
Let
us
pray
,
&c.
THE
EIGHT
LECTVRE
still
continued
upon
this
twelfth
VERSE
.
VERSE
XII
.
VERSE
12.
Are
not
Abana
and
Pharfar
,
rivers
of
Damascus
,
better
then
all
the
waters
of
Israel
?
May
I
not
wash
in
them
and
be
cleane
?
So
he
went
away
in
a
rage
.
VERSE
13.
Then
his
servants
came
neere
,
unto
him
,
and
said
,
Father
,
if
the
Prophet
had
sayd
some
great
thing
&c.
I
Could
not
(
beloved
in
our
Lord
Jesus
)
finish
in
the
former
exercise
,
2
Kings
that
which
I
intended
concerning
the
doctrine
of
carnall
reason
.
I
repeat
nothing
,
but
call
to
your
minde
,
that
in
the
fourth
branch
of
admonition
,
I
first
spake
(
by
way
of
watch-word
)
to
the
severall
conditions
of
my
hearers
.
And
first
I
entred
upon
caveat
to
Gods
Ministers
,
and
so
proceeded
to
the
people
.
Let
me
now
come
to
Parents
and
Object
.
3
Governours
:
Bee
carefull
to
what
Tutors
,
and
Teachers
,
Parents
and
governours
,
beware
of
it
Masters
and
Guardians
,
ye
commit
the
education
of
your
children
:
Carnall
reason
lookes
at
carnall
ends
,
where
children
may
not
be
backe
and
belly
beaten
,
where
they
may
learne
their
bookes
and
trades
,
and
have
their
stocks
restored
at
their
yeares
end
;
and
this
I
dislike
not
;
so
be
it
,
that
ye
neglect
not
their
soules
(
which
else
will
crie
out
against
you
)
and
leave
them
to
themselves
;
so
be
it
,
you
plant
them
not
under
Masters
which
are
content
(
so
they
doe
their
worke
)
to
give
them
their
liberty
upon
the
Lords
day
,
to
drinke
,
to
game
,
and
to
keepe
company
with
them
,
by
whom
they
may
soone
be
carried
into
the
depth
of
Satan
,
and
grow
debaucht
in
their
manners
all
their
life
after
.
Worldlings
make
but
a
mock
of
this
I
grant
,
and
say
,
so
they
may
have
their
children
taught
to
behave
themselves
civilly
,
and
learne
their
occupation
,
they
care
not
greatly
for
precisenesse
,
or
to
have
them
more
Religious
then
themselves
:
but
when
they
see
this
narrow
scantling
will
not
be
kept
,
but
irreligion
teacheth
them
to
grow
drunkards
,
uncleane
,
swearers
and
the
like
:
Oh!
then
they
wish
they
had
beene
brought
up
with
Puritans
!
Oh
,
ye
husbands
Object
.
4
and
parents
looke
to
it
!
let
not
carnall
conversing
with
your
wives
and
training
up
your
children
and
servants
,
Husbands
and
wives
.
humoring
them
in
their
vices
for
peace
and
ease
,
teach
them
the
common
religion
of
the
times
,
swearing
,
cogging
,
deceiving
,
breaking
Sabbaths
,
geering
and
squibbing
at
those
that
are
better
then
their selves
:
I
tell
you
,
look
what
Characters
are
in
your
seale
,
will
soon
be
seen
by
your
wax
;
they
shall
have
cause
to
curse
the
day
that
ever
they
saw
your
faces
;
nay
perhaps
one
day
your
owne
consciences
shall
rend
you
in
peeces
for
that
you
see
the
fruit
of
your
government
appeare
so
fearfully
,
and
shall
say
,
it
was
I
that
nipt
this
blossome
on
the
head
,
I
corrupted
my
wife
,
I
tainted
my
children
in
their
youth
,
I
shall
pay
the
shot
of
their
soules
ruine
.
Object
.
5
So
ye
Physitians
,
Physitians
take
heed
of
the
disease
incident
to
your
profession
,
even
to
be
haife
Atheists
,
and
that
by
ascribing
so
much
to
naturall
and
second
causes
,
and
too
little
to
God
:
Philosophy
and
Physicke
will
reveale
no
better
,
except
Divinity
teach
you
to
ascribe
all
to
the
supreame
cause
,
and
be
content
to
stoop
,
and
be
at
a
set
in
your
cures
,
when
providence
will
have
it
so
.
Teach
your selves
&
your
patients
who
is
that
great
Physitian
that
rules
your
Art
;
and
take
not
upon
you
,
to
keep
that
key
of
successe
,
those
issues
of
life
or
death
,
which
are
under
divine
custody
,
who
can
kill
by
a
disease
not
mortall
,
All
sorts
.
and
can
save
when
the
disease
is
deadly
.
Object
.
6
Likewise
you
Magistrates
,
Magistrates
.
boast
not
of
your
skill
in
the
law
,
but
feare
God
,
&
say
,
it
is
the
Lord
who
subdueth
the
people
unto
us
:
you
schollers
Object
.
7
and
Sudents
,
beware
of
that
prophane
tradition
that
ye
cannot
be
religious
and
learned
;
S●holars
and
students
.
set
up
the
Bible
above
your
other
library
,
and
prayer
above
your
studies
,
and
the
Lord
above
your
wits
;
tye
your
boates
to
his
ship
,
to
be
led
according
to
his
motion
;
follow
the
star
till
you
have
found
out
the
babe
Jesus
,
and
doe
homage
to
him
with
the
first
and
best
Object
.
8
of
your
treasures
:
Ye
tradesmen
,
shopkeepers
and
labourers
,
sacrifice
not
to
your
nets
,
Tradesmen
.
say
not
to
your
hands
,
you
have
made
us
rich
:
ye
rich
men
Object
.
9
say
not
to
the
wedge
of
gold
thou
art
my
stay
,
this
were
(
as
Iob
saith
)
to
Object
.
10
deny
the
Almighty
:
ye
poore
folke
now
in
this
deare
time
,
despaire
not
of
releefe
,
Rich
and
poore
.
Job
.
32.16
.
because
you
see
few
friends
;
say
not
,
God
give
me
health
or
else
I
starve
,
for
more
then
I
worke
for
I
looke
not
for
:
use
industry
,
but
set
up
God
above
,
adore
his
providence
who
all
this
yeare
hitherto
hath
so
provided
,
that
yet
ye
are
not
starven
,
make
him
your
God
alsufficient
:
Object
.
11
Ye
midwives
,
teach
not
women
in
their
travel
to
call
upon
our
Lady
,
Midwives
.
Jona
3.9
.
but
bid
them
say
,
salvation
is
of
the
Lord
.
And
thus
would
I
speake
to
all
sorts
if
they
were
present
;
cast
out
that
carnal
reason
whereby
ye
feele
your selves
most
tempted
to
distrust
God
.
2.
Branch
of
this
fourth
Admonition
.
1.
Prejudice
an
abettor
of
carnall
reason
.
And
to
these
former
,
let
me
adde
also
other
caveats
in
a
word
,
against
those
evills
which
nourish
this
carnall
reason
in
you
.
As
first
,
one
prop
of
this
sinne
is
prejudice
and
forestallednesse
:
Such
as
those
Jewes
,
Acts
28.
bewraied
,
who
when
Paul
made
his
defence
told
him
,
This
sect
of
Nazarens
is
every
where
ill
spoken
of
,
and
from
this
carnall
ground
,
they
renounced
his
apology
and
cause
.
A
second
,
is
scandall
at
the
power
of
Religion
;
Oh!
it
is
a
pinch
and
a
checke
to
their
carnall
liberties
,
men
cannot
endure
such
chaines
,
Psal.
2.
and
will
have
no
Lord
to
curbe
their
lusts
.
A
third
is
,
offence
and
stumbling
at
the
meanes
of
Christ
and
Religion
:
Doe
any
of
the
Pharisees
follow
him
?
2.
Scandall
at
Religion
and
her
meannesse
.
3.
Base
feare
of
man
.
Luke
1.
Tradition
.
None
save
these
people
who
are
accursed
,
embrace
him
.
A
fourth
is
,
base
feare
of
man
,
more
then
God
.
My
grandfather
,
father
,
friends
,
favour
not
this
way
;
I
see
it
breeds
losse
,
danger
,
trouble
and
pursuit
.
A
fifth
is
,
the
tradition
of
men
:
As
Zachary
disliked
to
name
his
sonne
Iohn
,
because
none
of
his
family
were
so
named
;
rather
they
chuse
to
be
irreligious
still
,
then
to
change
the
custome
of
their
forefathers
:
And
the
threats
of
parents
to
their
children
doe
deterre
others
,
saying
,
if
I
thought
thou
wouldest
be
one
of
these
zealous
ones
,
thou
shouldest
not
have
a
foote
of
my
land
.
A
sixth
is
,
lewd
counsell
Lewd
counsell
.
of
such
as
egge
away
the
yonger
sort
and
tell
them
it
is
the
next
way
to
reproach
and
beggery
.
A
seventh
is
,
base
flattery
of
superiors
,
Oh!
there
is
a
slavishnesse
in
some
mens
spirits
,
that
so
they
may
bee
taken
up
with
their
betters
,
they
will
forfeit
their
Religion
;
they
will
lose
God
,
rather
then
the
company
and
countenance
of
the
great
.
An
eight
is
,
base
ease
and
formality
Ease
and
formality
.
of
profession
,
it
is
an
Idoll
universally
received
,
and
spit
out
of
the
mouth
of
carnall
reason
,
the
Masse
(
as
we
say
)
bites
not
.
A
ninth
is
pollicy
,
Equivocation
.
when
men
equivocate
with
their
owne
conscience
for
their
safety
sake
:
as
those
in
Queene
Maries
time
,
who
would
come
to
Masse
to
spare
their
skin
;
and
now
adayes
what
dare
not
men
doe
,
to
save
a
living
?
Here
perhaps
it
might
be
expected
,
that
I
should
say
somewhat
about
Jesuiticall
equivocations
.
But
if
men
of
their
owne
side
might
be
heard
speake
against
them
,
Papists
against
Papist
,
I
need
say
nothing
:
Josephus
B●rnes
.
for
sundry
of
them
have
written
in
the
open
disclaiming
of
such
villany
.
It
is
sufficient
,
M●lderus
Episcopus
Antwerp
.
that
in
such
equivocations
the
heart
thinkes
one
thing
(
by
reservation
)
and
speakes
another
,
and
that
to
deceive
:
What
is
lying
if
this
be
not
?
And
whereas
they
say
,
that
is
for
lawfull
evasion
:
I
answer
,
it
is
indeed
for
evasion
,
but
that
which
is
by
a
lying
way
cannot
be
lawfull
.
A
Papist
is
asked
,
art
thou
a
Priest
?
He
answers
no
;
hee
reserves
this
,
not
a
Priest
of
Baal
,
or
not
a
Priest
to
utter
it
to
thee
;
herein
is
a
lye
both
for
matter
and
manner
:
for
matter
,
in
that
he
utters
;
for
manner
,
in
that
he
means
,
that
is
to
deceive
.
They
object
,
the
whole
proposition
made
both
of
the
expression
and
suppression
is
true
:
I
answer
,
That
only
which
is
expressed
,
is
the
proposition
,
which
is
a
lye
;
not
that
which
is
concealed
;
if
that
were
uttered
,
the
whole
were
true
,
but
so
there
were
no
cosenage
.
To
thinke
a
truth
,
which
in
word
they
gainsay
,
is
a
lye
.
A
lye
properly
respects
another
;
by
declaring
his
minde
by
words
,
which
serve
to
that
end
;
no
man
is
said
to
ly
to
himselfe
,
but
to
another
.
If
I
should
say
the
fire
is
not
hot
,
meaning
by
an
heate
externall
;
or
a
man
is
no
reasonable
creature
,
meaning
as
an
Angel
:
are
not
here
lyes
?
Hee
that
denies
,
denies
whatsoever
is
contained
under
the
sense
of
that
he
denies
.
He
therefore
,
that
so
answers
and
sweares
,
is
perjured
;
and
so
all
sound
Divines
affirm
.
Let
what
tricks
be
used
,
that
can
be
,
God
takes
the
oath
not
as
he
intends
it
who
makes
it
,
but
as
he
who
takes
it
:
oaths
must
go
according
to
the
common
use
of
men
.
To
sweare
,
is
to
call
God
as
witnesse
in
things
doubtfull
:
but
who
doubts
whether
a
Priest
be
a
Priest
of
Apollo
?
Truth
is
an
act
of
righteousnesse
,
not
to
be
esteemed
by
conceits
,
but
words
.
See
Jerem.
9.8
.
2
Cor.
4.2
.
It
is
objected
,
they
maintaine
not
such
answers
alway
,
but
for
uses
to
shunne
danger
,
death
,
&c.
I
answer
,
that
which
is
nought
,
must
never
be
done
.
He
that
saith
,
I
saw
not
such
a
Priest
,
reserving
in
his
minde
(
at
Rome
or
Venice
)
doth
not
qualifie
his
lye
,
because
he
doth
it
to
himselfe
onely
;
another
cannot
apprehend
his
mixture
or
limitation
:
Such
therefore
are
of
Saint
Iames
his
double
minded
ones
:
It
is
objected
,
that
which
is
concealed
,
is
but
onely
a
desperate
thing
,
not
contrary
to
that
which
is
uttered
.
I
answer
,
yet
it
is
a
lye
:
for
if
I
affirme
that
of
Plato
,
which
is
only
true
of
Socrates
,
it
is
a
lye
;
yea
this
is
a
double
lye
,
because
it
is
under
the
colour
of
simplicity
.
Againe
,
an
oath
is
the
end
of
all
strife
Heb.
6.16
.
But
by
these
oaths
,
controversies
are
never
ended
,
but
endlesly
multiplied
:
they
object
,
the
judge
is
incompetent
;
or
they
are
asked
of
things
under
the
seale
and
secret
of
confession
:
but
then
we
must
not
lye
,
but
shunne
such
a
judge
,
or
deny
to
answer
:
for
what
is
so
false
,
but
may
be
made
good
,
if
we
may
reserve
what
we
list
?
A
written
lye
,
borrowes
no
truth
from
him
that
reads
it
,
nor
a
spoken
lye
by
him
that
heares
it
;
a
lye
it
is
because
it
is
so
in
the
writer
and
speaker
:
Truth
must
be
to
us
as
David
was
to
his
souldiers
,
worth
tenne
thousand
of
them
;
so
worth
our
life
,
goods
,
liberty
and
all
.
The
speech
of
a
woman
;
I
will
not
therefore
deny
a
truth
,
lest
I
should
die
;
but
I
will
not
lye
lest
I
be
damned
.
Tell
me
,
what
lawes
could
bridle
lyers
,
if
this
course
were
lawfull
?
How
foolish
were
the
Martyrs
who
lost
their
life
for
want
of
this
trick
?
Whose
testimony
should
be
currant
in
Court
?
These
equivocators
object
the
lies
of
the
midwives
,
Abraham
,
David
,
Rahab
&c.
But
one
sinne
excuses
not
another
.
When
1
Sam.
16.
the
Prophet
said
he
came
to
sacrifice
,
he
was
not
asked
the
question
,
he
spake
the
truth
,
but
not
all
,
neither
needed
he
,
Christ
seemed
willing
to
goe
further
,
but
did
not
;
and
why
?
Because
he
was
disswaded
by
others
.
Other
examples
which
they
bring
,
are
not
words
which
require
a
reservation
to
cleare
them
from
a
lye
,
but
have
an
entire
truth
in
them
being
aright
understood
.
The
conclusion
is
,
the
trade
of
equivocation
is
divellish
.
Ambition
.
A
tenth
is
,
affectation
of
honour
and
preferment
,
for
which
it
is
easie
to
lose
a
good
conscience
;
hee
that
can
lose
a
little
pompe
,
may
purchase
a
great
deale
of
peace
.
So
also
to
end
,
schisme
and
singularity
,
these
and
such
like
,
Schisme
and
singularity
.
are
oyle
to
this
flame
of
this
corruption
;
cut
these
off
,
intercept
these
succours
and
through
mercy
this
carnall
reason
may
be
starved
and
vanish
for
lack
of
nourishment
and
fewell
.
But
I
insist
no
longer
:
let
this
serve
for
the
fourth
branch
,
and
so
for
the
whole
use
of
Admonition
.
A
fourth
use
may
be
confutation
of
Popery
:
It
is
a
meer
dunghill
raked
Vse
3
together
by
carnall
reason
.
Confutation
of
Popery
.
All
the
world
itcheth
to
goe
after
them
.
Those
that
fear
God
should
say
as
Peter
answered
Christ
,
Joh.
6.
Will
ye
Instance
.
1
also
goe
after
them
?
No
Lord
thou
hast
the
words
of
eternall
life
.
Alas
!
men
are
weary
of
spirituall
worship
,
when
they
have
carnall
.
The
Divell
and
his
eldest
sonne
,
know
well
the
complexions
of
carnall
people
;
and
when
the
Gospel
hath
beene
preached
twenty
yeare
together
,
yet
people
will
long
after
the
garlick
and
onions
of
old
Religion
,
and
carnall
reason
with
her
taile
sweepes
downe
a
great
part
of
the
starres
of
heaven
:
we
doe
but
gugge
and
tire
most
men
with
our
preaching
of
selfe-deniall
and
faith
:
Alas
!
one
carnall
Popish
fellow
would
draw
more
after
him
,
then
tenne
Preachers
.
As
one
saith
,
The
Divell
never
shed
drop
of
bloud
for
us
;
yet
he
boasteth
that
he
can
have
ten
to
one
more
at
his
beck
then
Christ
.
Popish
Embassadours
have
puld
away
abundance
of
London
professors
to
their
Masse
;
they
stablish
their
throne
upon
these
two
pillars
of
pompe
and
devotion
,
both
carnall
;
and
by
their
Circe
her
cup
,
have
made
drunken
the
Princes
,
Peeres
,
people
of
the
earth
from
the
highest
to
the
lowest
.
Those
divelish
devices
and
pretences
of
theirs
,
their
antiquity
,
universality
,
visibility
,
without
interruption
,
of
succession
,
their
consent
:
Their
goodly
shewes
,
rich
vestments
,
ceremonies
,
golden
Temples
,
Altars
,
Images
,
and
Crucifixes
,
their
allegation
of
Fathers
,
patching
up
old
garments
,
with
the
shreds
of
mans
testimonies
,
have
set
such
a
flourish
upon
their
Religion
in
the
eies
of
fooles
,
that
they
have
infinitely
scrued
themselves
into
the
affections
of
our
libertines
and
carnall
Protestants
;
Eccles.
7.26
.
I
have
touched
this
point
in
one
sermon
before
,
I
will
here
be
short
:
As
Salomon
saith
of
the
harlot
,
so
say
I
of
all
their
painted
Religion
;
Hee
whom
God
hateth
shall
bee
catcht
by
her
:
And
it
is
just
that
so
many
in
this
land
are
left
to
tickle
after
this
Religion
of
theirs
;
The
Lord
leaves
them
to
be
deluded
hereby
,
because
they
never
cared
to
receive
the
truth
;
to
bee
gulled
with
pebles
,
because
they
loathed
Pearles
.
And
when
error
hath
gotten
once
into
the
entralls
and
bowells
,
it
pleaseth
so
well
,
and
is
so
rooted
,
that
they
hardly
returne
to
their
former
diet
any
more
:
Gen.
8.12
.
The
Dove
cared
not
for
the
strait
Arke
,
when
as
once
the
face
of
the
earth
was
dry
,
and
gave
hope
of
large
liberty
.
The
onely
soile
for
Popery
are
the
loose
moulds
of
carnall
reason
:
There
she
rootes
and
prospers
:
besides
this
,
they
mightily
insinuate
themselves
by
carnall
reason
in
another
kinde
.
Their
great
promotions
and
preferments
,
which
they
profer
to
their
adherents
,
doe
mightily
prevaile
with
ambitious
mindes
,
and
hath
drawne
aside
many
pregnant
wits
.
Another
trick
of
carnall
policy
in
Popery
is
this
,
That
they
have
alway
Instance
.
2
found
Sinons
and
factors
among
our selves
,
to
bring
in
the
Trojan
horse
among
us
,
under
pretence
that
our
Religion
and
theirs
,
our
ceremonies
and
theirs
,
doe
not
so
differ
,
but
that
wise
Cassandrian
spirits
,
and
men
of
moderation
might
reconcile
them
together
.
In
opposition
whereof
,
one
of
our
worthies
wrote
his
Reformed
Catholique
,
and
shewed
,
that
(
notwithstanding
their
blanchings
)
we
must
be
as
irreconciliable
with
them
as
light
and
darkenesse
.
To
this
end
was
that
cursed
Interim
in
Charles
the
ninth
,
and
Luthers
time
,
even
to
eate
out
the
marrow
of
the
Gospel
,
and
to
choake
all
that
were
unsound
at
heart
.
The
like
to
which
,
was
that
Possiack
Synode
in
France
;
and
still
to
this
day
,
doe
they
keepe
their
possession
among
us
,
by
the
mediation
and
negotiation
of
such
agents
of
theirs
who
(
abhorring
the
power
of
truth
)
uphold
Popery
by
their
distinctions
,
and
by
consorting
and
complying
with
the
Papist
to
the
uttermost
,
that
he
may
be
pleased
,
whosover
is
wronged
.
And
thus
the
cause
of
Christ
from
age
to
age
loseth
ground
,
and
Popery
enlargeth
it selfe
,
as
the
sea
incroaching
upon
the
shore
.
As
our
worthy
Martyr
Iohn
Rogers
once
told
those
Anglo-Germane
exiles
,
if
they
still
resolved
to
maintaine
this
Popish
Pandora
,
and
not
to
establish
pure
worship
,
abandoning
their
trash
and
formalities
,
all
would
goe
to
wreck
,
so
wee
finde
it
.
Instance
.
3
And
thirdly
,
herein
they
concurre
with
carnall
reason
,
that
from
her
they
borrow
helpe
and
assistance
to
their
Religion
;
as
if
God
needed
such
art
and
skill
of
man
,
to
further
his
designes
.
As
for
example
,
To
provoke
men
to
mortification
from
the
world
,
they
exhort
them
to
renounce
commerce
with
men
,
and
betake
themselves
to
a
Cloyster
.
To
draw
men
to
chastity
,
they
perswade
them
to
vow
abstinance
from
marriage
.
Sundry
penances
they
lay
upon
the
bodies
and
purses
of
men
,
which
though
God
never
appointed
,
yet
they
say
,
it
is
impossible
otherwise
to
prevaile
against
the
invincible
sensuality
of
men
:
Spirituall
mortifyings
being
so
difficult
,
that
they
see
few
will
apply
them
,
they
are
compelled
to
devise
carnall
,
and
such
as
border
upon
the
flesh
:
And
indeed
they
want
not
the
example
of
many
of
the
Fathers
,
who
often
stretch
a
joynt
,
and
goe
against
the
expresse
Scripture
,
when
they
would
perswade
any
difficult
duty
,
by
advising
policies
of
their
owne
,
to
eke
out
the
infirmity
(
as
they
thinke
)
and
penury
of
divine
perswasions
.
As
Origen
,
notwithstanding
all
his
Allegories
of
the
text
,
yet
made
a
grosse
and
literall
construction
of
that
text
concerning
Eunuches
;
making
himselfe
one
corporally
,
for
the
desire
he
had
of
virginity
:
But
such
tricks
and
devices
of
men
the
Lord
abhorres
:
I
confesse
that
himselfe
for
a
time
permitted
a
pedagogy
under
the
law
,
(
when
the
light
of
truth
was
dimme
)
consisting
of
such
carnall
rites
and
abstinences
,
clensings
and
humiliations
;
but
withall
he
confined
them
to
their
space
and
period
,
and
meant
not
to
have
his
Gospel
and
the
cleare
sunneshine
thereof
to
bee
darkned
with
such
blinde
devotions
of
superstitious
brains
:
No
,
Gods
art
is
able
to
invent
waies
often
times
more
efficacy
then
such
as
these
,
which
indeed
have
a
shew
of
Religion
,
in
not
satisfying
the
flesh
,
but
are
brought
in
to
oppose
the
power
of
Christ
,
Col.
3.
ult.
who
is
a
stronger
man
to
cast
out
Satan
,
then
he
is
to
hold
his
possession
:
But
Satan
will
never
cast
out
Satan
,
for
then
could
not
his
kingdome
endure
.
I
conclude
therefore
upon
these
grounds
,
that
till
carnall
reason
and
religion
can
be
reconciled
,
(
which
is
as
hard
as
to
yoke
the
Unicorne
to
the
plow
)
Popery
and
Christian
Religion
cannot
stand
together
.
So
much
for
this
third
use
.
Vse
4
A
fourth
use
from
hence
,
is
Terror
and
Reproofe
,
to
all
that
doe
and
resolve
to
abide
under
the
banner
and
conduct
of
carnall
reason
.
Terror
to
all
that
cleave
to
carnall
reason
.
Brethren
,
behold
not
your
owne
basenesse
onely
in
some
few
pranks
of
carnall
reason
,
as
in
devising
of
excuses
and
shifts
to
defend
thy
sinne
,
or
in
rejecting
Gods
counsells
and
commands
,
or
in
cavilling
against
the
promises
:
But
take
this
mirror
of
thy
cursed
nature
,
thy
perverted
and
degenerate
reason
,
and
see
what
an
ugly
hiew
thou
art
of
,
in
the
sight
of
God
;
a
very
naturall
idiot
is
not
more
yrkesome
unto
thee
,
and
unfit
for
thy
service
,
through
his
perverted
braine
and
crosse
foolishnesse
,
then
thou
by
this
depravednesse
and
reason
of
understanding
,
hast
made
thy selfe
yrkesome
and
odious
to
God
,
and
unmeet
for
his
service
.
Consider
of
it
sadly
,
although
some
reliques
of
reason
are
left
in
thee
for
thy
naturall
and
civill
courses
and
ends
,
yet
in
the
maine
respect
,
and
in
that
wherein
thou
wert
more
excellent
then
all
creatures
,
and
barest
Gods
image
about
thee
,
I
meane
holy
reason
and
pure
understanding
in
divine
matters
,
and
for
heaven
,
thou
art
most
wretchedly
debaucht
of
all
other
.
Reason
was
set
up
in
thee
by
thy
creation
,
as
a
Queene
in
her
throne
,
with
her
Scepter
in
her
hand
,
furnisht
with
all
excellency
,
to
conceive
and
judge
,
affect
and
savour
Gods
righteousnesse
and
will
,
abhorring
all
other
.
But
by
old
Adam
,
lo
,
she
is
fallen
into
the
hands
of
theeves
,
who
have
rifled
&
robd
her
of
her
best
jewels
;
she
hath
not
lost
a
few
spangles
&
ornaments
of
her
attire
and
dresse
,
but
is
deposed
from
her
royall
estate
,
and
the
sway
she
bare
over
all
the
powers
of
the
soule
,
will
,
affections
and
conscience
,
(
which
were
as
her
Peers
and
the
Nobles
of
her
Court
)
and
above
all
the
members
of
the
body
(
which
were
as
her
subjects
of
lower
ranke
)
but
both
under
her
authority
,
going
,
comming
,
and
doing
what
she
pleased
,
in
a
most
beautifull
and
comely
agreement
:
But
now
she
hath
lost
her
government
,
they
rather
sway
her
with
their
violence
and
impetuousnesse
:
For
why
?
She
hath
lost
her
subjection
to
God
,
her
dignity
is
gone
,
and
now
in
stead
of
spirituall
cleare
insight
into
Gods
mysteries
,
shee
is
left
blinde
,
erroneous
and
perverse
:
Not
as
a
sicke
Physitian
who
hath
all
his
skill
still
,
save
that
he
is
letted
from
the
exercise
of
it
by
accident
;
but
bereft
both
of
power
,
will
and
skill
altogether
.
Come
hither
ye
Pelagians
and
Anabaptists
,
and
visit
this
Iezabel
throwne
downe
by
her
Eunuchs
from
her
Tower
,
and
dasht
in
peeces
,
so
that
none
can
say
this
is
she
:
Behold
this
widow
sitting
as
Tyrus
in
the
ashes
of
desolation
,
and
yet
having
no
sense
of
her
losse
,
she
misses
not
one
of
her
jewells
,
nor
eare-rings
,
she
feeles
not
the
losse
of
her
Crowne
and
Scepter
:
Oh!
wofull
creature
that
was
wont
to
bee
inriched
with
such
choice
pearles
and
goodly
jewells
,
as
all
the
earth
had
not
the
like
,
shall
all
the
world
,
all
the
creatures
,
shall
God
and
the
Lord
Jesus
,
and
his
Ministers
and
servants
,
bewaile
and
weep
over
her
,
saying
,
Oh
,
that
thou
sawest
what
thou
art
stript
off
!
And
shall
she
be
senslesse
of
her
poverty
and
nakednesse
?
Beloved
,
give
me
one
carnall
man
or
woman
in
all
this
assembly
,
that
ever
was
troubled
for
this
their
misery
,
and
I
will
recant
!
Even
as
a
poore
man
cuts
his
meate
with
the
same
rusty
knife
wherewith
he
doth
his
worke
,
so
one
toole
serves
for
all
businesse
:
Carnall
men
handle
Gods
matters
and
their
owne
with
the
same
tooles
.
looke
with
what
instrument
they
bargaine
and
buy
and
sell
in
the
world
,
the
same
they
go
to
worke
withall
in
the
most
curious
and
holy
services
of
God
:
By
it
they
judge
,
esteeme
,
affect
,
practise
;
and
all
these
they
doe
perversly
,
mistakingly
,
erroneously
;
and
condemne
all
which
sorts
not
with
them
:
Nay
besides
this
cloath
hath
taken
a
deeper
dye
and
tincture
,
shee
is
plagued
with
other
false
principles
of
worldlings
which
make
her
brutish
,
prophane
&
Atheisticall
,
so
that
if
we
could
see
such
a
one
,
Pelagian
,
Papist
,
or
Machiavilian
,
in
their
true
colours
,
we
would
thinke
wee
saw
the
Divell
in
the
flesh
:
Who
would
not
tremble
to
see
such
a
sight
?
Who
abhorres
not
Esau
despising
his
birthright
for
his
red
pottage
?
Who
loaths
not
a
Papist
in
his
carnall
worship
?
And
yet
carnall
reason
(
the
roote
of
both
)
who
trembles
at
?
Who
is
moved
to
see
sots
and
swine
to
trample
these
Pearles
of
Religion
under
feet
,
at
the
trough
of
their
owne
draffe
,
profits
and
pleasures
?
Who
thinks
such
wisdome
sensuall
and
divellish
?
Who
saith
with
Christ
,
Get
thee
behinde
mee
Satan
?
Thou
savourest
the
things
not
of
God
,
but
of
men
?
Those
savourlesse
wretches
,
whose
God
is
their
belly
,
and
whose
glory
is
their
shame
,
Matth.
16.24
.
Phil.
3.18
.
whence
came
they
,
but
out
of
this
wombe
?
Nay
(
brethren
)
who
thinke
themselves
such
jolly
ones
as
these
?
And
yet
(
as
wise
as
they
are
)
to
heare
them
talke
of
regeneration
,
Christ
and
faith
,
were
a
spectacle
more
ridiculous
then
any
Pageant
!
Let
therefore
(
I
beseech
you
)
this
terror
sinke
into
all
your
hearts
,
and
carry
rottennesse
into
your
bones
,
Application
of
it
.
who
are
sicke
of
this
disease
:
you
shall
not
need
the
fever
,
dropsie
or
plague
to
destroy
you
;
your
bane
is
in
your
bosome
:
And
will
you
cover
it
over
with
a
faire
sute
&
not
see
it
?
Then
I
wish
yee
to
looke
upon
that
curse
of
God
which
commonly
haunts
such
persons
.
How
did
that
wofull
Spira
by
the
counsell
of
the
Popes
legate
and
carnall
reason
,
deny
the
truth
?
What
made
the
halter
to
hang
Achitophel
?
Did
not
carnall
reason
?
Oh
,
(
saith
he
)
thy
counsell
is
forsaken
,
David
will
prevaile
,
prevent
death
by
murther
!
How
doth
God
leave
many
a
civill
and
morall
fellow
(
that
stood
upon
his
carnall
bottome
)
to
reproachfull
sinnes
?
To
strike
and
kill
in
their
wrath
and
so
come
to
shame
:
To
commit
rapes
and
unnaturall
lust
,
and
so
come
to
their
ends
:
What
examples
have
we
seene
of
this
in
our
Country
?
As
if
the
Lord
from
heaven
would
bee
avenged
of
all
despisers
of
Religion
!
How
many
of
your
morall
and
good
natures
are
daily
seduced
to
uncleannesse
and
drunkennesse
?
Oh!
well
may
wee
say
,
where
is
the
Scribe
?
1
Cor.
1.16
.
Where
is
the
wizard
of
the
world
,
that
laies
up
for
a
rainy
day
,
and
saith
,
soule
take
thine
ease
?
How
suddenly
is
hee
puld
downe
from
all
,
God
be
fooles
carnall
reason
.
and
dyes
like
a
foole
?
How
doth
God
scatter
the
imaginations
of
such
as
could
make
themselves
merry
with
disdaine
of
Religion
?
And
what
fooles
doth
he
make
them
?
How
many
of
your
ambitious
ones
,
dye
beggars
?
How
many
of
your
reaching
heads
,
engrossers
of
farmes
,
trades
,
and
such
as
have
many
irons
in
the
fire
,
come
to
the
state
of
banquerupts
?
And
then
,
Oh!
Puritans
are
wise
men
,
for
keeping
within
their
bounds
!
But
till
sad
experience
come
,
they
will
either
have
all
,
or
lose
all
.
Here
some
of
them
are
encumbred
with
sutes
at
law
which
ruine
them
:
Others
defeated
of
their
ambitious
hopes
,
and
being
frowned
upon
by
their
betters
,
runne
mad
,
or
prove
beggars
,
having
lost
a
hundred
of
pounds
for
moone-shine
in
waters
;
some
hang
themselves
:
Sad
presidents
.
Others
meet
with
potent
opposites
who
crush
them
;
others
looking
after
gallants
,
get
harlots
into
their
bosomes
;
small
matters
are
too
base
for
them
,
therefore
great
things
must
bane
them
:
As
Saul
falsly
of
David
,
so
may
I
truly
say
of
this
,
they
have
chosen
her
to
the
confusion
of
their
own
face
!
How
are
Herods
crossed
and
beaten
down
in
magnifying
their
parts
?
Some
Scholars
at
University
losing
their
wits
for
their
proud
aspiring
spirits
:
Others
thinking
to
winne
the
spurres
,
have
beene
disgraced
by
God
in
their
Pulpits
,
their
acts
,
strucken
dumbe
,
their
wheeles
taken
off
,
and
they
made
ridiculous
,
to
teach
others
to
be
humble
,
and
make
conscience
the
foundation
of
their
wisdome
and
learning
:
As
that
wofull
and
cruell
King
of
France
in
his
ruffe
,
would
needs
force
one
of
his
Nobles
to
take
a
staffe
and
runne
a
tilt
with
him
,
and
so
one
of
the
broken
splinters
running
in
at
his
eye
,
pierced
his
braine
and
kild
him
:
So
doth
carnall
reason
put
one
weapon
or
other
into
Gods
owne
hand
,
by
which
they
runne
with
him
till
their
owne
throat
is
cut
,
and
they
destroyed
.
Oh!
be
all
such
abased
in
your selves
,
and
become
fooles
that
you
may
be
wise
;
and
that
in
time
,
before
God
prevent
ye
by
his
wrath
,
and
so
you
wish
it
too
late
.
This
for
Terror
.
I
will
adde
some
counsell
after
Reproofe
.
Another
branch
therefore
,
may
be
bitter
reproofe
to
all
sorts
for
their
Vse
5
overmuch
yeelding
to
the
rule
of
this
wofull
mistresse
carnall
reason
:
Reproofe
in
divers
respects
.
I
have
toucht
some
particulars
(
by
occasion
)
before
;
Practice
of
carnall
reason
reproved
in
all
sorts
.
I
will
adde
a
few
more
here
:
I
say
,
it
should
convince
the
consciences
of
us
all
that
are
before
the
Lord
this
day
,
for
our
arrerages
of
carnall
reason
:
We
should
say
as
Pharaohs
butler
,
Lord
this
day
comes
much
of
my
sinne
in
this
kind
to
my
remembrance
:
O
Lord
,
the
branches
of
this
stocke
are
infinite
!
How
oft
hath
my
base
heart
stumbled
at
the
purenesse
,
the
closenesse
of
thy
waies
,
desiring
the
doore
were
opener
for
my
carnall
ease
,
liberty
and
breadth
to
goe
in
at
?
How
oft
have
I
thought
my
fine
wits
and
China-mettall'd
understanding
too
dainty
for
thy
matters
to
meddle
with
?
My
parts
too
good
to
honour
thee
?
How
little
have
I
laboured
to
submit
my
wit
to
thy
will
with
gladnesse
?
How
often
have
I
stumbled
at
the
simplicity
of
thy
Ministers
&
servants
,
as
too
meanly
gifted
for
my
reach
?
How
much
ado
have
I
with
my
cursed
heart
to
profit
by
them
,
as
not
complying
enough
with
my
carnall
expectation
?
How
oft
have
I
measured
good
things
by
their
successe
?
Being
ready
rather
to
chuse
sin
with
happinesse
,
then
vertue
with
defeat
and
ill
consequence
?
How
weakely
have
I
beene
carried
with
partiality
of
heart
towards
the
godly
?
Affecting
them
who
have
beene
close
,
faithfull
,
friendly
,
usefull
,
beneficiall
,
welconceited
of
me
,
tender
and
indulgent
,
mercifull
and
bountifull
,
rather
then
others
,
who
hath
beene
more
estranged
in
affection
,
more
ready
to
reprove
my
faults
?
How
much
adoe
have
I
from
restraining
indignation
from
such
as
are
aloofe
from
me
,
and
little
esteeme
me
?
How
seldome
have
I
gone
to
heare
publiquely
or
to
take
counsell
,
but
I
have
rather
sodered
my
faults
,
then
desired
that
the
righteous
might
smite
me
?
How
prone
am
I
to
looke
at
the
greatnesse
of
some
religious
ones
,
and
to
make
use
of
them
in
that
kinde
,
rather
then
their
good
examples
,
and
the
savour
of
their
grace
?
How
weake
have
I
(
O
Lord
!
)
discovered
my selfe
to
be
,
both
in
doing
and
suffering
?
In
the
one
,
being
carried
more
with
outward
incouragements
(
hireling-wise
)
then
upon
a
promise
?
If
I
have
found
my
labours
,
my
services
,
accepted
with
men
,
credit
,
countenance
and
maintenance
following
,
how
trim
have
my
wheeles
gone
?
If
not
,
how
heavy
?
In
the
sufferings
I
have
had
,
how
doe
I
seeke
rather
to
licke
my self
whole
by
outward
helpes
and
remedies
,
then
by
that
hundred
fold
which
thou
hast
promised
to
requite
my
losses
withall
?
And
though
I
have
not
runne
to
good
witches
,
yet
how
have
I
clave
to
mine
owne
carnall
reason
?
And
seeming
to
have
shot
a
gulfe
,
how
have
I
beene
drowned
in
a
shallow
.
Oh!
when
I
have
found
unkinde
,
unthankefull
and
base
usage
at
the
hands
of
them
whom
I
have
served
in
Ministry
,
counsell
or
helpfulnesse
,
how
hardly
,
yea
bitterly
have
I
taken
it
?
As
if
I
had
done
it
to
bee
thought
well
of
,
and
not
as
one
who
had
learned
to
undergoe
good
and
bad
report
?
How
hath
my
arme
shrunke
it selfe
in
toward
such
?
As
if
I
had
served
an
ill
master
who
will
conceale
the
labour
of
my
love
.
Oh!
yee
Headburrowes
,
and
Officers
of
Townes
,
let
this
truth
of
God
convince
yee
:
how
doe
you
looke
at
pleasing
men
,
shunning
ill
will
,
aiming
at
serving
your
owne
turnes
and
base
ends
,
rather
then
at
discharging
duty
in
punishing
offenders
,
both
spirituall
upon
the
Sabbath
,
and
morall
at
other
times
,
despisers
of
the
ordinances
,
swearers
and
drunkards
?
Is
not
this
carnall
wisedome
?
else
know
not
I
what
is
.
Alas
!
where
is
Davids
spirituall
reason
,
that
blessed
God
for
giving
him
an
heart
to
build
a
Temple
,
and
prepare
stuffe
for
it
,
although
it
were
the
lot
of
Salomon
to
have
the
name
of
it
?
So
God
had
it
,
how
little
cared
he
by
whom
?
So
Christ
were
preached
,
how
little
did
Paul
envie
,
or
care
by
whom
?
And
so
againe
,
what
is
the
common
speech
of
men
?
If
I
had
ever
hurt
him
,
it
would
not
have
grieved
me
to
bee
ill
spoken
of
,
or
dealt
with
by
him
.
But
alas
!
thou
hast
more
cause
to
blesse
God
for
thy
breast-plate
of
innocencie
to
shrowd
thee
from
God
his
revenge
.
Thou
shouldst
see
God
rather
against
thee
for
thy
little
respect
to
his
Majesty
,
in
the
sincerity
of
thy
spirit
,
then
at
man
whom
thou
hast
not
offended
.
So
againe
,
how
oft
have
our
carnall
hearts
intruded
themselves
upon
Gods
administrations
,
to
censure
him
for
the
long
suffering
of
the
bad
,
and
the
crossing
of
his
owne
in
their
zeale
and
good
cause
?
Ah
,
poore
worme
!
canst
thou
comprehend
Gods
ends
in
thy
fist
?
How
doe
wee
Ministers
murmure
and
complaine
,
if
wee
doe
no
good
?
Why
?
are
we
above
election
,
or
servants
to
it
?
Is
it
well
,
not
that
wee
are
a
sweete
savour
in
all
?
And
so
I
might
bee
endlesse
.
Therefore
I
beseech
you
in
Gods
feare
,
let
this
be
a
speciall
meane
to
humble
us
all
for
this
our
base
enterfeering
with
God
in
his
holy
wayes
,
Application
of
it
.
by
our
carnall
reason
.
Oh!
you
who
have
been
so
ready
to
be
led
from
God
,
by
feare
of
parents
displeasure
,
losse
of
favour
of
betters
,
repent
and
breake
your
hearts
:
Ministers
who
have
betraid
the
cause
of
God
by
base
time-serving
,
and
pleasing
men
,
loathnesse
to
suffer
,
Oh!
repent
of
your
carnall
reason
,
&
recover
Gods
losses
ere
ye
dye
.
Oh!
you
that
have
chosen
to
save
your
livings
,
or
lives
,
rather
then
Gods
honour
,
consider
how
small
your
gaines
have
been
,
in
losing
your
soules
for
a
mole-hill
of
earth
.
Repent
,
O
carnall
wretch
!
who
wouldest
never
bee
brought
to
more
religion
then
lay
in
the
lap
of
thy
carnall
reason
,
not
cut
off
a
locke
for
God
,
not
forgoe
a
petty
oath
for
him
,
not
lose
so
much
love
of
an
husband
,
a
Landlord
,
as
is
worth
two
strawes
for
him
.
Repent
and
be
humbled
,
O
thou
that
hast
fleerd
and
laught
in
thy
sleeve
at
the
sincere
!
Thou
who
hast
made
Gods
worship
and
profession
to
serve
thy
turne
,
and
sold
thy selfe
by
it
,
to
credit
,
to
custome
in
shop
,
to
good
marriage
by
it
,
thy selfe
being
bad
.
Come
out
,
O
thou
hypocrite
,
who
(
like
Absalon
)
hast
openly
spread
thy
Tent
,
for
the
attaining
of
thine
owne
ends
!
Yee
politicke
projectors
and
cunning
plotters
for
your
owne
gaines
,
enhansing
above
others
,
though
with
an
ill
conscience
,
and
oppressing
of
the
silly
,
humble
your selves
and
be
ashamed
!
Take
God
and
his
people
to
witnesse
this
day
by
your
teares
and
mourning
,
that
it
is
so
.
You
that
have
come
,
and
are
still
comming
to
the
Sacrament
with
carnall
hearts
,
for
custome
,
and
to
prevent
the
Court
,
or
reproach
,
rather
then
conscience
,
who
have
your
hearts
on
the
left
hand
,
saying
,
I
see
nothing
there
to
be
had
,
it
is
no
likely
thing
Abana
can
heale
me
,
and
Jordan
can
cure
my
leprosie
!
Me
thinkes
I
feare
I
shall
goe
home
as
I
come
,
and
lose
my
journey
!
Oh!
above
all
others
,
repent
yee
of
this
carnall
dispute
!
Naman
repented
:
repent
you
,
yee
have
sinned
with
him
,
repent
with
him
on
Gods
name
.
The
Lord
from
heaven
(
beloved
)
showre
downe
blessing
,
and
convince
your
spirits
of
these
and
all
other
declension●
of
yours
by
carnall
reason
.
And
to
conclude
,
Counsels
added
.
1.
Let
not
the
conceit
of
your
Religion
deceive
you
.
lest
yee
should
thinke
(
any
of
you
)
that
your
disease
is
incurable
,
be
staid
with
a
word
or
two
of
counsell
.
And
first
,
beware
lest
the
conceit
of
your
religion
blind-fold
your
eyes
,
that
ye
should
not
see
how
carnall
yee
are
:
it
is
not
that
which
can
save
you
harmlesse
.
The
ground
is
nought
,
and
your
blacke
colour
will
take
no
other
dye
.
What
boots
it
that
now
and
then
you
heare
the
Word
?
That
will
not
alone
mend
you
,
as
long
as
this
bosome
Oratour
lodges
within
,
which
will
in
one
night
undoe
as
much
as
God
hath
done
all
the
weeke
.
Offers
,
and
wishes
,
and
prayers
,
vanish
where
this
Divell
is
harboured
.
Judg.
20.8
.
Little
Iether
cannot
kill
Zeba
and
Zalmunna
,
great
Giants
.
What
is
hail
shot
to
shoot
downe
a
Fort
?
Or
a
speare
to
the
scales
of
Leviathan
?
As
long
as
thou
liest
in
this
ship
,
thy
going
up
and
downe
stops
not
her
motion
:
thou
art
carried
by
it
neverthelesse
.
Carnall
reason
is
no
torrent
,
soone
up
soone
downe
;
but
a
gulfe
which
onely
the
Spirit
of
God
can
exhaust
and
dry
up
.
Secondly
,
consider
well
the
nature
of
it
:
it
is
enmity
to
God
,
2.
Counsell
.
Consider
the
nature
of
it
.
Enmity
to
God
.
and
perpetually
opposite
to
his
matters
.
The
more
spirituall
the
object
,
the
more
contrary
is
this
.
Till
it
be
searcht
to
quick
,
t
is
smooth
and
quiet
;
but
then
it
will
flye
in
Gods
face
.
Gamaliel
advised
his
fellowes
,
Act.
5.
to
desist
,
lest
they
should
fight
against
God
.
Carnall
reason
dares
do
it
;
either
at
long
sword
,
or
with
a
pocket
dagger
:
Bee
afraid
therefore
lest
God
turne
againe
and
fight
against
thee
!
Acts
23.3.4
.
As
Paul
said
to
him
that
perverted
the
Law
,
so
I
to
thee
,
Take
heed
God
smite
not
thee
,
thou
painted
wall
,
that
opposest
his
purenesse
and
spiritualnesse
.
Acts
13.8
.
Paul
seeing
Elimas
the
Sorcerer
,
bent
himselfe
against
him
,
and
said
,
Oh!
thou
full
of
all
malice
and
subtilty
,
how
long
wilt
thou
pervert
Gods
way
?
Stoop
therefore
to
God
,
and
prevent
the
wrath
!
Thirdly
,
3.
Counsell
.
And
the
penalties
attending
the
custome
of
this
evill
.
1
Sam.
4.9
.
consider
whether
Gods
hand
be
not
upon
thee
by
some
either
spirituall
penalty
of
a
dead
,
hard
,
impenitent
,
scornfull
spirit
:
or
else
temporall
judgement
upon
thee
,
according
as
thy
sin
lieth
.
When
thou
seest
God
really
come
against
thee
,
play
not
the
Philistin
,
to
fight
against
him
the
second
time
.
God
can
vex
thee
even
by
them
thou
hast
scorned
:
He
can
force
thee
to
consult
with
a
poore
Minister
for
ease
,
scaring
thy
conscience
.
If
he
doe
so
,
resist
not
.
God
delights
to
resist
the
proud
,
and
by
mean
things
to
beat
downe
mighty
.
Bee
not
as
the
Drunkard
on
the
top
of
the
mast
,
who
being
beaten
,
felt
not
.
God
aimes
(
by
conquering
of
thy
masterly
carnall
reason
)
to
pull
downe
twenty
more
jolly
fellowes
.
Once
I
knew
one
who
was
converted
to
God
by
an
holy
servant
of
his
,
and
his
conversion
brought
the
whole
Towne
into
order
under
Gods
becke
.
For
why
?
as
Ahabs
childrens
guardians
trembled
at
Iehu
,
when
they
saw
two
Kings
could
not
stand
:
so
these
seeing
one
tall
Cedar
fall
,
and
stoop
with
all
his
wisedome
,
fell
downe
flat
.
Oh
envie
not
the
Lord
this
honour
!
2
King
.
10.4
.
make
him
and
thine
owne
soule
this
amends
!
Entertaine
but
a
suspition
at
least
,
that
God
will
bee
revenged
.
Brethren
,
Gods
market
growes
low
,
this
ware
lieth
upon
our
hand
:
let
us
take
some
handsell
this
day
of
some
of
yee
;
we
will
take
any
thing
rather
then
sit
still
.
If
I
could
but
draw
a
jealousie
and
feare
that
all
is
not
well
with
some
of
you
;
I
should
goe
home
with
gladnesse
.
Oh!
Doth
God
say
,
1
Cor.
1.12
.
Not
many
great
,
learned
,
and
wise
are
called
?
And
doe
not
I
tremble
?
O
Lord
am
I
one
of
these
few
?
Say
not
,
if
there
bee
but
three
at
Church
to
day
touched
,
I
will
be
one
.
It
stands
not
in
boasting
.
Oh!
that
this
needle
might
draw
the
thread
after
it
.
4.
Counsell
.
Fourthly
know
,
that
as
hard
as
this
leprosie
is
to
be
cured
,
the
Lord
is
able
to
doe
it
.
Looke
upon
Naaman
in
the
13.
verse
.
Yea
,
by
the
despised
remedy
of
preaching
,
even
a
foolish
way
to
flesh
.
See
those
prophesies
,
Esay
25.
ult.
Hee
shall
pull
away
the
cover
of
darknesse
,
and
pull
downe
the
lofty
ones
.
So
Esay
24.
Read
also
Ezek.
28.
Though
Tyrus
sate
as
a
Queene
,
thought
herselfe
wiser
then
Daniel
,
having
encreased
her
wealth
and
jewels
;
yet
God
saith
,
he
would
pull
her
downe
.
Labour
that
this
pulling
downe
may
be
in
mercie
.
But
more
of
this
in
the
use
of
exhortation
,
and
the
means
there
prescribed
.
Thus
much
for
these
fourth
and
fifth
uses
of
Terror
and
Reproofe
.
Vse
6
Now
I
proceed
to
the
last
use
of
Exhortation
,
and
of
Comfort
,
and
Thankesgiving
annexed
thereto
,
Exhortation
.
and
so
conclude
the
Doctrine
.
And
Branch
.
1
therefore
in
the
first
place
,
Give
up
our
weapons
of
carnall
Reason
to
God
.
Job
.
42.2
.
I
exhort
all
Gods
people
,
that
if
formerly
carnall
reason
,
distrust
,
and
cavilling
of
heart
have
dogged
them
in
matters
of
God
:
they
would
now
at
last
(
being
thus
convinced
of
the
truth
of
God
)
startle
and
shrugge
at
it
,
and
say
with
Iob
(
in
a
like
case
)
I
have
once
spoke
,
but
I
will
hold
my
peace
,
and
lay
mine
hand
upon
my
mouth
.
He
had
long
jangled
and
cavilled
with
God
,
alledged
for
his
owne
innocencie
,
and
seemed
to
call
God
to
the
Barre
of
his
owne
carnall
reason
And
as
his
freinds
one
way
had
cavilled
against
his
uprightnes
,
by
the
misery
that
was
upon
him
:
So
he
on
the
contrary
,
cavilled
against
the
justice
of
God
,
by
justifying
himselfe
.
But
the
Lord
approved
neither
of
both
,
but
sent
Elihu
to
be
a
moderator
between
them
:
And
the
Lord
steps
in
him selfe
,
and
convinces
them
both
;
till
at
last
Iob
yeelds
with
confusion
of
face
,
and
comes
in
with
abhorring
himselfe
,
and
silence
.
Oh!
this
is
(
up
and
downe
)
our
base
spirit
:
we
have
long
lived
in
an
habituall
contradicting
of
God
,
not
onely
in
his
crossing
of
us
,
but
in
his
ordinary
walking
toward
us
.
Oh!
how
should
it
humble
&
tame
us
!
Oh!
how
should
we
abhorre
our
cavilling
spirits
!
The
very
Papist
himselfe
is
not
more
carnall
then
our
spirit
is
:
They
cavill
against
a
spirituall
presence
of
Christ
in
the
Sacrament
,
and
plead
the
words
(
Hoc
est
corpus
)
tooth
and
naile
:
They
cry
,
Is
it
not
the
word
,
the
very
Text
?
(
They
can
cleave
to
the
Text
when
it
seemes
to
serve
their
turne
,
but
else
they
make
it
a
nose
of
waxe
)
And
how
eager
are
we
against
them
for
it
,
calling
them
Capernaits
and
Carnall
?
But
meane
time
wee
see
not
that
carnall
reason
within
our
owne
breasts
,
which
fights
against
Gods
spirituall
government
and
administrations
.
We
cavill
saying
,
If
God
were
as
hee
promiseth
,
wee
should
heare
some
reall
voice
from
heaven
,
or
see
some
glimse
of
his
presence
in
an
outward
manner
:
Surely
hee
would
declare
from
heaven
who
are
for
him
,
and
who
against
him
:
Carnall
reason
wishes
old
waies
in
stead
of
a
promise
.
His
enemies
should
not
flourish
and
have
their
wills
as
they
have
,
Goates
should
not
trample
upon
sheep
,
surely
he
would
judge
the
world
in
equity
,
&
not
suffer
things
to
be
so
darkely
carried
.
Indeed
we
have
the
word
,
and
his
promises
sounding
in
our
eares
,
and
his
threats
,
but
he
followes
them
not
really
,
with
blessing
the
godly
,
nor
destroying
the
wicked
.
Oh!
those
were
happy
times
,
when
the
high
Priests
Ephod
answered
cases
,
when
God
spake
with
voice
and
by
miracles
,
visions
and
Prophets
!
This
scurfe
is
lodged
in
our
bosomes
,
and
we
little
ponder
that
,
Heb.
1.1
.
that
now
God
speaketh
by
his
sonne
;
as
if
he
should
say
,
this
manner
of
his
revealing
himselfe
,
exceeds
all
other
to
a
beleeving
soule
.
Faith
can
make
a
reall
presence
(
though
no
carnall
)
both
in
sacrament
and
in
word
preached
,
and
in
crosses
,
and
in
the
most
hidden
administrations
of
God
in
the
Church
:
But
it
is
this
cursed
carnall
reason
,
which
darkens
all
,
and
causes
every
object
to
be
like
the
glasse
through
which
we
behold
it
.
To
returne
therefore
,
if
thou
have
beene
a
man
given
to
thine
appetite
,
put
thy
knife
henceforth
to
thy
throate
,
and
stand
not
to
defend
or
maintaine
it
against
the
Lord
:
Bestow
no
more
wit
to
cavill
,
but
fight
against
thy
infidelity
:
Sarah
laughed
behinde
the
doore
at
the
message
of
the
Angel
,
but
she
was
ashamed
of
it
,
Heb.
11.
&
she
is
said
by
faith
to
conceive
seed
,
she
had
cast
out
carnall
reason
,
ere
she
could
breed
by
the
promise
.
If
thou
see
a
difficulty
in
the
promise
which
thou
canst
not
match
,
yet
turne
thy
struggling
against
thy self
,
and
give
glory
to
God
in
shaming
thy self
,
that
so
thou
maiest
give
him
more
in
beleeving
.
Oh
what
should
it
boot
me
to
heare
men
say
,
I
have
as
morall
a
people
as
any
are
;
except
it
may
be
added
,
as
spirituall
also
,
what
joy
can
be
?
morall
and
carnall
civility
,
and
rationall
Religion
may
well
agree
:
truly
this
taint
is
deeply
festred
into
most
of
us
:
You
of
this
congregation
looke
to
it
.
No
congregation
(
for
this
fifty
years
)
hath
been
so
beaten
and
staved
off
from
carnall
reason
,
a
life
of
sense
,
and
unbeleefe
as
this
;
and
therefore
looke
to
it
,
Satan
will
more
rejoyce
in
your
flesh
,
then
in
any
other
:
if
he
can
rule
in
you
by
the
scepter
of
carnall
reason
(
as
truly
he
doth
in
most
of
us
)
Oh!
how
will
he
crow
upon
his
dunghill
,
and
exalt
himselfe
above
the
truth
of
God
so
long
preached
!
Give
over
this
strong
hold
,
forsake
and
surrender
this
castle
for
God
,
sticke
no
longer
to
it
:
say
thus
,
If
I
cannot
beleeve
as
I
would
,
yet
I
will
set
my
marke
upon
Gods
word
,
I
will
honor
such
as
can
:
Gods
truth
ceases
not
to
be
faithfull
,
because
I
am
unbeleeving
!
God
keepe
me
from
being
unfaithfull
,
that
it
may
be
true
to
me
;
Alas
!
if
God
spake
never
so
really
from
heaven
,
what
were
it
without
faith
?
Joh.
21.
And
when
Thomas
put
his
finger
into
Christs
sides
,
what
had
he
gained
by
it
,
if
still
unfaithfull
?
God
hath
made
himselfe
cleare
to
me
by
more
expressions
then
to
many
;
I
have
had
more
patience
,
deliverances
,
blessings
,
redemptions
,
then
many
;
I
have
touched
and
tasted
the
Lord
,
and
groped
him
with
hands
,
and
yet
unbeleefe
hath
made
all
unsavoury
:
So
that
I
see
it
must
be
faith
and
not
carnall
reason
which
must
prevaile
.
For
then
Israel
in
the
wildernesse
had
never
beene
barred
from
Canaan
by
unbelefe
:
Oh
therefore
!
I
am
weary
of
this
wofull
enemy
:
I
could
put
tenne
cavillers
to
silence
,
ere
I
could
set
carnall
reason
at
a
non-plus
;
she
hath
a
fountaine
within
her
springing
up
to
death
,
and
is
never
weary
.
But
Oh
Lord
!
pardon
what
is
past
,
and
through
mercy
for
the
time
to
come
,
I
shall
turne
a
new
leafe
!
Oh!
that
I
could
(
nay
the
Lord
)
prevaile
but
thus
farre
with
you
!
I
dare
not
leave
you
here
;
But
Oh!
that
you
who
are
not
come
so
farre
as
this
,
might
at
least
attaine
this
!
Branch
.
2
Secondly
,
therefore
let
me
draw
ye
one
steppe
further
,
and
that
is
,
to
be
a
foole
in
thy selfe
,
Exhortation
.
We
must
bee
Gods
fooles
ere
we
be
wise
to
salvation
.
that
thou
maist
be
made
wise
.
The
sunne
never
riseth
,
but
ye
shall
perceive
a
dimnesse
and
blacknesse
cast
upon
the
aire
,
though
the
moone
and
starres
shine
never
so
brightly
before
.
So
where
the
light
of
divine
wisdome
approacheth
,
it
causeth
all
the
wisdome
of
flesh
to
vanish
as
smoke
before
it
:
And
this
the
Lord
of
purpose
effects
in
all
whom
he
converts
,
as
he
rehe
did
to
Naaman
.
He
will
make
all
flesh
to
be
as
grasse
,
and
all
the
beauty
of
it
as
stubble
,
that
he
may
shine
onely
in
the
soule
,
and
that
the
Kingdome
may
be
the
Lords
.
It
is
(
I
confesse
)
as
ridiculous
to
us
,
Joh.
3.5
.
as
that
a
man
should
enter
againe
into
his
mothers
wombe
:
But
such
a
change
must
there
be
;
the
fruit
in
the
wombe
undergoeth
not
more
alteration
,
ere
it
see
the
light
,
then
carnall
reason
must
doe
ere
the
soule
be
begotten
to
God
:
It
must
be
with
it
,
as
with
a
scholar
that
would
learne
a
poore
trade
;
he
must
lay
downe
all
his
learning
,
and
stoop
to
be
an
idiot
in
that
science
till
he
be
taught
it
:
It
must
even
be
as
the
Jesuits
novice
is
to
his
superior
,
whatsoever
he
teaches
him
,
or
enjoynes
him
(
be
it
never
so
repugnant
)
hee
must
submit
,
he
must
have
no
understanding
,
cavills
or
objections
against
it
,
but
freely
suffer
himselfe
to
be
led
into
the
streame
of
authority
,
and
captivate
all
feares
,
unlikelyhood
,
dangers
,
to
the
blinde
obedience
of
governours
;
he
must
say
the
Crow
is
white
,
and
the
Swan
blacke
,
yea
even
suffer
his
senses
and
braines
to
be
knockt
out
,
that
he
may
be
a
true
novice
,
a
wise
Catholicke
:
no
Jesuit
will
else
have
to
doe
with
him
,
if
he
say
not
yea
to
his
assertions
,
and
nay
to
his
denialls
,
if
he
be
not
ready
in
all
things
to
assent
.
This
I
affirme
of
them
as
most
unnaturall
(
for
Religion
expells
not
reason
,
but
rectifies
the
carnality
of
it
)
but
yet
(
in
a
sort
)
the
Lord
requires
no
lesse
in
point
of
carnality
,
then
they
doe
in
point
of
reason
it selfe
.
The
Lord
will
triumph
over
it
,
and
say
,
where
is
the
Scribe
?
The
wise
man
?
1
Cor.
1.15
.
He
will
cause
this
wisdome
to
become
very
madnesse
,
ere
ever
he
commit
the
seed
of
true
wisdome
to
it
,
and
the
soul
hearing
principles
of
Christ
and
faith
,
must
chaine
up
cavilling
,
and
thrust
her
eies
into
Gods
bosome
,
professing
to
know
nothing
in
any
mystery
of
Religion
,
save
that
which
truth
reveales
;
and
having
(
as
Ionathan
by
his
honey
)
received
sight
,
Psal.
73.15
.
he
must
cry
out
,
Oh
,
foole
that
I
was
!
Oh
,
beast
in
thy
sight
,
Oh
Lord
!
Oh
,
now
I
appeare
a
very
foole
to
my selfe
,
and
perceive
that
darkenesse
cannot
comprehend
it selfe
,
till
a
light
of
God
be
held
into
the
dungeon
,
and
then
it
falls
downe
as
Saul
with
that
light
which
shone
about
him
,
Act.
9.
and
saith
,
what
wilt
thou
have
me
to
doe
?
I
am
as
thou
wilt
have
me
;
1
Sam.
3.
my
wisdome
,
my
wit
,
shall
be
thine
,
speake
Lord
and
thy
servant
heareth
:
he
that
formerly
should
have
perswaded
me
of
this
,
might
as
easily
have
forced
me
to
say
,
it
is
light
at
midnight
;
But
Lord
now
I
am
a
foole
in
my selfe
,
meerly
empty
of
mine
owne
sense
,
and
wholly
thine
,
addicted
to
sweare
to
thine
edicts
,
and
if
thou
s●●ak
the
word
,
I
lay
hand
upon
mouth
,
and
have
done
:
This
is
to
be
as
a
little
child
whom
ye
may
winne
to
say
what
ye
list
:
Oh!
this
is
the
next
way
to
make
thee
wise
to
salvation
!
This
is
to
be
unto
Gods
wisdome
as
the
Queene
of
Sheba
was
to
Salomons
,
even
to
have
no
spirit
left
in
her
:
Oh!
thou
must
say
with
David
,
My
fingers
shall
forget
to
play
,
and
lose
all
cunning
.
Thirdly
,
thou
must
so
be
stript
of
all
thine
owne
,
Word
of
truth
must
cast
the
seed
of
God
into
the
soule
,
when
once
emptied
of
her selfe
.
as
yet
thou
must
Branch
.
3
not
be
a
meere
void
and
empty
one
of
all
other
wisdome
:
But
the
word
of
truth
must
be
shed
as
seed
into
thy
soule
,
and
the
principles
thereof
,
must
be
infused
into
it
,
to
informe
it
,
and
to
create
(
of
nothing
)
a
new
nature
of
divine
light
into
it
:
I
say
,
as
they
spake
,
in
Act.
23.7
.
If
an
Angell
from
heaven
have
revealed
any
thing
from
heaven
to
him
,
we
will
not
gainesay
it
.
These
words
the
Pharisees
used
of
set
purpose
to
oppose
the
Sadduces
who
denyed
Angels
and
souls
of
men
.
So
must
thou
:
That
which
hath
beene
most
contrary
to
thy
wisdome
,
must
now
bee
all
in
all
:
Now
thou
must
oppose
thy selfe
thus
,
If
God
have
revealed
any
truth
of
his
from
heaven
,
I
will
sooner
cast
thee
out
,
then
resist
it
:
Be
thou
as
parties
who
put
their
matters
to
compromise
:
They
are
first
bound
in
bonds
to
stand
to
award
.
So
doe
thou
,
binde
thy
carnall
reason
as
a
dogge
to
the
stake
,
that
it
stirre
not
a
foote
,
nor
once
mute
while
God
is
speaking
:
yea
doe
thus
with
gladnesse
,
as
poore
men
are
glad
to
be
bound
to
arbitrement
,
because
they
desire
an
end
:
So
thou
,
because
thou
desirest
to
be
savingly
wise
,
be
glad
there
is
such
a
word
of
truth
shining
in
a
darke
place
,
and
open
all
windows
to
let
it
in
,
do
not
stop
any
crevis
of
light
which
might
enter
,
but
greedily
attend
,
study
,
meditate
in
this
word
,
till
the
Lord
thereby
have
let
it
into
those
darke
corners
of
the
heart
,
that
was
before
in
the
shadow
of
death
;
and
till
the
truth
doe
incorporate
with
thine
understanding
,
and
cause
the
scales
of
darkenesse
to
fall
off
,
as
Pauls
did
,
that
thou
maiest
see
cleerely
those
things
that
concerne
thy
peace
:
All
the
fogs
,
mists
,
and
cavills
of
carnall
reason
being
scattered
:
Oh!
let
her
interrupt
the
Lord
as
she
will
,
yet
the
soule
knowes
whither
to
goe
for
deciding
the
question
;
she
will
not
forfeit
her
bond
,
by
which
shee
is
bound
to
stand
to
the
last
decision
of
the
word
.
Fourthly
,
get
the
spirit
of
the
Lord
Jesus
into
thy
soule
,
The
fourth
.
The
Spirit
of
the
Lord
Jesus
must
create
holy
wisdome
in
the
soule
.
Joh.
1.18
.
who
is
the
active
worker
of
true
and
sanctified
wisdome
in
the
renued
soule
:
According
as
the
Apostle
tells
us
,
He
is
made
unto
us
of
the
Father
wisedome
&c.
He
enlightens
every
one
that
comes
into
the
world
with
true
light
,
being
that
light
which
the
soule
must
come
by
to
the
Father
,
whose
light
cannot
else
be
approached
:
By
the
flesh
of
the
Lord
Jesus
the
soule
is
made
capable
of
this
light
of
the
word
;
else
there
is
no
capablenesse
:
And
the
Spirit
of
the
Lord
Jesus
workes
the
soule
into
this
light
,
because
it
reveales
him
unto
it
,
in
the
mystery
of
reconciliation
and
forgivenesse
:
For
why
?
Till
the
soule
be
made
wise
to
salvation
,
all
her
wisdome
is
only
in
the
brain
,
&
will
not
hold
:
The
Spirit
of
Christ
therefore
lets
into
the
heart
as
well
as
the
head
of
the
beleever
this
light
,
and
conveies
the
goodnesse
,
warmth
and
sweet
of
it
,
into
the
soule
,
and
that
it
is
,
which
causes
it
to
dwell
in
the
soule
,
and
to
be
an
immortall
and
un●●
caying
light
,
which
shall
abide
to
eternall
life
,
till
the
soule
see
light
in
Gods
light
;
else
the
light
of
the
Hypocrite
,
is
but
a
violent
and
dim
twilight
,
caused
rather
by
a
necessity
of
conviction
,
then
a
powerfull
perswasion
.
Therefore
apply
thy selfe
especially
to
such
helpes
as
may
bring
Christ
into
thy
soule
;
The
sight
of
his
salvation
to
thy
soule
is
the
quintessence
of
spirituall
wisdome
;
this
will
cause
thee
to
grow
in
all
light
when
once
thou
art
enlightned
in
the
mystery
of
acknowledging
Christ
to
be
thy
Saviour
:
Ephe.
1.18
.
For
why
?
This
will
teach
thee
that
Christ
is
all
godlinesse
in
a
mystery
;
all
the
whole
truth
of
God
is
lapped
up
in
him
,
as
his
infants
body
was
lapped
up
in
cloaths
and
swath-bands
:
Else
all
knowledge
is
but
a
guessing
and
conjecturall
thing
:
count
it
then
thy
chiefe
wisdome
to
be
wise
in
escaping
the
snares
of
death
,
and
in
beleeving
unto
salvation
:
Oh!
who
shall
bring
me
where
I
shall
heare
a
Sermon
of
Christ
,
to
pardon
me
,
to
reconcile
me
to
God!
If
faith
in
the
Lord
Jesus
once
turne
thy
stream
,
and
carry
thee
with
a
fuller
sway
to
heaven
,
then
all
thy
worldly
wit
carried
thee
before
,
to
thy
cavills
and
objections
,
there
is
hope
,
thou
hast
well
quitted
thy selfe
of
carnall
reason
.
Faith
the
true
eye
to
behold
the
mysteries
of
salvation
.
Fifthly
,
looke
with
the
eye
of
faith
into
all
the
mysteries
of
godlinesse
,
to
beare
downe
carnall
reason
:
No
mystery
can
be
understood
without
faith
.
The
Spirit
of
God
workes
faith
first
,
as
that
instrument
,
whereby
the
soule
is
led
into
all
the
secrets
of
God
:
Faith
by
a
promise
will
make
carnall
reason
stand
by
as
a
very
foole
.
Hence
it
is
,
that
the
spirituall
man
is
said
to
judge
all
things
,
even
the
hidden
things
of
God
:
And
yet
to
be
judged
of
no
man
:
1
Cor.
3.
Why
?
Because
the
light
of
faith
,
is
the
highest
light
:
All
other
lights
are
of
a
lower
kinde
:
And
hence
it
is
,
that
a
carnally
wise
man
comming
to
heare
a
poore
soule
to
speake
(
by
the
light
of
faith
)
touching
the
matters
of
God
,
stands
as
a
man
astonished
,
and
as
a
foole
in
the
presence
of
a
wise
man
.
For
why
?
The
Spirit
which
revealed
the
promise
of
salvation
,
reveales
therewith
all
other
promises
,
and
all
parts
of
the
will
of
God
:
So
then
,
I
say
,
in
the
fifth
place
,
let
faith
subdue
thy
reason
,
and
shew
thee
a
reall
sensiblenesse
,
savour
and
wisdome
in
all
the
matters
of
God
:
By
her
eye
,
judge
of
the
Sacraments
,
discerne
the
reall
presence
of
Christ
there
,
(
though
not
really
carnall
)
behold
a
sacramentall
union
betweene
him
and
the
Elements
,
for
the
carrying
of
the
soule
into
an
union
with
him
and
all
his
graces
:
Faith
in
the
promise
of
the
ordinance
,
will
as
well
give
thee
a
spirituall
savour
in
Christ
sacramentall
,
as
ever
it
did
in
thy
reconciliation
:
Both
being
planted
upon
a
word
of
God
,
whereto
the
Sacrament
is
an
inseperable
and
sure
seale
:
Let
carnall
reason
judge
of
a
Sacrament
,
and
what
will
it
make
of
it
?
A
peece
of
bread
,
a
cup
of
wine
:
She
beleeves
no
more
then
she
sees
:
What
wonder
?
A
man
may
draw
water
out
of
a
deepe
well
without
a
bucket
,
as
easily
as
a
carnall
man
can
gather
sap
or
savour
out
of
the
Sacrament
,
except
Christ
be
his
wisdome
and
righteousnesse
:
Spiritualnesse
in
the
first
promise
,
tasted
by
faith
,
gives
a
relish
to
the
soule
in
all
other
parts
of
the
word
:
And
so
I
might
speake
of
each
part
of
sanctification
.
Faith
onely
can
get
a
spiritualnesse
out
of
each
promise
of
God
,
to
purge
the
soule
of
her
corruptions
:
To
guide
her
in
her
way
:
To
answer
her
doubts
,
her
feares
,
her
objections
:
To
support
her
in
her
crosses
and
straits
:
To
season
her
blessings
,
and
to
preserve
her
unblameable
untill
the
day
of
her
salvation
.
A
carnall
man
savours
no
more
of
these
,
then
a
dog
savours
a
chip
;
for
he
wants
that
whereby
such
priviledges
are
spiritually
revealed
.
Shee
harkens
not
to
the
word
,
(
as
the
Pilot
neglected
Paul
,
Act.
27.
)
But
Paul
had
the
revealing
of
the
safety
of
the
ship
which
the
Pilot
wanted
,
and
therefore
slighted
the
Pilots
judgement
farre
more
then
he
could
doe
Pauls
.
Sixthly
,
I
exhort
thee
to
savour
spirituall
things
,
Savour
spirituall
things
.
and
to
be
able
to
prove
thou
dost
so
,
and
that
thou
art
made
truly
wise
for
spiritualnesse
.
Quest.
How
may
I
prove
it
?
Answ.
By
these
few
markes
.
First
,
such
Sermons
,
Ordinances
,
Ministeries
,
as
savour
most
of
spirit
and
life
,
affect
and
ensue
;
such
as
savour
of
flesh
and
basenesse
,
forme
and
carnall
reason
,
reject
and
detest
:
Read
and
heare
the
word
,
with
seeking
out
the
true
scope
and
true
savour
thereof
,
prying
into
it
,
as
the
Cherubins
into
the
mercy
seat
,
not
resting
in
the
barke
and
surface
:
Blesse
God
for
any
wisdome
to
weigh
and
judge
aright
of
holy
things
,
and
their
difference
;
cleave
to
a
spirituall
worship
of
God
,
and
abhorre
a
carnall
serving
of
God
:
Heare
the
word
with
humility
,
faith
,
attention
,
obedience
;
for
to
the
humble
and
trembling
at
his
word
God
reveales
wisdome
,
Psal.
25.
Esay
28.
Prepare
thy selfe
reverently
to
the
sacraments
,
with
faith
,
repentance
,
love
and
hunger
:
whatsoever
savours
of
flesh
,
as
pride
,
pompe
,
ease
,
self-ends
,
world
,
pampering
of
the
body
,
suspect
it
not
to
be
from
God
.
Learne
with
Paul
,
2
Cor.
5.
to
accept
Christ
according
to
spirituall
,
not
carnall
respects
.
It
is
death
to
the
spirit
to
be
carnall
,
or
the
flesh
to
be
spirituall
,
but
to
the
spirit
,
it
is
life
,
Rom.
8.
Secondly
,
love
simplicity
:
It
is
a
companion
of
spiritualnesse
;
2.
Love
simplicity
.
get
the
one
,
and
the
other
will
follow
.
Affect
not
a
subtill
,
overreaching
,
close
and
worldly-wise
conversation
.
It
will
justly
cause
Gods
people
to
suspect
thee
:
Let
not
a
double
,
winding
,
shifting
heart
and
practice
be
found
in
thee
,
either
to
God
or
man-ward
.
Wisdome
I
dislike
not
,
seasoned
with
grace
and
meekenesse
,
but
carnall
and
politique
wisdome
of
the
world
abhorre
:
we
are
called
Protestants
,
Professors
,
bee
not
ashamed
to
be
according
to
our
name
:
let
us
be
without
welt
or
gard
,
not
bordering
upon
defence
of
evill
,
or
cavilling
against
the
reproofes
of
the
word
:
Be
not
simple
onely
in
point
of
Religion
,
but
also
among
the
Religious
;
Be
not
ashamed
of
God
,
or
of
Gods
faithfull
ones
,
for
their
meannesse
.
Better
is
he
that
walketh
in
his
simplicity
,
then
he
that
perverts
his
way
and
is
a
foole
.
Condescend
to
meane
things
,
Rom.
12.
Gods
pretious
ones
come
out
of
cottages
,
yea
sometime
caves
and
dens
of
the
earth
.
Thirdly
,
labour
for
heavenly
mindednesse
,
Phil.
3.
Col.
3.2
.
3.
Labour
for
heavenly
mindednesse
.
Our
conversation
is
in
heaven
.
Let
your
affections
be
above
,
where
Christ
sitteth
:
Resurrection
of
the
soule
with
Christ
,
and
an
holy
activenesse
of
spirit
with
fruitfulnesse
,
is
a
steppe
to
the
soules
ascension
with
Christ
,
and
converse
with
God
.
This
world
full
of
carnall
occurrences
of
profits
,
pleasures
,
companies
,
earthly
courses
and
delights
,
will
make
the
most
savoury
Christian
forget
himselfe
,
without
great
grace
.
Be
armed
therefore
against
this
temptation
:
Know
these
things
well
and
behold
them
aright
,
they
are
nothing
,
happinesse
is
not
in
them
,
they
promise
,
but
keep
not
touch
;
use
them
therefore
as
if
thou
usedst
them
not
,
as
wings
upward
,
not
as
clogs
;
let
them
be
as
water
,
and
grace
as
oyle
,
which
will
swimme
aloft
;
passe
through
them
as
that
fresh
river
is
said
to
goe
through
the
salt
sea
,
without
taste
or
brackishnesse
:
If
grace
bee
chiefe
,
shee
will
be
a
true
moderator
betweene
these
things
and
the
world
;
but
if
the
world
be
chiefe
,
shee
will
so
bribe
and
bewitch
thee
,
that
the
best
things
will
lose
all
savour
and
welcome
in
a
short
time
.
4.
Preferre
the
words
verdit
.
Fourthly
,
heare
the
word
,
before
the
judgement
of
reason
in
all
the
promises
and
governments
of
God
,
personall
or
publique
:
Censure
not
God
as
unrighteous
.
It
came
from
God
that
Absolon
should
preferre
the
judgement
of
Hushi
,
that
he
might
overthrow
both
him
,
and
Achitophell
.
Say
of
carnall
reason
,
as
he
did
,
the
judgement
of
it
is
not
good
in
case
:
And
when
Achitophell
hath
counselled
,
then
call
for
Hushi
,
and
say
,
I
dare
not
trust
carnall
reason
:
Is
there
never
a
Prophet
of
the
Lord
,
Baals
Priest
are
too
pleasing
to
be
faithfull
in
this
case
.
So
much
for
spiritualnesse
.
5.
Be
wise
in
all
thy
course
.
Lastly
,
bee
wise
in
thy
whole
course
.
Quest.
How
shall
I
try
it
?
Answ.
If
first
thou
have
the
properties
of
a
man
truly
wise
:
As
first
to
chuse
the
one
thing
necessary
:
To
discerne
betweene
things
that
differ
:
To
be
ready
for
the
hardest
:
To
make
safe
thy
retreat
.
Secondly
,
true
wisdome
is
planted
in
Gods
feare
.
Eccles.
last
Deut.
4.6
.
Thirdly
,
shunne
the
waies
of
error
,
to
discerne
betweene
the
way
of
the
foole
and
the
wise
.
Col.
1.9
.
Fourthly
,
practise
wisdome
,
both
in
deliberation
for
God
,
and
in
determination
.
Psal.
119.57
.
More
fully
be
wise
for
thy
soule
and
selfe
.
Matth.
6.23
.
Redeeming
the
time
,
Ephes.
5.18
.
Project
and
plot
savourly
,
seasonably
and
wisely
for
God
and
his
glory
and
ends
.
Rom.
8.
Savour
the
things
of
God
,
and
be
wise
for
God
,
are
all
one
in
the
Greeke
word
.
Use
all
watchfulnesse
against
all
enemies
,
especially
spirituall
.
Marke
13.34
.
Meddle
with
our
owne
businesse
,
finding
still
enough
to
doe
at
home
,
1
Thess.
4.12
.
2
Thess.
3.10
.
else
we
be
inordinate
and
busiebodies
,
as
Peter
,
Joh.
21.21
.
Be
sure
in
all
cases
of
doubt
,
to
cleave
to
things
holy
,
pure
,
of
good
report
.
Phil.
4.8
.
A
comprehensive
rule
.
Of
two
morall
evills
chuse
not
the
lesse
,
but
abhorre
both
:
Of
two
evills
,
the
one
of
sinne
,
the
other
of
sorrow
,
chuse
the
latter
though
great
,
rather
then
the
former
though
lesse
.
Rom.
3.8
.
Let
things
of
profit
and
pleasure
yeeld
to
things
honest
.
1
Tim.
6.6
.
Trust
not
men
upon
faire
pretences
,
but
first
trie
them
.
Be
neither
stout
to
beleeve
nothing
,
nor
credulous
to
beleeve
any
thing
.
These
may
serve
for
a
taste
,
lest
I
digresse
too
far
.
Thus
much
for
the
use
of
Exhortation
.
Vse
7
Now
for
the
other
two
of
encouragement
and
comfort
.
First
,
let
this
point
encourage
the
simple
,
Silly
ones
have
an
advantage
about
carnall
reason
.
poore
,
meane
in
wit
and
parts
,
that
though
they
be
cast
out
as
Ipta
Judg.
20.
from
their
brethren
,
and
as
the
poore
blind
man
,
Joh.
9.
Yet
the
Lord
Jesus
will
not
forsake
them
:
They
want
excesse
of
wisdome
,
but
they
also
are
thereby
rid
of
much
carnality
,
and
savour
of
the
flesh
;
and
so
their
enmity
to
God
,
is
the
lesse
.
Defects
have
made
many
happy
;
they
had
perished
if
not
perished
.
A
reverend
man
of
God
,
once
said
,
it
was
well
for
him
he
was
lame
on
his
hand
,
for
else
he
had
never
(
in
shew
)
beene
either
Minister
or
Christian
.
Many
husbands
who
have
wives
,
and
wives
who
have
husbands
of
lesse
pregnancy
and
parts
then
others
,
let
them
know
,
that
in
this
defect
,
they
have
a
blessing
,
they
have
the
lesse
carnall
opposition
to
encounter
in
each
other
,
and
the
Divell
hath
the
lesse
colour
to
tempt
them
to
shrewish
,
discontented
and
churlish
behaviour
.
I
know
that
sillinesse
is
a
want
in
nature
;
yet
I
say
,
weaknesse
in
parts
(
if
there
be
any
competency
of
understanding
)
may
as
soone
attaine
grace
,
as
greater
abilities
:
I
dare
not
say
,
that
in
sillinesse
it selfe
there
is
any
praise
;
for
the
silly
lye
open
another
way
to
bee
seduced
both
by
too
much
credulity
,
and
levity
in
minde
and
manners
.
But
this
I
say
,
if
God
please
to
worke
,
the
fort
of
carnall
reason
is
more
weake
in
such
,
and
sooner
shot
downe
.
As
I
say
of
them
whose
wealth
,
credit
,
learning
,
birth
and
dexterity
is
small
,
and
cannot
greatly
commend
them
to
the
world
;
so
I
say
also
of
these
,
both
the
account
they
are
to
make
to
God
is
lesse
,
and
their
obstacles
to
beleeving
are
not
so
strong
as
others
.
Is
it
not
a
cause
of
blessing
God
,
that
he
hath
removed
those
brasen
barres
which
doe
so
hold
out
faith
in
others
?
Although
then
(
poore
soules
)
ye
are
slighted
in
the
world
,
yet
if
ye
cast
up
your
recknings
right
,
you
may
say
,
Lord
seeing
it
is
no
better
,
I
thanke
thee
it
is
no
worse
:
Except
I
saw
more
of
the
witty
and
wise
to
prove
Religious
then
doe
,
I
thinke
it
is
well
enough
as
it
is
;
I
see
the
least
dramme
of
grace
is
so
pretious
,
and
great
parts
doe
need
so
great
a
measure
of
it
;
I
cannot
but
set
mine
heart
at
rest
,
and
content
my selfe
with
my
portion
.
I
know
Lord
thou
art
not
an
hard
Master
to
gather
and
reape
,
where
thou
neither
strawest
nor
sowest
;
Thou
requirest
no
more
then
according
to
the
abilities
thou
givest
;
If
I
have
poore
gifts
,
yet
I
blesse
thee
for
fewer
lets
:
In
this
respect
,
I
can
digest
my
weake
apprehension
,
judgement
,
memory
and
parts
,
and
withall
the
disrepute
of
the
world
;
I
would
not
for
all
the
worldly
wisdome
of
the
ungodly
,
change
that
simple
facility
of
my
heart
to
stoope
to
the
word
,
and
to
submit
to
the
truths
of
God
.
So
long
as
I
see
Religion
to
consist
in
the
denying
of
somewhat
,
Religion
stanus
as
much
in
denying
of
somewhat
as
the
enjoying
of
it
.
rather
then
in
the
addition
of
any
thing
,
I
shall
not
murmure
,
that
I
have
bought
some
vacancy
of
distempers
,
cavillings
and
resistings
of
grace
,
with
the
paring
of
some
superfluities
which
may
be
spared
,
counting
them
happy
deffects
,
since
thou
wilt
have
it
so
.
I
see
although
no
excellency
of
man
can
resist
thee
,
if
thou
wilt
abase
it
to
the
simplicity
of
Christs
,
2
Cor.
10.
yet
not
many
such
are
called
,
1
Cor.
1.
but
rather
such
as
have
little
to
lose
,
and
are
glad
that
Christ
will
owne
them
,
Matth.
11.6
.
Mutter
not
at
the
worldly
wise
,
their
portion
and
jollity
,
for
you
know
not
with
what
lets
they
are
encumbred
.
Alas
!
they
must
first
consult
long
with
their
carnall
wisdome
,
and
if
that
gainsay
,
they
must
obey
;
and
how
long
will
it
be
ere
your
stout
hearts
and
stomacks
will
come
down
?
God
must
take
them
as
the
she-wilde
Asse
in
her
monthes
,
when
they
are
in
straits
,
if
he
will
have
ought
from
them
:
Oh!
they
must
have
the
good
will
of
their
jolly
and
gallant
wives
,
or
husbands
,
or
kindred
,
they
must
consult
with
their
greatnesse
,
and
what
carnall
inconveniences
follow
the
profession
of
the
Gospel
:
If
these
consent
nor
,
they
cannot
come
:
If
old
customes
,
gamings
,
companionships
,
meriments
,
their
proud
wives
,
usurious
courses
,
great
businesse
in
the
world
will
not
stand
with
this
simplicity
,
they
must
not
meddle
.
Agrippa
was
in
more
chains
upon
the
throne
,
then
Paul
at
the
bar
in
this
kinde
;
Act.
26.
he
was
almost
perswaded
,
but
his
clogs
of
state
and
bravery
pulled
him
backe
:
A
world
of
Lions
is
in
the
way
,
no
hope
to
overcome
them
.
The
lands
of
Elimelec
they
would
have
,
but
Ruth
they
will
not
marry
;
Ruth
ult.
one
objection
or
other
is
against
it
.
And
therefore
I
conclude
,
you
that
want
these
pulbacks
,
beare
the
more
indifferently
some
defects
:
They
who
will
not
sow
till
weather
be
good
,
may
stand
out
altogether
;
but
your
coast
is
alwaies
cleare
:
Blesse
God
,
wonder
at
your
lot
,
and
say
,
Lord
why
should
such
a
plaine
Iacob
bee
chosen
,
and
Duke
Esau
refused
?
A
poore
limping
,
halting
creature
be
preferred
to
such
a
Potentate
!
A
poore
David
chosen
from
the
sheepe
,
and
a
tall
Eliab
rejected
?
The
rich
guests
excluded
,
and
poore
beggers
under
hedges
and
in
high
wayes
welcome
!
truly
because
the
Lord
hath
chosen
them
to
confound
greatnesse
and
carnall
reason
:
Oh!
I
blesse
thee
(
O
father
)
for
it
,
even
so
it
is
,
because
thou
pleasedst
so
to
have
it
.
Branch
.
2
And
to
finish
the
use
,
let
me
adde
a
word
of
consolation
to
all
Gods
people
,
Thanksgiveing
due
to
God
for
freedome
.
and
presse
them
to
blesse
God
,
that
they
have
shot
this
gulfe
:
God
hath
not
done
little
for
such
:
How
many
have
been
left
drowned
in
this
whirlepoole
,
your selves
escaping
?
It
is
a
token
,
God
meanes
to
impart
himselfe
yet
more
familiarily
unto
you
,
and
come
in
and
sup
,
yea
dwell
with
you
,
(
being
humble
and
broken
)
because
he
hath
taken
downe
such
a
vaile
of
separation
,
a
wall
of
defiance
in
you
:
He
hath
cast
downe
your
high
things
,
that
you
might
stoope
to
the
obedience
of
Christ
:
Returne
with
Naaman
and
bee
thankefull
.
No
patient
owes
so
much
to
a
Physitian
for
his
cure
in
a
desperate
case
,
as
thou
to
the
Lord
:
yea
by
this
cure
of
carnall
reason
,
beleeve
and
get
experience
with
David
for
time
to
come
,
He
that
saved
me
from
the
Beare
and
Lion
,
will
also
save
me
from
this
Philistin
:
Get
hope
and
confidence
that
God
will
cast
out
those
remnants
and
roots
of
this
poison
which
yet
abide
;
hold
downe
your
corky
,
bubbling
flesh
daily
,
your
sparke
wits
,
ripe
heads
,
experience
and
abilities
;
Implore
still
the
same
sad
hand
of
the
spirit
to
suppresse
them
from
pearking
up
,
you
shall
finde
,
it
will
not
quite
leave
you
till
death
;
but
be
not
discouraged
;
It
had
the
birthright
first
,
and
birth-rights
hold
long
.
Iacob
had
recovered
the
right
of
birth
,
when
Isaac
blessed
him
,
yet
it
was
five
hundred
yeares
ere
he
got
possession
;
in
the
meane
time
Iacob
was
a
prisoner
and
slave
in
Egypt
,
a
pilgrim
in
the
wildernesse
,
and
in
Canaan
,
no
Lord
over
Edom
,
till
David
and
other
Kings
subdued
it
.
But
seeing
it
was
Iacobs
by
promise
,
he
got
it
at
last
;
and
so
shalt
thou
at
death
,
though
the
whiles
thou
be
held
down
mightily
by
thy
enemy
,
as
Hannah
with
Peninnah
.
Trust
God
,
that
neither
thy
owne
corruption
within
,
nor
yet
the
world
and
error
of
the
wicked
without
,
with
all
their
carnall
jollity
shall
pluck
thee
from
thy
sincerity
:
That
which
hath
beene
the
bane
of
thousands
,
zealous
Ministers
,
Magistrates
,
Gentlemen
,
Courtiers
,
Citizens
,
Lawyers
,
Students
,
and
others
,
yet
shall
not
be
thine
,
if
thou
wilt
cleave
to
God!
Oh!
beware
lest
Satan
conspiring
with
thy
carnall
heart
disguise
thee
not
,
and
make
thee
a
time-server
!
When
thou
seest
so
many
of
thy
time
and
parts
,
education
,
disposition
,
kindred
and
family
,
still
to
be
left
to
their
cavills
,
descants
,
and
the
streame
of
unmortified
reason
,
loathing
and
scorning
to
stoop
to
the
conditions
of
Christ
either
to
doe
for
him
,
or
to
suffer
:
Oh!
be
thankefull
and
thinke
thy
state
happy
,
whom
God
pulled
as
a
legge
out
of
a
Beares
jaw
,
or
a
brand
out
of
the
fire
;
and
consider
how
much
better
it
is
to
beare
now
and
then
a
squib
for
thy
Religion
,
then
to
bee
made
a
booty
to
the
Divell
for
thy
revolting
.
Thus
much
for
this
and
the
rest
of
the
uses
belonging
to
this
doctrine
.
Now
I
must
not
forget
my
promise
(
beloved
)
and
by
so
fit
an
occasion
I
must
answer
a
question
,
and
that
is
this
,
Answer
to
a
maine
quaere
.
May
not
carnall
reason
in
Quest.
1
any
case
be
used
?
If
not
,
Whether
carnall
policy
be
unlawfull
.
Answ.
Yes
:
As
appeares
by
the
particulars
.
1.
Politicke
and
crafty
shifting
.
how
farre
may
policy
be
admitted
with
safety
of
conscience
,
and
in
what
particulars
?
For
the
first
;
carnall
reason
if
convinced
so
to
be
,
(
for
sometime
lawfull
policy
may
seeme
to
be
carnall
,
and
yet
is
not
)
is
simply
unlawfull
.
As
may
appeare
by
these
particulars
.
First
,
politicke
shifting
with
an
officious
lye
,
or
an
handsome
sudden
evasion
,
though
against
truth
.
Thus
the
midwives
made
a
lye
to
avoid
the
murther
of
the
Israelitish
women
:
True
it
is
,
the
Lord
covered
it
in
mercy
,
because
the
scope
and
end
was
holy
,
and
tending
to
charity
;
and
it
said
,
the
Lord
built
them
houses
,
yet
not
for
their
lying
,
but
for
their
mercy
.
The
like
I
say
touching
the
woman
that
concealed
Ahimaaz
and
Ionathan
,
saying
,
They
were
gone
over
the
brooke
,
when
they
were
in
the
Well
:
So
Rahab
hid
the
spies
,
and
is
commended
for
it
,
Heb.
11.
but
not
for
her
lye
,
saying
that
they
were
gone
.
I
say
not
,
that
they
ought
to
have
discovered
them
,
nor
doe
I
say
it
is
easie
to
answer
the
question
,
what
should
be
done
in
that
or
the
like
cases
(
the
Lord
keepe
us
from
straits
and
from
horned
occasions
and
hard
exigents
which
are
both
waies
difficult
)
but
I
say
,
these
things
are
not
lawfull
,
we
leave
the
dispensation
and
issue
of
such
things
to
God
,
to
whom
only
mercy
and
pardon
belongs
,
when
the
soule
hath
offended
by
a
kinde
of
necessity
.
But
to
affirme
that
God
may
be
,
or
is
pleased
by
a
lye
,
or
needs
it
,
were
horrible
.
Now
then
if
a
shift
or
a
lye
for
a
good
end
,
a
weighty
and
holy
end
,
yet
cannot
be
maintained
as
warrantable
,
what
shall
those
carnall
shifts
be
counted
,
which
wicked
men
use
to
conceale
themselves
,
when
their
owne
lewdnesse
hath
brought
them
into
straits
?
As
Ieroboams
wives
policy
to
disguise
herselfe
going
to
the
blinde
Prophet
,
and
making
herselfe
another
,
because
she
feared
Ahija
,
for
her
Idolatry
.
So
Sauls
disguising
himselfe
when
he
went
to
the
witch
,
and
making
himselfe
another
,
lest
else
his
wicked
purpose
had
been
defeated
.
And
the
like
may
be
said
of
the
ordinary
lyes
and
mannerly
shifts
used
to
serve
mens
owne
turnes
,
when
there
is
either
a
denyall
of
a
truth
,
or
affirmation
of
a
falshood
:
As
when
a
servant
for
some
respects
doth
answer
shiftingly
to
any
that
shall
call
for
his
Master
,
and
aske
whether
he
be
within
,
or
at
home
;
and
sh●ll
either
deny
it
,
or
further
adde
,
he
is
gone
to
such
a
place
,
being
yet
false
;
of
which
sort
are
infinite
other
tricks
in
common
use
among
men
,
and
counted
veniall
toyes
;
as
in
promising
to
goe
to
such
a
place
,
to
doe
such
a
thing
,
to
come
to
a
friend
(
no
limitation
set
downe
)
and
yet
faile
,
&c.
Secondly
,
politicke
closenesse
,
darkenesse
,
2.
Politicke
closenesse
and
neutrality
.
and
reserved
neutrality
to
go
no
further
in
Religion
,
then
we
can
come
off
faire
and
make
our
own
retreat
safe
,
without
endangering
of
our selves
in
any
kinde
:
obeying
the
commands
of
men
,
by
disobeying
God
.
This
is
a
reall
falshood
of
heart
and
practice
,
which
we
call
temporising
,
comming
from
a
base
deceitfulnesse
of
the
spirit
to
God-ward
;
and
is
a
deserting
of
God
and
his
cause
;
yea
though
it
be
through
feare
or
frailty
,
as
Peters
deniall
,
and
the
revolt
of
many
that
suffered
in
time
of
persecution
:
But
much
more
when
either
no
danger
,
or
not
so
great
is
to
be
feared
.
Sutable
whereto
is
that
cunning
temporising
that
lookes
at
the
displeasing
of
men
more
then
God
,
Gal.
2.
as
when
Peter
at
Antioch
ate
meates
forbidden
by
the
ceremony
,
(
as
confessing
an
abrogation
)
and
yet
when
there
came
Jewes
thither
,
he
withdrew
and
abstained
from
them
,
to
avoid
quarrelling
.
3.
Politicke
carnall
equivocations
and
reservations
.
Thirdly
,
politick
reservation
of
conscience
in
the
actuall
committing
of
an
evill
:
As
in
Queene
Maries
time
,
many
would
goe
to
Masse
with
their
bodies
,
pretending
to
keepe
their
consciences
entire
and
undefiled
:
Sutable
whereto
is
the
practice
of
our
Jesuits
in
their
equivocations
,
whether
in
their
oathes
or
other
actions
,
when
they
sweare
in
word
,
but
say
they
reserve
themselves
mentally
unsworne
and
meant
it
not
,
or
by
some
trick
of
exception
which
they
suggest
to
themselves
,
viz.
That
such
a
one
went
not
this
way
,
pointing
to
their
sleeve
;
or
that
they
were
not
in
such
a
place
of
company
,
meaning
to
betray
it
to
others
,
&c.
4.
Politicke
selfe-love
.
Fourthly
,
politicke
indirectnesse
of
course
,
swerving
from
providence
and
duty
,
for
a
mans
owne
indemnity
;
as
when
David
fearing
the
Philistins
,
(
who
discovered
him
to
be
their
enemy
)
and
distrusting
Gods
protection
,
let
his
spittle
fall
downe
upon
his
beard
,
and
scrabbled
upon
the
doores
,
1
Sam.
21.13
.
so
that
he
was
thereupon
taken
as
a
mad
man
by
Achish
,
and
so
escaped
.
So
the
Papists
have
a
trick
which
they
call
good
guile
(
much
what
the
same
when
we
call
an
honest
theefe
or
knave
,
who
is
not
altogether
so
bad
as
others
)
and
say
,
thereby
they
doe
great
matters
both
for
publique
and
private
good
ends
.
5.
Formall
policy
.
Fifthly
,
formall
policy
,
when
men
(
proforma
as
they
call
it
)
or
for
their
fee
,
will
plead
a
bad
cause
,
or
having
beene
retained
on
the
one
side
,
will
afterward
speake
for
the
other
,
which
is
the
sinne
of
Ambodexters
,
Sycophants
,
and
flatterers
,
who
speake
on
both
sides
for
their
vantage
.
6.
Politicke
prophanenesse
.
Sixtly
,
politick
prophanenesse
,
as
Achitophel
,
who
for
the
making
way
for
his
Masters
purpose
,
plaid
the
traytor
against
his
liege
,
besides
the
horrible
impieties
committed
against
God
.
7.
Politicke
Religion
.
Seventhly
,
politicke
Religion
(
which
I
touched
before
)
when
men
devise
out
of
their
own
brain
,
a
way
to
devotion
,
as
if
Gods
course
were
insufficient
,
as
for
perswading
of
chastity
,
to
debase
marriage
under
virginity
:
To
teach
men
diligent
use
of
the
means
,
by
overthrowing
the
absolutenesse
of
Gods
decree
;
(
as
if
these
two
were
incompatible
)
To
provoke
men
to
liberality
to
begging
Friars
,
by
affirming
Christ
himselfe
was
a
beggar
:
To
draw
people
to
punctuall
confessing
of
sinne
,
by
enjoyning
auricular
confession
:
To
avoid
loosenesse
of
lust
,
by
commanding
penances
and
fasts
beside
the
word
:
To
put
an
hereticke
to
silence
,
by
falsifying
a
text
,
as
one
of
the
Fathers
to
stop
the
mouth
of
the
Manichees
,
affirming
two
contrary
principles
of
good
and
evill
,
out
of
2
Cor.
4.4
.
answers
it
thus
,
In
whom
God
(
the
true
God
)
hath
blinded
the
eies
of
the
unbeleevers
of
this
world
transposing
the
Genitive
cases
,
and
marring
the
sense
;
so
putting
out
both
Gods
eies
,
to
put
out
one
of
the
Divells
:
8.
Politicke
blanching
.
So
to
maintaine
a
carnall
point
with
blanching
it
over
with
many
rules
and
caveats
;
which
rules
will
never
be
observed
,
but
the
evill
will
soone
bee
done
:
as
in
point
of
scandalous
games
and
pastimes
:
a
meere
fetch
to
maintaine
either
pride
in
our
owne
abilities
,
(
as
if
wee
saw
more
then
common
folke
)
or
to
establish
carnall
liberty
:
Is
not
this
to
chuse
to
be
nought
with
much
adoe
,
rather
then
to
sit
still
and
bee
honest
?
Goodnesse
rather
desires
to
bee
innocent
with
jealousie
,
then
guilty
with
distinctions
.
And
thus
I
might
bee
endlesse
.
I
conclude
,
what
ever
reason
is
carnall
,
and
what
ever
proceeds
thence
,
word
or
deed
,
is
earthly
,
sensuall
and
divelish
.
And
so
much
for
answer
to
the
first
question
.
The
second
question
arising
hence
is
this
,
whether
any
policy
and
Quest.
2
wisdome
may
be
used
by
Christians
,
What
policy
may
be
used
?
though
perhaps
there
may
be
some
appearance
of
humane
mixture
in
it
?
Whereto
I
answer
,
that
in
some
cases
it
is
lawfull
for
a
Christian
to
use
such
policy
,
although
perhaps
to
some
simple
minded
ones
it
may
be
thought
subtilty
:
for
the
matter
rests
not
in
the
judgement
of
men
(
who
are
ready
to
censure
whatsoever
they
cannot
comprehend
)
but
what
the
word
alloweth
.
For
hee
is
allowed
not
whom
man
,
but
God
himselfe
approveth
.
Rom.
2.
end
.
And
it
is
an
error
in
many
weake
ones
,
that
under
pretence
of
simplicity
of
conversation
(
which
God
expressely
requireth
of
us
,
1
Cor.
1.12
.
)
they
cry
out
of
all
policy
,
as
circumvention
and
subtilty
.
True
it
is
,
this
wicked
world
is
full
of
shifts
and
subtilties
,
and
sometimes
Gods
people
themselves
are
too
much
given
to
breake
their
bounds
(
as
I
have
already
shewed
)
but
yet
,
we
must
neither
condemne
the
righteous
,
nor
justifie
the
wicked
.
The
Scripture
it selfe
affords
us
examples
and
proofes
of
the
lawfulnesse
hereof
:
Matth.
10.16
.
our
Saviour
tells
his
Disciples
,
he
sent
them
forth
as
sheep
in
the
midst
of
wolves
;
and
therefore
wills
them
to
be
wise
as
Serpents
,
and
innocent
as
Doves
;
so
farre
as
simplicity
and
purenesse
will
admit
,
policy
is
not
onely
lawfull
,
but
also
necessary
,
both
for
the
honour
of
the
truth
,
and
the
safeguard
of
the
godly
,
their
names
,
estates
and
persons
,
God
himselfe
justifies
policy
.
as
also
for
the
countermining
and
opposing
of
Satans
wiles
and
policies
,
and
the
malicious
plots
of
his
instruments
:
And
the
Lord
himselfe
doth
justifie
it
.
For
,
not
onely
in
extraordinary
cases
,
as
the
borrowing
of
the
Egyptians
jewells
and
gold
,
that
they
might
robbe
them
by
their
sudden
departure
:
But
also
in
an
ordinary
way
he
allowes
policy
:
For
he
taught
Ioshua
policy
,
Chap.
8.
to
use
a
stratageme
and
circumvent
the
men
of
Ai
,
by
dissembling
a
flight
:
and
David
,
2
Sam.
5.23
.
bidding
him
to
go
against
the
Philistins
by
a
way
unlooked
for
.
And
sundry
patternes
we
have
in
Scripture
of
the
practice
hereof
with
commendation
.
The
respects
therefore
wherein
it
is
lawfull
must
rather
be
understood
by
us
,
then
the
thing
in
generall
condemned
:
and
they
are
these
.
First
,
when
it
repugneth
not
to
a
word
of
God
,
Upon
what
tearmes
it
is
lawfull
.
manifest
or
by
just
consequence
deducted
.
For
whatsoever
is
against
the
word
cannot
bee
well
done
,
with
all
the
colouring
in
the
world
.
As
for
a
man
in
any
case
to
speake
a
direct
untruth
,
or
deny
a
flat
truth
,
cannot
but
repugne
to
the
word
:
But
in
some
cases
to
conceale
a
truth
,
Esay
8.
or
forbeare
the
deniall
of
an
untruth
,
agrees
well
with
the
word
.
Secondly
,
when
policy
trencheth
upon
charity
,
and
is
against
mercy
,
compassion
,
love
,
good
report
,
justice
and
honesty
.
Phil.
4.
As
Paul
saith
,
Finally
brethren
,
whatsoever
is
just
,
good
,
of
good
report
,
,
that
ensue
,
and
the
God
of
peace
be
with
you
.
Thirdly
,
when
it
is
against
the
glory
of
God
,
and
the
honour
of
his
name
,
as
of
our
profession
and
the
Gospel
.
Doe
all
,
saith
Paul
,
Col.
3.
to
the
glory
of
God
the
Father
.
In
this
respect
(
as
I
take
it
)
some
of
the
chiefe
Martyrs
imitated
them
,
Heb.
11.38
.
who
refused
to
be
delivered
when
they
might
:
not
simply
unwilling
to
be
safe
:
but
lest
their
escape
might
possibly
be
an
occasion
of
insulting
to
the
enemy
,
and
an
imputation
to
their
cause
,
and
a
reproach
to
them
for
deserting
the
truth
,
whereas
perhaps
setting
this
regard
aside
,
some
private
persons
might
have
fled
to
one
City
,
being
persecuted
in
another
.
For
nature
it selfe
seekes
her
owne
safety
;
and
it
is
a
sinne
to
bring
needlesse
trouble
upon
our selves
.
Fourthly
,
when
the
using
of
such
policy
,
stands
not
with
the
peace
of
a
mans
private
spirit
and
conscience
,
although
perhaps
it
be
erroneous
in
that
particular
.
Rom.
14.
The
reason
is
,
because
whatsoever
is
not
of
faith
is
sinne
;
not
onely
against
knowledge
,
but
without
knowledge
.
For
as
in
the
former
respect
it
is
most
horrible
to
goe
against
the
light
,
though
the
world
should
judge
it
never
so
glorious
and
goodly
,
as
Rom.
3.8
.
although
good
should
come
of
it
:
so
when
the
thing
is
either
done
against
light
,
or
doubtfully
,
(
though
in
it selfe
the
policy
may
be
lawfull
,
yet
)
to
the
doer
it
is
unlawfull
and
a
snare
;
as
we
see
in
the
cases
of
some
weake
Christians
,
that
because
they
did
but
doubtingly
cast
a
little
frankincense
into
the
Idolls
fire
,
(
without
any
purpose
of
worship
)
for
the
safeguard
of
their
lives
,
although
at
the
present
they
saw
not
so
much
evill
in
it
,
yet
afterward
,
seeing
the
dishonour
to
God
accruing
thereby
,
they
were
so
wounded
,
that
they
were
never
well
,
till
they
had
reversed
their
act
,
and
lost
their
lives
.
Still
I
say
as
before
,
that
we
may
in
some
cases
of
extremity
,
pitty
humane
feare
or
frailty
,
but
that
makes
nothing
for
the
allowance
of
that
policy
.
Quest.
3
Thirdly
and
lasty
,
here
it
may
be
asked
in
what
speciall
cases
it
is
lawfull
for
men
to
use
these
warranted
policies
?
In
what
cases
is
this
policy
lawfull
.
I
answer
,
it
is
not
easie
to
make
an
induction
of
all
particulars
;
yet
to
satisfie
the
minde
of
the
Case
.
1
hearer
,
I
will
mention
some
.
First
aloofenesse
and
carrying
of
things
afarre
off
,
and
concealing
of
a
truth
,
or
our selves
,
whether
in
word
guise
,
and
semblance
,
act
or
practice
,
for
good
ends
,
either
of
obtaining
some
good
,
or
avoiding
some
evill
,
inevitably
like
to
ensue
,
upon
discovery
of
such
a
truth
;
cannot
be
unlawfull
,
so
there
be
no
direct
denying
truth
,
or
affirming
falshood
:
For
the
matter
is
not
in
this
,
what
error
another
is
necessarily
brought
into
,
but
whether
I
lead
him
sinfully
into
it
.
Josh.
2.4
.
Thus
Rahab
in
concealing
the
spies
by
all
her
skill
and
policy
had
not
done
amisse
,
if
she
had
not
used
an
indirect
meane
also
to
save
them
,
to
wit
a
flat
lye
:
(
which
yet
the
Lord
did
mercifully
pardon
to
her
)
and
so
I
say
of
the
other
examples
before
mentioned
.
But
commonly
(
through
the
bordering
of
these
two
so
neerly
)
we
are
very
prone
to
mix
the
one
with
the
other
.
2
Sam.
17.8
.
Hushai
did
well
to
conceale
from
Abs●lon
the
weaknesse
of
David
,
yet
it
was
hard
for
him
to
keep
his
bounds
,
&
to
affirm
that
of
him
(
for
strength
and
courage
)
which
as
the
case
then
stood
,
was
out
of
Davids
power
to
performe
,
if
he
had
beene
suddenly
surprised
with
such
an
army
:
yet
the
Lord
was
in
the
counsell
(
not
allowing
any
untruth
,
but
)
ordering
it
to
his
purpose
of
safe
conducting
David
.
So
to
carry
our selves
aloofe
from
the
ungodly
by
any
art
of
concealement
,
to
defeat
their
malice
and
intents
,
so
we
flatter
them
not
,
or
wrong
the
truth
,
is
lawfull
.
For
defence
of
an
honest
man
,
it
is
lawfull
to
present
what
we
know
by
him
,
which
might
blem●sh
the
accusation
cast
upon
him
,
but
to
make
a
lye
in
his
defence
is
unlawfull
.
Speciall
is
that
of
Zedechia
,
consented
unto
as
lawfull
by
Ieremy
himselfe
,
Jer.
38.36
.
where
the
King
(
to
prevent
the
suspition
of
the
Nobles
,
that
the
Prophet
and
he
should
talke
of
surrendring
the
City
)
instructs
him
to
answer
them
by
a
concealement
of
truth
,
yet
with
truth
.
Tell
them
(
saith
he
)
that
thou
besoughtest
me
that
thou
mightest
no
more
be
cast
into
the
dungeon
;
and
that
was
true
in
it selfe
;
but
neither
all
the
truth
,
nor
that
which
concurred
with
their
thoughts
:
But
yet
their
error
was
no
sinne
in
Ieremy
.
It
is
a
sure
rule
dissimulation
by
negative
concealement
is
lawfull
,
but
no
simulation
.
A
second
instance
:
It
is
lawfull
for
good
ends
to
use
this
policy
,
viz.
Case
.
2
To
offer
the
object
of
a
thing
indifferent
(
that
is
such
a
thing
as
may
either
be
offered
or
not
offered
without
sin
)
to
a
bad
person
,
who
yet
is
like
to
accept
&
make
use
of
the
thing
so
offered
sinfully
:
For
example
,
for
the
freeing
of
an
innocent
,
my selfe
or
another
,
from
an
unjust
calumny
or
exception
,
it
is
lawfull
to
ascribe
to
a
carnall
man
his
uttermost
due
praise
(
so
I
neither
lye
nor
flatter
)
though
perhaps
else
,
I
should
not
be
forward
in
praising
him
,
considering
what
base
evills
he
is
fraught
with
.
Act.
26.8
.
Paul
used
this
policy
in
praising
Agrippa
(
a
Jew
who
beleeved
Moses
and
the
Prophets
)
for
that
particular
,
and
that
he
was
a
meet
judge
in
the
cause
;
and
(
for
the
present
)
taxed
him
not
for
his
incontinency
with
Berenice
(
wherein
he
professedly
lived
)
although
perhaps
this
,
by
Agrippa's
sinne
,
might
possibly
harden
him
in
his
course
:
yet
because
it
had
no
direct
ill
on
Pauls
part
,
and
made
for
a
good
end
,
it
was
lawfull
.
A
third
instance
may
be
this
:
It
is
a
lawfull
policy
to
use
the
unavoidable
Case
.
3
malice
or
evill
in
any
man
to
a
good
end
,
either
mine
owne
benefit
or
the
good
of
others
,
and
so
the
indemnity
of
both
:
If
I
would
pursue
a
bad
person
,
whom
I
know
(
though
in
other
private
respects
whether
justly
or
unjustly
)
to
be
in
the
displeasure
and
deepe
ill
will
of
a
Magistrate
,
yet
it
is
lawfull
for
me
to
borrow
aide
of
that
enmity
and
grudge
of
his
,
for
the
punishment
of
the
offender
:
Although
(
were
it
not
in
such
a
case
)
I
ought
neither
to
concurre
with
his
displeasure
,
to
aggravate
it
,
or
to
occasion
his
sinne
to
rankle
in
his
bosome
.
An
example
whereof
we
have
in
Paul
,
Acts
23.6
.
who
seeing
the
two
strong
factions
of
Sadduces
and
Pharisees
bent
against
him
to
overthrow
him
,
used
policy
to
set
them
together
by
the
eares
.
I
(
saith
he
)
am
a
Pharisee
,
and
the
sonne
of
one
,
and
am
accused
this
day
of
the
resurrection
of
the
dead
:
All
this
was
true
,
although
more
was
true
also
:
But
he
foresaw
that
this
speech
would
set
a
quarrell
betweene
them
,
and
so
it
did
,
and
thereby
himselfe
escaped
the
dint
of
their
fury
,
and
drew
the
more
potent
side
against
the
other
from
himselfe
.
Some
might
thinke
it
a
shift
and
a
subtilty
not
caring
what
became
of
others
,
so
he
might
escape
:
But
he
did
lawfully
use
the
unavoidable
sinne
in
which
they
both
lived
,
to
wit
faction
and
discord
,
(
although
simply
it
was
not
a
sinne
to
hate
an
hereticke
)
and
which
it
was
not
in
his
power
to
hinder
,
for
his
owne
safety
;
he
onely
sought
(
I
say
)
to
disunite
them
justly
(
who
were
now
unjustly
combined
in
a
bad
cause
)
that
himselfe
might
escape
.
Case
.
4
Fourthly
,
it
is
a
lawfull
course
to
use
this
policy
,
to
take
the
bow
which
a
bad
man
shootes
in
,
to
outshoot
him
,
and
so
to
put
him
to
silence
.
For
why
?
Herein
is
no
actuall
,
but
an
appearing
and
semblable
concurrence
onely
with
him
in
his
evill
by
a
supposition
.
Thus
to
confute
a
Papist
out
of
his
owne
tenets
,
(
though
they
be
nought
)
as
to
cut
his
throate
with
his
owne
knife
,
is
not
unlawfull
.
The
Papists
exceedingly
vilifies
the
word
written
,
and
the
cleaving
thereto
,
and
saith
,
it
is
a
nose
of
wax
,
and
may
be
turned
any
way
:
But
tradition
(
he
saith
)
is
surest
,
and
the
voice
of
the
Pope
determining
is
certaine
:
To
avoide
this
error
,
we
urge
them
with
their
argument
for
the
reall
presence
grounded
upon
those
words
(
This
is
my
body
.
)
When
we
answer
,
that
although
it
be
the
text
,
yet
not
the
meaning
;
they
insist
thus
,
It
is
the
word
of
the
Text
;
Is
it
not
the
very
word
?
We
doe
not
allow
it
in
their
sense
:
but
yet
we
so
farre
take
the
generall
as
granted
,
that
we
say
the
reason
is
strong
against
themselves
:
for
if
it
be
so
essentiall
to
cleave
to
the
word
in
one
question
,
why
not
in
all
?
Thus
Paul
although
he
doe
not
teach
us
to
borrow
proofes
of
men
to
justifie
Gods
truth
,
which
needs
them
not
,
yet
)
to
convince
the
Heathen
who
acknowledged
no
other
truth
,
doth
alledge
their
owne
writers
against
them
,
both
the
Athenians
,
Acts
17.
and
the
Cretians
,
Tit.
1.
So
our
Saviour
himselfe
,
Matth.
12.27
.
askes
the
Scribes
,
If
I
by
Beelzebub
cast
out
Divells
,
by
whom
do
your
children
cast
them
out
?
Many
of
their
children
tooke
upon
them
without
warrant
,
but
if
they
held
their
call
and
warrant
good
,
why
should
they
so
slanderously
accuse
our
Saviour
for
his
casting
out
,
whose
call
(
they
knew
)
was
more
unquestionably
good
?
He
equalls
not
their
warrant
to
his
,
but
by
a
confessed
thing
,
he
convinces
them
of
that
they
would
not
acknowledge
.
Case
.
5
Fifthly
,
it
is
lawfull
in
policy
to
make
shew
of
that
I
meane
not
,
so
I
doe
it
to
a
good
end
,
and
there
be
no
sinne
in
it
.
As
ex
.
gr
.
I
intend
not
to
punish
an
offender
in
such
a
course
of
proceeding
as
I
use
against
him
;
yea
perhaps
,
although
I
would
,
yet
I
cannot
,
nay
more
,
perhaps
it
were
not
lawfull
:
yet
for
the
attaining
of
a
more
excellent
end
,
I
may
make
semblance
of
it
,
threaten
him
with
it
,
and
cause
it
to
appeare
unto
his
sense
,
that
I
may
and
will
urge
it
;
and
all
to
breake
his
heart
to
bring
the
truth
to
light
,
and
to
turne
him
from
his
evill
,
which
else
(
of
himselfe
)
he
would
in
no
wise
abandon
.
Somewhat
like
to
this
policy
,
was
that
fact
of
Salomon
,
1
King
.
3.
to
the
two
harlots
:
When
the
question
was
whose
the
live-child
was
,
(
both
of
them
stiffely
maintaining
to
be
hers
)
God
put
this
wisdome
into
him
to
call
for
a
sword
,
and
make
them
beleeve
,
he
would
cleave
the
child
in
two
:
A
thing
not
onely
terrible
and
wrongfull
to
the
true
mother
,
but
also
cruell
and
unjust
:
But
by
this
meanes
he
came
to
discover
the
affections
of
the
naturall
mother
.
But
the
common
course
of
men
is
,
to
make
semblance
of
some
punishments
which
(
although
they
are
both
lawfull
and
necessary
,
yet
)
out
of
base
Pitty
or
cowardise
,
they
neither
doe
nor
meane
to
execute
,
and
so
harden
others
in
their
sinne
.
This
is
ungodly
.
Sixtly
,
It
is
a
lawfull
policy
for
us
to
restraine
our selves
in
the
measure
Case
.
6
of
some
holy
endeavours
,
so
oft
as
we
foresee
that
our
standing
out
to
the
uttermost
were
like
to
endanger
us
wholly
,
and
also
stoppe
the
course
of
our
endeavours
in
generall
.
Thus
wee
see
Paul
preaching
at
Ephesus
two
or
three
whole
yeares
,
Act.
18.
contented
himselfe
in
generall
to
discharge
his
conscience
,
and
to
inveigh
against
Idolatry
;
although
in
speciall
he
abstained
from
opposing
of
Diana
,
&
the
Idolatry
committed
with
her
;
because
,
either
as
yet
he
saw
not
the
people
sufficiently
catechised
in
that
point
,
or
because
he
saw
the
streame
of
the
City
wholly
and
irresistably
to
goe
that
way
;
and
therefore
he
chose
rather
a
little
to
correspond
with
the
necessity
of
the
time
,
then
violently
to
oppose
it
with
the
overthrow
of
his
Ministery
.
But
this
must
not
warrant
us
therefore
actually
to
doe
any
thing
in
maintaining
the
streame
of
such
evills
,
when
we
may
avoid
it
.
For
a
negative
omission
of
a
thing
unseasonable
and
bootlesse
for
us
to
attempt
,
is
not
as
a
positive
doing
of
that
which
might
snare
our
conscience
,
and
strengthen
that
which
is
too
strong
already
.
As
for
example
,
perhaps
in
times
of
persecution
,
to
forbeare
an
open
inveighing
against
the
Masse
,
whereupon
both
the
ruine
of
our
owne
persons
should
ensue
,
and
no
hurt
at
all
done
to
the
Idoll
,
(
except
we
could
prove
our selves
called
to
it
)
were
most
frivolous
:
And
yet
we
ought
else
to
give
no
negative
allowance
to
evill
:
But
because
we
cannot
in
wisdome
trust
God
for
protection
in
opposing
of
the
streame
when
danger
is
unavoidable
,
therefore
we
are
not
called
to
it
:
To
serve
evill
times
is
policy
;
to
serve
the
evill
of
them
is
treachery
.
Seventhly
,
It
is
good
policy
to
keepe
our selves
within
the
compasse
Case
.
7
of
our
owne
places
;
and
not
to
rush
our selves
under
colour
of
zeale
beyond
our
bounds
.
As
for
example
,
It
is
not
meet
that
monuments
of
Idolatry
be
retained
in
any
Church
,
as
Popish
Images
and
other
superstitious
markes
;
and
if
they
be
within
our
owne
power
and
authority
,
we
ought
our selves
to
deface
them
and
abolish
them
,
as
we
see
,
Deut.
7.25
.
Deut.
7.25.26
.
But
to
rush
out
of
our
owne
places
and
callings
without
publique
authority
or
sufficient
warrant
and
safety
,
to
attempt
the
defacing
of
them
in
an
open
manner
,
where
our
privatenesse
cannot
extend
,
were
foolish
,
and
a
rash
casting
of
our selves
upon
danger
not
easily
remedied
.
In
such
a
case
,
the
Lord
holds
us
excused
,
when
we
doe
that
which
lyes
in
our
private
power
to
doe
by
mourning
,
prayer
,
and
abstaining
from
the
least
concurrence
of
evill
,
though
we
proced
no
further
:
If
we
prevaile
not
,
then
to
rest
patient
,
bearing
that
which
we
cannot
reforme
.
In
both
these
two
latter
respects
,
to
be
over
just
,
and
over
busie
,
is
not
lawfull
,
as
Salomon
saith
,
Eccles.
7.15.16
.
Lastly
,
It
is
lawfull
for
the
avoiding
of
a
slander
and
imputation
cast
Case
.
8
upon
us
,
and
the
purchasing
of
safeguard
and
credit
to
our
persons
,
(
especially
if
publicke
)
to
doe
that
which
otherwise
we
would
not
,
and
wherein
there
is
some
inconvenience
,
so
there
bee
no
direct
evill
in
it
.
Thus
Paul
,
Acts
21.24
.
was
perswaded
(
though
some
blame
both
him
and
them
that
set
him
on
worke
)
and
that
safely
to
purifie
himselfe
,
and
take
upon
him
a
vow
,
as
being
a
ceremony
imposed
by
God
,
and
then
also
such
an
one
as
had
least
evill
in
it
,
to
stop
the
slander
of
those
Jewes
which
accused
him
for
an
opposer
of
the
law
of
Moses
:
That
slander
disabled
and
endangered
his
person
among
the
Jewes
:
The
ceremony
therefore
having
not
wholly
breathed
out
her
last
,
at
least
among
the
Jewes
,
he
was
content
to
yeeld
unto
.
And
the
like
I
may
say
of
his
circumcising
of
Titus
,
a
thing
which
he
was
otherwise
loath
to
doe
,
save
in
the
former
respects
,
for
he
knew
it
might
be
some
occasion
on
●he
other
side
to
provoke
those
Gentiles
among
whom
he
had
preached
the
overthrow
of
Moses
his
law
.
And
the
like
may
be
said
of
the
edict
which
the
Apostles
made
,
Act.
15.
and
sent
by
Paul
and
Barnabas
among
the
Gentiles
,
who
still
were
pestred
with
the
opposition
of
Jewes
,
resisting
●heir
Ministery
;
no
doubt
had
it
not
beene
such
a
thing
as
they
saw
very
materiall
for
the
present
stopping
of
controversie
,
and
also
that
the
things
they
enjoined
had
as
well
an
naturall
evill
and
basenesse
in
them
,
as
a
ceremoniall
,
as
to
eate
strangled
and
bloud
,
or
a
meere
unlawfulnesse
as
to
eate
meates
polluted
by
Idolls
,
knowing
them
to
be
so
,
or
to
commit
fornication
,
which
the
heathens
thought
to
be
a
thing
as
arbitrary
as
eating
and
drinking
:
They
would
never
have
once
forced
any
ceremony
upon
the
Gentiles
:
But
the
light
had
not
as
yet
discovered
the
abrogation
of
ceremonies
to
all
sorts
:
And
therefore
for
so
weighty
respects
,
they
permitted
that
for
the
present
,
which
afterward
no
doubt
,
they
would
have
abhorred
.
The
Jewes
no
doubt
,
did
hereby
thinke
him
to
concurre
with
them
in
the
esteem
of
ceremonies
;
but
their
error
was
nothing
to
him
,
whose
end
was
to
confute
slander
,
for
whenas
he
came
among
such
as
opposed
the
doctrine
of
Christ
,
by
urging
the
necessity
of
ceremonies
he
was
as
strongly
against
them
,
as
he
was
yeelding
in
the
other
,
where
no
such
danger
was
:
For
,
neither
was
he
so
hot
against
the
Jewish
ceremonies
,
when
they
were
used
for
conscience
by
the
weake
and
ignorant
,
and
not
with
opposition
to
Christ
in
the
point
of
salvation
.
Nay
rather
then
,
he
was
all
in
all
to
all
,
that
he
might
win
some
,
and
gave
way
wisely
to
things
not
confessedly
abrogated
for
a
better
end
.
And
to
these
instances
many
more
might
be
added
,
but
I
see
the
time
(
beloved
)
is
more
then
past
.
The
conclusion
of
all
is
,
let
us
abhorre
all
falshood
and
subtilty
,
let
us
try
and
examine
the
colours
of
good
and
evill
,
let
us
keepe
that
which
is
sound
,
and
abhorre
that
which
is
contrary
,
suspecting
alway
our
base
nature
,
which
seekes
her
uttermost
liberty
,
and
through
selfe-love
easily
beleeves
that
to
bee
warrantable
which
it
desires
.
And
so
joyning
an
equall
caution
,
the
simplicity
of
Doves
with
the
wisdome
of
Serpents
,
&
wholly
resigning
up
our selves
to
be
guided
by
God
,
and
not
seeking
our selves
,
the
Lord
will
mercifully
bring
us
out
of
both
sides
of
extremities
,
Eccles.
7.18.19
.
Which
that
he
would
doe
,
let
us
begge
heartily
of
him
,
as
all
other
graces
in
the
name
of
his
Sonne
:
To
whom
with
the
Father
and
the
holy
Ghost
,
be
all
glory
and
praise
both
now
and
for
ever
.
And
so
I
finish
this
doctrine
also
of
carnall
reason
,
the
first
of
those
points
which
I
propounded
to
speake
of
out
of
this
twelfth
verse
;
purposing
to
proceed
in
the
next
Lecture
with
those
that
remaine
.
THE
NINTH
LECTVRE
still
continued
upon
this
twelfth
VERSE
.
VERSE
XII
.
VERSE
12.
Are
not
Abana
and
Pharfar
,
rivers
of
Damascus
,
better
then
all
the
waters
of
Israel
?
May
I
not
wash
in
them
and
be
cleane
?
So
he
went
away
in
a
rage
.
VERSE
.
13.
Then
his
servants
came
neere
,
unto
him
,
and
said
,
Father
,
if
the
Prophet
had
sayd
,
&c.
I
Have
already
(
beloved
in
our
Lord
Jesus
)
dispatcht
those
two
former
points
which
I
gathered
out
of
this
twelfth
verse
,
2
Kings
both
arising
from
the
cavill
of
this
poore
leper
Naaman
,
at
the
unexpected
way
of
the
Prophet
to
effect
his
cure
.
The
former
point
was
,
How
full
and
fertile
a
base
heart
of
unbeleefe
is
of
cavills
and
exceptions
against
the
cleare
truth
of
God
.
The
latter
was
,
carnall
reason
is
a
great
caviller
and
enemy
against
the
word
and
promise
.
I
dwell
no
more
upon
either
.
It
is
time
now
for
us
to
hasten
forward
to
the
second
generall
head
contained
in
this
verse
:
And
that
in
a
word
is
Naamans
distemper
upon
,
both
the
defeat
of
his
erroneous
conceit
,
and
the
heresay
of
a
new
(
senselesse
to
his
reason
)
and
unlooked
for
direction
.
In
this
second
generall
,
(
through
providence
)
we
will
insist
in
this
order
:
First
,
enquiring
into
the
roote
of
this
distemper
of
his
and
discontentednesse
:
Secondly
,
The
Second
generall
head
〈◊〉
this
verse
.
Naamans
distemper
.
handling
the
distemper
it selfe
.
To
leave
the
latter
to
his
place
,
and
come
to
the
former
:
The
roote
of
his
distemper
,
was
a
maine
error
or
mistake
of
the
Prophets
message
,
and
a
false
opinion
of
his
owne
way
of
curing
:
If
this
had
not
beene
,
all
his
pudder
had
beene
spared
:
If
he
had
but
admitted
one
true
principle
before
hand
,
that
God
must
be
left
to
his
owne
way
and
course
of
working
a
miraculous
cure
,
and
it
is
not
a
meete
thing
that
man
should
be
both
chapman
and
customer
,
to
pitch
his
owne
price
upon
Gods
commodity
or
binde
God
to
his
owne
invention
,
but
leave
him
to
worke
freely
as
him
pleaseth
,
being
glad
that
he
will
worke
any
way
for
the
releefe
of
a
poore
distressed
creature
:
I
say
,
had
Naaman
but
stooped
so
low
as
to
suffer
free
mercy
to
utter
it selfe
freely
and
beene
thankefull
for
it
too
;
all
this
distemper
of
his
,
(
which
doubtlesse
expressed
it selfe
in
more
passages
then
the
text
mentions
)
might
have
all
beene
prevented
:
Then
his
cavilling
with
the
message
as
foolish
;
then
his
discontented
receiving
it
with
wrath
,
then
his
proud
and
coy
heart
,
that
could
no
longer
forbeare
to
waite
at
the
doore
,
then
his
scorning
of
the
Prophet
(
as
being
of
a
great
friend
become
an
enemy
)
then
his
flinging
away
in
a
mad
humour
and
desperate
rage
,
(
not
caring
to
return
home
as
he
came
and
lose
his
labour
)
then
his
fiery
indignation
and
railing
upon
all
the
occasions
of
his
defeate
:
all
and
every
of
them
had
beene
forestalled
,
and
he
brought
on
to
the
cure
with
ease
and
content
.
But
now
we
see
how
this
one
error
causeth
a
world
of
sorrow
,
not
easily
redressed
,
except
the
same
mercy
which
this
silly
orphan
cavills
at
so
much
,
had
even
pittied
him
in
his
kicking
against
it
,
and
had
inclosed
him
in
her
armes
,
and
not
suffered
him
to
be
miserable
,
who
would
not
be
happy
.
But
of
that
after
.
Doctrine
.
Admit
but
one
e●ror
in
Gods
matters
,
and
infinite
follow
.
This
being
our
bottome
to
ground
upon
;
let
the
point
(
brethren
)
be
this
,
That
the
yeelding
to
one
erroneous
principle
in
the
weighty
matter
of
grace
&
salvation
,
or
in
any
matter
of
Religion
,
causeth
a
great
deal
of
danger
and
distemper
to
follow
thereupon
:
It
is
as
a
breach
in
the
sea
,
which
at
first
,
a
little
cost
if
foreseene
,
might
have
stopped
,
but
after
is
hardly
recovered
.
Jam.
2.
As
S.
Iames
speaks
of
the
tongue
,
so
here
,
Behold
how
great
a
fire
a
little
sparkle
kindleth
.
Proofes
of
the
point
.
I
will
prove
the
point
first
God
willing
,
by
Scripture
,
reason
and
experience
,
and
then
(
which
is
my
maine
aime
)
will
apply
it
.
And
for
the
first
,
take
these
texts
,
Psal.
73.
David
had
forgot
his
rule
,
That
the
wicked
though
they
prosper
never
so
much
,
yea
though
they
live
an
hundred
years
,
Eccles.
8.12
.
yet
it
shall
goe
never
the
worse
with
the
righteous
:
For
a
sinner
of
an
hundred
yeare
old
is
accursed
:
And
there
is
no
discovery
,
either
of
love
or
hatred
certainly
by
outward
administration
.
Now
what
comes
of
it
?
Oh!
saith
he
,
my
feete
had
well
neare
slipt
,
(
nay
he
had
slipt
indeed
and
fallen
too
)
I
had
almost
condemned
the
generation
of
the
righteous
;
hee
beganne
to
blesse
the
wicked
,
and
to
wish
their
portion
;
to
be
weary
of
his
choice
,
his
hopes
,
and
that
he
was
anointed
King
.
And
why
?
Because
the
wicked
florished
as
the
greene
bay-tree
,
their
paths
were
anointed
with
butter
,
and
all
prospered
with
them
?
Such
a
foole
,
so
disguised
,
yea
a
beast
in
Gods
sight
,
he
became
by
one
error
committed
in
the
admittance
of
a
false
ground
;
which
when
once
removed
,
the
eclipse
ceased
,
the
coast
waxed
cleare
againe
,
and
he
recovered
his
former
hold
againe
,
as
the
end
of
that
Psalme
witnesseth
.
See
againe
,
Psal.
43.
wherein
the
absence
of
one
principle
caused
David
to
grow
into
deadly
dumps
;
and
that
was
this
,
His
troubles
were
so
long
that
he
beganne
to
thinke
God
might
repent
him
of
that
free
grace
wherewith
he
had
once
imbraced
him
:
This
caused
exceeding
distemper
in
his
spirit
,
so
that
hee
thought
himselfe
cast
off
:
So
Hezechia
in
his
sickenesse
,
Esay
38.
So
Ionah
in
the
whales
belly
:
And
so
the
Church
in
captivity
,
Lam.
3.
thought
herselfe
forsaken
,
and
that
God
had
forgotten
to
be
mercifull
.
Hence
the
heart
grew
hardened
,
the
peace
of
it
declined
to
feare
and
horror
,
then
the
word
and
promises
grew
unwelcome
,
then
the
ordinances
grew
unsavoury
,
then
the
practice
growes
secure
and
loose
,
and
so
all
goes
to
havocke
;
which
might
all
have
beene
prevented
if
the
soule
had
kept
herselfe
to
the
rule
,
That
whom
the
the
Lord
loveth
,
Joh.
14.1
.
to
the
end
he
loveth
them
.
Read
moreover
,
Lam.
1.8.9
.
where
Ieremy
describes
the
wofull
downfall
&
sorrow
that
Jerusalem
was
fallen
into
,
and
how
she
was
come
down
wonderfully
by
steps
to
the
lowest
abasement
:
And
why
?
Sure
the
sad
error
lay
in
the
foundation
,
she
thought
God
would
keep
covenant
with
her
,
though
she
brake
with
him
;
she
thought
that
to
lye
close
to
God
,
and
keepe
covenant
was
no
such
great
matter
,
but
that
she
might
trie
conclusions
,
and
so
by
a
little
deceitfulnesse
of
sinne
the
heart
grew
defiled
,
the
conscience
crazy
,
the
spirit
hardened
by
custome
,
the
soule
impenitent
and
secure
,
grew
to
care
for
no
threats
,
to
reject
commands
,
to
distrust
promises
;
and
so
came
Jerusalem
down
wonderfully
:
All
which
had
beene
prevented
if
either
she
had
kept
close
to
the
covenant
,
or
repented
betimes
upon
her
revolt
.
Besides
,
look
upon
Heb.
3.12
.
Take
heed
lest
there
be
in
any
of
you
an
evill
heart
of
unbeliefe
to
depart
away
from
the
living
God
,
and
so
wax
hardened
by
the
deceitfulnesse
of
sin
.
How
doe
many
who
beginne
zealously
,
yet
wax
weary
of
weldoing
by
an
evill
heart
?
Upon
that
how
doth
Satan
encrease
delusion
,
and
tickle
with
his
temptations
?
How
doth
the
error
of
the
wicked
added
thereto
,
draw
away
more
by
example
?
Psal.
50.18
.
Then
perhaps
God
is
patient
and
smites
not
,
so
that
the
sinner
thinkes
him
like
herselfe
;
then
loosenesse
growes
,
then
a
conceit
that
former
practice
hath
been
too
precise
,
lesse
will
serve
:
Then
groweth
a
mean
esteeme
of
the
word
especially
,
if
powerfull
and
comming
close
:
Then
perhaps
sin
having
kindled
thus
far
,
makes
the
life
of
faith
unsavoury
,
the
baites
of
sin
sweet
,
makes
us
thinke
it
easie
to
repent
at
our
pleasure
,
and
so
we
grow
some
to
embrace
one
lewd
pranke
some
another
,
some
to
take
their
ease
,
neglect
prayer
,
good
company
,
nible
at
the
Divells
baites
,
pleasure
,
company
,
gaming
,
petty
oathes
,
dalliance
with
women
,
base
fashions
,
to
concurre
with
the
world
,
and
at
last
to
waste
the
conscience
(
with
Sampson
and
David
)
so
farre
,
that
a
man
is
snared
and
growne
to
a
falling
sicknesse
:
and
cannot
recover
himselfe
:
All
which
might
have
beene
prevented
,
by
holding
the
rule
,
keep
well
while
thou
art
well
:
Be
not
weary
of
weldoing
,
and
the
like
.
It
were
endlesse
to
dwell
any
longer
upon
proofes
.
Reasons
are
many
.
First
,
because
Religion
is
a
condition
of
life
,
much
Reason
1
more
warily
to
be
tended
and
watched
unto
,
then
any
other
businesse
whatsoever
.
Now
yet
in
all
other
affaires
,
thus
we
finde
it
,
yeeld
but
one
absurdity
,
infinite
many
will
follow
upon
it
unavoidablely
:
Take
it
in
the
businesse
of
war
;
If
one
mistake
fall
out
,
how
many
sad
inconveniences
follow
?
Let
a
besieger
of
a
City
be
too
ventrous
,
and
what
perill
ensueth
?
How
was
Abimelec
slaine
by
a
milstone
under
the
wall
?
How
was
Vria
and
other
worthies
destroyed
by
a
desperate
affront
made
by
Ioab
?
How
were
the
Benjamites
enclosed
betweene
the
two
armies
of
Israel
,
the
one
burning
their
City
,
the
other
before
their
face
?
How
easie
is
it
to
fall
upon
privy
ambushments
suspecting
no
danger
?
In
point
of
contention
betweene
couples
in
marriage
,
or
partners
in
trading
,
or
others
in
worldly
businesse
,
neglect
but
one
rule
in
marriage
to
forbeare
,
and
give
place
to
wrath
,
what
a
fire
is
kindled
?
Neglect
but
oft
recknings
betweene
men
,
how
endlesse
and
confused
grow
the
accounts
?
Admit
but
one
tetch
and
conceit
(
without
due
pondering
the
matter
)
and
how
endlesse
contention
followes
,
blowes
upon
words
,
sutes
upon
blowes
,
and
the
ruine
of
each
other
by
sutes
:
So
fares
it
in
all
other
kindes
.
Let
there
be
but
an
error
in
the
digestion
,
and
what
can
mend
it
?
Nothing
,
the
bloud
must
needs
be
bad
,
the
concoction
cannot
amend
it
,
and
so
all
diseases
attend
the
ill
stomacke
,
both
in
the
head
and
parts
of
the
body
:
Is
it
so
in
all
things
,
and
must
it
not
much
more
bee
so
in
the
chiefe
affaire
of
all
other
,
which
is
the
matter
of
Religion
?
Must
not
one
radicall
error
there
,
cause
an
infinite
pudder
in
the
consequences
thereof
?
Yes
verily
,
no
remedy
of
it
.
Reason
2
Secondly
,
by
law
of
contraries
it
must
needs
follow
.
For
if
true
peace
in
our
course
,
attend
the
cleaving
to
our
rule
;
because
the
whole
safety
of
it
,
hangs
upon
the
grounds
and
directions
of
truth
,
which
minister
life
,
support
,
light
,
and
defence
to
the
particular
practise
:
how
can
it
chuse
,
but
that
those
who
warpe
from
the
rule
,
must
of
necessity
forfeit
peace
,
and
runne
upon
confusion
?
See
Gal.
6.
He
that
walkes
according
to
rule
,
peace
shall
be
to
him
:
For
when
the
rule
holds
entire
,
it
ministers
peace
to
the
soule
in
all
her
actions
,
even
as
a
sound
inside
of
health
in
the
heart
,
liver
and
braine
,
ministers
content
to
the
body
in
all
her
operations
.
And
contrarily
,
if
the
rule
be
broken
,
it
fares
with
the
life
,
as
it
fares
with
the
operations
of
nature
,
when
the
inward
parts
wax
diseased
;
a
palsey
braine
causeth
the
members
to
flag
and
hang
downe
,
an
ill
liver
causeth
the
body
to
swell
:
Even
so
is
it
with
a
spirituall
man
:
All
the
acts
of
Religion
must
issue
from
the
soundnesse
of
rule
and
grounds
,
if
either
there
be
knowledge
,
or
no
sincerity
,
or
if
there
both
,
yet
some
maine
error
creep
in
between
the
joynts
secretly
,
lo
,
all
the
whole
life
is
miscarried
,
and
those
errors
which
we
see
,
may
thanke
some
rooted
one
which
we
see
not
;
because
it
affords
continuall
succour
unto
it
.
Reason
3
Lastly
,
Religion
is
an
holy
harmony
and
consent
,
agreeing
in
all
her
parts
most
sweetly
.
Religion
is
like
an
harmony
.
Eccles.
10.1
.
As
a
song
sung
or
lesson
plaid
in
musicke
,
let
but
one
disproportion
bee
in
the
tone
and
voice
,
one
string
jarring
in
the
instrument
,
the
whole
melody
is
marred
:
one
dead
fly
marres
the
whole
box
of
ointment
:
So
is
it
in
Religion
;
each
part
affects
the
other
by
consent
;
an
error
in
one
,
makes
a
jarre
in
all
,
either
there
must
be
a
sutablenesse
in
all
,
or
else
there
is
a
disorder
in
the
whole
.
If
then
a
string
amisse
be
enough
to
spoile
musicke
,
what
is
an
error
in
the
instrument
,
or
musitian
himself
,
if
the
one
be
nought
or
the
other
unskilfull
?
But
I
cease
reasons
.
Instance
.
1
Some
instances
let
me
adde
.
And
lest
I
should
goe
too
farre
from
my
text
,
Matth.
16.25
.
In
not
denying
our selves
.
the
first
shall
be
in
that
rule
of
our
Saviour
,
which
I
have
so
much
beaten
upon
,
He
that
will
be
my
Disciple
,
let
him
take
up
his
crosse
and
follow
me
.
If
a
man
begin
aright
with
this
rule
,
what
a
sweet
easie
trade
doth
he
finde
Religion
to
be
?
But
let
a
man
goe
to
worke
with
a
contrary
principle
,
as
most
men
doe
,
and
what
a
wofull
pudder
doe
they
m●ke
of
it
?
How
doe
they
wish
they
had
never
begunne
at
all
?
They
bury
all
their
labours
and
mony
in
the
grave
of
emptinesse
and
vanity
:
Esay
55.2
.
Their
pride
and
selfe-love
so
overtakes
them
in
whatsoever
they
goe
about
,
that
alas
!
they
are
discouraged
:
They
cry
out
upon
God
with
those
hypocrites
,
Esay
58.
that
they
have
heard
,
fasted
and
worshipped
God
day
by
day
,
time
out
of
minde
,
but
still
they
come
to
nothing
,
they
want
peace
and
comfort
:
And
why
?
Because
they
carry
that
within
themselves
which
takes
up
the
roome
of
Christ
and
mercy
;
they
will
not
feele
themselves
orphans
and
fatherlesse
,
but
trust
to
their
owne
bottomes
,
and
lusts
,
or
vanities
,
or
at
least
supposed
goodnesse
,
they
will
put
water
into
Gods
well
,
and
then
with
this
bucket
,
they
will
draw
up
some
grace
:
Hence
it
comes
to
passe
,
if
they
meet
with
deepe
conviction
out
of
the
word
that
tries
them
to
the
quicke
,
they
are
faine
to
shake
it
off
with
all
violence
to
save
their
skin
whole
;
hee
that
will
not
have
a
good
conceit
of
them
,
but
reproves
them
,
is
counted
their
enemy
:
Nay
those
that
used
all
meanes
and
cost
,
to
get
in
a
Minister
into
their
pulpit
,
let
him
but
once
touch
their
free-hold
,
must
never
after
looke
to
have
him
their
friend
:
once
out
,
and
ever
out
.
Oh
wofull
plague
!
and
yet
(
marke
it
who
so
will
)
Beloved
,
there
are
some
among
us
who
live
under
our
Ministry
,
and
will
not
keepe
one
day
from
Church
,
and
yet
have
the
Minister
of
God
in
so
deep
a
prejudice
that
he
loves
them
not
(
for
no
other
cause
save
that
he
touches
their
tender
plat
when
hee
little
thinkes
of
it
)
that
from
seven
yeare
to
seven
,
they
live
at
secret
oddes
with
him
;
Pritch
against
the
Minister
.
they
are
ready
openly
to
cry
out
of
him
that
he
is
their
enemy
,
and
cannot
looke
too
rights
upon
him
.
Alas
!
it
is
from
a
roote
of
Selfe
which
will
not
out
,
in
that
they
have
not
cast
downe
their
crowne
at
the
feet
of
the
word
,
as
content
to
be
smitten
,
and
to
count
it
balme
:
Thus
,
they
beare
often
laying
heapes
upon
heapes
,
and
dye
of
thirst
:
All
they
doe
,
Judg.
15.16.18
.
they
aime
at
themselves
in
it
,
to
get
themselves
some
good
opinion
by
their
zeale
,
bounty
,
good
deeds
;
and
why
?
The
running
sore
of
Selfe
will
not
be
healed
,
and
that
causeth
all
to
become
impure
.
The
encrease
of
the
spleene
is
not
more
apparently
the
decay
of
the
body
,
then
their
error
,
the
cause
of
their
not
profiting
:
and
so
by
custome
they
wax
hardned
in
it
,
so
that
when
they
doe
perceive
it
is
past
cure
,
as
they
say
of
some
diseases
as
that
of
the
lungs
,
that
while
they
are
curable
it
is
hard
to
discerne
them
,
and
when
they
come
to
be
discerned
,
they
are
past
cure
.
And
to
conclude
,
all
the
life
of
such
is
but
as
the
stopping
of
a
water
course
,
which
costs
great
toile
,
and
yet
the
streame
will
have
her
course
when
all
is
done
.
Surely
he
that
will
thus
hold
a
lye
in
his
right
hand
,
shall
to
his
cost
finde
,
that
Gods
rules
are
no
idle
things
;
and
an
error
committed
in
the
ground
,
is
helplesse
in
the
building
.
Let
a
second
instance
be
in
the
point
of
marriage
.
The
Apostles
rule
Instance
.
2
is
,
marry
in
the
Lord
.
A
rule
too
hot
and
heavy
for
most
beginners
.
In
point
of
marriage
not
wisely
forbeare
each
other
.
Judg.
14.
Tush
say
they
,
must
we
live
single
,
till
wee
finde
a
godly
husband
,
or
wife
?
Then
wee
may
sit
long
enough
.
Why
?
Doe
you
thinke
this
rule
so
slight
and
needlesse
?
Yes
verily
,
they
are
of
Sampsons
minde
,
Give
me
her
,
for
she
pleaseth
me
well
:
And
how
doe
they
fare
?
Doth
it
goe
well
with
them
?
Surely
for
the
most
part
,
as
it
did
with
him
:
After
a
short
skeaming
off
a
little
of
the
sweet
of
their
will
,
the
Lord
so
plagues
them
with
the
fruit
of
their
error
,
and
so
vexes
each
veine
in
their
heart
,
with
the
prophanenesse
,
disloyall
carriage
,
contentiousnesse
,
wastefulnesse
,
and
other
distempers
of
their
companions
,
that
some
are
ready
to
poison
each
other
,
others
to
run
away
into
other
Countries
,
never
returning
,
others
to
filch
and
steale
,
to
maintaine
themselves
in
their
beggery
,
and
a
thousand
other
sorrowes
attend
their
error
.
Duties
of
Gods
worship
and
family
are
neglected
,
children
for
ever
spoiled
by
lewd
example
,
callings
either
forsaken
,
or
used
for
necessity
,
communion
with
the
godly
cast
off
,
and
in
a
word
,
there
is
no
end
of
their
misery
;
And
at
last
they
cry
out
,
Now
we
see
it
is
to
some
purpose
to
cleave
to
a
rule
,
and
one
error
in
the
ground
,
growes
to
bee
remedilesse
in
the
consequence
.
Oh!
that
we
had
married
in
the
Lord
.
Instance
.
3
So
thirdly
,
another
rule
.
He
that
keepeth
his
tongue
keepeth
his
life
.
This
rule
is
thought
to
bee
no
weighty
one
for
the
most
part
,
Proverb
.
till
men
have
tried
the
experience
of
the
contrary
;
and
then
Oh!
what
a
peece
of
wisdome
it
is
to
keepe
their
tongue
?
When
they
see
that
the
giving
reine
to
a
slanderous
,
censorious
,
and
uncharitable
tongue
costs
them
repentance
at
leasure
,
sets
their
betters
against
them
,
creates
sutes
of
law
against
them
,
shrigs
their
purse
,
brings
them
to
shame
,
to
recant
their
rash
words
,
subjects
them
to
the
curtesie
of
their
imbittered
adversaries
,
so
that
both
they
and
theirs
feele
the
smart
of
it
,
then
they
cry
out
too
late
,
would
they
had
beene
wiser
!
Behold
how
safe
it
is
to
stoppe
evill
in
the
beginning
,
and
to
rule
our
tongues
!
It
never
hurts
us
to
have
beene
silent
,
but
to
have
spoken
at
randon
,
hath
undone
many
.
I
know
well
,
that
there
is
no
remedy
against
the
mischevously
and
maliciously
minded
,
let
a
man
rule
himselfe
never
so
well
,
the
best
use
of
his
tongue
may
bring
forth
sorrow
enough
;
but
in
such
a
case
,
a
man
may
suffer
with
quietnesse
,
and
commit
himselfe
to
God
in
his
innocency
;
in
the
other
,
he
brings
a
needlesse
crosse
upon
himselfe
.
I
might
be
endlesse
;
but
the
Lion
may
be
easily
guessed
at
by
his
paw
.
Object
.
But
here
an
objection
may
arise
:
Why
then
fall
there
out
so
many
turn
againes
in
the
lives
of
the
best
?
One
should
thinke
rather
it
were
the
easiest
life
,
to
trouble
our selves
about
no
grounds
at
all
,
but
carry
our
course
by
guesse
,
conjecture
,
the
customes
of
men
,
our
owne
will
:
For
they
that
goe
to
worke
most
warily
,
and
desire
to
be
best
grounded
,
yet
alas
!
have
many
feares
,
are
very
much
unsettled
,
and
have
never
done
in
the
proving
of
them
to
be
sound
.
Answ.
I
answer
,
They
who
stagger
about
their
grounds
,
may
be
to
seeke
,
and
so
remaine
doubtfull
:
But
yet
by
their
studious
enquiry
and
serious
deliberating
,
at
last
they
come
to
determine
:
whereas
the
prophane
,
carelesse
,
and
Atheisticall
never
are
troubled
at
all
,
and
therefore
remaine
in
their
wofull
condition
!
Psal.
17.
And
whereas
some
of
them
(
as
Iob
and
the
Psalmist
speaks
)
seeme
to
die
in
peace
,
yet
that
peace
is
accursed
:
for
though
they
force
to
themselves
a
wilfull
peace
,
there
is
none
to
them
,
they
goe
downe
to
the
pit
with
such
peace
,
as
a
drunken
prisoner
goes
to
execution
:
Esay
57.
ult.
But
this
doth
not
infringe
the
doctrine
,
because
although
some
live
and
dye
lawlesse
and
senslesse
;
yet
the
case
of
the
greater
sort
is
otherwise
:
They
rush
without
due
consideration
upon
their
maters
,
and
accordingly
meet
with
sorrow
and
repentance
:
onely
the
godly
who
fix
their
eies
upon
Gods
stable
bottomes
,
provide
best
for
themselves
;
hee
that
walketh
soundly
,
walketh
safely
,
and
although
through
unbeleefe
,
Esay
26.2
.
weaknesse
or
temptation
,
they
are
often
appalled
,
it
is
to
teach
them
to
cleave
better
to
their
grounds
:
But
ordinarily
they
walke
by
rule
,
and
finde
peace
:
when
trouble
befalls
them
,
it
comes
not
by
their
closing
with
,
but
by
warping
from
their
rule
,
and
when
they
recover
their
grounds
,
they
recover
their
peace
.
So
much
for
answer
to
this
objection
.
Now
the
uses
follow
.
First
,
Instruction
to
teach
us
the
wonderfull
Vse
1
wisdome
of
the
art
of
Godlinesse
:
Instruction
.
R●ligion
is
grounded
upon
most
solid
foundations
.
It
is
grounded
upon
most
weighty
and
materiall
bottomes
.
No
man
would
suppose
the
Lord
to
be
so
infinitely
wise
as
he
is
,
till
he
set
himselfe
seriously
to
try
his
conclusions
.
Few
men
thinke
there
is
any
great
matter
in
living
by
faith
,
in
shunning
appearences
of
evill
,
in
cleaving
to
the
company
of
the
good
,
in
pitching
the
soule
upon
a
truth
of
a
promise
,
threat
or
command
:
But
by
that
time
they
feele
the
sad
fruit
of
their
errors
,
then
they
grow
to
looke
backe
,
and
behold
a
most
hidden
excellencie
in
Gods
principles
:
when
their
peace
is
lost
,
and
themselves
cast
upon
hideous
sorrowes
,
then
they
beginne
to
applaude
them
that
goe
to
worke
by
knowledge
and
discerning
of
things
that
differ
:
as
Scholars
never
grow
in
love
with
an
Artists
principles
,
till
they
have
examined
them
,
and
finde
out
their
exactnesse
;
then
they
behold
the
misery
of
an
inartificiall
and
ungrounded
course
of
study
:
So
is
it
here
:
Art
hath
no
enemies
save
idiots
;
no
more
hath
Religion
.
Secondly
,
it
teaches
us
,
It
is
a
singular
favour
of
God
to
any
,
when
they
are
bottomed
soundly
.
how
great
a
favour
of
God
it
is
to
any
beginner
Branch
.
2
in
Christianity
,
when
as
the
Lord
prevents
them
with
wisdome
in
grounding
themselves
throughly
,
both
in
point
of
faith
and
conversation
:
Who
can
expresse
the
depth
and
height
of
that
mercy
which
hath
prevented
so
much
sorrow
?
Let
it
but
appeare
in
this
one
principle
,
That
a
poore
soule
(
though
it
have
but
a
poore
measure
of
grace
)
yet
is
taught
of
God
to
deny
herselfe
,
and
to
captivate
herselfe
to
the
truth
of
the
word
;
not
daring
to
goe
on
the
right
hand
or
left
to
the
contrary
:
Why
?
This
is
in
a
sort
,
the
comprehension
of
all
other
graces
,
the
Lord
herein
hath
laid
a
ground
of
many
,
&
prevented
a
world
of
misery
at
once
:
Look
back
into
thy
life
past
,
and
aske
who
hath
thus
led
me
as
a
Shepherd
leads
his
sheepe
through
a
wildernesse
?
Oh!
Esay
63.14
.
the
helpe
of
some
one
principle
is
as
much
as
a
mans
soule
is
worth
!
What
a
mercy
then
is
it
to
be
led
on
by
knowledge
in
all
our
course
?
To
shunne
all
the
snares
of
death
:
Oh!
be
thankefull
and
say
,
It
is
not
my
carnall
wit
Lord
,
it
is
thy
lore
and
word
which
hath
made
me
wise
,
to
frame
my
course
!
so
that
I
doe
now
esteeme
welfare
not
to
stand
in
wealth
,
or
favour
of
men
,
but
in
the
losse
of
all
these
,
yea
(
although
persecution
and
the
crosse
should
betide
me
for
thy
truth
and
name
,
yet
)
so
long
as
conscience
and
peace
abide
,
and
I
am
privy
to
it
,
that
thou
hast
lost
no
honour
by
me
,
I
count
my
state
happy
:
Looke
upon
the
snares
which
the
proud
,
ambitious
,
covetous
,
flatterers
,
and
servers
of
the
time
pull
upon
themselves
,
and
then
judge
whether
it
be
not
a
favour
to
be
kept
by
a
principle
of
truth
,
from
such
sorrow
and
repentance
!
The
world
boasts
of
her
many
tricks
and
policies
,
but
thy
one
is
worth
them
all
,
and
shall
preserve
thee
,
when
they
with
all
their
inventions
,
shall
bee
intercepted
.
Vse
2
Secondly
,
let
it
be
use
of
Admonition
to
all
that
desire
to
see
good
dayes
and
a
quiet
life
,
Admonition
.
Be
well
grounded
upon
the
unchangeable
principles
of
truth
.
1
King
.
13.
to
ground
themselves
carefully
upon
the
principles
of
God
,
and
to
eschew
all
false
waies
and
inventions
.
Be
earnest
with
God
,
to
remove
far
from
thee
all
waies
of
error
,
and
to
turn
thee
out
of
all
crosse
paths
of
deceit
:
Remember
still
,
one
error
in
the
ground
,
produces
infinite
many
dangers
in
the
sequell
.
Rehoboam
had
better
have
given
halfe
his
Kingdome
,
then
to
have
split
himselfe
so
irrecoverably
upon
the
rocke
of
his
ill
counsellers
;
What
sorrow
did
it
worke
him
all
his
dayes
?
Stript
him
of
three
parts
of
his
Subjects
at
once
!
What
a
misery
did
one
error
create
to
Saul
,
to
wit
,
his
owne
carnall
wisdome
,
1
Sam.
13.
&
15.
rejecting
Samuels
charge
?
What
one
quiet
day
had
hee
thirty
yeares
after
,
in
all
his
whole
life
,
but
perpetuall
vexation
,
till
he
was
faine
to
consult
with
a
witch
,
and
to
fall
upon
his
owne
sword
?
Nay
consider
what
Gods
owne
deare
servants
have
purchased
to
themselves
,
by
one
error
and
tricke
put
upon
them
by
Satan
!
As
Davids
lust
,
what
a
world
of
sorrow
did
it
procure
?
So
let
it
warne
us
to
abhorre
the
incurring
of
such
a
premunire
with
God
,
by
embracing
any
principle
of
error
or
vanity
,
as
being
once
bred
in
the
bone
,
will
never
out
of
the
flesh
:
Beware
we
either
of
instilling
,
or
of
drinking
in
any
base
error
,
into
any
,
or
from
any
of
speciall
note
for
parts
,
learning
or
authority
:
Let
such
as
are
men
of
place
,
whose
example
if
bad
,
would
like
poyson
,
pierce
into
the
bowells
of
silly
ignorant
ones
;
I
say
,
let
such
looke
to
themselves
,
lest
after
in
hell
they
cry
out
of
them
,
and
say
,
woe
bee
to
such
examples
!
had
not
their
authority
beene
stronger
with
me
,
to
draw
me
to
formality
,
to
ambition
,
to
pleasures
and
lusts
,
then
the
word
to
disswade
,
I
had
never
come
here
!
Beware
of
such
offences
!
Woe
be
to
the
world
because
of
offences
!
Matth.
18.7
.
both
in
laying
blocks
,
and
stumbling
at
blocks
!
It
is
just
with
God
that
one
should
destroy
the
other
,
because
neither
cared
for
the
truth
,
nor
to
be
principled
upon
better
bottomes
;
Therefore
they
have
met
with
snares
.
Beware
also
of
being
irresolute
upon
the
grounds
of
God
,
either
in
judgement
or
practise
:
Irresolution
in
matter
of
Religion
as
dangerous
as
utter
blindenesse
Stagger
not
,
admit
not
doubtings
and
demurres
upon
principles
formerly
confessed
:
Some
by
Satans
injections
have
consulted
with
flesh
,
after
their
conviction
by
the
truth
of
God
,
and
have
faln
to
dispence
and
distinguish
upon
them
,
and
(
as
those
that
seeke
interpretation
of
Statutes
,
when
they
feele
them
too
strict
)
to
alay
and
adulterate
truths
,
as
being
willing
to
procure
credit
,
ease
and
security
to
their
owne
estates
and
lives
:
But
what
hath
it
wrought
them
after
a
short
time
,
save
endlesse
accusation
and
torment
?
And
no
doubt
,
many
feele
a
sad
heart
within
,
and
keep
their
conscience
at
a
bay
,
from
breaking
out
,
although
they
make
faire
weather
of
it
,
&
set
the
best
side
outward
:
Others
for
love
of
preferment
have
beene
weary
of
truth
,
and
have
fallen
from
being
Protestants
,
to
bee
Pelagians
,
then
Papists
,
then
Neuters
and
Atheists
.
The
wofull
example
of
Francis
Spira
seduced
by
a
Popes
Nuncio
,
to
renounce
his
profession
,
and
of
others
(
whom
I
name
not
)
are
still
in
fresh
memory
.
If
wee
will
needs
change
,
change
for
the
better
,
and
prevent
an
endlesse
vexation
,
as
Luther
,
Vergerius
,
and
that
worthy
of
eternal
fame
Galeacius
did
,
by
renouncing
their
false
principles
.
Againe
,
refuse
not
to
amend
any
erroneous
grounds
which
have
broken
into
thy
course
;
admit
any
information
of
truth
;
Be
not
stubborne
and
resolute
to
maintaine
any
evill
in
thy
course
,
but
mend
it
.
discover
those
manifold
offences
and
evills
which
have
molested
thy
conscience
and
life
,
while
they
were
undiscerned
;
&
when
God
hath
once
discovered
them
,
beware
of
nourishing
them
;
be
it
never
so
great
vexation
to
thee
,
to
undoe
thy
former
errors
and
mistakes
,
yet
if
God
reveale
better
grounds
,
and
rectifie
thee
with
better
principles
,
feare
not
the
worlds
aspersion
and
censures
,
but
redeeme
a
perpetuall
inconvenience
,
although
by
a
present
mischiefe
,
(
as
the
Proverb
saith
)
pulling
down
a
bad
chimney
with
some
cost
,
rather
then
induring
a
perpetuall
smoky
house
,
&
sore
eies
.
Look
up
for
courage
and
grace
to
the
Lord
,
and
know
that
it
is
the
high
way
to
credit
and
peace
.
Augustines
books
of
Retractings
and
Recantings
of
errors
,
are
above
all
his
other
workes
,
because
above
himselfe
;
he
was
not
forced
to
it
,
but
of
his
owne
accord
chose
it
,
to
avoid
such
inconvenience
as
was
else
like
to
have
ensued
.
Finally
,
beware
of
all
speciall
errors
,
Beware
of
speciall
errors
.
such
as
threaten
the
perverting
of
thy
peace
:
As
for
example
,
If
thou
finde
any
rooted
lust
,
any
seed
of
loose
liberty
,
in
the
secret
of
thine
heart
,
as
the
bitter
roote
of
uncleannesse
,
love
of
the
world
,
pride
in
thy
gifts
,
or
what
ever
it
be
;
doe
not
let
it
alone
,
because
perhaps
for
the
presen●
thou
canst
bite
it
in
,
and
feelest
not
the
sting
of
it
to
molest
thee
:
Thou
perhaps
dost
not
directly
favour
it
,
nor
nourish
the
flame
of
it
with
oile
,
rather
thou
wilt
suspect
thy selfe
,
and
speak
against
such
evills
:
But
yet
thou
consultest
not
with
the
truth
as
it
is
in
Jesus
,
to
cast
out
such
a
lust
,
Ephe.
4.21
.
and
to
defie
it
(
as
one
that
would
picke
a
quarrell
with
his
enemy
,
that
he
might
goe
to
law
with
him
and
undoe
him
,
)
that
thou
mightest
never
more
heare
of
it
;
and
what
doth
this
breed
in
thy
course
at
length
?
Surely
as
coales
under
the
ashes
,
burne
out
in
time
when
all
are
asleepe
,
and
burne
downe
the
house
,
so
doth
such
a
lust
salute
thee
suddenly
,
when
a
fit
object
is
offered
unto
thee
,
2
Sam.
12.4
.
(
as
a
stranger
is
said
to
come
to
David
when
he
killed
his
neighbours
sheep
)
and
then
thou
and
lust
will
feast
together
,
and
breake
out
to
thine
unspeakeable
sorrow
:
How
mightest
thou
have
prevented
it
with
seriousnes
&
sadnesse
in
time
?
and
what
sorrow
will
a
Delila
dallied
with
,
create
at
last
?
Say
not
,
shall
I
cast
it
out
,
and
shall
I
renounce
it
,
but
deny
thy
owne
strength
;
and
as
in
anothers
case
thou
wouldest
doe
in
going
to
the
Sheriffe
of
the
Shire
,
so
goe
to
the
Lord
,
and
perswade
him
thou
meanest
it
,
and
he
shall
cast
it
out
for
thee
:
else
,
beshrew
thy self
in
vaine
,
when
it
is
too
late
;
a
little
matter
would
have
done
it
at
first
.
Remember
what
Paul
told
the
Centurion
and
Pilot
,
Acts
27.21
.
in
the
midst
of
that
confusion
and
feare
of
shipwracke
:
Sirs
,
saith
he
,
you
should
have
hearkened
unto
me
at
first
,
and
have
staied
and
wintred
at
Candy
;
it
was
no
season
to
goe
to
sea
at
such
a
time
of
yeare
,
so
should
you
have
saved
all
this
losse
and
pudder
:
Oh!
this
loosing
from
Candy
,
this
forsaking
the
harbour
of
Gods
safe
principles
,
is
the
cause
of
all
our
wreck
and
sorrow
:
now
therefore
at
last
,
heare
Paul
,
and
take
counsell
,
and
cast
out
all
your
old
tacklings
,
rudders
and
mast
of
your
owne
principles
into
the
sea
,
be
led
by
Gods
truth
,
and
although
perhaps
you
may
lose
your
ship
,
some
comfort
and
peace
which
else
you
might
have
kept
,
yet
be
content
to
pay
that
penance
for
your
folly
and
will
,
and
(
so
ye
may
escape
safe
to
heaven
with
your
soules
)
count
it
a
blessing
of
no
small
value
,
and
beware
of
the
like
afterward
.
Vse
3
Lastly
,
to
conclude
,
be
exhorted
to
be
wise
,
in
laying
beforehand
sound
groundcells
and
bottomes
in
your
owne
hearts
,
Exhortation
.
Lay
good
grounds
at
first
for
the
well
ordering
of
our
life
.
to
guide
your selves
by
,
both
in
the
life
of
faith
,
and
the
race
of
conversation
.
It
is
no
easie
thing
I
grant
,
to
be
well
grounded
;
it
will
cost
some
paines
to
deny
Selfe
and
old
errors
,
and
to
be
set
as
a
doore
upon
new
hinges
:
But
the
fruit
of
peace
will
requite
it
abundantly
;
and
a
worke
well
entred
,
is
truly
said
to
be
halfe
done
.
Thinke
not
much
of
it
therefore
,
it
will
quit
the
cost
,
and
make
thee
a
gainer
.
Remember
the
rock
out
of
which
thou
wert
hewen
:
even
our
grandmother
Eve
,
who
in
her
innocency
,
(
abusing
her
freedome
)
chose
to
runne
into
an
error
which
proved
deadly
to
her
posterity
;
how
easily
then
maiest
thou
doe
so
,
being
compassed
about
with
darkenesse
?
Againe
consider
,
If
meere
mistake
and
ignorance
can
bring
in
such
confusion
(
as
a
witty
,
though
wicked
heathen
,
tells
us
,
that
the
mistake
of
a
glasse
turned
a
man
into
an
Asse
)
what
then
may
a
chosen
,
a
purposed
error
bring
to
passe
?
In
these
respects
,
be
thou
choice
of
thy
grounds
,
whatsoever
thou
canst
get
by
hearing
,
reading
,
catechising
,
conference
,
experience
,
store
it
up
as
in
a
treasure
:
Men
shew
this
wisdome
in
carnall
things
,
how
choice
are
men
in
their
seed
?
How
will
they
picke
it
?
What
mony
doe
they
grudge
to
give
for
it
?
Choicenesse
of
men
in
outward
things
to
have
good
principles
.
What
choice
sienes
will
they
get
for
their
stocks
?
And
what
breed
will
they
buy
for
the
stocke
of
their
cattell
?
But
come
to
the
principles
of
their
Religion
and
conversation
,
and
there
the
most
refuse
stuffe
,
the
most
base
opinions
of
the
vulgar
,
the
errors
of
the
wicked
,
their
own
conjectures
,
selfe
sowne
corne
,
and
the
seed
which
growes
upon
their
own
soile
will
serve
,
seeking
out
no
further
:
whence
it
comes
to
passe
,
that
their
fruit
,
their
corne
,
and
their
cattell
prosper
,
but
their
soules
and
consciences
,
their
spirituall
peace
and
growth
in
grace
,
comes
to
nought
:
In
other
matters
they
finde
no
pudder
,
onely
in
their
estate
to
God-ward
,
their
feares
and
distempers
are
unspeakeable
,
and
for
the
most
part
,
remedilesse
:
Oh!
be
choice
then
in
your
grounds
and
principles
:
Search
the
Scriptures
,
goe
to
the
Law
and
Testimony
,
get
Gods
heifer
to
plow
with
,
deny
your selves
,
and
(
to
conclude
with
this
example
of
Naaman
)
ascribe
this
honour
to
God
,
that
he
is
meetest
to
rule
in
his
own
element
,
and
therefore
doe
not
forestall
him
in
his
owne
way
.
Thou
wouldest
hearken
to
each
man
in
his
owne
element
,
(
it
is
a
maxime
of
experience
)
as
to
a
mariner
in
the
judgement
of
the
windes
,
to
a
plowman
about
oxen
,
to
a
souldier
in
point
of
battell
;
and
shall
every
one
be
preferred
as
a
Counsellor
for
Religion
,
and
heaven
before
God
and
his
word
?
Pray
and
use
all
meanes
for
the
spirit
of
thy
great
Prophet
,
the
Lord
Jesus
,
to
advise
thee
how
to
passe
all
thy
matters
,
establishing
all
thy
thoughts
by
his
counsell
,
that
happy
successe
and
blessing
may
follow
thee
in
all
thy
waies
,
Psal.
119.
and
thou
maiest
be
free
from
the
miseries
of
error
.
Advices
for
the
well
ordering
of
our
course
.
One
word
of
advice
,
and
so
an
end
.
It
may
be
here
demanded
,
what
principles
should
a
man
get
,
for
the
managing
of
his
course
?
To
which
I
answer
,
It
were
needlesse
here
to
number
,
or
instance
in
particulars
:
It
must
be
the
habit
of
wisdome
,
which
must
prompt
the
soule
in
such
cases
as
fall
out
,
onely
these
three
I
would
briefly
commend
to
all
who
would
cut
off
sorrow
from
their
life
.
The
first
concerning
God
himselfe
,
the
second
,
touching
men
,
the
third
,
our selves
,
yet
all
tending
one
way
:
And
these
three
are
faith
,
righteousnesse
and
contentation
.
No
three
vices
create
so
tedious
a
pudder
in
the
course
as
distrust
,
unrighteousnesse
and
discontent
.
For
the
first
,
see
Heb.
13.5
.
1.
Faith
in
God
.
Let
not
your
conversation
be
in
covetousnesse
,
for
he
hath
said
,
he
will
not
faile
.
I
doe
not
give
this
rule
to
the
poore
onely
,
but
to
the
rich
;
not
onely
this
[
](A57530-e56860-b)*
*
Preached
in
the
yeares
1630.
1631.
deare
yeare
,
but
alway
:
Oh!
this
one
error
of
distrust
,
what
a
flood-gate
of
sorrowes
doth
it
let
in
!
when
charge
of
children
,
debts
,
deare
prises
,
unthankfull
,
unmercifull
world
,
pinches
a
man
,
then
at
the
hardest
to
have
this
bond
of
the
Lords
in
a
corner
to
sue
,
what
a
stay
,
what
boot
in
beame
is
it
?
Oh!
when
a
man
can
say
,
my
bond
shall
be
as
good
as
mony
at
all
times
!
I
hold
upon
all
sufficiency
,
I
have
that
I
have
from
a
fountaine
alway
running
,
which
shall
hold
when
the
deepest
lake
shall
drie
up
:
But
let
a
man
want
this
bottome
,
this
center
to
draw
lines
of
supply
from
it
,
and
what
is
a
mans
life
but
vexation
,
causing
the
heart
to
bee
endlesse
in
flinging
about
,
coasting
and
sherking
every
where
;
and
what
then
?
Indirect
courses
,
snares
and
endlesse
unquietnesse
,
defeat
and
disappointment
of
expectation
,
and
lying
down
in
sorrow
!
Oh!
ye
rich
men
in
these
hard
times
,
if
God
bee
able
to
satisfie
you
as
well
in
spending
as
sparing
,
and
provide
you
rest
in
the
middest
of
other
mens
carking
,
who
thinke
when
all
is
done
,
they
shall
dye
beggars
,
what
shall
ye
lose
by
releeving
the
poore
and
starven
ones
?
Secondly
,
righteousnesse
is
a
brestplate
,
armor
of
proofe
,
2.
Righteousnesse
to
man
.
to
keep
out
darts
and
stinging
vexation
.
See
Ephe.
6.14
.
As
faith
fences
the
inward
man
,
so
doth
this
the
outward
:
Oh!
goe
out
,
walke
abroad
in
the
world
with
this
corslet
,
and
it
shall
repell
all
reproach
and
odious
disdaine
of
men
!
It
will
make
a
man
shotfree
,
(
as
Charles
the
fifth
rushing
into
the
battell
said
,
a
true
Emperor
was
never
shot
with
a
bullet
)
it
will
harnis
thee
against
all
feare
,
what
any
man
can
cast
in
thy
teeth
:
whatsoever
courses
others
take
,
raking
and
scraping
tooth
and
naile
,
by
hook
or
crook
;
yet
thou
goest
on
quietly
,
servest
providence
,
makest
no
more
haste
then
good
speed
;
and
hereby
perhaps
thou
thrivest
faster
then
great
sticklers
with
all
their
irons
in
the
fire
:
But
say
thou
shouldest
not
,
yet
thou
canst
say
that
,
1
Sam.
12.3
.
Acts
20.33
.
which
they
cannot
(
with
Samuel
and
Paul
)
whose
oxe
have
I
taken
,
whose
silver
have
I
coveted
,
whose
bloud
have
I
sucked
,
whose
face
have
I
ground
?
Oh
brethren
!
This
deare
yeare
I
doubt
,
may
call
the
sinnes
of
many
oppressors
to
remembrance
!
The
poore
shall
curse
thee
,
Oh
thou
regrater
,
thou
engrosser
of
corne
,
and
raiser
of
prises
from
seven
to
tenne
shillings
,
or
a
marke
in
the
bushell
!
And
shall
not
the
Lord
heare
them
?
Will
not
the
example
of
that
corne
cormorant
who
hanged
himselfe
the
other
day
,
sting
you
!
A
sad
example
.
will
it
not
cause
all
thy
false
weights
,
cut
measures
,
cheats
,
tricks
and
cunning
to
vex
thee
!
then
is
the
more
behinde
,
and
one
day
,
this
error
of
thine
will
gugge
thee
to
the
quicke
,
and
cause
thee
to
cry
out
,
away
with
this
mammon
of
deceit
,
I
am
choked
with
it
!
Thirdly
,
contentation
is
a
sweet
ground
to
settle
upon
:
Phil.
4.6
.
Let
your
moderate
minde
be
knowne
to
all
men
,
the
Lord
is
at
hand
:
Bee
content
with
your
present
state
,
3.
Contentation
in
our selves
.
as
Heb.
13.5
.
Oh!
what
a
world
of
sorrow
doe
they
incurre
,
who
beginne
their
course
with
unsettled
discontent
!
Oh!
the
present
,
is
of
all
other
most
unpleasing
:
They
are
going
up
the
craggy
hill
,
looking
at
last
to
get
to
the
toppe
,
and
there
to
finde
a
Paradise
;
but
they
meet
with
a
Purgatory
:
A
quiet
minde
sitting
at
the
bottome
of
the
hill
,
is
much
better
,
beside
the
trouble
:
Get
the
ground
of
your
content
within
,
for
without
you
cannot
;
it
is
safer
to
bring
your
mind
to
close
with
your
meanes
,
then
make
a
coate
for
the
Moone
,
that
is
,
to
draw
them
to
an
equipage
with
it
,
for
it
is
endlesse
:
Oh!
mens
hopes
and
hurries
are
their
life
!
And
what
comes
of
it
,
pudder
and
vexation
?
The
roote
of
the
error
is
never
amended
in
the
progresse
,
but
growes
worse
as
a
fore
that
rankles
:
House
must
be
joyned
to
house
,
land
to
land
,
farme
to
farme
,
trade
to
trade
,
riches
will
not
come
in
fast
enough
:
Alas
!
to
trade
with
a
mans
owne
stocke
is
simple
,
men
must
occupy
with
three
parts
of
other
mens
stocks
to
a
fourth
of
their
owne
:
They
gape
at
their
commings
in
,
but
at
their
charges
,
housekeeping
,
servants
,
toile
of
body
and
spirit
,
ill
debtors
,
usurious
payments
,
they
looke
not
:
They
looke
to
cleare
all
,
and
prove
rich
men
:
But
in
the
meane
time
,
their
principle
being
bad
,
corrupts
their
whole
course
,
and
blasts
their
hopes
,
For
hee
that
loveth
silver
shall
not
bee
satisfied
therewith
:
And
so
at
last
they
get
moonshine
in
water
for
their
requitall
;
and
is
it
not
just
,
that
such
should
meet
with
many
snares
,
and
pierce
themselves
through
with
many
darts
,
who
will
needs
have
it
so
?
They
should
have
kept
the
safe
harbour
of
Candy
,
and
hasted
no
further
,
and
so
they
might
have
saved
all
this
losse
;
either
all
or
nothing
,
proves
nothing
indeed
at
last
:
Esay
30.
Oh!
your
strength
had
beene
to
sit
still
,
not
idly
,
but
contentedly
,
and
so
if
your
gaine
had
beene
little
,
your
losse
had
yet
beene
but
small
.
1
Tim.
6.6
.
Godlinesse
is
a
great
provision
with
contentment
.
I
know
not
how
I
am
slid
into
these
discourses
,
these
hard
times
cause
it
,
but
they
will
helpe
you
alway
.
So
much
for
this
doctrine
.
Now
having
ended
the
roote
of
his
distemper
,
we
come
to
the
distemper
it selfe
,
which
although
in
part
,
beloved
,
offered
it selfe
unto
us
,
in
the
former
verse
;
yet
we
have
reserved
the
handling
thereof
wholy
to
this
place
,
because
the
end
of
this
verse
is
fuller
for
it
then
the
former
.
There
it
is
said
,
that
Naaman
,
(
at
the
hearing
of
the
message
)
was
wroth
,
&
moreover
,
that
he
takes
upon
him
to
set
his
own
thoughts
against
the
Prophets
,
in
a
queazy
and
coy
pride
of
his
own
worth
,
as
if
such
an
one
as
he
were
highly
wronged
,
and
the
Prophet
deeply
forgate
himself
to
handle
one
so
scornefully
,
who
at
home
was
a
Prince
,
&
a
great
mans
favourite
;
and
here
in
this
verse
,
he
is
so
farre
from
being
ashamed
,
that
rather
hee
is
worst
at
last
,
then
at
first
;
for
now
his
tetch
is
turned
to
a
rage
,
hee
went
away
,
saith
the
text
,
in
a
rage
:
All
the
matter
amounteth
to
these
two
points
:
The
former
,
his
coynesse
and
pride
of
heart
:
The
latter
,
his
breaking
out
into
wrath
and
rage
both
in
speech
and
carriage
.
Let
us
beginne
with
the
former
,
in
which
I
will
be
briefe
,
that
so
I
may
come
to
the
latter
.
Touching
his
pride
therefore
,
he
that
compares
his
carriage
in
the
ninth
verse
,
with
this
in
the
eleventh
and
twelfth
,
might
justly
wonder
at
the
suddaine
change
of
Naaman
For
there
he
crouched
like
a
Lazer
and
beggar
,
and
stood
at
the
gate
,
as
one
glad
to
dance
attendance
:
First
part
of
his
distemper
.
Pr
de
and
coynesse
.
But
now
hearing
the
answer
to
jarre
with
his
owne
way
,
he
is
as
much
in
the
othe●
extreame
,
and
now
he
turnes
mad
,
frets
and
rages
at
the
Prophet
,
thinking
him
so
disdainfull
,
that
a
King
would
use
him
more
curteously
then
he
.
But
lo
,
in
this
taxing
of
the
Prophet
,
and
falling
out
with
him
,
there
is
much
more
pride
found
in
his
owne
bosome
,
and
that
really
,
whereas
poore
Elisha
was
still
as
humble
as
before
,
setting
aside
Naamans
conceit
.
The
point
then
is
this
,
Selfe
if
it
be
put
to
it
,
is
most
coy
and
proud
;
Doctrine
.
Self●
is
p●oud
and
coy
,
if
defeated
.
although
being
quiet
,
shee
seeme
very
low
and
humble
:
And
hereof
there
be
many
reasons
.
First
,
because
the
heart
still
abides
uncleane
,
where
Selfe
is
chiefe
,
Reason
.
1
whatsoever
the
shewes
are
which
she
makes
,
or
grace●
shee
resembles
.
Now
to
the
impure
all
things
are
defiled
,
even
the
conscience
it selfe
;
Tit.
1.15
.
much
more
then
shew
of
crouching
humility
,
may
breake
out
into
pride
and
blustering
.
There
is
a
generation
which
seemes
pure
in
her
owne
eies
,
(
as
selfe-deceiving
hypocrites
)
but
they
are
not
washed
from
their
uncleannesse
.
They
are
like
those
Idolls
,
Deut.
7.
whose
corruption
is
still
in
them
,
till
they
be
quite
defaced
;
no
washing
with
doctrine
,
with
meanes
upon
meanes
,
no
melting
,
no
turkeising
could
do
them
good
till
they
be
defaced
.
As
the
house
of
fretted
leprosie
was
past
scraping
,
it
was
to
be
demolished
.
These
types
served
to
shew
that
Selfe
of
it selfe
is
incorrigible
.
And
the
truth
is
,
the
Lord
would
have
us
know
,
that
only
faith
is
able
to
purifie
the
heart
.
Secondly
,
till
conviction
come
,
sinne
lurkes
as
a
snake
in
her
hole
.
A
Reason
.
2
man
would
thinke
she
were
dead
:
But
try
her
and
bring
her
to
the
fire
,
and
she
troubles
the
whole
house
.
Who
were
so
quiet
in
their
Kingdome
as
those
Pharisees
,
ere
Iohn
Baptist
and
the
Lord
Jesus
came
?
How
did
they
crouch
?
But
no
sooner
came
the
one
with
his
thundering
voice
,
Oh
ye
generation
of
vipers
,
how
shall
ye
escape
the
wrath
to
come
?
And
the
other
,
Woe
be
to
you
Scribes
and
Pharisees
Hypocrites
!
But
then
they
beganne
to
bluster
and
shew
themselves
in
their
colours
;
which
would
not
have
beene
,
if
their
outward
painted
crouching
had
beene
laid
in
the
oile
of
humblenesse
indeed
.
It
is
true
of
this
spawne
of
sinne
,
which
Paul
,
Rom.
7.
saith
of
the
whole
corruption
of
nature
,
That
sinne
without
the
Law
is
unknowne
:
But
when
the
Law
came
sin
revived
.
When
once
the
power
of
the
humbling
Law
of
God
came
upon
the
soule
,
soked
and
confederated
with
sinne
,
as
her
partner
and
inmate
;
then
beganne
the
union
betweene
the
soule
and
corruption
to
breake
,
and
then
beganne
sinne
to
bluster
and
be
proud
and
mad
:
So
is
it
here
.
When
Selfe
is
crossed
,
and
her
owne
way
rejected
,
she
is
as
proud
and
mad
as
Achitophel
that
went
away
and
disdained
and
hung
himselfe
,
because
that
he
was
not
preferred
by
Absalon
,
befor
Hush●i
.
2
Sam.
17.23
.
While
Selfe
may
runne
in
her
owne
streame
,
feele
her
owne
heate
,
and
finde
as
shee
looked
for
,
that
her
devotion
,
duties
and
gifts
are
accepted
,
and
that
she
can
fetch
water
of
comfort
,
from
her
owne
well
,
she
is
well
appaid
,
applauds
herselfe
,
and
thinkes
she
hath
scrued
herselfe
into
the
grace
of
God
,
with
finer
ease
and
slight
,
then
a
sound
and
honest
heart
could
doe
;
But
when
her
mufflers
once
be
pluckt
from
her
face
by
the
Lord
,
and
she
is
crossed
of
her
owne
way
(
for
why
?
Flesh
cannot
inherit
Gods
Kingdome
,
1
Cor.
15.
and
a
regenerate
man
is
not
borne
of
flesh
,
nor
from
man
,
but
from
God
)
lo
,
then
she
sees
all
her
house
of
oystershells
falling
downe
,
then
she
waxes
stout
with
God
,
and
froward
with
herselfe
;
Then
she
scornes
the
Preacher
,
if
God
stoppe
her
not
,
and
rather
then
she
will
learne
a
new
way
to
heaven
,
she
will
perish
in
her
old
:
Oh!
shee
can
tell
what
belongs
to
heaven
as
well
as
any
Preacher
of
them
all
!
shee
is
not
now
to
beginne
;
she
hath
so
long
heard
the
word
,
and
better
Preachers
then
any
now
are
,
have
approved
her
to
be
sincere
;
till
these
curious
fellowes
came
into
the
place
whom
none
can
please
,
nor
be
good
enough
for
them
,
they
were
thought
such
and
such
!
Thus
Selfe
crossed
of
her
owne
way
,
prides
herselfe
,
and
waxes
so
coy
,
that
except
she
may
enjoy
herselfe
,
she
scornes
all
men
.
Reason
.
3
Thirdly
,
this
effect
must
needs
follow
upon
Selfe
crossed
of
her
own
way
,
that
she
must
be
proud
and
coy
;
because
she
foresees
,
that
if
shee
be
cast
downe
and
humbled
in
the
acknowledgement
of
her
owne
base
error
,
first
,
she
must
be
ashamed
and
confounded
,
and
nextly
shee
must
chuse
herself
another
way
,
and
strike
into
the
way
of
selfe-deniall
and
faith
,
strip
herselfe
naked
,
and
become
as
an
orphan
that
hath
none
to
betake
himselfe
unto
,
none
to
shrowd
under
:
Now
as
shee
is
too
proud
as
yet
,
to
take
any
shame
,
so
to
take
any
new
course
,
she
is
too
resty
and
lazy
:
To
dig
she
cannot
,
and
to
beg
she
is
ashamed
.
Therefore
as
that
Steward
,
Luke
16.3
.
she
will
fall
to
an
easier
course
,
she
will
resolve
to
shift
,
and
be
still
unjust
as
before
,
returning
to
her
trade
with
more
boldnesse
.
Vse
1
I
must
be
briefe
in
this
,
as
being
but
an
entrance
into
the
next
branch
.
First
,
Col.
2.
end
.
Gods
people
must
beware
of
the
f●lse
boasting
of
ungrounded
hypocrites
.
let
it
be
instruction
to
teach
us
wisdome
,
that
wee
be
not
gulled
with
the
glory
of
Hypocrites
and
Pharisees
,
whose
Religion
stands
in
shew
of
humblenesse
of
minde
,
and
not
sparing
the
flesh
;
causing
all
men
to
gaze
at
them
,
and
wonder
at
their
humility
and
devotion
:
Oh!
If
such
and
such
be
not
in
the
right
way
,
that
be
so
lowly
,
and
so
full
of
prayers
and
Religion
,
God
helpe
us
!
But
Oh
poore
wretches
!
They
domineer
in
their
kingdome
,
and
have
none
to
controll
them
:
outwardly
they
are
painted
tombs
,
and
seeme
to
crouch
and
buckle
:
But
discover
them
never
so
little
,
and
put
them
out
of
their
way
,
they
are
as
proud
and
disdainfull
on
the
other
side
,
and
no
man
can
stand
before
their
envy
.
What
wonder
?
There
is
nothing
more
humble
,
low
,
base
,
double
diligent
,
then
Selfe
in
her
owne
way
:
But
put
her
out
,
and
nothing
so
proud
;
bloud
,
they
say
,
out
of
her
vessell
presently
putrifieth
:
Hold
with
a
Papist
in
his
owne
course
,
(
as
alas
!
ignorance
must
doe
so
!
)
and
what
shall
ye
not
draw
them
unto
?
What
may
you
not
have
at
their
hands
?
They
will
pull
out
their
very
eies
to
doe
you
good
,
they
will
licke
the
dust
of
your
feet
:
But
why
?
Alas
!
that
by
your
consent
and
allowance
,
they
may
stiffen
themselves
in
their
error
,
and
draw
you
into
the
fellowship
thereof
:
all
is
,
their
selfe-way
,
selfe-religion
of
the
flesh
,
which
is
proud
of
Gods
colours
,
Selfe
in
her
owne
way
,
j●lly
,
but
if
put
out
of
it
,
mad
and
raging
.
and
that
she
can
pricke
up
herselfe
with
her
own
feathers
;
But
let
truth
once
convince
a
Papist
,
give
him
no
hope
either
of
countenancing
him
any
more
,
or
of
comming
to
his
Religion
,
and
behold
,
he
will
persecute
you
to
the
death
:
Then
will
his
spirit
break
out
!
Thus
those
in
Mica
6.
would
give
God
thousands
of
Rams
,
tenne
thousand
rivers
of
oile
in
their
owne
way
;
so
that
God
would
let
them
alone
in
their
way
,
they
would
fine
for
their
Religion
,
and
undoe
themselves
,
yea
offer
up
their
children
in
sacrifice
:
All
this
was
to
make
God
beholding
to
them
,
to
make
all
wonder
at
their
bounty
;
still
Selfe
lay
quiet
,
and
gat
warmth
in
her
nest
.
But
when
the
Lord
comes
in
with
his
way
,
Oh
then
!
when
he
requires
the
soule
to
be
lowly
,
when
he
cries
heare
O
man
,
what
he
hath
said
,
and
what
his
way
is
:
Then
begins
the
sorrow
!
will
she
then
be
so
zealous
to
embrace
Gods
way
?
No
,
Mica
6.
then
she
is
sad
,
and
out
of
all
sorts
,
she
will
doe
nothing
:
See
whence
all
that
excesse
of
cost
and
bounty
of
impopery
hath
proceeded
;
even
from
mens
pleasing
themselves
in
their
owne
way
:
But
crosse
them
never
so
little
,
their
almes
and
good
workes
perish
in
sullennesse
of
spirit
,
and
then
all
amort
:
Oh
trust
not
outsides
.
There
be
many
professors
of
the
Gospel
like
to
these
:
Hold
with
them
in
their
way
of
hearing
,
of
duties
,
of
compassion
,
&c.
Oh!
you
shall
have
them
as
tame
as
lambes
,
they
will
doe
any
thing
for
you
:
But
let
the
Minister
deale
sadly
with
them
and
say
,
These
moralities
of
yours
you
ought
to
retaine
,
but
the
other
and
greater
things
of
the
Law
you
ought
not
to
have
neglected
;
and
then
suddenly
they
become
your
enemies
for
telling
them
the
truth
.
Take
an
example
or
two
.
In
the
14.
of
the
Acts
,
those
men
of
Lystra
,
were
so
low
and
base
,
as
to
set
up
Paul
For
Jupiter
,
and
Barnabas
for
Mercury
,
to
make
Gods
of
men
:
Thus
they
could
be
humble
in
their
owne
way
to
rob
God
of
worship
:
But
when
the
Apostles
perswaded
them
to
turne
from
Idolls
,
to
the
true
God
,
Oh
then
!
they
were
soone
turned
from
adoring
them
,
to
stoning
of
them
:
So
these
falshearted
Jewes
who
could
outwardly
magnifie
Christ
for
his
miracles
,
hoping
that
he
would
become
some
great
man
,
could
set
him
on
the
Asse
and
proclaime
him
a
King
;
who
yet
when
they
perceived
his
Kingdome
not
to
be
of
this
world
,
gave
him
over
and
cryed
,
crucifie
him
.
Beware
I
say
lest
we
be
deceived
by
such
,
See
Matth.
21.9
.
&
27.22
.
and
let
us
know
no
pride
is
like
to
the
pride
of
a
crouching
Pharisee
:
A
Monkish
and
Fryer-like
votary
,
hath
more
pride
in
his
bare
necke
without
a
band
,
and
in
his
shirt
collar
,
beggars
habit
,
and
seeming
self-deniall
,
then
all
the
gallants
and
swaggerers
in
the
world
:
Oh!
try
mens
spirits
,
ere
ye
trust
them
:
If
their
humility
lye
in
Gods
way
,
then
esteem
them
;
but
if
it
lye
in
their
own
way
,
abhorre
it
:
For
Selfe
(
as
the
Prophet
speakes
of
those
Idolaters
)
will
abase
herselfe
to
hell
,
and
cares
not
what
she
doe
,
Esay
57.9
.
to
make
her
seeme
that
she
is
not
,
and
to
play
her
parts
under
a
canopy
;
and
the
more
that
she
multiplies
humilities
and
abasements
,
one
upon
another
,
the
more
she
seeks
to
establish
herselfe
and
to
eke
out
her
own
short
garments
:
A
dram
of
humblenesse
in
a
truly
broken
heart
,
and
in
Gods
way
,
will
goe
beyond
all
such
patchery
.
Secondly
,
this
should
be
Terror
to
all
such
Hypocrites
,
as
turn
away
Vse
2
their
eies
from
reflecting
upon
their
owne
horrible
pride
,
The
truly
proud
alway
most
ready
to
tax
pride
in
the
innocent
.
and
inveigh
against
others
for
their
pride
and
singularity
.
Note
it
,
there
is
not
an
hypocrite
or
wil-worshipper
,
if
he
be
convinced
by
the
Ministery
to
bee
upon
a
bad
bottome
,
but
he
will
condemne
that
convincer
to
be
proud
,
censorious
,
uncharitable
,
factious
,
none
are
good
enough
for
them
:
But
Oh!
thou
wofull
man
,
whether
of
the
two
is
the
more
proud
,
he
that
reproves
an
ungrounded
worshipper
of
God
,
and
convinces
him
of
his
ignorance
and
selfe-love
,
or
he
that
scornes
a
reproofe
?
He
who
never
thinkes
himselfe
sufficiently
settled
upon
the
bare
truth
and
love
of
the
promiser
(
being
himselfe
destitute
of
all
good
,
)
or
he
who
boasts
himselfe
of
his
owne
goodnesse
:
Matth.
7.5
.
Therefore
(
with
our
Saviour
)
I
say
,
Hypocrite
,
first
cast
out
the
beame
that
is
in
thine
owne
eye
,
and
then
thou
shalt
cleerly
see
to
cast
out
the
mote
that
is
in
thy
brothers
:
He
may
have
a
mote
,
but
thou
hast
a
beame
,
and
that
doth
so
stoppe
and
put
out
thine
eye
,
that
the
more
selfe-love
thou
hast
,
the
lesse
thou
seest
in
thy selfe
:
If
ever
the
Lord
truly
cast
downe
thy
soule
,
thou
shalt
tremble
with
Naaman
,
to
see
what
a
world
of
pride
was
hidden
in
thy
counterfeit
crouching
and
hypocrisie
:
Levit.
13.45
.
Thou
shalt
cry
out
with
that
leper
and
say
,
Oh
uncleane
!
Oh
proud
wretch
!
I
was
humble
in
a
way
of
mine
owne
,
while
I
had
my
will
,
while
all
was
well
taken
:
But
when
the
Law
came
and
convinced
me
,
that
all
was
from
and
for
my selfe
,
then
as
Cain
,
so
did
my
countenance
fall
,
then
I
was
mad
and
rebelled
like
a
Tiger
:
If
I
had
beene
truly
humble
,
I
should
have
counted
him
my
friend
that
would
reprove
me
,
and
his
wounds
to
be
as
balme
:
my
kicking
against
the
pricks
,
argued
what
spirit
I
was
of
:
Oh!
let
this
gaster
all
such
in
Gods
feare
!
And
brethren
,
if
there
be
any
such
here
,
let
them
beseech
him
(
who
can
turne
all
to
the
good
of
such
at
belong
to
himselfe
)
that
he
would
turne
all
their
rebellion
,
and
pride
,
and
coinesse
,
to
the
glory
of
his
name
,
and
the
making
of
their
soules
doubly
meeker
and
humbler
then
before
;
for
so
it
is
,
sinne
is
out
of
measure
sinfull
,
both
in
guilt
and
rebellion
;
but
grace
is
out
of
measure
gracious
to
humble
the
soule
for
both
:
else
the
word
will
prove
the
savour
of
death
.
Vse
3
Let
this
be
use
of
speciall
Admonition
to
all
Gods
people
,
to
search
and
try
their
owne
spirits
.
Admonition
to
all
sorts
not
to
claw
this
itch
of
Selfe
.
It
is
good
to
search
the
spirits
of
others
:
But
farre
better
to
try
our
owne
in
this
weighty
case
.
It
is
good
for
a
Minister
of
God
to
beware
of
flat●ering
men
of
this
humor
,
(
for
Selfe
is
proud
and
coy
,
because
she
would
be
soothed
)
But
it
is
farre
better
to
abhorre
fl●ttering
of
our selves
in
this
false
humblenesse
of
our
owne
.
If
Elishá
should
have
come
forth
and
soothed
Naaman
in
this
humor
of
his
,
whiles
God
had
him
in
taming
,
what
a
confusion
must
have
followed
?
No
he
left
him
to
chew
upon
Gods
bit
,
and
so
his
heart
came
downe
through
mercy
:
But
flattery
had
puft
him
up
to
destruction
:
Oh
thou
Minister
of
Christ
,
Ministers
beware
of
it
.
or
poore
Christian
!
wheresoever
thou
seest
this
itch
,
claw
it
not
,
sow
not
pillowes
;
But
above
all
beware
of
humoring
●hy
selfe
in
it
,
and
consider
this
,
If
thou
canst
be
so
willing
in
a
way
of
thy
owne
to
take
such
paines
,
and
to
seeme
so
low
and
vile
in
thine
owne
eyes
,
when
as
yet
the
Lord
and
thy
soule
know
,
all
is
but
to
serve
thine
own
turn
,
and
to
keep
a
secret
bredth
in
thine
own
loose
heart
:
Oh!
I
say
,
if
thou
canst
take
such
paines
for
nought
,
how
wise
wert
thou
in
season
to
convert
thy
paines
to
a
right
object
,
I
meane
the
way
of
God!
If
thou
shouldest
say
unto
me
,
so
I
would
,
if
I
could
discerne
my selfe
:
I
answer
thee
,
First
pray
God
to
scatter
the
mist
from
thine
eies
,
which
Selfe
hath
long
blinded
thee
with
,
through
a
sweetnesse
in
affording
God
that
pittance
which
thou
couldest
well
spare
him
,
and
yet
hold
thine
own
too
.
Secondly
,
search
narrowly
,
and
thou
shalt
perceive
,
that
selfe-humility
hath
some
markes
of
discovery
to
know
her
by
.
These
markes
be
warned
against
.
First
,
she
is
very
coy
and
queazy
,
1.
Coy
and
queazy
.
cannot
indure
to
bee
reproved
;
Markes
of
Selfe
defeated
.
whereas
true
humblenesse
in
Gods
way
,
lyes
open
brested
to
receive
every
point
of
Gods
weapon
,
to
let
out
her
corruption
,
and
all
,
because
shee
would
be
rid
of
it
.
Learne
therefore
and
bee
warned
to
handle
thine
heart
roughly
in
this
corruption
;
let
none
be
more
jealous
and
suspicious
of
thine
humblings
then
thy selfe
:
Be
willing
that
the
word
teach
thee
that
way
of
God
wherein
true
humblenesse
appeares
,
shrug
not
at
it
,
but
give
way
to
it
,
that
it
may
worke
kindly
:
Refuse
not
reproofe
;
inure
not
thy selfe
,
to
utter
or
heare
thine
owne
praises
;
thou
shalt
at
last
blesse
God
more
for
one
Abigail
and
her
counsell
,
then
for
tenne
flatterers
:
Too
tender
skins
cannot
endure
the
pricke
of
a
pinne
;
How
should
they
endure
a
corrasive
then
,
to
eate
out
their
dead
flesh
?
Secondly
this
selfe-humblenesse
is
lazy
,
2.
Lazy
.
and
loath
to
take
paines
;
it
conceives
,
that
if
it
should
be
convinced
indeed
,
it
must
be
faine
to
put
it selfe
upon
a
sadder
way
then
she
is
willing
to
heare
of
:
Abhor
this
ease
,
be
content
to
be
informed
of
the
worst
;
the
worst
of
it
is
,
to
abhorre
that
which
would
destroy
thee
,
and
God
can
give
thee
a
safer
ease
in
his
owne
way
,
if
thou
canst
trust
him
,
then
thy
way
can
afford
,
if
thou
wilt
suffer
thine
owne
spirit
to
stoope
to
his
.
Refuse
no
paines
to
amend
a
rooted
error
;
let
it
not
seeme
wearisome
to
thee
to
change
thy
course
,
if
the
word
will
have
it
so
.
Thou
wilt
censure
a
Papist
that
he
will
live
and
dye
in
the
Religion
of
his
forefathers
,
when
a
better
is
revealed
;
dye
not
thou
in
the
antiquity
of
selfe-delusion
.
To
be
willing
to
submit
to
any
way
of
God
,
for
thy
good
,
is
a
sure
marke
of
a
humbled
soule
.
Thirdly
,
false
humblenesse
discovers
it selfe
by
this
,
3.
Partiall
.
she
will
love
them
that
should
teach
her
,
while
they
please
her
and
no
further
;
if
shee
may
not
teach
them
,
how
to
teach
her
,
and
put
their
lesson
in
their
mouth
;
she
will
none
of
them
:
Abhorre
therefore
this
marke
:
Submit
thy selfe
to
Gods
discipline
.
Naaman
seemed
humble
,
when
he
stood
at
Elisha
his
doore
,
but
it
was
for
a
vantage
;
when
he
had
not
that
he
looked
for
,
he
became
another
man
:
But
learne
thou
to
accept
of
the
labours
and
counsells
of
any
who
are
for
thy
good
,
though
never
so
harsh
,
meane
and
despised
instruments
in
the
eyes
of
Selfe
;
love
them
best
,
who
come
most
against
her
,
in
the
name
of
the
Lord
,
and
crouch
as
humbly
to
the
poorest
adviser
in
this
case
,
as
ever
thou
stoopedst
hypocritically
in
thine
owne
way
.
Lastly
,
selfe-humility
bewraies
her selfe
by
this
,
she
is
seldome
in
a
frame
,
but
alway
in
her
extremities
:
observe
thy selfe
,
and
thou
shalt
finde
the
symptomes
to
follow
the
disease
of
Naaman
:
Thou
shalt
be
but
off
and
on
,
out
and
in
,
in
thy
mood
very
humble
,
but
by
and
by
,
stout
and
coy
againe
:
It
is
not
easily
for
a
rolling
stone
to
lye
still
:
But
a
falsly
humbled
heart
,
will
be
alway
breaking
out
.
Prov.
7.11.12
.
As
Salomon
speakes
of
a
distempered
woman
,
shee
may
bite
in
her
froward
humors
for
a
while
,
(
as
an
hot
gleame
in
a
winters
day
)
but
she
is
overcast
presently
,
and
fills
her
house
with
clamors
and
chidings
,
quarrells
and
passions
,
because
she
is
inwardly
turbulent
:
No
painted
white
face
doth
so
differ
from
the
looke
of
a
bedred
man
,
as
the
counterfeit
humility
of
Selfe
differs
from
the
ingenuous
hiew
of
a
lowly
spirit
.
Beware
therefore
of
extremities
,
and
till
the
Lord
hath
truly
brought
downe
thy
winter
out
of
the
sky
,
know
it
will
never
rot
there
,
it
must
be
the
mercifull
calme
of
grace
which
must
bring
a
setled
state
upon
thy
soule
:
It
is
no
condition
of
safety
to
be
trusted
to
,
which
alway
is
thus
,
which
yet
cannot
be
avoided
till
the
love
of
God
,
come
in
stead
of
love
of
Selfe
,
to
enforce
the
soule
as
by
a
principle
of
powerfull
perswasion
,
to
a
sweet
frame
of
spirit
well
appaid
by
the
promise
,
and
abhoring
such
extremities
.
Vse
4
In
which
respect
,
lastly
,
be
exhorted
to
be
humble
in
Gods
way
:
Be
humble
in
that
a●d
spare
not
,
Be
humble
in
Gods
way
.
Esay
55.2
.
there
is
no
feare
of
excesse
in
the
way
which
God
hath
chalked
out
.
Be
earnest
in
prayer
for
this
wisdome
,
to
spend
thy
labour
to
purpose
,
and
thy
silver
in
that
which
can
profit
thee
:
Ascribe
this
prerogative
to
the
Lord
,
that
he
onely
must
teach
the
soule
both
how
and
wherein
to
expresse
humility
;
and
account
all
other
,
a
device
of
Selfe
serving
to
no
other
end
,
save
to
barre
the
Lord
out
of
the
soule
,
in
the
maine
point
of
selfe-deniall
,
and
to
nouzle
up
it selfe
in
pride
and
ease
:
the
Lord
onely
,
who
knowes
the
heart
,
knowes
the
secret
basenesse
and
pride
that
lurkes
therein
,
and
by
what
meanes
it
may
be
best
searched
out
and
purged
:
For
us
to
affect
other
waies
,
and
to
be
humble
where
God
requires
it
not
,
is
to
set
our selves
on
worke
,
and
to
be
wiser
then
God
;
and
therefore
let
no
such
looke
for
requitall
at
his
hands
.
Jam.
4.
God
resists
all
proud
ones
,
and
none
more
then
those
who
are
proud
under
a
maske
of
devotion
and
humblenesse
.
Let
us
hearken
what
God
saith
,
and
abase
our selves
in
his
way
,
and
then
our
hearts
as
well
as
our
habits
shall
be
so
,
and
we
shall
not
lose
our
reward
.
For
so
saith
Saint
Peter
,
he
giveth
grace
to
the
humble
:
And
he
who
denieth
any
thing
for
me
,
wealth
,
credit
,
wife
,
child
,
(
having
first
denied
himselfe
)
shall
have
an
hundred
fold
here
,
and
hereafter
eternall
life
.
Let
this
use
then
be
a
spur
to
quicken
our
pace
in
the
use
of
the
former
doctrine
of
selfe
deniall
;
of
which
I
will
now
speake
no
more
,
having
handled
it
at
large
.
Thus
much
for
this
doctrine
.
1.
Part
of
his
distemper
,
Rage
.
The
other
point
,
and
last
of
this
verse
,
is
Naamans
rage
:
It
may
seem
as
strange
as
the
former
:
For
why
?
What
cause
was
given
him
to
carry
himselfe
thus
?
If
Elisha
had
dealt
by
him
,
as
by
Iehoram
,
handled
him
roughly
at
the
doore
,
and
chased
him
away
with
disdaine
;
If
hee
had
answered
his
request
with
a
scorne
,
as
our
Saviours
did
the
womans
,
Matth.
15.
Away
thou
dogge
,
what
hast
thou
to
doe
with
childrens
bread
?
Thy
disease
is
past
cure
,
I
will
not
meddle
with
such
a
nasty
one
as
thou
,
an
enemy
and
Champion
against
the
Church
of
God
:
then
indeed
had
he
a
just
cause
of
wrath
and
rage
:
The
ground
of
the
point
opened
.
But
now
he
hath
an
answer
of
mercy
and
love
,
and
hope
,
from
one
that
sent
for
him
for
the
nonce
,
when
he
was
at
a
set
;
and
lo
,
because
onely
he
crosses
him
in
a
circumstance
,
that
is
,
that
he
concurres
not
with
his
humour
,
for
the
manner
of
curing
,
but
sends
him
word
of
another
way
,
for
this
alone
,
hee
findes
enough
in
his
heart
to
picke
a
quarrell
,
and
to
depart
in
a
rage
!
Ah
poore
wretch
!
If
thou
hadst
now
seene
thy
waywardnesse
,
and
foolish
strugling
against
mercy
,
thou
wouldest
have
abhorred
this
curst
humor
of
thine
,
and
wondred
that
mercy
could
so
have
enclosed
such
a
rebell
in
her
armes
,
as
to
heale
him
against
his
will
!
For
why
?
Had
it
beene
but
a
Physitian
should
have
prescribed
a
medicine
one
of
seven
,
which
he
could
thinke
of
,
wouldest
thou
have
taught
him
how
to
cure
thee
?
Would
not
a
Physitian
have
said
,
If
thou
be
wiser
then
I
,
what
dost
thou
here
?
Goe
heale
thy selfe
:
How
is
it
then
,
that
in
a
desperate
case
,
onely
in
Gods
power
to
heale
,
thou
art
so
carelesse
of
his
counsell
,
that
thou
railest
at
the
messenger
,
and
art
ready
to
goe
away
in
a
rage
?
Oh!
this
is
surely
for
our
example
(
brethren
)
to
learne
by
:
doe
not
cast
off
the
point
ere
it
come
at
you
;
say
not
that
he
was
an
heathen
,
a
Noble
man
,
of
great
spirit
,
and
they
will
beare
no
affronts
.
True
it
is
,
so
hee
was
:
But
this
was
neither
the
fruit
of
ignorance
properly
,
nor
yet
of
greatnesse
,
(
although
of
both
in
part
)
but
of
that
disease
which
all
of
us
carry
in
our
bosomes
,
that
is
Selfe
and
selfe-love
:
be
wee
never
so
enlightned
to
know
the
truth
,
or
never
so
meane
(
for
poore
ones
without
grace
can
be
as
proud
as
rich
)
we
may
bewray
this
tetch
and
distemper
as
well
as
he
!
well
(
beloved
)
now
you
have
the
ground
,
lay
aside
descants
,
and
come
with
meekenesse
to
heare
this
point
,
that
you
may
bee
rid
of
this
disease
,
which
though
all
condemne
in
Naaman
,
yet
few
see
in
themselves
.
The
doctrine
is
plaine
:
Selfe
if
she
be
defeated
of
her
hopes
rageth
:
Doctrine
.
Selfe
defeated
rageth
.
Naaman
whiles
he
had
hopes
,
is
at
ease
and
a
good
point
,
he
waites
and
is
patient
;
now
comes
this
crosse
errand
that
turnes
him
over
,
as
drinke
doth
a
drunkard
,
now
he
can
hold
no
longer
;
his
patience
turnes
wearinesse
,
and
waxes
madnesse
:
I
doubt
not
but
you
see
the
bottome
;
yet
I
doubt
not
but
you
would
be
glad
to
see
it
cleared
;
marke
then
a
little
those
texts
and
reasons
which
serve
for
it
,
and
so
lead
to
the
application
of
it
to
your selves
.
Take
that
behaviour
of
the
yong
man
for
one
proofe
,
who
comming
in
a
deepe
forestallednesse
of
conceit
to
our
Saviour
,
that
his
case
to
Godward
was
good
,
and
yet
thinking
so
highly
of
Christ
,
that
he
could
enforme
him
,
thought
it
not
amisse
to
aske
,
Good
Master
,
what
shall
I
doe
to
be
saved
?
Matth.
19.22
.
Our
Saviour
to
beat
downe
his
courage
,
sends
him
to
the
Law
,
saying
,
Keep
the
commandments
:
He
being
prepared
,
and
hoping
to
be
riveted
into
his
course
by
the
mouth
of
truth
,
(
as
men
if
they
can
get
but
halfe
a
word
from
a
Preacher
of
comfort
,
they
are
safe
ever
after
)
answers
,
All
these
have
I
kept
from
my
youth
.
Our
Saviour
not
to
establish
any
rule
(
as
Papists
dream
)
but
to
quash
his
selfe-love
,
replies
,
then
thou
hast
need
of
an
eleventh
command
to
be
doing
with
,
seeing
thou
hast
kept
the
tenne
,
Goe
sell
all
,
and
thou
shalt
have
heaven
:
what
a
pickle
is
hee
in
upon
this
!
Oh
(
thought
he
!
)
this
is
yrkesome
,
this
is
to
beat
me
off
quite
,
surely
if
it
bee
thus
,
I
am
wrong
,
and
have
beene
long
defeated
;
my
wealth
I
am
loath
to
foregoe
,
and
therefore
he
went
away
sorrowfull
.
What
is
that
?
Secretly
vexing
at
his
lot
,
out
of
love
with
Christ
,
sad
and
discontent
,
fretting
and
distempered
at
the
counsell
.
Another
example
(
for
the
ground
of
all
rests
upon
a
fact
)
may
be
their
practice
,
of
whom
we
read
,
Esay
58.
who
fasted
and
sought
the
Lord
from
selfe-love
,
(
as
appeares
by
the
context
)
that
they
might
under
pretence
,
please
and
flatter
themselves
the
more
in
their
oppression
,
and
stoppe
conscience
from
biting
and
stinging
them
.
Now
when
they
perceived
this
was
no
way
to
speed
,
and
themselves
would
beteame
the
Lord
no
other
,
they
fly
out
intemperately
and
chalenge
God
himselfe
:
Why
(
say
they
)
have
wee
fasted
and
thou
regardest
not
?
Oh!
they
were
so
madded
,
that
they
could
have
flowen
in
Gods
face
!
Is
this
the
fruit
of
all
our
care
and
cost
,
that
wee
cannot
have
thanke
?
Away
ye
wretches
,
ye
fast
a
meale
from
some
meat
and
drinke
,
but
you
have
pleasure
within
,
for
you
feast
with
your
bribery
and
stealth
,
and
excesse
of
covetousnesse
.
Is
this
a
fast
?
Doe
I
regard
the
bowing
of
a
bulrush
,
when
as
the
soule
is
surfeted
with
lusts
,
and
the
soule
is
neither
afflicted
,
nor
seekes
reconciliation
?
No
,
no
,
I
abhore
it
.
Marke
,
because
they
cannot
get
God
to
be
like
them
,
nor
bribe
him
with
all
their
gifts
and
glosing
selfe-denialls
:
lo
,
they
fall
out
with
him
downe
right
,
and
bid
him
goe
seeke
his
service
.
A
third
place
is
yet
more
evident
,
Mal.
3.
where
the
Prophet
brings
in
other
the
like
hypocrites
to
these
,
who
had
both
tried
God
,
or
tired
him
rather
,
with
their
abstinences
,
and
fastings
,
not
from
meat
onely
,
but
from
many
sinnes
,
(
so
that
these
were
better
then
Esay
his
men
)
but
lo
,
they
are
crossed
of
their
hopes
,
they
could
not
speed
of
their
purpose
,
to
be
accepted
and
in
high
favour
with
God
,
still
he
lowred
upon
them
and
would
not
be
friends
:
And
why
?
Because
they
did
all
from
a
false
bottome
of
Selfe
,
and
to
a
base
end
,
to
steale
away
favour
from
God
:
And
what
is
the
issue
?
Surely
they
cry
out
upon
God
,
and
tell
him
to
his
face
,
that
he
cannot
discerne
betweene
his
friends
and
his
foes
;
he
favours
them
that
sweare
and
play
the
Idolaters
,
as
those
that
worship
him
,
and
feare
an
oath
:
And
who
will
serve
such
a
Master
?
But
those
that
feared
God
,
and
esteemed
rewards
,
not
by
outward
blessings
,
but
that
hundred
fold
of
peace
and
comfort
;
they
cried
them
downe
as
fast
as
these
did
the
Lord
,
they
rage
also
at
their
lot
who
fare
better
then
they
:
Referre
hither
the
discontent
and
rage
of
the
Prodigalls
elder
brother
,
Luke
15.22
.
And
it
were
endlesse
to
insist
in
examples
:
What
else
is
the
scope
of
that
wretched
answer
,
I
saw
thou
wert
an
hard
Master
,
who
reapedst
and
gatheredst
where
thou
sowedst
or
strawedst
not
,
I
saw
little
came
of
thy
service
,
I
therefore
buried
thy
talent
,
take
thine
owne
to
thy selfe
,
and
looke
for
no
more
at
my
hands
.
Even
as
it
fareth
with
hirelings
,
so
doth
it
with
hypocrites
,
no
longer
then
their
turne
is
served
,
do
they
regard
the
worship
of
God
,
for
they
looke
at
a
vantage
,
either
of
some
outward
bribe
from
God
,
or
to
delude
conscience
,
and
when
neither
,
or
not
both
succeed
to
their
minde
,
they
fall
off
.
Reason
.
1
Reasons
hereof
there
are
many
.
First
,
whatsoever
the
naturall
and
proper
support
of
a
thing
is
,
if
that
faile
,
the
thing
failes
;
whether
it
be
a
necessary
or
voluntary
subject
.
The
fire
if
ye
remove
fuell
,
the
belly
if
you
deny
meate
,
the
flatterer
who
lives
by
breath
,
if
ye
withdraw
countenance
:
So
long
as
their
oile
lasts
,
their
lampe
shines
,
but
take
that
away
,
and
it
goes
out
:
So
doth
the
hypocrite
,
when
his
hope
failes
,
his
belly
bursts
:
That
phrase
in
Mica
6.
bewraies
them
,
wherewith
shall
we
gratifie
the
Almighty
?
As
those
in
the
Acts
,
seeing
the
Divell
cast
out
of
the
maid
and
their
gaine
gone
,
and
Demetrius
robbed
of
his
shrines
,
Act.
16.19
.
Act.
19.24
.
made
an
uproare
presently
:
The
Divell
spake
shrewdly
,
when
hee
said
,
Thou
hast
hedged
him
in
round
about
,
hee
serves
thee
not
for
nought
:
Job
1.
But
now
,
doe
but
touch
him
,
and
hee
will
curse
thee
to
thy
face
.
If
he
had
not
mistaken
the
man
,
hee
had
not
mistaken
his
marke
.
Secondly
,
that
effect
which
commonly
followes
a
lesser
cause
in
a
Reason
.
2
smaller
degree
,
followes
a
greater
in
a
fuller
degree
.
Salomon
,
Prov.
13.12
.
tells
us
,
That
the
deferring
of
the
hope
,
is
the
fainting
of
the
soule
.
By
the
same
reason
,
the
defeating
of
the
hope
,
must
needs
be
the
vexation
of
it
.
Thirdly
,
looke
what
we
see
to
fall
out
in
meer
naturall
disappoints
,
Reason
.
3
must
needs
much
more
befall
in
spirituall
:
For
the
more
desirable
the
object
,
the
greater
is
the
coveting
,
and
the
sadder
the
disappoint
.
Now
this
fury
and
madnesse
is
common
in
naturalls
.
Athalia
being
defeated
of
her
sonne
,
rises
up
and
playes
the
mad
tyrant
,
2
King
.
11.1
.
and
destroyes
all
the
Kings
Seed
(
though
in
a
sort
she
tooke
this
opportunity
:
Act.
12.
)
So
Herod
being
defeated
of
the
wise
men
,
slew
all
the
males
at
Bethlem
:
much
more
then
in
spiritualls
.
Fourthly
,
that
which
is
seene
in
spiritualls
of
inferiour
nature
,
much
Reason
.
4
more
appeares
in
an
higher
nature
,
when
men
are
defeated
.
Ionas
in
a
case
,
not
so
reall
or
weighty
,
(
because
it
concerned
the
defeat
of
others
,
rather
then
his
owne
)
yet
was
wondrous
tetchy
,
even
at
the
conversion
of
Ninivee
(
thinking
it
to
threaten
Israel
,
)
yea
he
was
sicke
of
vexation
,
and
desperate
in
his
defeat
;
and
all
,
because
he
might
not
prophesie
to
the
destruction
of
the
City
,
rather
then
the
conversion
:
How
much
more
when
the
spirituall
defeat
concernes
the
soule
it selfe
neerly
toward
God
.
Fifthly
,
it
must
needs
be
,
that
wheresoever
the
supposed
attaining
of
Reason
.
5
that
which
an
unsound
heart
coveteth
,
would
breed
a
great
,
yea
too
great
and
excessive
rotten
joy
and
content
;
there
the
defeat
of
the
same
thing
must
breed
an
exceeding
discontent
.
But
the
hypocrite
when
hee
thinkes
that
his
hope
is
satisfied
,
and
hath
his
desire
,
(
for
he
deceives
himselfe
)
is
exceedingly
joyed
;
Jonah
4.
needs
therefore
must
he
be
disquieted
when
he
is
defeated
.
See
it
in
an
illusion
,
Ionahs
gourd
caused
an
idle
yet
extreame
content
,
more
then
such
a
bable
should
;
therefore
when
the
Lord
smote
it
,
he
was
most
basely
distempered
.
The
suddener
the
raising
up
of
the
seed
was
in
the
gravelly
ground
,
the
suddener
was
the
withering
of
it
.
A
little
to
insist
upon
this
:
There
is
no
feast
with
stollen
bread
and
waters
,
so
sweet
as
the
feast
of
hypocrites
,
who
live
upon
stealth
from
God
:
To
seeme
to
have
gotten
a
felicity
by
our
owne
wit
and
industry
,
without
selfe-deniall
,
is
more
then
to
joy
in
treasures
of
gold
and
silver
;
because
it
resembles
a
principle
that
still
affords
it
from
a
fountaine
:
And
indeed
,
if
an
inferiour
could
match
the
opperations
of
a
superiour
,
if
nature
I
mean
,
could
walke
in
the
furniture
of
grace
,
it
were
great
wonderment
.
Unusuall
attainments
,
breed
impotent
ioyes
,
as
when
a
child
of
twelve
or
thirteene
,
reaches
the
learning
of
an
elder
of
nineteene
or
twenty
,
when
a
woman
gets
arts
and
tongues
,
it
breeds
a
very
sicknesse
.
How
much
more
here
?
For
a
Pharisee
to
carry
away
heaven
as
sheere
,
as
a
beleeving
Saint
,
I
wonder
not
,
if
it
puffe
up
with
excessive
boast
and
triumph
(
as
base
as
it
is
)
for
they
seeme
(
with
Iacob
to
have
overcome
God!
when
then
the
Lord
shall
take
such
in
hand
,
convincing
,
disappointing
and
confounding
their
consciences
,
turning
them
out
of
all
as
beggars
and
banquerupts
(
as
he
will
doe
all
whom
hee
will
save
,
and
some
whom
he
will
not
)
Oh!
we
may
well
conceive
what
wrath
and
rage
it
worketh
.
Reason
.
6
Lastly
,
we
know
wrath
is
a
short
madnesse
:
now
mad
men
put
no
difference
betweene
any
.
If
a
King
should
come
in
a
mad
mans
way
,
he
would
strike
him
as
soone
as
a
beggar
.
So
doth
Selfe
defeated
:
She
puts
no
difference
between
God
and
men
:
She
will
sometime
chuse
men
to
whet
herself
on
,
sometime
God
himself
:
She
curseth
her
luck
and
bad
fortune
,
the
weather
if
too
wet
,
too
dry
,
too
hot
or
too
cold
,
her
ill
lot
and
successe
,
her
ill
market
,
her
enemies
,
any
thing
that
comes
in
her
way
:
what
wonder
then
if
she
spare
not
Gods
Minister
,
yea
God
himselfe
?
She
lusteth
after
envy
,
as
Saint
Iames
saith
,
and
out
of
an
ill
custome
and
habit
,
growes
to
be
as
old
with
God
as
with
men
,
if
hee
crosse
her
,
she
knowes
not
,
she
is
not
capable
of
subjection
.
So
much
for
reasons
of
the
point
.
Amplification
.
The
godly
themselves
,
so
farre
as
led
by
Selfe
,
rage
,
if
disappointed
.
Nay
more
,
that
which
I
have
said
of
hypocrites
,
may
be
verified
(
in
measure
,
and
with
limitation
)
even
of
the
godly
,
so
farre
as
they
are
unmortified
and
led
by
this
Spirit
of
Selfe
;
though
not
totally
,
yet
in
any
particular
case
of
error
and
delusion
;
so
farre
as
they
forsake
the
promise
,
and
goe
to
worke
by
their
owne
conjectures
and
strength
,
as
in
zeale
and
prayers
,
(
wherein
a
good
man
may
rest
too
much
upon
himselfe
,
no
doubt
the
Divell
and
their
corruption
feasts
them
but
too
much
;
(
as
one
said
,
he
never
seemed
so
zealous
,
as
before
God
mortified
his
owne
spirit
,
but
after
he
found
prayer
another
gates
worke
;
)
But
when
the
Lord
separates
the
pretious
from
the
vile
,
and
shewes
them
the
vanity
and
wanzingnesse
of
their
owne
principle
,
it
becomes
as
the
very
sting
of
an
adder
;
onely
the
the
ods
is
,
an
hypocrite
is
fretted
with
such
a
distemper
,
Yet
with
difference
from
hypocrites
.
as
commonly
,
makes
him
no
better
;
but
the
regenerate
is
wholesomely
smitten
by
God
,
to
cause
him
with
shame
and
sorrow
to
abhorre
hmselfe
,
and
to
crouch
and
runne
under
the
wings
of
a
better
friend
,
who
can
give
him
content
from
a
better
fountaine
,
and
of
a
more
lasting
nature
.
Object
.
But
here
comes
an
objection
to
be
answered
:
How
comes
it
to
passe
then
,
there
being
so
many
unsound
and
hollow
ones
in
the
world
(
never
more
then
now
,
as
appeares
by
their
grosse
and
foule
revolts
,
)
how
is
it
that
we
see
them
so
joviall
and
merry
still
,
and
heare
of
so
few
discontents
and
troubles
in
their
lives
or
deaths
?
Answ.
Selfe
doth
not
rage
till
defeated
.
To
which
I
answer
,
That
the
reason
thereof
is
,
because
they
have
no
defeates
:
Selfe
in
her
quietnesse
and
jollity
rages
not
,
but
when
shee
meets
with
affronts
,
either
by
disappointments
,
or
by
terrors
of
the
Law
,
convincing
and
slaying
the
soul
:
The
soule
in
this
case
is
abased
and
cast
down
,
either
wholesomely
as
by
a
step
to
humiliation
,
or
else
slavishly
,
&
then
she
shifts
and
goes
forward
in
a
rotten
course
:
But
Self
rageth
neverthelesse
:
Or
else
recovers
her selfe
againe
by
her
own
subtility
.
Note
the
difference
:
In
such
as
God
will
save
,
the
discovery
of
this
Selfe
and
the
subtilty
thereof
,
shall
humble
the
conscience
,
and
worke
a
kindly
change
by
degrees
;
but
yet
Selfe
and
corruption
will
rage
and
rebell
,
being
loath
to
give
place
:
But
as
for
the
rest
,
both
Selfe
and
conscience
together
may
not
rage
,
because
the
Law
hath
not
put
an
enmity
betweene
them
,
still
they
hold
in
together
as
body
and
members
incorporate
in
each
other
,
and
not
divorced
.
This
by
the
way
.
But
marke
,
The
Lord
doth
not
alway
blesse
the
word
to
worke
a
defeat
of
Selfe
in
every
hypocrite
or
unregenerate
person
,
neither
doe
all
such
meete
with
such
defeats
:
Ezek.
14.
Rather
the
Lord
suffers
such
justly
to
stumble
at
the
blocks
laid
in
their
owne
way
by
themselves
:
As
they
chose
error
and
delusion
,
so
the
Lord
leaves
them
to
Satan
to
be
more
deluded
,
1
King
.
22.
and
so
they
fall
,
(
as
Ahab
by
his
false
Prophets
)
because
being
taught
the
truth
soundly
,
they
have
preferred
their
owne
ease
and
liberties
to
it
.
Selfe
may
want
defeats
being
given
over
by
God
to
delusion
and
hardning
.
Nay
more
,
the
Lord
suffers
many
such
(
and
it
is
a
common
thing
in
these
declining
dayes
)
to
be
so
farre
from
meeting
with
defeats
,
that
rather
they
are
habited
in
their
waies
,
erring
by
necessity
,
seeing
no
danger
:
They
are
inchanted
so
with
this
cup
of
Selfe
,
that
it
hath
cast
them
into
a
deepe
sleepe
,
and
they
are
as
one
asleepe
in
the
toppe
of
the
mast
,
no
buffetings
will
startle
them
out
of
their
course
:
And
it
were
well
with
some
,
that
this
were
all
:
For
the
uncleane
spirit
returnes
into
many
,
Matth.
12.
and
imbarkes
himselfe
in
them
more
strongly
then
before
,
defiling
them
with
such
lusts
as
they
lye
open
unto
specially
,
and
bringing
them
into
such
a
confused
perplexity
,
some
by
their
uncleannesse
,
some
by
intemperancy
,
some
by
their
open
prophanenesse
,
that
they
never
outgrow
it
,
but
goe
on
with
wasted
and
seered
consciences
,
to
their
dying
day
,
without
remorse
:
Although
such
as
belong
to
God
,
shall
return
even
by
these
unwelcome
batterings
;
for
the
Lord
saw
,
that
else
their
fusty
savour
and
taste
would
never
have
gone
out
.
So
much
for
answer
to
this
objection
.
This
doctrine
falls
point
blanke
upon
many
of
us
(
brethren
)
to
shame
Vse
1
us
for
our
distempers
.
And
first
,
Terror
.
let
it
bee
Terror
to
all
such
as
walke
with
this
cursed
heart
of
wrath
,
impatience
and
discontent
,
Wrathfull
and
discontented
persons
,
reproved
.
daily
and
Branch
.
1
hourely
,
carrying
it
as
hot
coales
in
their
bosome
,
and
yet
through
habit
,
never
burnt
,
not
marking
it
in
themselves
.
Oh
wofull
creature
!
Is
Naaman
here
so
blameworthy
,
(
being
an
heathen
and
defeated
of
his
will
,
)
for
his
rage
and
distemper
?
What
shall
become
of
thee
then
,
who
art
in
continuall
wrath
and
vexation
?
Not
in
a
fit
(
as
Paul
calls
it
,
Ephe.
4.29
.
)
but
as
it
were
in
a
falling
sicknesse
:
Truly
brethren
,
Because
raging
in
coole
bloud
.
I
wrong
Naaman
to
make
him
the
text
of
such
a
commentary
!
I
tremble
to
thinke
how
many
present
themselves
here
duly
at
the
worship
of
God
,
who
yet
in
their
usuall
course
are
never
quiet
,
neither
in
themselves
,
nor
with
others
!
They
are
(
as
I
may
say
)
steept
in
vinegar
;
rarely
shall
you
finde
them
other
then
froward
,
waspish
,
envious
,
bitter
and
distempered
:
and
yet
no
defeat
appeares
to
heat
their
bloud
,
as
here
in
Naaman
;
they
are
so
in
very
coole
bloud
,
out
of
the
surquedry
of
their
wickednesse
,
they
are
alway
distempered
,
because
wicked
:
There
is
no
peace
(
saith
my
God
to
the
wicked
.
More
like
Nabals
,
then
Naamans
,
Esay
57.
ult.
of
whom
his
owne
servants
could
say
,
he
was
so
wicked
,
that
no
man
might
speake
to
him
.
As
the
Apostle
in
Rom.
1.
describes
those
heathen
Romans
full
of
all
wickednesse
,
as
a
toad
is
full
of
venome
,
top
full
of
wrath
,
rage
,
malice
;
as
a
vessell
standing
full
to
the
brimme
cannot
be
touched
,
but
they
will
runne
over
.
Nabal
being
saluted
by
Davids
men
curteously
,
(
perhaps
by
the
name
of
Lord
,
or
worshipfull
)
answers
with
nicknames
,
of
rogue
and
runnagate
!
Is
not
here
an
heart
top
full
of
rage
and
madnesse
?
Oh
(
brethren
!
)
I
remember
what
Salomon
saith
of
neighbourhood
,
Prov.
3.29
.
Live
quietly
with
thy
neighbour
,
and
hurt
him
not
,
for
he
liveth
securely
by
thee
:
What
is
that
?
Hee
meanes
well
and
peaceably
towards
thee
,
Prov.
24
21.
and
lookes
for
no
other
from
thee
.
And
art
thou
so
fierce
,
currish
and
churlish
a
Nabal
,
that
even
when
thou
mightst
live
in
the
midst
of
thy
people
(
as
she
told
Elisha
)
thou
delightest
to
play
the
tyrant
and
termagant
among
them
!
2
King
.
4.13
I
tell
thee
,
Naaman
is
a
Saint
in
comparison
of
such
a
Divell
,
nay
worse
,
for
the
Divell
himselfe
if
pleased
is
quiet
:
Some
of
you
have
by
your
sinne
in
this
kinde
got
brands
of
infamy
upon
your selves
,
you
are
noted
for
your
intemperance
of
spirits
,
as
not
fit
to
live
in
a
society
!
Oh!
then
goe
out
into
the
wildernesse
apart
,
and
build
you
cottages
among
the
wild
beasts
!
And
yet
they
are
better
then
you
,
for
Beares
will
agree
with
Beares
,
and
each
beast
with
her
kinde
;
but
man
to
man
is
a
wolfe
and
a
Divell
!
Oh
,
make
your
peace
with
God
,
for
till
that
worke
be
over
,
the
base
heart
is
like
the
sea
that
continually
rageth
!
weigh
well
what
I
say
:
Should
any
man
or
woman
here
,
so
carry
himselfe
,
that
no
man
should
care
for
their
company
,
but
count
themselves
best
,
when
furthest
off
?
Beware
lest
you
meet
with
your
match
!
And
lest
you
that
bite
and
snarle
be
devoured
by
others
!
I
have
noted
it
,
that
nothing
will
coole
some
mens
spirits
,
till
they
meet
with
such
as
tame
and
taw
them
,
and
bring
them
so
low
by
sutes
of
Law
,
and
crush
them
by
their
power
,
that
they
make
them
weary
of
their
parts
!
Then
at
last
they
cry
out
,
wofull
wretch
,
was
I
the
onely
man
in
a
Towne
,
who
by
my
fierce
spirit
frayed
all
men
from
desire
of
my
company
?
Such
a
Nabal
as
could
not
live
quietly
with
my
wife
,
(
though
an
Abigail
)
nor
with
my
servants
(
though
too
good
for
me
)
nor
with
my
neighbours
,
(
who
yet
lived
securely
by
me
)
and
were
far
from
hurting
me
!
Oh!
If
I
might
now
be
out
of
the
clawes
of
such
as
teare
and
devoure
me
,
how
glad
would
I
be
of
them
all
!
What
a
Lambe
should
they
live
with
in
stead
of
a
Lion
!
It
is
well
that
harshnesse
and
violence
of
greater
opposites
can
effect
that
,
which
love
and
curtesie
could
never
effect
.
Branch
.
2
But
to
adde
one
thing
more
:
Tell
me
(
I
beseech
you
)
are
these
so
fell
and
raging
when
no
man
provokes
them
?
If
they
be
so
being
full
,
how
much
more
fasting
?
What
are
they
then
,
when
they
are
opposed
,
wronged
and
defeated
?
Surely
like
Beares
robbed
of
their
whelpes
!
Oh!
then
we
thinke
we
may
lawfully
set
up
our
bristles
!
then
we
may
threaten
,
quarrell
,
goe
to
Law
,
revenge
:
for
why
?
Were
we
not
provoked
?
If
they
would
have
let
us
alone
,
wee
would
have
beene
as
faire
and
curteous
as
Lambes
;
but
if
they
will
stirre
us
,
they
shall
know
what
mettall
we
are
made
of
.
Doe
they
know
us
,
what
men
,
how
wealthy
,
great
,
and
how
much
their
betters
?
Dare
they
crosse
us
?
Why
?
Who
art
thou
,
O
thou
earth
,
earth
,
earth
,
dust
and
ashes
,
sinne
and
poyson
?
Who
may
not
know
thee
by
thy
colours
?
Who
sees
thy
smoaking
nostrills
,
fiery
face
,
sparkling
eies
,
who
heares
thine
oaths
,
blasphemies
,
cursings
and
rage
,
but
he
must
needs
know
what
house
thou
commest
of
?
What
set
thy
heart
,
or
thy
tongue
on
fire
,
Jam.
3.6
.
1
Sam.
10.12
.
but
hell
?
Who
need
aske
who
is
the
father
of
such
as
thou
?
Oh!
the
least
word
uttered
awry
,
the
least
conceit
taken
,
or
pritch
,
the
breaking
in
of
a
cow
into
their
grounds
,
yea
sheepe
or
pigges
,
is
enough
to
make
sutes
,
and
they
will
be
revenged
,
kill
and
slay
,
who
art
thou
that
maist
not
be
crossed
?
Who
hath
more
crossed
,
yea
cursed
others
then
thou
?
Humble
thy selfe
(
Oh
wormes
meat
)
and
say
to
thy selfe
in
secret
,
Oh
wretch
!
If
thine
heart
were
tame
and
quiet
,
the
Lord
would
make
even
thine
enemies
thy
friends
!
he
who
caused
Iacob
to
say
of
Esau
,
Behold
I
have
seene
thy
face
this
day
,
Gen.
33.10
.
as
the
face
of
God
,
could
turne
all
this
to
a
calme
,
if
there
were
not
a
controversie
betweene
him
and
thee
,
which
till
it
be
decided
,
know
thou
,
that
thy
rage
and
wrath
equalls
not
his
righteousnesse
,
he
can
match
thee
himselfe
;
yea
although
thou
shouldest
fight
against
heaven
it selfe
,
and
dare
the
Lord
with
thy
pride
and
distemper
,
yet
he
can
resist
the
proudest
stomacke
,
and
bring
it
low
,
and
by
that
time
he
hath
done
with
thee
,
he
will
make
thee
such
a
poore
worme
as
that
no
man
shall
know
thee
indeed
to
be
the
party
:
And
therefore
while
thou
maist
,
be
glad
to
abate
thy
fierce
heart
,
agree
with
thine
adversary
quickly
,
while
he
is
in
the
way
,
lest
if
once
his
wrath
be
kindled
,
thou
perish
in
it
!
then
happy
are
they
who
know
themselves
(
whether
others
know
them
or
no
)
and
who
can
possesse
their
soule
with
moderation
and
meekenesse
.
So
much
for
the
second
branch
of
Terror
.
But
to
end
this
use
,
and
to
goe
one
steppe
further
,
Selfe
if
she
have
well
deserved
,
and
yet
be
slighted
,
is
most
intemperate
.
what
thinke
ye
becomes
of
Self
,
when
she
doth
any
speciall
work
thankworthy
,
and
yet
is
defeated
of
her
hope
?
Surely
then
she
thinkes
she
may
be
mad
by
priviledge
:
For
such
men
looke
that
their
good
deserts
,
should
(
as
a
streame
)
beare
downe
all
their
faults
to
eternall
forgetfulnesse
,
and
procure
them
endlesse
thanke
:
Spy
out
any
of
their
follies
,
or
lowre
upon
their
merits
,
and
they
are
mad
by
those
defeats
.
Take
an
example
of
each
.
See
2
Sam.
3.8
.
Abners
warlike
valour
was
the
proppe
of
Sauls
rotten
house
;
It
fell
out
that
hee
defiled
Sauls
concubines
.
Ishbosheth
takes
him
up
for
it
.
What
saith
he
for
himselfe
?
Am
I
a
dogge
that
thou
shouldest
so
speake
unto
me
,
so
take
me
up
for
this
woman
?
God
doe
so
to
me
and
more
,
if
I
restore
not
this
day
,
the
Kingdome
to
David
!
He
could
not
beare
it
:
So
Ioab
(
just
like
him
)
having
cut
off
Absolon
in
a
dangerous
warre
,
2
Sam.
19.7
.
and
restored
David
:
David
(
unseasonably
)
falls
a
mourning
!
what
doth
Ioab
?
So
rageth
that
he
comes
and
dares
David
thus
to
his
face
,
Now
I
see
if
Absolon
had
beene
alive
,
though
we
had
all
dyed
,
thou
wouldest
have
liked
it
well
?
But
I
sweare
by
the
Lord
,
if
thou
come
not
forth
and
shew
thy selfe
,
all
thy
people
shall
goe
away
from
thee
;
it
is
enough
to
name
these
examples
:
Let
us
all
abhorre
this
bitter
cursed
roote
of
selfe-defeated
rage
,
and
as
we
would
loath
it
in
matter
of
Religion
,
so
let
it
be
odious
to
us
even
towards
men
;
accustoming
our selves
to
be
content
,
though
wee
heare
ill
when
we
have
done
well
,
which
is
a
royall
grace
indeed
.
Secondly
,
this
also
may
be
just
reproof
to
others
(
though
not
so
ranke
as
Vse
2
the
former
)
and
these
are
of
many
sorts
.
First
,
Reproofe
.
such
as
although
they
live
in
a
bad
course
and
know
it
,
yet
are
no
sooner
convinced
thereof
,
but
they
cavill
against
God
himself
,
and
lay
him
in
all
the
fault
;
they
would
as
faine
be
better
as
the
Preacher
,
and
they
cannot
deny
,
but
they
are
farre
from
that
they
should
be
:
But
these
Ministers
they
say
,
would
goe
beyond
God
,
and
have
them
better
then
God
will
make
them
;
which
cannot
be
,
for
till
God
change
and
mend
us
all
,
we
can
be
no
better
,
let
men
teare
their
tongues
to
the
stumps
.
And
and
whence
is
this
cavill
?
Truly
from
base
prophane
Selfe
,
which
is
crossed
in
her
way
,
imagining
that
because
it
is
easie
for
God
to
worke
as
he
please
,
Cavillers
against
God
as
if
he
were
in
fault
for
all
their
error●
,
convinced
.
and
the
worke
of
conversion
is
onely
his
,
therefore
they
may
live
the
whilst
as
basely
,
idely
,
and
prophanely
as
they
list
:
They
would
have
grace
droppe
out
of
the
clouds
on
the
suddaine
into
them
,
that
their
hearts
might
all
at
once
be
humbled
,
comforted
,
and
turned
to
God
,
before
they
bee
aware
,
and
then
they
thinke
they
might
scape
a
great
deale
of
trouble
that
others
meet
with
,
who
are
so
restlesse
,
painfull
and
unwearied
in
the
use
of
the
means
:
For
their
own
part
they
will
use
good
means
too
on
the
Sunday
,
and
come
to
Church
and
heare
;
but
they
will
waite
till
God
worke
?
To
whom
I
answer
,
The
Lord
rebuke
all
such
wretches
!
God
open
their
eies
!
For
tell
me
I
pray
you
,
these
waiters
upon
God
,
how
live
they
the
whiles
?
Most
loosely
,
deny
themselves
no
liberty
,
lust
or
will
of
their
owne
,
but
lash
it
on
upon
the
score
,
till
grace
come
and
wipe
off
all
;
they
spare
for
no
sinne
committing
,
to
be
lewd
companions
,
drinkers
,
covetous
or
the
like
:
For
why
should
they
?
If
heaven
will
be
favourable
,
it
can
pardon
great
,
as
well
as
small
offences
:
If
it
will
not
,
in
vaine
should
they
strive
!
For
they
have
no
strength
of
their
owne
(
they
confesse
)
to
restraine
from
any
such
courses
till
God
turne
their
hearts
;
&
then
you
shall
see
what
manner
of
persons
they
will
be
,
when
they
be
of
Gods
making
,
you
shall
see
what
new
men
they
shall
be
:
But
oh
you
white
Divells
!
you
that
turne
rebellion
into
smoothnesse
,
and
play
the
still
swine
who
eate
up
all
the
draffe
,
how
should
such
as
you
ever
come
into
Gods
mint
to
be
new
stamped
?
I
denounce
unto
you
,
that
all
your
hypocrisie
tends
to
the
vailing
over
of
your
sinne
;
it
is
not
grace
you
seeke
,
if
your
brests
were
open
,
hell
and
destruction
are
there
,
and
the
way
of
peace
you
have
not
knowne
:
Peace
you
would
have
,
pardon
and
heaven
,
Gods
love
and
favour
,
but
your
cursed
wills
you
would
not
forgoe
:
And
therefore
that
ye
would
have
,
(
mercy
I
meane
)
you
shall
never
have
,
and
what
ye
would
shunne
,
you
shall
for
ever
inherit
,
even
woe
and
wrath
.
I
know
some
of
this
sort
are
not
so
prophane
as
others
;
but
feed
themselves
with
duties
and
moralities
,
a
smooth
way
of
Religion
,
and
so
wait
:
Matth.
3.
Esay
30.
But
who
hath
taught
such
to
escape
the
wrath
to
come
,
by
their
sloth
and
ease
?
What
although
it
be
our
strength
to
sit
still
?
Must
we
therefore
suspend
our
labour
,
paines
and
use
of
meanes
?
Will
God
be
found
in
a
way
of
ease
,
of
yawning
desires
,
and
lazy
hopes
,
which
abhorre
to
be
guided
Gods
way
,
and
to
come
to
his
oath
and
covenant
of
humiliation
,
aith
and
selfe-deniall
?
No
neither
the
prophane
,
nor
the
lazy
,
shall
enter
into
his
rest
,
no
more
then
the
rebellious
:
They
maintaine
a
secret
distemper
and
pritch
of
heart
,
and
tetch
of
selfe
against
God
,
and
either
will
be
saved
their
owne
way
,
or
not
at
all
:
And
therefore
to
these
I
also
professe
(
with
sharpe
reproofe
)
The
way
to
peace
yee
have
not
knowne
,
neither
will
;
you
rather
will
quarrell
with
God
for
not
fulfilling
you
wills
,
to
make
you
such
as
you
would
bee
,
without
your
trouble
:
This
way
God
never
knew
:
Nay
,
I
say
more
,
Though
God
would
save
you
,
yet
you
would
not
,
if
ye
might
;
and
I
may
say
truly
,
salvation
it selfe
cannot
save
such
as
would
not
,
because
it
saves
none
but
the
willing
.
Pull
downe
your
cursed
spirits
,
and
cease
to
kicke
against
the
pricks
,
for
till
you
be
content
to
abandon
your
lusts
and
ease
,
you
doe
secretly
cavill
with
him
,
whom
you
shall
never
be
able
to
make
your
cause
good
against
;
you
stand
not
right
in
your
plea
,
the
Court
is
Gods
,
&
the
judgement
is
his
,
who
shall
curse
all
weapons
formed
against
himselfe
,
and
condemne
all
those
most
justly
who
cavill
against
him
.
Therefore
I
say
againe
,
take
this
word
of
reproofe
with
meekenesse
,
Esay
54.
ult.
and
sit
still
in
the
point
of
cavilling
,
but
abhorre
to
goe
against
Gods
edge
by
your
prophanensse
,
or
your
ease
;
for
the
Lord
will
never
beleeve
,
that
either
of
these
will
ever
be
content
to
finde
mercy
,
though
they
might
enjoy
it
:
And
as
Esau
when
time
came
would
have
had
the
blessing
,
but
yet
would
be
still
a
sensuall
Epicure
,
and
therefore
it
was
finally
denyed
him
:
So
I
say
to
you
,
If
in
truth
you
would
have
grace
,
pray
to
God
to
plucke
up
that
roote
of
bitternesse
which
springs
up
in
you
;
Heb.
12.
for
that
will
defile
you
faster
then
all
your
idle
and
false
wishes
can
clense
you
,
and
no
wonder
if
you
well
weigh
it
!
And
secondly
here
come
to
be
censured
all
such
as
go
yet
a
steppe
further
,
Branch
.
2
and
will
close
with
meanes
,
and
be
deepe
in
paines
taking
,
Selfewilled
ones
who
binde
God
to
their
labours
,
convinced
.
but
then
when
they
see
that
God
will
take
no
paines
for
full
price
,
but
for
serving
his
owne
grace
,
and
good
pleasure
onely
:
then
they
fret
and
fume
at
their
lot
,
because
God
regards
not
their
labours
:
What
say
they
?
Is
this
equity
,
that
the
Lord
should
alike
esteeme
of
the
painfull
and
the
lazy
?
I
answer
thee
,
yea
if
Selfe
defeated
be
the
caviller
:
Thou
takest
paines
it
seemes
,
that
thou
mightest
be
warme
by
thine
owne
sparkles
,
and
have
somewhat
to
alledge
why
God
should
regard
thee
!
That
is
,
thou
wouldest
have
him
for
thy
sake
,
to
forsake
his
owne
way
,
and
turne
free
grace
into
wages
:
Rom.
9.13.14
.
And
because
he
will
not
(
as
indeed
hee
never
will
be
a
servant
to
the
runner
or
the
willer
)
therefore
thou
frettest
and
fumest
at
him
,
for
not
serving
thy
turne
.
But
oh
man
!
Who
art
thou
that
disputest
with
God
?
Shall
the
axe
quarrell
with
him
that
cutteth
with
it
?
I
answer
thee
therefore
,
The
Lord
doth
not
simply
equall
thee
with
such
as
take
no
paines
,
keepe
thy
paines
still
,
and
if
thou
wilt
,
adde
more
unto
them
,
but
rather
take
away
thy
upbraiding
spirit
;
doe
that
thou
dost
with
meeknesse
,
and
be
content
to
sinke
in
thy
costes
,
and
be
as
nothing
,
an
unprofitable
one
when
thou
hast
done
all
,
cast
not
God
in
teeth
with
them
,
call
not
for
them
backe
againe
,
nor
bring
him
his
owne
in
a
napking
:
For
these
qualities
poyson
all
thy
labours
,
Gods
hearers
will
be
at
Gods
dispose
for
blessing
.
and
drive
the
Lord
further
off
,
rather
then
draw
him
nearer
:
And
when
thou
hast
turned
all
thy
selfe-defeated
discontent
into
selfe-deniall
,
and
art
willing
that
the
Lord
should
doe
with
thee
as
he
list
,
then
see
how
he
will
dispose
of
thee
:
A
little
barley
or
an
handfull
of
meale
with
a
little
oile
shall
make
a
more
accepted
meat
offering
to
him
(
with
an
heart
willing
to
be
at
his
dispose
)
then
all
thy
plenty
of
costly
sacrifices
without
it
!
Joel
.
2.13
.
Lastly
,
it
reproves
all
such
,
as
yet
goe
beyond
these
also
,
and
are
content
Branch
.
3
to
submit
humbly
to
all
such
waies
as
the
Lord
prescribes
for
the
attaining
of
mercy
,
but
yet
it
mightily
troubles
them
,
that
God
doth
so
delay
his
season
,
and
lets
them
goe
so
long
without
giving
them
their
desire
.
To
whom
I
answer
,
All
yee
have
done
hitherto
is
well
.
Adde
one
thing
more
,
give
all
your
humblenesse
,
your
labours
,
your
endeavours
to
God
,
Waiting
upon
God
necessary
for
such
as
looke
to
speed
of
grace
.
and
when
you
have
waited
upon
him
therein
,
give
him
your
waiting
too
,
(
for
it
is
not
too
good
for
him
)
perhaps
there
may
be
a
Selfe
in
that
also
,
and
sure
it
is
,
the
finer
Selfe
is
spunne
,
the
more
she
will
take
pritch
if
she
be
defeated
.
But
be
thou
as
Paul
was
,
2
Cor.
12.9
.
who
feeling
no
bottome
in
himselfe
,
yet
was
content
to
be
under
that
weaknesse
,
and
all
to
try
what
mercy
could
doe
:
doubtlesse
in
such
a
case
,
thou
shalt
finde
that
grace
shall
at
least
bee
sufficient
for
thee
,
if
the
Lord
doe
not
also
magnifie
his
power
(
beyond
expectation
)
in
thy
infirmity
:
And
poore
soule
!
what
gainest
thou
in
the
mean
while
by
thy
carking
,
plodding
and
casting
about
with
thy selfe
?
If
thou
doe
thy
duty
,
shall
it
not
be
well
with
thee
?
And
hast
thou
not
a
great
recompence
in
this
,
that
thou
art
accepted
,
and
thy
successe
is
with
God
?
Is
it
not
much
that
a
sinfull
wretch
who
cannot
lay
claime
to
the
aire
,
earth
,
water
,
to
breath
in
,
to
tread
upon
,
and
the
like
,
maist
yet
come
and
looke
up
to
heaven
with
hope
,
and
come
to
the
Lord
as
bound
by
his
promise
?
Alas
!
his
pay
may
be
leasurely
,
but
it
is
sure
;
the
gaines
may
seeme
small
,
but
still
they
are
comming
,
and
will
make
a
heavy
purse
at
last
:
And
what
?
Is
there
not
some
scurffe
which
the
Lord
must
purge
out
,
thinke
you
?
Hath
not
a
long
course
in
evill
hardned
thee
?
And
may
not
a
speedy
course
of
thine
owne
,
hurt
the
more
another
way
?
What
if
the
Lord
should
leave
thee
to
such
corruption
of
thine
owne
,
as
should
cause
thee
to
wax
wanton
,
were
it
not
better
prevented
by
longer
delay
?
And
speake
the
truth
,
(
to
shame
the
Divell
and
thy
slavish
heart
)
is
it
not
better
with
thee
at
sometimes
then
at
other
?
If
it
be
no●
,
suspect
thy selfe
;
if
it
be
,
suspend
thy
cavils
;
cease
thine
enmity
,
thine
hard
thoughts
,
thine
unbeteaming
heart
,
the
Lord
loves
to
be
as
freely
thought
of
for
his
love
as
he
deserves
:
And
for
thy selfe
,
if
it
be
thy
lot
to
lye
longer
under
hope
then
others
,
and
to
want
the
cheerings
which
some
have
,
yet
sure
it
is
,
if
thou
abide
waiting
in
thine
innocency
,
(
not
being
tainted
with
shrewd
dregs
of
thine
owne
stale
and
base
heart
)
the
Lord
will
at
length
breake
out
so
much
the
more
in
pitty
to
thy
fainting
soule
,
by
how
much
his
delay
hath
made
thee
waite
so
long
,
and
it
shall
not
then
trouble
thee
that
thou
hast
thus
indured
:
Mercy
at
last
shall
be
sweetest
to
thee
,
Esay
57.16
.
that
thou
faile
not
wholly
.
Singularity
of
delay
,
sometimes
argueth
an
heart
tainted
with
Selfe
in
more
then
a
common
manner
.
And
so
much
for
the
use
of
reproofe
.
Vse
3
Lastly
,
to
finish
this
point
,
and
so
draw
to
an
end
:
Let
this
be
Admonition
both
speciall
and
generall
.
Great
men
must
submit
their
great
spirits
to
God
.
First
speciall
,
to
such
as
are
Naamans
,
great
ones
in
place
,
renowne
,
authority
,
birth
or
any
other
worth
above
others
,
viz.
That
their
great
stomacks
rise
not
up
in
arms
against
God
to
quarrell
with
him
,
when
they
are
crossed
in
their
owne
hopes
and
expectations
:
The
truth
is
,
the
streame
of
Selfe
is
ranke
enough
of
it selfe
,
though
there
be
no
oile
added
to
the
flame
:
The
poorest
wretch
could
say
,
though
I
am
not
so
rich
as
thou
,
yet
I
have
as
proud
an
heart
as
thou
:
But
yet
,
when
one
streame
meets
another
,
the
flood
is
the
greater
:
Great
men
who
thinke
it
a
peece
of
their
Noblenesse
to
take
no
affronts
at
any
mans
hand
,
what
ever
it
cost
them
,
had
need
deny
themselves
farre
,
to
get
a
subject
heart
even
to
God
himselfe
:
Their
great
bloud
,
the
repute
of
their
owne
eminency
and
parts
exempts
them
(
in
their
owne
opinion
)
from
the
common
lot
;
as
we
read
of
him
,
2
King
.
6.
who
having
first
raged
at
Elisha
(
as
the
supposed
cause
of
the
famine
)
saying
,
God
doe
so
,
and
so
,
if
his
head
stand
on
him
this
day
;
after
being
greeted
by
him
more
discurteously
then
he
looked
for
,
flew
in
Gods
face
too
,
and
said
,
shall
I
attend
on
the
Lord
any
longer
?
Ver.
ult.
As
once
a
great
Prince
being
crossed
of
his
pastime
by
the
weather
,
told
God
(
swearingly
)
he
was
a
King
too
,
and
he
offered
him
ill
measure
so
to
defeat
him
.
Abner
the
pillar
of
Sauls
house
,
being
but
reproved
by
weake
King
Ishbosheth
(
set
up
by
himselfe
)
for
medling
with
his
fathers
concubines
,
2
Sam.
3.6
.
tooke
it
so
hainously
that
he
forth
with
revenges
himselfe
,
and
betraies
the
Crowne
to
David
:
Great
men
therefore
swell
easily
if
defeated
,
and
indeed
these
two
were
as
bad
as
great
,
but
the
best
in
this
kinde
take
defeats
heavily
.
Let
such
consider
that
which
Naaman
(
if
he
had
had
the
knowledge
which
they
have
)
would
soone
have
noted
,
viz.
How
desperate
a
thing
it
is
to
fight
against
God
,
and
to
crosse
him
,
when
he
serves
not
our
turne
?
If
God
resist
all
proud
ones
,
&
especially
great
ones
,
how
much
more
proud
resisters
?
Pride
being
of
it self
a
resistance
:
Although
your
spirits
rise
up
soon
against
men
,
(
which
yet
I
allow
not
)
beware
ye
be
not
found
fighters
against
God
:
Act.
5.
Know
that
though
men
accept
your
persons
,
yet
God
puts
no
difference
,
especially
in
matter
of
salvation
:
It
is
counted
a
great
humility
in
a
great
one
,
to
be
never
so
little
humble
.
But
oh
worme
!
(
for
what
is
the
greatest
flesh
,
else
?
)
if
thou
thinke
it
equall
that
a
poore
beggar
should
stoop
to
thee
,
what
shouldest
thou
do
to
God
,
to
whose
eminency
,
thine
is
as
the
drop
of
a
bucket
?
Take
not
upon
thee
,
(
though
thou
be
the
chiefe
of
the
Parish
,
the
Lord
of
the
Towne
,
and
Patron
of
the
Minister
)
to
yoke
him
to
any
other
conditions
in
point
of
reproving
thee
impartially
then
the
meanest
:
If
he
do
his
duty
faithfully
,
turne
not
away
in
a
fume
,
scare
him
not
with
thy
lookes
,
change
not
thine
heart
to
him
,
nor
thinke
his
love
lesse
towards
thee
therefore
;
rather
rejoice
that
God
hath
given
thee
so
faithfull
an
overseer
,
which
few
such
have
the
happinesse
to
injoy
,
much
lesse
play
thy
parts
with
God
in
this
kinde
,
but
subject
thy selfe
to
the
authority
of
the
promise
,
as
humbly
as
the
meanest
,
he
hath
little
to
take
to
upon
earth
,
and
all
thou
hast
cannot
helpe
thee
,
without
the
good
will
of
him
that
dwelt
in
the
bush
:
God
hath
chaines
for
Princes
:
Psal.
149.8
.
Act.
17.11
.
Deny
thy selfe
,
cleave
to
the
bare
truth
of
the
promise
,
try
it
as
well
as
thou
wilt
,
as
those
noble
Beraeans
did
)
but
when
thou
hast
done
,
seeke
no
other
way
to
heaven
,
save
it
:
Heaven
lies
no
more
open
to
a
Noble
mans
performances
and
merits
,
then
a
pezants
;
all
were
digged
out
of
one
rocke
,
therefore
count
it
thy
Nobility
,
to
give
God
his
honour
by
beleeving
,
and
count
it
more
presumptuous
to
affront
him
in
point
of
his
honour
,
then
any
mans
affronting
thee
;
there
is
but
one
way
for
thee
,
and
the
poorest
,
to
heaven
:
cleave
to
it
with
an
heart
as
low
as
the
poorest
;
God
will
count
more
highly
of
a
great
little
heart
,
then
a
small
little
one
,
and
stoope
to
this
point
in
hand
also
:
David
never
got
such
interest
in
Gods
affections
by
his
Crowne
,
as
by
his
poverty
of
spirit
.
Inure
thy selfe
to
take
a
defeat
from
God
without
rage
,
yea
unkindnesse
.
An
Emperour
for
his
Crowne
could
stand
bare
foote
at
the
gate
of
a
base
Pope
till
he
released
him
,
and
shalt
thou
thinke
much
to
cast
thy
coronet
at
the
feet
of
this
Emperour
?
Oh!
waite
(
even
thou
)
at
the
gates
of
God
unweariedly
,
and
although
it
be
long
ere
he
heare
thee
,
and
although
Self
in
thee
would
swell
,
yet
beat
it
down
&
wait
still
,
till
the
Lord
send
thee
away
with
Naamans
answer
.
Consider
if
thou
turn
away
with
him
from
God
,
whither
shalt
thou
go
?
Shall
hy
wealth
and
honour
save
one
whom
God
will
not
save
?
Or
could
all
Naamans
honour
at
home
have
healed
his
leprosie
?
Came
not
that
from
another
friend
?
And
thinke
,
what
a
sad
confusion
he
had
found
it
,
if
he
had
humored
himselfe
in
this
distemper
finally
?
Oh!
as
tickling
as
it
was
now
,
it
had
stung
him
after
as
a
serpent
!
and
so
shall
thine
doe
thee
,
if
the
Lord
prevent
it
not
for
thee
by
counsell
as
he
did
for
him
,
whereof
in
the
next
verse
(
God
willing
)
we
shall
treate
more
fully
.
Branch
.
2
And
in
a
word
,
that
which
I
would
say
in
generall
to
all
,
is
this
;
Try
your selves
well
in
your
selfe-defeats
,
Try
thy selfe
how
the
defeating
of
Selfe
worketh
with
thee
.
whether
Satan
mixe
himselfe
with
them
to
enflame
corruption
,
and
to
make
sinne
out
of
measure
sinfull
;
or
whether
they
come
onely
from
within
our selves
:
If
it
be
from
Satan
stirring
up
rebellion
,
then
the
spirit
of
Grace
,
may
neverthelesse
be
at
worke
,
and
may
prevaile
thereby
in
time
to
cast
out
Satan
,
and
to
subdue
the
soule
to
selfe-deniall
and
patient
waiting
for
why
?
The
impression
is
violent
,
and
contrary
to
that
spirit
which
guideth
thee
:
Therefore
thou
shalt
finde
it
yrkesome
to
thee
,
unwelcome
and
wearisome
,
thou
wilt
not
harbour
it
,
but
reject
it
,
and
imbrace
the
defeats
of
Selfe
,
as
Paul
did
,
till
the
Lord
satisfie
thy
desires
.
But
if
thou
feele
that
this
discontent
proceed
from
meere
corruption
;
then
know
,
that
God
calls
thee
to
so
much
the
more
abhorring
of
thine
owne
way
and
will
,
and
to
say
,
Note
well
.
alas
!
what
is
the
salvation
of
a
poore
worme
,
a
gnat
,
to
that
infinite
glory
which
God
seekes
to
himselfe
in
his
owne
holy
way
?
What
if
I
lose
heaven
in
mine
owne
way
,
so
I
may
have
it
in
his
way
,
yea
any
way
?
Phil.
3.
Yea
she
shall
wish
she
had
Pauls
strength
to
become
Anathema
,
so
that
Gods
wisdome
might
be
exalted
?
I
say
thou
hadst
need
entreat
the
Lord
so
farre
to
reveale
unto
thee
the
holinesse
,
the
equity
of
his
wise
way
,
that
in
respect
thereof
,
thou
maist
stinke
in
thine
owne
nostrills
:
Oh
doe
so
!
chuse
to
goe
to
heaven
with
the
forfeit
of
thine
owne
dearest
eies
,
hands
and
feet
,
rather
then
goe
to
hell
,
(
for
so
would
Selfe
)
with
them
:
Matth.
18.8
.
Say
thus
,
I
would
wash
seventy
seven
times
in
thy
Jorden
,
to
crosse
my selfe
,
Lord
,
rather
then
turne
from
washing
seven
times
to
crosse
thy
command
.
I
would
with
Paul
,
attaine
to
the
resurrection
of
the
dead
by
any
means
whatsoever
,
rather
then
faile
of
it
,
through
good
report
and
bad
,
through
as
many
disasters
as
Paul
chose
to
passe
,
rather
then
he
would
not
fulfill
his
Apostleship
,
would
I
●huse
to
goe
,
rather
then
lose
my
desire
,
through
poverty
,
losse
of
friends
,
shipwracke
,
persecutions
,
hunger
,
stoning
,
nakednesse
,
yea
Self
and
all
,
though
defeated
of
her
hopes
.
And
so
much
shall
suffice
for
this
verse
,
use
,
doctrine
and
time
.
Let
us
pray
,
&c.
THE
TENTH
LECTVRE
upon
the
thirteenth
Verse
following
VERSE
XIII
.
And
his
servants
came
neere
,
and
said
unto
him
,
Father
,
if
the
Prophet
had
bidden
thee
doe
some
great
thing
,
wouldest
not
thou
have
done
it
?
How
much
more
then
,
when
he
saith
unto
thee
,
Wash
and
be
clean
?
VERSE
14.
Then
he
went
downe
to
Iorden
,
and
dipped
himselfe
seven
times
,
&c.
YOU
may
remember
(
beloved
)
that
in
our
entrance
upon
this
Scripture
,
we
devided
it
into
foure
parts
.
2
Kings
Elisha's
message
,
Naamans
entertainment
of
it
,
Transition
to
the
13.
verse
.
The
servants
attempt
,
And
the
issue
thereof
,
both
immediate
&
consequent
.
Two
of
these
are
already
finished
through
Gods
providence
.
The
other
two
remaine
.
At
this
time
therefore
by
the
same
assistance
,
I
am
to
proceed
to
the
third
generall
,
viz.
The
attempt
of
the
servants
of
Naaman
(
for
these
the
Lord
chose
to
use
for
the
rectifying
and
restoring
of
their
distempered
Master
,
rather
then
the
Prophet
,
through
the
prejudice
of
Naaman
)
and
how
the
Lord
inspired
them
with
wisdome
to
give
an
onset
,
(
at
this
dead
lift
)
upon
their
Master
,
to
disswade
him
from
doing
that
which
he
rashly
purposed
,
to
wit
,
to
depart
without
his
cure
:
And
this
attempt
of
theirs
,
is
set
before
our
eies
in
this
thirteenth
verse
;
The
method
and
parts
of
it
two
.
-
1.
The
coherence
.
-
2.
The
matter
in
3.
things
.
wherein
two
generalls
are
to
be
noted
.
First
,
how
this
verse
hangs
upon
the
former
:
Secondly
,
the
substance
of
matter
contained
in
it
.
For
the
former
,
I
passe
it
by
till
I
enter
upon
it
presently
:
For
the
latter
it
consists
in
three
points
.
First
,
we
have
the
persons
attempting
,
the
servants
of
Naaman
.
Secondly
,
the
attempt
it selfe
.
Thirdly
,
the
inducements
which
they
use
to
perswade
him
.
In
the
persons
,
observe
two
things
.
First
,
the
relative
duty
,
wherein
each
is
bound
to
other
,
I
meane
they
to
him
,
and
he
to
them
.
Secondly
,
their
wise
and
religious
carriage
towards
him
as
one
out
of
the
way
,
and
that
in
three
things
:
First
,
in
their
reverence
:
Secondly
,
their
mercy
and
tendernesse
:
Thirdly
,
thir
seasonablenesse
:
The
attempt
it selfe
followeth
;
wherein
(
with
their
advising
him
to
obey
)
they
secretly
taxe
his
selfe-love
:
The
third
generall
containes
the
inducements
whereby
they
perswade
;
as
first
,
the
easinesse
to
obey
;
the
second
,
from
his
love
and
respect
to
the
Prophet
;
the
third
,
from
the
Prophets
integrity
;
the
fourth
,
from
comparison
of
the
greater
to
the
lesse
.
All
the
which
points
,
what
they
containe
in
them
,
we
shall
(
God
willing
)
as
they
come
to
hand
,
propound
,
open
and
enlarge
,
so
farre
as
our
weaknesse
through
his
grace
shall
permit
us
.
1.
Point
of
coherence
handled
.
Not
to
repeat
any
thing
then
of
former
things
,
let
us
come
to
the
first
of
the
two
generalls
,
that
is
the
coherence
:
In
which
two
particulars
are
contained
.
The
former
is
,
how
different
Naamans
case
is
in
this
verse
from
that
wherein
the
former
presents
him
to
us
.
The
point
will
better
arise
when
we
have
opened
it
,
Opening
of
the
point
.
as
the
text
affords
it
:
For
hitherto
,
(
&
especially
in
the
two
verses
before
)
we
have
seen
Naaman
very
unhappy
in
his
proceeding
:
First
,
in
his
wrong
assaying
of
the
King
of
Israel
:
Secondly
,
in
his
bootlesse
attendance
at
the
doore
of
Elisha
:
Thirdly
,
In
his
rejecting
the
message
,
wherein
both
the
way
and
the
successe
of
his
cure
was
tendred
unto
him
.
In
speciall
we
have
seene
the
prejudice
of
his
owne
heart
preventing
all
taste
and
liking
of
the
message
:
Then
we
have
seene
his
carnall
shifts
wherein
he
hath
taken
pleasure
,
for
the
confirming
of
himselfe
in
his
error
:
Lastly
,
we
have
seene
him
fall
to
play
the
foole
and
mad
man
,
wallowing
in
his
bloud
,
and
foaming
out
his
owne
shame
,
in
pride
and
rage
.
All
which
laid
together
,
present
unto
us
a
man
wholly
wedded
to
himselfe
,
and
foole-hardy
to
get
out
of
those
armes
of
mercy
which
had
offered
themselves
to
him
for
better
ends
then
he
would
acknowledge
;
fighting
and
struggling
against
that
good
which
yet
himselfe
pretended
to
seeke
:
And
now
who
is
there
(
that
lookes
with
no
other
then
a
mans
eie
)
beholding
Naaman
in
this
pickle
and
misery
,
but
would
be
ready
to
passe
sentence
upon
him
and
give
him
as
gone
?
who
is
there
,
that
seeing
one
deadly
sicke
,
tumbling
in
his
bed
without
ease
,
and
throwing
the
potion
in
the
Physitians
face
,
or
against
the
walles
,
would
not
say
,
this
man
is
but
a
dead
man
,
he
is
past
cure
?
Even
so
is
it
here
with
Naaman
:
If
God
were
as
man
,
or
as
willing
to
turne
away
in
a
rage
from
man
,
as
man
is
from
God
,
how
should
he
chuse
but
perish
?
But
here
is
the
wonder
:
Naamans
cavilling
against
mercy
,
provokes
mercy
to
so
much
the
more
pitty
;
his
winding
and
wrestling
with
Gods
armes
to
get
out
,
drawes
these
armes
closer
together
to
enclose
him
in
them
.
If
God
were
as
man
then
were
man
forlorne
.
And
now
between
cup
and
lip
,
in
this
narrow
necke
of
despaire
,
mercy
comes
in
,
and
disputes
for
him
who
disputed
against
it selfe
,
saying
,
poore
wretch
!
whither
wouldest
thou
goe
from
this
mercy
offered
thee
?
I
see
better
then
thou
,
that
to
yeeld
to
thy
will
were
to
leave
thee
to
sorrow
:
but
when
all
is
done
,
mercy
must
heale
thee
,
and
therefore
call
thy selfe
to
better
consideration
:
Let
all
thy
rebellions
become
as
so
many
shamings
and
tamings
of
thee
for
thy
folly
,
humble
thy selfe
so
much
the
more
deeply
,
by
how
much
the
more
thou
hast
disguised
thy selfe
,
and
let
thy
sinne
be
thy
sorrow
!
Lo
here
,
I
reach
out
cords
unto
thee
of
perswasion
made
of
many
twists
,
the
counsell
of
thy
servants
about
thee
,
whom
I
have
made
wiser
then
thy selfe
,
that
thou
mightest
come
a
little
lower
in
thine
own
sight
,
and
at
last
become
a
fool
that
thou
mightest
be
wise
:
And
to
conclude
,
I
have
put
strength
into
their
counsell
,
and
perswasion
into
their
arguments
,
and
authority
into
their
obedience
:
Lay
hold
therefore
of
this
my
strength
,
make
peace
,
and
recover
health
and
cure
of
soule
and
body
,
from
the
disease
of
the
one
,
and
distemper
of
the
other
,
and
goe
to
Jorden
,
wash
and
be
cleane
:
This
mercifull
assistance
the
Lord
through
this
verse
holds
forth
to
Naaman
:
And
what
comes
all
this
unto
?
Surely
to
this
issue
,
That
looke
whom
the
Lord
hath
once
cast
love
upon
,
according
to
his
good
pleasure
,
and
the
purpose
of
calling
home
;
the
same
Lord
will
so
fasten
upon
and
hold
close
to
himselfe
,
(
whatsoever
outward
discouragements
,
inward
oppositions
and
resistances
come
in
the
way
to
hinder
it
)
till
by
the
irresistible
might
of
his
power
,
he
have
brought
them
on
shore
,
past
all
danger
.
Let
the
first
point
then
be
this
,
whom
God
hath
begunne
with
in
preventing
Doct.
1
grace
,
he
will
proceed
with
by
assisting
grace
,
Whom
God
hath
graciously
prevented
,
he
will
also
assist
powerfully
to
proceed
.
till
the
worke
of
grace
be
perfected
.
Let
us
see
some
texts
and
some
reasons
of
it
,
and
so
come
to
the
use
.
First
for
reasons
,
in
a
word
,
the
maine
is
,
that
God
knoweth
who
are
his
by
their
names
:
And
hee
will
not
lose
his
owne
worke
;
he
will
adde
to
that
which
he
hath
done
,
rather
then
undoe
it
by
detracting
from
it
:
All
his
workes
are
perfect
,
hee
leaves
nothing
by
halfes
,
that
were
to
dishonour
himself
:
Goe
no
further
then
Naamans
example
here
,
God
had
already
prevented
him
,
and
brought
him
fairely
towards
both
cure
and
conversion
:
Now
if
he
had
left
him
in
the
briars
of
his
owne
difficulties
,
and
suffered
the
prevention
to
come
to
nothing
,
what
a
crossing
should
this
have
beene
to
his
ends
?
He
who
prevents
that
he
might
assist
,
will
not
faile
of
his
purpose
.
Moses
tells
the
Lord
,
Deut.
9.28
.
that
if
he
ceased
now
to
goe
with
his
people
,
the
heathens
would
blaspheme
his
name
,
and
say
,
It
was
because
he
could
not
bring
him
through
the
vast
wildernesse
,
and
so
the
glory
of
his
prevention
had
been
lost
:
God
then
having
foreknowledge
,
power
,
wisdome
and
faithfulnesse
enough
to
serve
his
own
glorious
ends
,
how
absurd
were
it
to
think
,
that
any
thing
could
crosse
them
,
either
from
without
or
from
within
?
no
enemy
,
no
danger
,
shall
hinder
the
assistance
of
grace
from
that
soule
which
hath
beene
prevented
once
thereby
:
Other
reasons
will
appeare
in
the
answer
of
a
question
by
and
by
.
Briefly
then
for
Scriptures
.
Compare
first
,
Exod.
5.21
.
with
6.1
.
Proofes
of
the
Doctrine
.
Exod.
5.21
.
and
12.31
.
The
Lord
meant
the
deliverance
of
Israel
both
outward
and
spirituall
,
by
the
hand
of
Moses
:
He
had
already
and
long
prevented
them
by
the
glad
tidings
thereof
,
and
the
expectation
of
it
:
But
so
it
fell
out
,
that
in
the
attempt
thereof
,
matters
went
very
crosse
and
awry
,
as
appeares
by
the
text
,
for
notwithstanding
the
oft
assayes
of
Pharaoh
,
yet
he
held
them
off
with
delayes
;
and
the
plagues
being
staid
,
the
bondage
continued
,
his
heart
hardned
more
,
and
he
would
not
let
them
goe
:
Nay
more
,
those
very
instruments
in
whom
(
next
to
God
)
their
confidence
was
,
Moses
and
Aaron
,
rather
occasioned
their
greater
misery
,
insomuch
that
that
the
people
thought
it
had
beene
better
if
the
onset
had
never
beene
made
:
Now
when
they
saw
this
,
the
Elders
come
to
Moses
,
saying
,
God
be
judge
betweene
us
and
you
(
q.d.
we
pray
God
there
be
plaine
dealing
among
you
)
for
you
have
made
us
stinke
in
the
sight
of
Pharaoh
,
all
goes
worse
and
worse
through
your
mediation
:
Exod.
5.20.21
.
who
would
have
liked
this
contrariety
?
Yet
the
Lord
(
who
could
exalt
himselfe
above
all
these
lets
,
and
over
Pharaoh
himselfe
)
wrought
to
his
people
a
deliverance
even
from
hence
;
and
that
which
this
tyrant
would
not
permit
willingly
to
be
done
,
lo
,
the
Lord
by
forcible
breaking
in
upon
him
,
doth
compell
him
to
,
and
in
the
way
of
saving
Israel
from
him
,
overthrowes
himselfe
.
Joh.
9.5.35.36
.
See
Joh.
9.
When
the
Lord
Jesus
had
once
prevented
that
poore
blinde
creature
with
love
,
and
the
handsell
of
his
cure
,
presently
(
in
stead
of
good
successe
)
all
falls
out
very
foule
;
for
why
?
The
Pharisees
(
to
stoppe
the
glory
of
it
)
swarme
like
hornets
about
this
poore
man
,
disquieting
him
with
questions
,
and
snaring
him
with
their
malice
,
till
at
last
,
for
his
loyall
Apology
for
Christ
,
they
had
cast
him
out
by
excommunication
.
This
might
seeme
an
hard
gobbet
for
so
weake
a
stomacke
to
digest
,
and
rather
a
meane
quite
to
discourage
him
:
But
could
all
their
railing
upon
him
and
Christ
,
alienation
of
him
from
Christ
,
estrangednesse
of
parents
,
doe
it
?
No
,
as
poore
as
that
seed
was
in
him
,
yet
lively
it
was
,
and
held
out
forcibly
against
all
enemies
,
valiantly
defending
Christs
honour
and
innocency
,
till
when
the
time
came
,
that
the
Lord
Jesus
saw
good
to
strike
up
the
bargaine
,
a
few
words
served
the
turne
;
and
in
the
meane
while
,
no
discouragements
could
beat
him
off
,
all
wrought
him
closer
and
faster
to
Christ
,
by
that
secret
and
hidden
attendance
of
the
Spirit
upon
the
poore
entrance
which
had
beene
begunne
:
Rom.
8.
All
shall
tend
from
the
first
to
the
last
)
to
their
good
whom
God
loveth
;
not
onely
in
sanctification
,
but
in
vocation
also
,
both
being
subordinate
to
election
,
though
the
former
under
a
stronger
promise
.
Act.
9.1.6.7.8
&c.
Who
also
(
thirdly
)
could
have
thought
,
that
Paul
had
beene
neare
his
conversion
,
when
he
breathed
out
threats
against
the
Saints
(
like
a
Lion
)
at
his
nostrills
?
Yet
that
could
not
keepe
off
Gods
preventing
mercy
from
casting
him
downe
and
taming
him
;
and
being
so
cast
downe
,
and
a
breach
made
,
let
the
Lord
slacken
his
worke
?
Did
he
not
assist
it
strongly
?
When
this
poore
prisoner
(
instead
of
pursuant
)
lay
blinde
and
desolate
,
yea
when
all
were
affraid
to
meddle
with
him
(
as
thinking
the
Lion
to
be
couchant
for
a
skill
,
that
he
might
be
rampant
after
)
how
doth
the
Lord
breake
through
all
difficulties
,
and
sends
Ananas
to
open
the
eies
both
of
his
body
and
soule
,
and
make
him
a
sound
man
!
And
thus
here
this
poore
Naaman
(
in
shew
)
further
from
cure
then
at
first
;
how
doth
the
Lord
strangely
turne
the
winde
out
of
the
East
of
a
distemper
,
into
the
South
of
a
calme
?
Causing
here
poore
servants
to
become
prevalent
with
their
Lord
,
to
yeeld
to
that
which
he
had
renounced
?
Surely
so
it
is
,
the
Lord
can
on
the
suddaine
cause
deliverance
to
appear
(
as
recovery
out
of
a
long
quartaine
ague
)
even
when
all
hope
is
past
;
when
doome
is
given
of
shipwracke
,
Act.
27.
God
shall
make
Paul
to
stand
up
with
a
word
of
hope
to
poore
wretches
;
he
can
hasten
salvation
with
wings
(
when
it
seemes
a
farre
off
)
when
misery
is
at
the
deepest
,
then
comes
up
the
seed
of
light
which
was
sowne
for
the
righteous
:
As
when
there
is
no
strength
to
bring
forth
,
the
Lord
(
unlooked
for
)
enlarges
birth
for
the
fruit
that
is
to
come
to
the
birth
;
and
as
the
tender
nurse
overcomes
the
poore
froward
child
with
love
and
mildnesse
till
she
have
brought
it
out
of
it
humors
:
so
here
:
Esay
38.
the
doctrine
then
stands
firme
upon
her
bottome
.
If
any
here
aske
,
Quest.
how
and
which
way
the
Lord
goes
to
work
in
such
a
businesse
?
I
answer
,
Answ.
Assistance
of
grace
wherein
it
stands
.
by
accommodating
himselfe
in
speciall
to
the
condition
of
such
a
soule
as
doth
sticke
thus
in
the
birth
,
and
staggers
between
Gods
preventing
and
perfiting
grace
.
I
say
,
his
assistance
is
alway
according
to
the
soules
difficulty
:
Here
in
this
case
of
Naaman
we
may
clearly
see
how
he
steppes
in
by
the
servants
,
furnishing
them
with
more
understanding
of
his
case
,
and
inabling
them
to
ponder
the
same
with
the
sad
effects
of
it
,
more
then
Naaman
himselfe
,
and
hereby
kindling
in
them
a
sparkle
of
divine
counsell
,
which
enabled
them
to
speake
wisely
,
feelingly
,
pertinently
,
and
in
due
season
according
to
his
condition
,
with
speciall
blessing
succeeding
the
same
,
and
carrying
it
home
to
their
Masters
spirit
:
how
easily
had
the
thing
fallen
out
otherwise
in
every
of
these
,
had
not
God
assisted
him
?
By
these
instruments
,
the
Lord
first
stopped
the
precipitate
minde
of
Naaman
,
from
so
suddaine
a
departure
;
weakened
his
strong
conceit
,
overthrew
his
carnall
cavill
,
abated
his
pride
,
cooled
his
rage
,
enlarged
the
promise
,
the
easinesse
,
the
probablenesse
,
yea
the
divinenesse
and
certainty
thereof
,
till
having
beaten
downe
his
high
thoughts
,
he
is
made
a
low
valley
,
and
prepared
for
cure
and
conversion
.
So
in
like
manner
doth
the
Lord
worke
in
any
soule
which
needs
his
seconding
assistance
towards
the
enjoying
of
salvation
:
he
will
not
suffer
them
to
want
any
helpe
which
may
further
them
.
For
example
,
Instances
.
Doth
the
Lord
see
their
discouragements
to
come
from
others
?
He
will
arme
them
with
strong
courage
of
resistance
and
resolution
,
as
Joh.
9.
Are
they
miscarried
with
strong
error
ag●inst
the
way
of
the
promise
?
The
Lord
will
send
them
counsell
from
heaven
to
rectifie
and
settle
them
:
Are
they
held
under
great
infirmity
and
crasinesse
of
spirit
,
not
daring
to
beleeve
?
The
Lord
will
not
breake
the
reed
that
is
already
brused
,
nor
quench
the
smoking
flax
:
Are
they
prejudicate
against
the
Minister
?
God
will
bring
forth
his
light
,
(
as
here
he
did
Elisha's
)
and
imbreed
an
holy
opinion
of
him
:
Doe
friends
oppose
and
become
enemies
?
God
will
turne
them
to
friends
and
furtherers
againe
:
Are
they
froward
and
distempered
in
spirit
,
so
that
they
are
as
troubled
waters
and
cannot
see
light
of
truth
,
or
make
so
much
haste
that
they
cannot
waite
?
The
Lord
will
sweeten
and
moderate
their
spirits
with
meekenesse
,
and
forbearance
:
Are
their
corruptions
strong
?
The
Lord
will
beate
them
downe
before
them
:
Briefly
,
be
their
lack
and
ayle
whatsoever
it
can
be
,
God
will
supply
it
,
he
will
enlighten
,
sustaine
,
perswade
,
enlarge
,
prepare
them
for
his
worke
,
both
by
casting
out
that
which
is
contrary
,
and
by
encouraging
that
which
is
weakly
begunne
,
till
the
worke
be
finished
.
If
he
meane
that
the
businesse
shall
be
depending
longer
,
then
the
lets
shall
be
smaller
and
more
tolerable
;
if
the
objections
and
oppositions
be
more
forcible
,
hee
will
shorten
the
season
,
Note
.
and
hasten
his
worke
:
His
assistance
shall
be
sufficient
,
till
judgement
breake
forth
into
victory
.
Onely
here
may
be
a
question
,
why
the
Lord
suffers
such
stops
,
ignorances
,
weaknesses
,
feares
and
discouragements
to
abide
in
his
poore
servants
so
long
,
Quest.
and
yet
lets
them
alone
,
when
he
might
remove
them
sooner
?
Answ.
God
hath
speciall
reason
to
delay
his
worke
.
I
answer
,
The
time
is
not
yet
come
,
he
will
doe
it
,
after
he
hath
well
disciplined
and
yoked
them
to
his
owne
way
,
humbled
them
in
the
particular
insight
into
their
owne
corruption
,
basenesse
,
and
insufficiency
of
themselves
;
and
caused
his
power
(
all
that
while
)
to
appeare
to
them
,
which
at
the
first
could
not
so
have
appeared
,
if
he
had
prevented
all
such
trouble
at
once
.
But
there
is
a
time
present
,
for
Gods
sufficient
grace
to
stay
them
from
revolts
and
extremities
;
and
there
is
a
time
to
come
for
Gods
perfiting
grace
to
set
them
free
;
then
shall
they
looke
backe
and
see
reason
in
all
this
way
of
God
.
See
Joh.
13.9.10
.
When
Peter
was
averse
to
Christ
,
in
the
offer
of
washing
,
our
Saviour
tells
him
,
What
I
doe
now
thou
knowest
not
,
but
hereafter
thou
shalt
,
2
Cor.
12.
A
secret
hand
shall
uphold
thee
the
whilest
,
but
after
shall
discover
the
reason
of
all
.
Now
I
come
to
some
use
briefly
.
Vse
1
This
first
,
instructs
Gods
deare
servants
about
the
preciousnesse
of
their
priviledges
,
Instruction
.
and
that
in
two
respects
.
First
,
it
teacheth
them
what
Branch
.
1
oddes
there
is
betweene
such
as
the
Lord
hath
honoured
with
the
grace
of
vocation
above
others
.
Assisting
grace
of
God
,
the
roote
of
manifold
priviledges
to
a
beleever
.
Doth
the
Lord
thus
apply
himselfe
to
such
as
are
out
of
his
covenant
?
Doth
he
so
prevent
them
at
first
,
or
doth
hee
after
so
follow
them
up
and
downe
,
as
the
nurses
eie
attends
the
feeble
Infant
,
for
feare
of
shrewd
turnes
?
When
their
rebellious
spirits
cavill
,
winde
out
of
his
armes
,
and
roll
backe
to
their
dungeon
,
doth
he
clapse
them
more
strongly
?
Doth
he
take
it
to
concerne
him
to
doe
so
for
his
honour
?
No
surely
,
and
yet
(
as
the
case
stands
with
them
)
he
knowes
they
must
sinke
,
except
he
pitty
them
.
But
he
is
free
and
bound
to
none
,
save
to
whom
he
bindes
himselfe
;
therefore
he
speakes
to
the
one
and
to
the
other
very
differently
:
To
his
owne
that
golden
promise
belongs
,
The
Lord
will
dry
up
Euphrates
to
make
a
way
for
his
scattered
ones
;
(
some
thinke
it
concernes
the
returne
of
the
Jewes
miraculously
,
as
once
through
the
red
sea
:
Esay
28.
)
But
to
the
other
,
that
fearefull
speech
,
There
shall
be
a
line
upon
line
,
precept
upon
precept
,
here
a
little
and
there
a
little
:
Why
?
That
they
may
turn
back
,
spue
,
fall
,
and
rise
no
more
:
Blessings
he
meanes
,
shall
turne
curses
to
enemies
to
condemne
them
:
But
crosses
and
offences
shall
turne
releases
and
eases
to
the
other
:
Oh!
fearefull
is
the
state
then
of
the
one
,
happy
of
the
other
!
Well
might
it
be
said
,
Luke
4.
of
Naaman
,
There
were
many
lepers
in
the
dayes
of
Elisha
;
but
onely
Naaman
to
whom
he
was
so
sent
:
As
Lysias
told
Paul
,
he
was
faine
to
buy
the
liberty
of
a
Citizen
of
Rome
with
a
great
summe
,
which
Paul
was
borne
too
for
nothing
!
Tell
it
thy
soule
in
secret
,
how
few
have
I
seene
God
compassionate
and
shew
a
tender
heart
unto
,
when
they
have
fought
against
mercy
?
How
hath
he
suffered
them
to
roll
to
their
dunghill
?
Rev.
ult.
His
eie
hath
not
pittied
them
;
but
he
hath
said
,
He
that
formed
them
will
shew
them
no
mercy
,
let
the
wilfull
be
more
wilfull
,
and
the
caviller
fulfill
his
measure
,
let
the
carnall
have
is
owne
way
,
stumble
and
fall
(
and
rise
no
more
)
at
the
stumbling
blocks
of
his
owne
iniquity
!
Ezek.
14.
If
he
will
needs
depart
let
him
goe
!
Joh.
6.
Did
our
Saviour
pull
those
time-servers
(
which
followed
him
for
the
loaves
)
backe
againe
when
they
revolted
and
pickt
a
quarrell
with
him
?
No
surely
,
he
let
them
go
.
But
to
his
Disciples
he
said
,
Will
ye
also
go
?
He
was
loath
to
part
with
them
.
Oh!
what
should
more
prevaile
to
affect
the
hearts
of
al
Gods
people
,
who
have
met
with
assisting
grace
then
this
experience
?
Hath
hee
dealt
so
with
all
sorts
as
with
you
?
As
Moses
pressed
the
children
of
those
Israelites
that
survived
their
fathers
,
Did
ever
God
so
speake
to
man
,
Deut.
4.33
.
as
he
hath
to
you
,
and
yet
lived
?
So
say
I
,
Doth
God
no
more
for
you
,
then
for
all
sorts
?
Then
account
him
but
a
God
in
common
:
But
hath
hee
,
even
when
you
have
beene
at
last
cast
,
suddenly
caused
light
to
appeare
,
turned
the
low
wheele
uppermost
,
brought
light
out
of
darkenesse
,
and
spread
a
table
in
a
dry
barren
land
?
This
he
hath
not
done
for
all
:
If
you
have
found
the
winde
thus
suddenly
to
turne
,
Oh
acknowledge
it
!
What
if
it
had
not
beene
so
?
If
God
had
not
beene
so
on
your
side
?
Surely
the
floods
had
prevailed
and
drowned
you
:
If
he
have
made
those
waters
walls
to
you
,
Psal.
123.5
.
which
have
beene
gulfes
to
others
,
is
it
no
more
then
he
ought
you
?
Or
did
you
wade
out
of
your
owne
strength
?
Did
your
owne
hand
sustaine
you
?
Will
yee
play
the
Pelagians
now
in
this
kinde
,
and
ascribe
this
escape
to
the
lot
of
your
better
judgement
,
honesty
,
labour
and
prevention
,
then
others
?
Is
there
roome
for
such
scurfe
here
?
Or
may
free
will
presume
to
bee
named
the
same
day
with
the
assisting
grace
of
God
?
Those
innumerable
difficulties
and
dangers
of
shipwracke
which
thou
hast
avoided
,
could
thy
owne
wisdome
and
will
shunne
them
?
No
,
let
thy
soule
breake
out
into
admiration
at
this
freedome
of
mercy
now
,
as
at
first
,
and
confesse
,
Not
to
me
Lord
,
but
to
thy selfe
give
the
glory
!
Thou
hast
done
it
for
thy
name
,
and
to
get
thee
glory
,
else
it
had
beene
undone
for
ever
!
they
and
I
were
digged
out
of
one
rocke
,
Esay
63.3
.
and
their
prerogative
was
as
great
as
mine
:
Who
am
I
that
thou
shouldest
reveale
thy selfe
to
me
,
and
not
to
the
world
?
That
which
put
the
difference
,
was
the
grace
that
separated
us
,
being
all
of
one
rocke
,
of
one
masse
And
secondly
,
Assisting
grace
following
prevention
,
is
a
bottome
of
sound
experience
to
a
poore
soule
,
See
Rom.
5.10
.
it
should
instruct
Gods
owne
servants
to
gather
experience
Branch
.
2
from
hence
,
for
all
their
life
.
Is
there
such
a
golden
firme
chaine
betweene
one
part
of
vocation
and
another
?
Is
assisting
grace
so
tied
to
preventing
,
and
perfecting
grace
to
both
,
that
nothing
can
sever
them
?
How
much
more
then
is
sanctifying
grace
tyed
to
the
grace
of
calling
?
Tell
me
then
(
poore
soule
)
hath
the
Lord
done
so
great
a
favour
as
to
make
thee
one
of
his
own
,
inspite
of
Selfe
,
Satan
and
the
world
,
to
redeeme
,
reconcile
and
justifie
thee
,
to
count
thee
his
beloved
,
his
secret
one
?
Could
nothing
keepe
thee
from
vocation
and
faith
?
What
then
shall
stoppe
thee
from
heaven
and
life
,
from
perseverance
,
and
perfecting
thy
holinesse
in
the
feare
of
God
?
Thinke
with
thy selfe
,
is
this
a
lesse
priviledge
then
the
former
?
Are
all
that
are
Gods
people
partakers
of
this
grace
?
Are
they
preserved
by
the
power
of
faith
to
salvation
without
snares
,
wounds
,
and
breach
of
their
peace
?
is
this
so
common
and
thankelesse
a
favour
,
to
be
carried
(
as
the
Arke
above
mountaines
)
so
above
the
floods
of
great
waters
,
that
they
should
not
come
neare
us
?
Behold
the
Saints
in
Scripture
,
Gen.
7.
Psal.
32.5.6
.
how
few
escaped
the
trialls
of
their
sincerity
in
a
safe
manner
?
How
many
of
them
lost
their
peace
,
wasted
their
conscience
,
by
drunkennesse
,
uncleannesse
,
intemperate
passions
,
pride
,
the
world
,
disguised
,
and
at
last
comming
to
their
grave
with
sorrow
?
Witnesse
David
,
Salomon
,
Asa
,
Hezekia
,
Ionah
,
Peter
,
others
?
Behold
the
times
in
which
we
live
:
Doe
wee
finde
it
so
common
a
grace
,
that
those
(
whom
we
have
esteemed
of
well
for
uprightnesse
,
and
zeale
to
the
Gospel
)
still
hold
their
beauty
?
Doe
they
not
beginne
to
change
colour
,
and
wax
pale
and
wanne
?
Doe
they
not
stagger
,
temporize
,
and
grow
common
in
their
communion
with
all
sorts
,
in
their
affections
to
the
truth
,
to
the
power
of
godlinesse
?
Is
it
not
hard
to
finde
one
who
may
be
trusted
?
Oh
then
!
if
God
have
kept
thee
close
from
the
error
of
the
wicked
,
that
thou
mightest
not
be
pulled
from
thy
stedfastnesse
,
nor
wanze
in
thy
first
love
,
count
it
a
peculiar
,
unspeakeable
mercy
!
Againe
,
dost
thou
see
the
most
professors
to
keepe
from
revolts
?
Is
not
the
world
full
of
offences
of
such
as
gave
their
names
to
Christ
?
Whence
then
are
so
frequent
scandales
of
such
as
are
fallen
to
uncleannesse
in
all
corners
,
and
so
to
other
reproachfull
sins
?
Art
not
thou
one
of
them
?
Hath
the
Lord
hitherto
holpen
thee
as
Samuel
saith
?
Blesse
him
and
wonder
:
Oh
Lord
!
thou
who
gavest
Paul
the
lives
of
all
that
were
in
the
ship
with
him
,
and
(
notwithstanding
all
tempests
and
fears
of
shipwrack
)
broughtest
them
all
safe
to
land
!
Thou
hast
graciously
given
my
soule
to
the
Lord
Jesus
,
put
me
into
his
ship
,
kept
me
hitherto
from
sinking
,
&
being
cast
away
upon
the
rocks
,
sands
&
shelfes
of
this
wofull
sea
,
in
which
I
am
tossed
:
Even
so
(
O
Father
)
because
thou
hast
promised
,
else
I
had
beene
cast
away
a
thousand
times
,
by
temptation
,
by
offences
,
by
my
corruptions
:
But
as
nothing
could
intercept
the
Lord
Jesus
till
his
worke
was
done
;
when
they
had
beene
on
the
toppe
of
the
hill
to
throw
him
downe
headlong
,
Esay
.
suddenly
he
passed
through
them
without
hurt
,
fire
could
not
burne
,
water
could
not
drowne
him
,
Divell
could
not
tempt
to
prevaile
,
nothing
could
hinder
;
but
he
passed
through
all
reports
,
wrongs
,
persecutions
,
feares
,
till
he
had
fulfilled
his
course
,
rose
againe
from
death
,
and
conquered
it
:
And
why
?
Hee
walked
under
the
banner
of
his
fathers
protection
:
Even
so
it
hath
pleased
thee
O
Lord
!
to
fence
and
fortifie
my
poore
soule
,
that
neither
my
desertions
,
when
I
thought
my selfe
cast
off
,
and
in
despaire
,
(
through
unbeleefe
)
nor
the
dint
of
my
afflictions
,
(
when
as
yet
the
arrowes
of
God
dipt
in
venome
,
stucke
in
me
,
)
nor
the
malice
of
enemies
,
nor
the
fiery
darts
of
Satan
piercing
me
by
my
lusts
,
could
ever
wholly
divorce
me
from
thee
:
Oh!
how
many
thousands
have
fallen
on
my
right
hand
,
and
as
many
on
my
left
,
since
I
beganne
?
Men
of
like
age
,
birth
and
education
,
of
better
parts
and
endowments
then
I
;
and
yet
,
mercy
hath
kept
mee
hitherto
:
nay
Naaman
was
never
so
sullen
and
froward
with
the
Prophet
and
with
Jorden
,
as
I
have
beene
wayward
with
God
,
sometime
weary
of
his
crosses
,
cavilling
against
his
governement
,
both
in
generall
and
speciall
,
ready
to
leave
his
worke
,
to
renounce
his
Sabbaths
,
Sacraments
,
Promises
and
all
,
because
I
could
not
see
how
God
performed
them
to
me
!
when
I
have
beene
oppressed
with
Selfe
,
and
a
dead
,
saplesse
and
savourlesse
heart
,
ready
to
give
the
Lord
and
his
trade
quite
over
;
yet
he
hath
revived
me
,
and
not
suffered
me
to
revolt
quite
from
him
by
all
these
;
still
by
the
power
of
poore
faith
he
hath
kept
mee
to
salvation
,
he
hath
delivered
,
doth
and
will
deliver
me
still
,
if
I
can
waite
.
Oh!
wonder
at
this
grace
of
his
,
and
let
the
first
linke
of
vocation
,
be
a
warrant
to
thee
,
that
the
linke
of
justification
,
sanctification
and
redemption
,
shall
never
be
broken
,
but
he
that
brought
thee
through
so
many
unlikelyhoods
,
to
beleeve
;
can
and
will
(
now
much
more
)
bring
thee
through
as
great
oppositions
to
persevere
:
enjoy
thy
priviledge
,
stand
at
gaze
,
and
boast
onely
of
the
Lord
.
Thus
much
for
the
use
of
instruction
.
Lastly
,
let
this
doctrine
be
an
incouragement
to
all
feeble
and
fearfull
Vse
2
soules
,
who
think
they
shall
never
wade
out
of
their
distrust
,
Encouragement
to
all
feeble
and
fearfull
ones
.
ignorance
of
Gods
way
,
their
deepe
pride
,
Selfe
,
rebellion
and
hypocrisie
;
they
behold
these
corruptions
(
by
which
Satan
holds
possession
as
by
Forts
and
Bulwarks
)
as
evident
markes
of
their
perishing
one
day
,
and
that
they
are
so
strong
,
that
they
will
master
grace
,
and
deprive
them
finally
of
hope
.
But
poore
soule
!
stay
a
while
,
doe
not
so
hardly
sentence
thy
soule
:
Looke
here
upon
a
poore
Pagan
out
of
covenant
,
an
alien
from
God
,
behold
how
freely
God
prevented
him
at
first
,
when
he
sought
him
not
;
how
graciously
he
assisted
him
,
and
that
when
he
was
past
all
sense
of
it
,
deepe
in
the
sence
of
the
contrary
:
One
(
I
say
)
that
had
no
promise
,
meerly
an
hangby
to
the
visible
Church
,
(
save
that
he
was
supported
by
an
invisible
bounty
of
unspeakeable
goodnesse
)
and
yet
lo
,
when
he
was
at
the
saddest
point
,
and
the
lowest
ebbe
of
dispaire
,
suddenly
(
as
if
this
were
Gods
season
to
breake
his
heart
,
and
to
win
him
to
himselfe
,
all
hope
of
good
successe
being
past
)
there
appeares
a
change
of
his
wretched
condition
,
into
an
happy
;
secret
mercy
had
first
marked
him
out
for
God
,
and
the
same
still
waited
on
him
not
suffering
him
to
slippe
away
,
and
depart
from
welfare
.
Hath
God
done
this
in
the
green
tree
,
and
shall
not
he
doe
it
in
the
dry
?
Hast
thou
(
O
poore
soule
)
either
deeper
distempers
then
Naaman
had
,
or
sadder
affronts
then
he
,
within
or
without
?
Canst
not
thou
take
courage
to
thy selfe
by
a
promise
,
when
hee
found
mercy
without
one
?
What
is
it
then
that
causeth
thee
to
be
so
heavy
?
In
the
following
points
,
I
shall
speake
further
to
thee
,
onely
here
let
me
say
this
,
If
thou
canst
prove
that
God
hath
once
savingly
prevented
thee
(
whereof
upon
the
ninth
verse
I
have
at
large
spoken
)
I
can
prove
hee
will
not
forsake
thee
,
he
will
not
lose
any
one
stroke
of
worke
upon
thee
,
but
will
assist
it
,
and
in
time
perfect
it
:
Sure
I
am
,
thou
canst
not
feel
thy
spirit
deader
or
further
off
then
did
Naaman
,
thou
canst
not
be
further
out
of
Gods
precinct
then
he
was
;
and
yet
the
Lord
beyond
hope
,
turned
all
to
as
happy
an
issue
,
as
the
premises
seemed
uncomfortable
.
Take
thou
like
courage
unto
thy selfe
.
All
thy
unkindly
affronts
shall
end
well
:
when
thou
art
weary
of
hearing
,
God
shall
revive
thy
spirit
,
so
that
thou
shalt
heare
a
voice
behinde
thee
,
saying
,
heare
still
,
thou
shalt
not
be
able
for
thy
heart
to
give
over
the
ordinances
;
thy
sullen
heart
shall
not
be
permitted
to
prevaile
in
thee
against
the
promise
;
do
what
thou
canst
,
some
light
or
other
shall
appear
to
encourage
thee
,
to
cast
out
thy
prejudice
,
cavills
,
frowardnes
,
when
others
are
left
to
themselves
to
sinke
in
their
owne
peevish
rebellions
thou
shalt
finde
pitty
;
thy
tender
nurse
shall
use
all
his
wisdome
not
against
thee
,
but
for
thee
,
and
shall
not
bee
provoked
to
give
thee
over
,
as
thou
dost
him
;
thou
shalt
see
it
and
blesse
those
armes
that
comprehended
thee
,
when
thou
couldest
not
containe
thy selfe
;
those
feet
that
followed
thee
,
those
hands
that
laid
hold
on
thee
,
saying
,
returne
O
Shulamite
,
returne
!
whither
wilt
thou
goe
?
Out
of
blessing
into
the
warme
Sunne
?
What
boot
will
that
bee
to
thee
?
What
an
occasion
of
endlesse
repentance
and
regret
will
it
bee
to
thee
hereafter
,
to
leave
God
in
a
tetch
,
to
forsake
cleare
,
evident
,
sure
mercies
,
upon
a
toy
and
conceit
of
thine
owne
,
against
the
promise
of
him
that
cannot
lye
?
Oh!
consider
better
of
it
,
lay
not
the
bottome
of
remedilesse
woe
betimes
!
Thou
shalt
wish
one
day
of
the
Sonne
of
man
hereafter
,
and
that
it
were
with
thee
,
as
it
hath
beene
,
but
then
,
the
guilt
of
thy
former
contempt
and
fullennesse
shall
be
a
thousand
witnesses
against
thee
!
Thus
the
Lord
shall
even
revive
the
spirit
of
Naamans
servants
,
in
thy
spirit
,
to
pull
thee
backe
from
the
pit
,
and
prepare
thee
for
mercy
.
Onely
beware
thou
yeeld
not
to
thy
temptations
,
but
waite
upon
the
word
:
A
caution
hereupon
.
Suffer
not
this
grace
of
God
in
thee
to
be
slighted
,
(
as
it
is
by
hypocrites
)
or
to
be
damped
and
eclipsed
by
wantonnesse
,
wordlinesse
and
base
lusts
(
as
it
is
by
prophane
wretches
,
for
these
will
rankle
in
thee
,
and
fret
into
thy
bowels
a
as
canker
)
and
then
feare
not
but
other
annoyances
shall
cease
in
due
time
,
and
turne
to
a
sweet
calme
in
thee
,
when
suddenly
the
Lord
Jesus
awaking
out
of
his
sleepe
shall
rebuke
them
,
as
he
did
the
storme
and
waves
which
threatned
the
ship
wherein
he
lay
;
for
it
is
as
possible
that
those
should
have
overwhelmed
him
and
his
Disciples
,
as
these
shall
ovewhelme
thee
:
perhaps
thou
conflictest
with
boylings
of
corruptions
,
and
rebellings
against
the
Law
of
faith
and
righteousnesse
of
the
Lord
Jesus
;
but
even
these
shall
humble
thee
,
&
turn
to
great
casting
of
Self
out
of
thee
:
perhaps
thou
art
cast
upon
same
unwelcome
crosses
,
losses
,
sicknesse
,
feare
of
death
(
before
thy
peace
be
made
:
)
be
content
,
the
Lord
doth
not
try
thee
in
vaine
,
they
are
to
make
sure
worke
of
thy
heart
,
and
to
bring
thee
to
a
duer
sight
of
thy selfe
,
they
are
not
to
destroy
thee
,
although
thou
maiest
thinke
them
sent
to
discourage
thee
,
God
shall
put
more
courage
then
so
into
thee
,
hee
hath
the
power
of
death
in
his
hand
,
and
it
shall
not
seize
upon
thee
,
till
the
worke
of
God
in
thee
be
past
danger
:
The
bed
of
thy
sorrow
,
and
the
racke
of
thy
conscience
,
and
the
clattering
of
thy
bones
,
and
thy
loathing
of
dainty
meates
,
and
drawing
neare
to
the
grave
,
shall
not
hurt
thee
;
for
all
shall
end
well
,
Job
33.
and
turne
thee
from
the
pit
;
and
when
thou
art
convinced
thereof
,
thy
loathnesse
shall
be
turned
to
readinesse
;
as
Peters
was
,
Joh.
13.9
.
and
thou
shalt
say
,
Doe
what
thou
wilt
Lord
,
if
for
good
,
I
am
ready
to
stoope
:
perhaps
thy
owne
parents
,
wife
in
bosome
,
best
friends
and
companions
turne
enemies
,
looke
estrangedly
,
lye
at
thee
with
threats
,
taunts
,
scornes
,
for
thy
casting
them
off
,
and
looking
another
way
:
But
be
quiet
,
the
Lord
shall
teach
thy
fingers
to
fight
,
and
thee
to
thinke
that
the
more
pretious
,
for
which
the
Divell
so
blusters
against
thee
;
resolve
to
beare
what
thou
canst
,
but
surrender
not
thy
hopes
:
perhaps
when
the
Law
hath
laid
thee
open
to
the
sight
of
thine
owne
conscience
,
buffeting
thee
with
guilt
and
horrors
exceedingly
,
thine
estate
seemes
worse
and
worse
,
thy
old
liberty
in
a
sinfull
course
bubbles
up
within
thee
,
tempting
thee
to
shake
off
chaines
,
to
returne
to
it
again
;
but
God
shall
teach
thee
to
preferre
his
chaines
to
the
Divells
freedome
.
In
a
word
,
Satan
will
disquiet
thee
with
Atheisticall
thoughts
against
God
,
Providence
,
Scriptures
,
the
threats
,
the
promises
,
as
if
they
were
all
but
fables
,
(
so
the
wicked
world
through
error
counts
them
)
but
in
all
this
confusion
the
Lord
shall
not
leave
thee
,
(
and
as
I
said
before
)
through
this
sea
(
dried
up
,
)
he
shall
bring
his
scattered
ones
,
rather
then
they
shall
perish
.
All
shall
give
place
(
be
it
never
so
opposite
)
rather
then
Gods
worke
shall
be
defeated
.
And
so
much
for
this
point
of
coherence
may
serve
.
Another
thing
there
is
to
be
noted
here
,
Ground
of
second
point
.
Gods
continuing
still
to
buffet
and
humble
Naaman
,
ere
I
come
to
the
substance
of
the
words
:
And
that
is
,
that
this
thirteenth
verse
wholly
aimes
at
a
third
buffeting
and
subduing
of
Naamans
spirit
to
the
obedience
of
Gods
command
:
Twice
already
you
have
heard
how
the
Lord
crossed
him
:
once
by
the
idle
carriage
of
the
King
who
rent
his
cloathes
,
when
hee
thought
he
would
have
healed
him
:
Another
time
,
when
he
waited
at
Elisha's
doore
,
for
an
answer
of
reall
cure
,
without
delay
:
We
see
these
did
but
incense
the
froward
spirit
of
Naaman
,
and
set
him
on
carping
and
cavilling
;
and
not
onely
so
,
but
upon
a
will
and
stomacke
of
his
owne
to
turne
away
and
give
over
all
:
Therefore
to
take
downe
his
high
lookes
,
and
that
the
cure
which
now
followed
,
might
not
light
upon
so
rebellious
a
peece
:
Lo
,
the
Lord
tames
him
this
third
time
,
not
by
sending
Elisha
to
shame
him
,
but
by
setting
him
to
schoole
to
his
poore
servants
and
underlings
;
such
as
commonly
were
glad
to
be
at
his
becke
,
Doe
this
and
he
doth
it
,
goe
and
he
goeth
,
come
and
he
commeth
.
But
lo
,
now
the
case
is
altered
,
the
Lord
so
honours
them
,
that
rather
hee
is
under
their
authority
,
they
bid
him
come
backe
,
and
he
commeth
,
they
exhort
him
to
goe
to
Jorden
and
he
goeth
,
they
bid
him
doe
this
,
Wash
seven
times
,
and
he
doth
it
,
yea
and
he
is
a
happier
man
by
thus
obeying
then
ever
in
all
his
dayes
by
commanding
.
We
know
,
when
a
Parent
will
abase
a
proud
sonne
,
he
will
not
vouchsafe
to
correct
him
himselfe
,
but
put
him
to
his
Ostler
or
to
his
Groome
to
be
chastened
,
and
this
takes
downe
the
pride
of
his
sonne
:
So
here
:
The
Lord
keepes
Elisha
within
doores
,
and
sets
the
servants
of
this
great
stout
Champion
,
to
take
him
to
taske
,
so
ordering
it
that
they
must
be
conquerors
of
him
,
who
yet
had
got
so
many
victories
:
Now
they
can
charme
and
levell
his
spirit
,
more
then
any
other
,
and
now
these
poore
fellowes
of
farre
lesse
wit
,
policy
and
insight
,
must
yet
be
inspired
with
more
of
Gods
meaning
then
himselfe
,
must
be
appointed
as
his
teacher
,
to
doe
him
better
service
in
this
their
superiority
,
then
ever
they
did
before
.
And
it
seemes
to
me
,
Opening
of
the
ground
further
.
that
in
these
two
respects
the
Lord
would
tame
his
spirits
by
his
servants
:
the
one
this
,
That
now
he
sees
them
convinced
of
that
mystery
of
truth
which
lay
hidden
in
the
Prophets
message
,
and
appeared
not
to
himselfe
,
he
thinkes
it
high
time
to
follow
:
The
second
this
,
That
now
his
stomacke
is
left
without
any
abettors
,
his
high
spirit
is
left
to
it selfe
,
from
the
Prophet
he
had
that
he
could
have
,
and
so
,
now
his
servants
turne
abettors
of
the
Prophet
against
him
,
turne
strong
Counsellors
against
his
rage
and
carnall
distempers
:
not
one
now
of
all
his
retinue
that
sticks
to
him
,
or
humor
him
;
now
he
is
in
a
strait
,
in
a
strange
place
,
he
is
like
to
goe
home
uncured
alone
,
if
he
will
needs
goe
,
for
not
the
poorest
page
of
his
company
dare
carry
him
home
a
leper
,
all
offer
their
best
service
to
Jorden
for
a
cure
,
all
are
for
God
,
and
for
the
end
of
providence
,
sway'd
as
one
man
to
the
obedience
of
the
charge
,
not
one
offers
his
attendance
to
Aram
:
The
speech
is
,
woe
to
him
that
is
alone
;
Eccles.
8.
but
here
it
is
contrary
,
happy
is
he
who
is
left
alone
;
miserable
while
he
was
abetted
,
happy
being
forsaken
:
For
why
?
Now
there
is
no
remedy
but
Jorden
,
all
cry
that
way
;
now
hee
is
in
a
strait
,
now
servants
and
all
are
for
it
,
what
should
he
thinke
but
the
finger
of
God
is
in
it
to
perswade
?
hee
can
but
venture
to
try
,
there
he
may
have
helpe
,
at
home
there
is
none
,
what
then
should
he
now
do
but
try
?
Oh!
what
a
turning
of
the
streame
beginnes
here
to
be
?
What
a
venture
is
now
made
upon
this
so
long
cavilled
and
scorned
Jorden
?
And
with
the
entring
of
these
thoughts
,
lo
,
more
and
more
light
entreth
,
so
that
at
last
he
obeyeth
.
Out
of
both
these
passages
(
brethren
)
let
me
note
somewhat
,
and
that
but
briefly
;
and
I
will
no
longer
hold
you
from
the
substance
of
the
words
themselves
.
Doctrine
.
The
grace
of
inferiours
,
a
great
helpe
to
superiours
.
Joh.
13.
From
the
former
of
these
two
,
I
note
this
,
that
when
light
and
understanding
is
wrought
in
the
inferiour
,
it
is
a
great
convincement
to
the
superiour
to
follow
:
As
the
superiours
eminency
sometimes
is
a
cracke
to
the
pride
of
an
inferior
,
as
Christ
stooping
to
wash
his
Disciples
feete
:
Hath
our
Lord
and
Master
denyed
himselfe
so
farre
,
and
shall
we
bee
prouder
towards
each
other
?
Amplification
of
the
point
.
So
the
judgement
and
wisdome
of
an
inferiour
,
is
a
checke
to
the
conceitednesse
of
a
superiour
:
Surely
I
see
,
that
even
he
whom
I
disdained
,
is
wiser
then
my selfe
;
it
is
time
for
me
to
be
a
foole
that
I
may
be
wiser
.
Out
of
the
mouth
of
babes
and
sucklings
hath
he
ordained
praise
,
Matth.
21.16
.
(
saith
the
Psalmist
.
)
Paul
in
one
place
,
Rom.
11.13.14
.
tells
us
,
that
he
magnified
his
Apostleship
among
the
Gentiles
,
that
he
might
breed
an
emulation
and
shame
in
his
Country-men
,
that
they
were
so
backeward
.
1
Pet.
3.5
.
Saint
Peter
also
tells
the
women
,
that
he
would
have
them
subject
to
their
rude
and
churlish
Nabals
,
that
so
their
conversation
might
become
convincing
when
God
should
visite
them
.
Some
indeed
(
as
Saint
Iude
saith
)
are
so
base
and
perverse
,
that
they
rather
are
moved
to
prich
and
disdaine
by
their
inferiours
forwardnesse
,
calling
them
hastings
,
soone
ripe
,
soone
rotten
,
ragged
colts
make
the
better
horses
;
and
calling
their
zeale
,
pride
,
boldnesse
,
singularity
:
Much
like
that
foolish
Prophet
Balaam
,
reproved
by
his
Asse
,
which
spyed
the
Angel
of
God
standing
in
his
way
,
2
Pet.
2.16
.
when
he
could
not
spy
him
himselfe
,
and
when
she
dasht
his
foote
against
the
wall
by
starting
,
he
smote
her
:
But
we
see
he
is
recorded
as
a
notorious
beast
,
(
more
brutish
then
the
Asse
)
and
therefore
convinced
by
the
Asse
herselfe
.
But
where
there
is
but
a
dram
of
ingenuity
and
humblenesse
,
the
very
thing
it self
speaketh
.
When
a
poore
silly
woman
of
the
inferiour
and
weaker
sexe
,
shall
see
that
in
the
Ministery
which
her
husband
sees
not
,
(
who
yet
goes
for
a
man
of
deeper
understanding
,
)
what
a
buffeting
is
it
?
When
a
poore
servant
of
meane
esteeme
,
and
belonging
to
some
base
office
about
the
house
,
shall
meet
with
the
knowledge
of
Christ
in
the
Gospel
,
which
the
Master
of
the
family
wants
,
what
an
upbraiding
and
humbling
it
ought
to
be
!
Lo
,
such
a
poore
wretch
hath
that
in
him
which
I
cannot
reach
,
who
yet
should
be
the
fountaine
wherefrom
should
flow
all
wisdome
for
the
replenishing
of
the
whole
houshold
committed
unto
me
:
Oh
how
it
troubles
me
!
A
poore
child
,
a
creeple
,
to
have
more
in
it
for
true
gracious
revealing
,
then
all
the
fry
of
jolly
children
,
how
doth
it
convince
them
?
God
is
in
it
of
a
truth
!
Alas
!
by
this
the
Lord
casts
down
the
high
things
of
mans
wisdome
when
it
sees
it
hath
no
more
,
nay
not
so
much
as
the
basest
worme
,
and
most
contemptible
of
a
thousand
:
The
great
things
,
lofty
and
stately
the
Lord
laughs
to
scorne
by
the
silly
and
meane
things
:
And
then
,
where
is
the
Scribe
,
and
the
wise
man
with
all
his
depth
?
Sure
it
is
meere
shallownesse
and
folly
!
I
have
to
this
purpose
spoken
before
:
The
sluggard
seeing
that
in
an
Ant
which
he
wants
,
may
be
humbled
.
Therefore
in
a
word
,
let
it
speake
first
,
to
the
silly
and
simple
,
and
tell
Vse
1
them
,
if
they
were
as
they
should
be
,
Instruction
.
Meane
silly
ones
,
if
godly
,
are
not
contemptible
.
as
base
and
despised
as
they
deeme
themselves
,
God
can
cloath
their
uncomely
parts
with
more
honour
,
and
cause
them
to
be
terrible
to
the
proudest
to
convince
and
humble
them
.
Small
creatures
as
the
Cocke
is
a
terrible
object
to
the
Lion
it selfe
;
nature
having
so
curbed
that
mighty
creature
:
Inferiours
make
themselves
despised
,
because
there
is
little
in
them
to
honour
them
,
for
if
there
were
,
it
is
not
their
meannesse
could
do
it
:
Ah
yee
poore
underlings
in
this
assembly
,
here
is
a
portion
for
you
(
for
ye
are
of
the
family
,
Matth.
12.
and
stewards
must
give
each
one
his
due
)
me
thinkes
I
pitty
you
,
to
see
how
painfully
some
of
ye
drudge
in
the
kitching
,
others
in
the
field
,
others
at
your
wheeles
,
in
your
shops
,
and
meane
occupations
,
with
poore
maintenance
(
God
knowes
)
and
lesse
countenance
!
I
pitty
you
,
serving
men
,
who
upon
small
wages
creepe
into
your
Masters
houses
,
glad
of
meane
vayles
:
But
alas
!
that
which
makes
you
such
pezants
,
and
poore
sonnes
of
the
earth
,
is
not
your
outward
quality
,
your
poverty
,
your
service
,
your
meane
attire
and
sordid
worke
,
for
all
these
are
for
God
:
Looke
into
the
Scripture
,
and
ye
shall
meet
with
poore
things
which
yet
carry
their
marke
of
honour
upon
them
:
2
King
.
4.1
.
Marke
12.43
.
verse
3.
Philem.
3.4
.
That
poore
Prophets
widow
left
in
debt
,
the
poore
widow
with
her
two
mites
,
this
poore
wench
in
the
beginning
of
this
Chapter
,
a
Captive
and
servant
,
poore
Onesimus
,
one
good
for
nothing
,
good
for
all
things
after
:
Oh
yee
poor
souls
!
your
sin
makes
your
base
outside
out
of
measure
base
,
if
that
were
clothed
with
honour
,
it
would
afford
so
much
the
more
beauty
and
esteem
unto
you
in
the
eies
of
all
men
;
none
so
much
your
betters
,
so
much
richer
,
learneder
,
nobler
then
you
,
but
should
admire
&
be
in
love
with
you
,
if
there
were
true
humblenes
,
faith
&
grace
in
you
!
who
reads
the
story
of
poore
Rhode
,
Act.
12.13
.
but
must
needs
affect
that
cordiall
love
of
the
Saints
in
her
,
who
(
for
joy
could
not
open
the
doore
to
Peter
,
till
shee
had
been
the
first
messenger
of
his
deliverance
?
Therefore
(
ye
poore
inferiors
)
take
heart
to
your selves
;
think
not
those
only
to
be
esteemed
with
God
who
have
greatnesse
to
commend
them
to
the
world
:
No
,
no
,
the
lesser
you
have
here
to
take
to
,
the
more
covet
that
which
may
commend
you
truly
and
really
in
the
sight
of
all
that
can
judge
:
Let
none
despise
thee
,
poor
soul
!
Thou
wilt
say
it
is
not
in
thy
power
.
I
answer
thee
,
Tit.
2.15
.
seek
to
him
who
(
as
Hanna
saith
)
exalteth
the
lowly
and
meeke
:
while
men
behold
the
poore
and
proud
,
a
drudge
to
the
kitching
,
and
to
thy
lusts
,
wonder
not
,
if
thou
be
as
the
off-scouring
of
all
men
;
but
assuredly
,
thy
base
outside
should
not
disgrace
thee
,
if
there
lodged
any
goodnesse
,
any
spark
of
Gods
image
in
thee
.
Truly
(
brethren
)
great
rich
men
are
too
high
for
Religion
,
and
base
poor
folke
thinke
themselves
under
it
:
But
if
you
would
seeke
for
knowledge
,
humility
and
grace
,
you
should
see
whether
it
would
not
stoope
to
you
:
And
you
servants
that
are
butlers
to
Gentlemen
,
or
Stewards
,
nay
Ostlers
and
Bayliffes
and
Caters
;
you
should
be
honourable
in
the
sight
of
your
Masters
,
As
Obadiah
to
Ahab
,
Ioseph
to
Pharaoh
.
they
should
equall
themselves
with
you
,
yea
be
glad
of
you
,
(
whatsoever
their
authority
be
otherwise
)
if
there
appeared
grace
in
you
.
Vse
2
And
again●
to
you
superiours
,
let
me
adde
this
:
Goe
not
against
the
edge
with
God
(
like
Balaam
)
when
you
see
the
Lord
goes
about
to
convince
your
folly
and
backewardnesse
:
Admonition
.
Superiours
must
turne
their
indignation
at
the
grace
of
inferiours
,
into
shame
and
emulation
.
Smite
not
,
threaten
not
the
Asse
whose
mouth
God
opened
to
reprove
you
.
Many
of
you
husbands
,
parents
and
masters
,
when
once
you
perceive
your
wives
,
children
and
servants
,
to
grow
zealouser
then
your selves
,
are
so
farre
from
countenancing
and
holy
emulation
,
that
rather
you
have
them
in
continuall
jealousie
,
and
hold
them
under
so
much
the
more
:
Their
Religion
must
be
sure
to
bee
their
prejudice
and
incumbrance
;
they
can
the
hardlier
please
you
,
you
are
the
the
more
prone
to
picke
quarrells
,
you
watch
the
time
of
crossing
them
in
their
lawfull
liberties
,
yea
you
joint
them
the
more
of
their
freedome
for
Gods
worship
within
and
without
:
what
is
this
but
to
play
the
taske-masters
and
to
lye
heavy
upon
them
?
So
that
,
if
God
sustained
them
not
by
his
power
,
they
should
fall
off
:
And
no
doubt
many
are
offended
by
such
meanes
,
but
woe
to
such
by
whom
the
offence
commeth
.
Others
there
are
who
seeing
Religion
to
have
qualified
their
inferiours
with
faithfulnesse
,
humility
and
peaceablenesse
,
in
marriage
,
in
their
businesse
and
carriage
;
are
glad
to
see
the
change
,
but
why
?
Not
joying
in
their
grace
and
good
examples
,
but
because
you
make
benefit
thereof
for
you
owne
behoofe
and
content
,
taking
all
ye
can
get
out
of
them
,
but
acknowledging
no
mercy
from
God
,
either
to
them
,
or
to
your selves
in
them
:
Nay
perhaps
ye
slight
them
,
quip
and
mocke
them
,
Oh!
these
women
must
have
their
wills
,
or
else
we
shall
have
no
peace
!
and
so
the
liberty
they
get
,
hey
must
have
with
unequall
conditions
:
I
doe
not
here
speak
of
the
vilest
in
this
kinde
,
how
rather
many
provoke
themselves
to
vexation
,
brawling
,
quarrelling
and
threatning
of
their
inferiours
,
as
thinking
their
forwardnesse
an
inspersion
to
their
base
backewardnesse
,
and
therefore
they
behold
them
with
the
eies
of
Kites
whom
they
should
behold
with
Doves
eies
;
they
shorten
their
wives
of
allowance
,
give
them
discouraging
affronts
,
they
beat
and
misuse
their
servants
,
threaten
their
poore
children
to
joynt
them
of
this
and
that
land
or
portion
,
for
their
Puritanisme
and
forwardnesse
:
And
those
that
goe
not
so
farre
,
yet
still
keepe
at
one
stay
,
profit
not
by
their
inferiours
,
if
they
doe
not
disdaine
to
learne
of
such
,
(
as
most
are
hardened
thereby
)
yet
the
best
is
,
that
they
give
them
their
course
,
and
still
remaine
,
as
base
and
barren
as
before
.
Rom.
11.13
.
Whereas
,
rather
they
should
be
provoked
to
jealousie
by
them
:
Naaman
here
did
so
:
Doubtlesse
the
insight
he
saw
his
servants
had
,
in
the
will
of
God
(
more
then
himself
)
did
smite
an
holy
awe
and
authority
into
his
spirit
!
Doe
these
underlings
see
that
which
I
cannot
?
What
lets
me
from
it
?
Surely
some
strong
lust
or
humour
blindefolds
me
!
What
a
shame
is
this
,
that
my
retinue
,
(
whom
the
businesse
concerns
not
)
should
perceive
that
which
I
cannot
?
Surely
it
furthered
the
convincement
exceedingly
:
Oh!
let
us
all
in
the
feare
of
God
be
of
his
minde
!
Wee
shall
not
need
to
subject
our selves
and
debase
our selves
for
the
matter
:
But
let
us
not
blindefold
our
eies
,
that
we
should
not
behold
the
light
shining
in
at
the
least
crevis
!
We
Ministers
let
us
not
disdaine
the
examples
of
private
Christians
,
either
in
their
zeale
of
obeying
or
suffering
;
but
if
we
see
secretly
grace
breaking
forth
from
the
poorest
,
in
more
then
common
wisdome
,
uprightnesse
,
closenesse
to
the
truth
;
be
so
farre
from
snagging
,
and
nipping
of
such
,
that
rather
we
marke
them
for
peculiar
ones
,
and
(
although
they
know
nothing
)
what
hinders
,
why
(
even
from
such
)
we
may
not
better
our selves
many
waies
?
Was
not
Apollo
glad
to
learne
of
Aquila
a
Tradesman
?
Act.
18.26
.
But
especially
you
private
persons
observing
such
inferiours
as
exceed
your selves
,
doe
not
loutishly
slight
and
put
them
off
,
but
say
I
perceive
if
I
hold
my
peace
,
the
stones
shall
cry
!
truly
these
cry
aloud
in
mine
eares
!
me
thinkes
I
consider
,
if
such
poore
ones
get
such
knowledge
,
what
might
not
I
get
with
paines
?
Truly
,
I
will
give
the
onset
!
I
shall
else
never
looke
upon
my
poore
child
,
but
mine
heart
will
throb
and
tell
me
,
he
shall
rise
up
in
judgement
one
day
(
against
his
will
)
and
condemne
me
!
when
the
Lord
shall
say
,
I
sent
a
poore
daughter
of
mine
,
to
lye
in
thy
bosome
,
to
see
if
her
zeale
could
any
whit
warme
thee
,
but
I
see
thou
art
cold
as
a
stone
still
,
and
as
dead
as
a
blocke
!
I
raised
up
out
of
thine
owne
loynes
,
a
child
or
children
to
feare
my
name
,
that
I
might
provoke
thee
by
that
meanes
to
jealousie
,
but
I
see
nothing
prevailes
:
Nay
perhaps
a
poore
drudge
in
thy
kitching
,
or
rubbing
thy
horses
heels
;
such
an
one
as
thou
mightest
wonder
at
,
how
or
whence
he
should
come
by
any
savour
of
Religion
,
and
yet
thou
takest
no
notice
of
it
,
seekest
not
to
me
to
droppe
any
mercy
into
thy
soule
,
to
breake
and
convert
it
!
Oh!
what
a
wofull
item
hast
thou
laid
up
,
what
an
accusation
hast
thou
put
into
Gods
mouth
against
thee
?
Surely
if
such
examples
provoke
not
to
thee
jealousie
of
imitation
;
they
shall
occasion
God
to
burne
against
thee
with
the
jealousie
of
indignation
!
And
so
much
for
the
coherence
.
Now
for
the
second
branch
of
this
coherence
(
the
ground
whereof
I
have
already
laid
downe
)
that
which
I
would
say
of
it
,
is
this
,
viz.
The
second
branch
of
the
point
.
God
will
never
lin
with
his
till
he
have
tamed
their
rebellion
.
That
the
Lord
doth
still
thus
follow
Naaman
with
new
affronts
,
that
he
might
conquer
his
will
and
stout
heart
,
which
had
taken
courage
to
it selfe
,
and
hardened
it selfe
in
it
owne
way
against
God
.
I
say
,
the
Lord
now
intends
a
finall
battery
of
it
,
by
setting
his
servants
(
all
of
them
with
one
consent
)
to
side
with
God
and
the
Prophet
,
none
with
him
;
which
no
doubt
,
was
a
great
battering
and
stubbornesse
.
And
it
teaches
us
that
this
selfe-will
of
ours
,
is
as
desperate
and
tenacious
an
enemy
as
can
bee
in
the
matters
of
God
,
(
worse
then
selfe-mindednesse
and
strength
of
opinion
;
)
when
one
selfe-will
comes
to
strengthen
selfe-conceit
,
that
it
hardens
it selfe
against
God
,
and
will
try
masteries
which
shall
carry
the
goale
:
strange
it
is
,
how
invincible
a
fort
it
proves
against
him
and
all
the
way
both
of
commands
and
promises
:
But
marke
,
before
that
the
Lord
turne
home
the
soule
unto
himself
,
he
will
by
one
means
or
other
,
(
though
it
be
by
a
continuall
opposing
of
the
same
)
so
breake
,
pull
down
and
levell
this
wofull
rebellion
of
heart
and
will
in
the
soule
,
that
hee
will
let
out
the
water
and
bloud
of
it
,
and
shed
the
bowells
of
it
to
the
ground
,
that
it
may
never
arise
up
any
more
to
crosse
him
:
He
will
bring
it
so
to
the
bent
of
his
bow
,
that
it
shall
say
,
Speake
Lord
,
for
thy
servant
heares
:
And
with
him
,
Act.
9.
What
(
Lord
)
wilt
thou
have
me
to
doe
?
And
as
I
have
noted
already
in
the
former
affront
of
the
message
,
so
now
in
this
I
note
againe
,
The
Lords
Kingdome
is
not
set
up
,
nor
his
throne
stablished
,
save
upon
the
ruines
of
selfe-will
,
which
hath
her
Kingdome
and
Scepter
(
through
Satan
)
set
up
,
as
altar
against
altar
,
contrary
to
this
.
Naaman
now
,
immediately
before
his
cure
and
conversion
,
must
be
the
third
time
thus
encountred
both
by
the
perswasions
,
and
by
the
finger
of
God
,
in
drawing
of
his
servants
to
a
contrary
will
to
their
Masters
;
that
so
at
last
his
opposite
heart
might
fall
down
after
all
this
encounter
:
wonder
not
at
the
resolution
of
the
wayward
will
of
man
against
Gods
;
it
is
the
very
bloud
,
spirit
&
marrow
of
the
soul
,
it
is
the
fort
which
holds
out
longest
against
God
;
til
the
Lord
batter
that
,
there
is
no
approach
of
grace
:
Will
quailes
and
failes
,
as
soone
as
the
Lord
enclines
to
doe
the
poore
soule
good
;
be
it
never
so
unpleasing
,
seem
it
never
so
harsh
,
impossible
;
by
head
and
by
hand
,
the
Lord
will
not
be
overcome
by
corruption
:
he
will
make
it
cry
out
,
thou
hast
overcome
!
Vse
.
And
(
good
brethren
,
seeing
I
long
to
be
in
the
verse
it selfe
,
and
must
be
briefe
,
)
take
it
thus
:
God
will
never
leave
thee
whom
he
loves
,
till
he
have
thus
wonne
the
day
of
thee
,
and
when
he
meanes
truly
to
cure
thee
,
and
to
make
thee
his
Disciple
,
even
at
the
very
same
time
,
he
will
cause
the
way
of
thine
owne
will
to
stoope
to
his
:
He
will
blocke
thee
up
quite
,
and
famish
thee
,
till
he
have
made
thee
surrender
.
Object
.
Sanctification
I
doe
not
here
urge
,
brethren
,
nor
repenting
before
beleeving
:
Answ.
But
I
say
this
,
That
base
bent
streame
,
and
our
corrupt
will
,
disposition
and
instinct
for
that
which
pleases
us
,
Note
well
.
our
ease
,
our
profits
,
our
pleasures
,
or
whatsoever
lies
in
us
,
contrary
to
Gods
way
,
either
of
salvation
or
government
,
the
Lord
will
have
cast
downe
in
us
,
ere
ever
hee
betrust
us
with
grace
;
2
Cor.
10.4
.
at
least
,
in
the
vouchsafing
of
grace
,
hee
vouchsafes
that
:
a
most
meeke
submission
of
soule
,
a
renouncing
of
that
selfe-way
,
and
selfe-will
in
us
,
which
perpetually
lusts
against
his
Christ
and
obedience
:
Yet
repentance
goes
not
before
faith
.
the
choice
,
the
propensity
of
the
soule
(
which
is
the
darling
of
all
)
the
Lord
will
carry
downe
before
him
with
a
stronger
streame
of
his
owne
,
and
turne
it
backe
not
onely
in
point
of
resistance
,
but
in
point
of
concurrence
.
Cardinall
Wolsey
is
reported
to
have
beene
a
man
of
so
hauty
a
spirit
,
that
his
stile
was
wont
to
be
[
Ego
&
Rex
meus
:
]
As
I
and
the
King
please
.
But
God
will
admit
no
such
Peere
,
as
our
will
,
to
quarter
armes
with
him
;
he
will
have
the
stone
of
our
heart
broken
and
taken
out
,
and
an
heart
of
flesh
put
in
:
He
will
not
have
us
doe
according
to
that
seemes
good
in
our
eies
,
Deut.
12.8
.
and
either
in
beleeving
or
obeying
:
It
is
not
our
flourishing
about
with
duties
(
when
we
are
pleased
)
that
shall
serve
our
turn
:
A
woman
pleases
not
her
husband
in
all
her
busie
welcomming
and
feasting
of
strangers
,
but
in
the
resigning
up
of
all
her
will
to
his
:
So
we
please
not
God
in
doing
some
of
his
will
,
but
in
having
our
owne
will
subdued
to
his
,
implanted
in
it
,
and
abhorring
to
establish
our selves
with
him
in
the
throne
of
Majesty
:
He
will
shew
us
what
favour
he
pleaseth
,
or
we
could
desire
;
but
still
(
as
Pharaoh
said
to
Ioseph
)
I
will
be
chiefe
in
the
Kingdome
,
thou
shalt
be
under
in
that
.
Gen.
41.40
.
To
conclude
therefore
brethren
,
looke
into
this
cursed
will
and
stomacke
of
ours
,
both
the
roote
and
branches
,
how
crosse
and
contrary
it
hath
ever
beene
to
Gods
,
how
it
hath
ever
fallen
upon
and
chosen
the
worse
way
:
consider
the
deepnesse
of
the
purposes
of
it
,
how
hidden
,
secret
,
close
,
they
have
beene
;
weigh
the
dangerousnesse
of
them
,
that
commonly
they
have
beene
most
rebellious
against
those
waies
of
God
(
if
any
be
weightier
then
other
)
which
have
most
touched
upon
his
prerogative
,
(
as
the
matter
of
imbracing
the
maine
promise
,
or
the
parting
with
some
precious
,
personall
beloved
lust
:
)
also
remember
,
how
dead
and
rotten
this
will
of
ours
hath
alway
been
in
contradiction
,
and
walking
contrary
to
God
,
Levit.
26.
Insomuch
that
after
some
seeming
convincement
,
and
vow
of
subjection
,
to
Gods
will
in
such
and
such
cases
,
yet
when
old
occasions
and
objects
have
offered
themselves
,
we
have
forgot
our
covenants
,
and
are
as
ranke
and
rife
in
our
self-willednesse
and
stiffeneckednesse
as
ever
,
and
made
a
very
custome
of
it
:
I
say
in
Gods
fear
,
remember
how
it
hath
been
,
a
dead
rotten
will
and
heart
we
have
nourished
against
the
Lord
:
And
therefore
let
these
and
this
example
here
,
breake
this
staffe
of
pride
and
will
in
us
,
which
hath
hitherto
borne
sway
,
and
defiled
both
minde
and
members
to
the
obedience
thereof
,
as
fearing
to
crosse
her
;
and
let
us
at
last
bee
confounded
for
it
:
If
Iob
were
so
,
how
much
more
need
had
wee
?
Chap.
42.4
.
And
seeing
it
hath
ever
misled
us
,
let
us
crosse
it
,
abhorre
it
,
and
give
up
our selves
to
the
rule
and
authority
of
the
Lord
Jesus
:
He
is
our
sole
King
who
must
rule
,
he
will
teach
us
to
chuse
,
will
and
affect
,
love
,
loath
,
feare
,
abhorre
nothing
but
which
shall
be
for
our
good
:
Be
ruled
by
him
and
he
will
destroy
Athalia
the
usurper
,
and
set
up
the
true
heire
,
and
the
land
shall
have
rest
.
Otherwise
if
we
finally
hold
our
owne
against
him
,
he
will
doe
that
in
wrath
,
which
he
would
have
done
in
love
,
and
have
his
will
of
us
in
hell
,
and
suffering
,
who
could
not
get
it
in
obeying
:
For
every
one
that
contends
with
him
in
judgement
,
Esay
54.
end
.
he
shall
most
righteously
condemne
.
And
so
much
for
the
coherence
.
Now
I
come
to
the
words
themselves
of
this
thirteenth
Verse
.
You
may
remember
(
beloved
)
the
Analyse
I
gave
you
of
the
contents
in
this
Verse
,
and
the
order
thereof
.
First
,
(
as
you
know
)
I
beganne
with
the
attemptors
,
The
first
generall
head
of
the
verse
,
the
attemptors
.
these
servants
of
Naaman
;
in
whom
I
considered
,
First
,
that
speciall
duty
of
loyall
faithfulnesse
to
their
Masters
soule
and
body
,
and
the
welfare
of
both
:
This
I
call
the
duty
they
stood
bound
unto
by
vertue
of
their
relation
.
Sutable
whereto
was
his
commendation
in
a
due
respect
and
tendernesse
towards
them
,
as
a
father
towards
children
.
Father
(
say
they
)
if
the
Prophet
,
&c.
The
word
I
grant
,
is
generally
a
tearme
of
reverence
;
howbeit
here
,
the
realnesse
of
their
faithfulnesse
,
shews
that
there
was
more
in
it
.
They
carried
a
filiall
subjection
towards
him
,
as
to
a
father
of
peculiar
honor
&
account
with
them
:
No
children
could
have
more
faithfully
demeaned
themselves
to
their
naturall
Parent
,
then
these
servants
did
to
Naaman
.
For
why
?
Opening
of
this
ground
of
the
servants
fidelity
.
they
observing
the
scope
of
their
Masters
journey
to
bee
weighty
;
an
object
of
great
expectation
to
their
Master
;
and
seeing
him
now
through
his
distemper
,
to
take
a
course
contrary
to
his
owne
designes
,
yea
thereby
being
ready
to
renounce
the
meanes
of
his
welfare
by
a
meere
tetch
,
and
pritch
against
the
Prophet
.
What
doe
they
?
Most
faithfully
set
themselves
to
procure
a
redresse
of
this
error
,
as
foreseeing
it
like
to
be
sad
and
remedilesse
,
except
prevented
in
time
.
And
this
they
do
with
some
earnestnesse
,
(
seeing
the
case
so
to
require
)
that
is
,
they
oppose
him
in
his
mood
and
humors
,
seeke
to
rectifie
them
,
and
breed
a
good
opinion
of
the
Prophet
in
him
,
that
so
he
might
obey
the
message
,
recover
the
cure
,
and
turne
from
his
wilfull
purpose
of
a
wrathfull
departure
.
This
will
better
appeare
,
if
we
conceive
that
which
some
servants
,
yea
the
most
,
would
have
done
in
this
case
.
Surely
to
demerit
their
Master
,
&
to
humour
him
in
his
base
pangs
,
they
would
have
come
to
him
and
said
,
Here
is
a
surly
fellow
indeed
,
a
Prophet
who
sent
for
our
Master
,
and
yet
that
scornes
to
speake
to
him
;
lo
,
he
hath
sent
him
a
flim
,
flam
,
a
tale
of
a
tubbe
:
And
what
Nobleman
of
worth
could
brooke
it
?
Come
Master
,
let
us
scorne
to
attend
upon
him
any
longer
,
let
us
set
spurres
to
our
horses
and
let
him
goe
,
let
him
keepe
his
cure
to
himselfe
.
If
they
had
said
so
,
they
might
surely
have
beene
welcommer
to
a
man
of
passion
,
then
speaking
as
they
did
.
But
the
Lord
(
whose
the
work
was
)
put
more
faithfull
and
wise
thoughts
into
them
then
so
,
for
the
attaining
of
his
ends
.
Doctrine
.
Servants
must
be
faithfull
to
their
Masters
,
both
for
body
and
soule
.
The
point
then
is
this
,
Servants
must
be
loyall
and
faithfull
to
their
Masters
,
and
procure
their
good
both
spirituall
and
outward
,
for
conscience
sake
.
I
am
now
entring
upon
a
point
of
morall
nature
,
yet
of
speciall
use
and
importance
,
for
the
instruction
of
this
condition
of
people
;
which
seeing
I
am
fallen
upon
(
though
besides
my
scope
of
this
text
)
yet
I
will
labour
to
open
unto
you
,
as
God
shall
give
me
grace
;
ere
I
come
to
those
other
points
more
suting
to
my
purpose
.
Marke
it
then
:
The
dutie
of
servants
in
speciall
is
,
faithfulnesse
to
their
governours
of
both
sexes
,
to
whom
they
belong
.
Every
servant
should
count
himself
as
an
Onesimus
in
name
and
deed
to
his
Philemon
,
Philem.
11.
usefull
in
all
respects
,
but
especially
in
faithfulnesse
.
That
which
once
the
Duke
of
Medina
,
generall
to
the
King
of
Spaines
his
fleet
against
England
in
eighty
eight
,
spake
basely
,
each
servant
should
speake
out
of
conscience
.
For
being
asked
by
one
what
his
meaning
was
to
do
with
the
English
,
in
case
he
got
the
day
,
whether
he
would
not
spare
the
Catholicke
party
;
he
answered
,
he
would
neither
spare
one
nor
other
,
but
make
way
for
his
Master
:
A
speech
of
a
very
wickedly
faithfull
servant
:
But
a
good
servant
must
say
so
:
I
am
for
my
Master
,
&
that
is
my
scope
.
So
their
Master
fare
well
,
though
they
have
an
ill
word
and
have
small
thanke
(
yea
sometime
by
himselfe
,
for
flatterers
for
a
time
finde
more
favour
,
then
faithfull
ones
)
yet
they
must
still
bee
faithfull
.
Reasons
and
proofes
are
these
.
Reason
.
1
First
reason
,
It
is
an
honourable
thing
to
be
a
servant
,
and
bee
put
in
trust
by
a
Master
,
To
be
trusted
by
our
betters
is
honourable
.
therefore
he
must
be
faithfull
,
else
it
were
more
slavish
and
treacherous
.
When
Ioseph
was
tempted
to
unfaithfulnesse
in
a
high
degree
,
his
argument
of
disswasive
(
best
he
could
use
to
an
heathen
)
was
,
My
Master
met
with
me
a
stranger
and
boughr
me
,
yet
hath
betrusted
me
with
all
he
hath
,
he
knoweth
of
nothing
of
all
under
mine
hand
;
Gen.
39.8.9
.
he
hath
forbidden
me
nothing
save
thee
:
and
shall
I
play
the
traytor
with
him
in
this
?
No.
The
trade
of
a
servant
in
each
kind
is
a
stewardship
;
no
servant
is
so
silly
,
but
is
or
may
be
in
case
to
bee
trusted
with
more
or
lesse
that
way
:
Now
it
is
required
of
each
steward
that
hee
be
faithfull
;
1
Cor.
3.2
.
not
that
all
servants
are
equally
betrusted
;
yet
none
are
so
ill
trusted
,
but
if
they
despise
conscience
,
both
the
life
and
state
of
their
Master
(
more
or
lesse
)
may
lye
at
their
curtesie
.
As
one
said
of
a
traitor
,
who
so
despiseth
his
owne
life
may
easily
be
Master
of
anothers
.
They
are
supposed
faithfull
,
not
suspected
:
If
they
be
false
what
may
not
they
attempt
?
Chastity
of
wife
,
of
daughter
,
welfare
and
safety
of
sonne
,
wealth
and
estate
of
Master
,
name
,
credit
,
and
content
of
all
.
And
should
such
an
one
bee
faithlesse
and
not
faithfull
?
No
verily
,
except
one
maine
sinew
of
society
among
men
should
bee
cut
in
sunder
.
Some
servants
are
(
I
grant
)
more
interessed
in
their
Masters
then
others
:
Merchants
Factors
,
Agents
,
Gentlemens
stewards
,
and
Auditors
,
Accomptants
,
some
Prentices
in
the
shoppe
,
have
the
trust
of
their
Masters
counting
bookes
,
revenewes
,
receits
,
monies
,
and
the
greater
the
trust
,
the
more
dangerous
the
unfaithfulnesse
:
(
As
he
who
to
provide
for
himselfe
,
Luke
16.6
.
bids
a
debtor
to
his
Master
of
an
hundred
pound
,
to
set
downe
fifty
,
a
speedy
way
to
undoe
his
Master
.
)
But
yet
all
servants
have
temptations
enough
to
be
unfaithfull
:
All
therefore
,
as
well
one
as
other
must
be
faithfull
,
yea
write
fidelity
upon
their
fringes
and
borders
,
palmes
and
shoulders
;
as
the
high
Priests
Miter
had
[
Holinesse
to
the
Lord.
]
This
is
the
first
reason
,
the
honour
of
their
condition
requires
it
;
God
hath
disposed
so
,
that
it
cannot
be
well
otherwise
.
The
second
reason
:
Fidelity
was
required
even
of
slaves
,
such
as
those
Reason
.
2
servants
were
to
whom
Paul
in
his
Epistles
directs
his
exhortations
,
1
Tim.
6.1
.
and
elsewhere
.
Such
as
knew
no
God
,
no
Christ
,
meere
heathens
,
bought
and
sold
as
sheepe
in
the
Market
;
such
as
(
if
they
had
beene
slaine
outright
)
could
have
beene
in
no
worse
condition
,
then
they
were
in
;
and
therefore
one
might
looke
for
nothing
from
,
but
desperatenesse
:
Now
if
these
were
so
urged
to
faithfulnesse
,
what
should
ours
doe
,
who
are
ingenuous
,
free
,
partakers
of
the
same
commodity
?
If
they
who
had
no
encouragements
;
how
much
more
we
?
Thirdly
,
Fidelity
is
the
prime
vertue
of
a
servant
;
as
subjection
is
of
Reason
.
3
a
wife
,
dutifulnesse
in
a
child
,
justice
in
a
Magistrate
,
bounty
in
the
rich
,
&c.
All
other
properties
in
a
servant
,
serve
this
one
;
gentlenesse
,
skilfulnesse
,
painfulnesse
,
discretion
,
cheerfulnesse
,
good
carriage
,
stinke
without
faithfulnesse
.
A
good
servant
is
digged
out
of
the
rocke
of
faithfulnesse
.
If
then
this
be
the
Cardinall
vertue
,
how
should
a
servant
faile
of
it
,
but
his
failing
must
be
great
?
The
light
of
the
body
is
the
eye
,
if
then
that
be
darke
how
great
must
that
darkenesse
be
?
Mat.
6.22.23
.
If
that
which
gives
strength
to
all
the
rest
be
wanting
,
how
shall
they
subsist
?
Fourthly
,
(
which
is
all
in
all
)
the
most
wise
God
,
the
authour
of
all
Reason
.
4
ordinances
,
the
God
of
order
,
and
not
of
confusion
,
God
stands
countable
to
good
servants
.
hath
so
appointed
it
,
that
servants
must
be
faithfull
.
It
is
he
who
hath
made
himself
the
rewarder
of
them
,
and
stands
betweene
their
Masters
and
them
for
w●ges
.
If
they
serve
Masters
who
will
conceale
the
labour
and
fidelity
of
their
love
;
yet
they
have
a
better
string
to
their
bow
,
for
they
serve
the
Lord
Christ
,
and
he
will
requite
them
to
the
uttermost
.
Reason
.
5
Lastly
,
faithfulnesse
is
the
staffe
and
spoke
which
strengthens
and
inables
the
wheele
of
serviceablenesse
.
F●ithfulnesse
is
the
center
whence
all
●h●
graces
of
a
servant
are
derived
.
As
Christian
conversation
is
strengthened
with
speciall
vertues
supporting
it
,
as
faith
and
confidence
in
straits
,
patience
in
crosses
,
righteousnesse
in
earthly
dealings
,
subjection
in
hearing
the
word
;
so
in
the
speciall
relations
of
life
,
each
one
hath
her
supporting
grace
;
among
the
rest
,
faithfulnesse
is
that
vertue
which
affords
life
,
and
sappe
to
each
part
of
a
servants
employment
.
As
then
,
the
spokes
or
staves
cannot
be
wanting
to
the
wheele
,
but
of
necessity
the
wheele
will
split
,
and
the
motion
thereof
will
be
stopped
:
So
faithfulnesse
cannot
be
wanting
to
a
servant
,
but
(
of
necessity
)
the
whole
round
of
serviceablenesse
must
bee
interrupted
;
which
must
needs
inferre
a
marvellous
detriment
to
the
family
,
when
so
maine
an
instrument
of
the
good
and
welfare
thereof
,
(
through
whose
hands
so
much
of
the
affaires
thereof
must
passe
)
is
disabled
and
perverted
.
So
much
for
reasons
.
Proofes
.
Heb.
3.5
.
Scriptures
for
the
proofe
of
it
are
many
.
When
the
holy
Ghost
doth
but
allude
to
servants
,
he
alway
alludes
to
faithfulnesse
,
as
their
main
vertue
.
Moses
is
alway
stiled
the
servant
of
the
Lord
,
and
therefore
he
is
said
to
be
faithfull
in
all
the
house
of
God
.
When
the
Lord
Jesus
brings
in
the
Master
reckning
for
the
talents
,
he
commends
his
servant
thus
,
Well
done
good
and
faithfull
servant
,
thou
hast
beene
faithfull
in
a
little
,
&c.
Ahimelec
being
questioned
about
David
,
1
Sam.
14.22
.
and
the
sword
which
he
gave
him
,
answers
Saul
,
And
who
is
so
faithfull
among
all
the
servants
of
Saul
as
David
?
T
it
2.10
.
So
Paul
to
Titus
,
not
purloyning
,
but
shewing
all
good
faithfulnesse
,
that
they
may
adorne
the
doctrine
of
God
our
Saviour
in
all
things
.
The
point
is
not
questioned
;
common
experience
giveth
sufficient
proofe
to
it
,
and
is
as
a
thousand
witnesses
.
Quest.
The
greatest
question
here
will
be
,
how
this
gift
of
faithfulnesse
may
be
purchased
?
All
men
cry
out
of
the
want
of
it
,
and
therefore
it
must
be
a
speciall
principle
which
must
infuse
it
.
Answ.
1.
Servants
can
bee
well
bred
only
in
the
house
of
Christ
.
I
answer
therefore
,
as
it
is
in
all
other
relations
,
Religion
must
be
the
first
shaper
of
the
wife
to
be
subject
,
the
child
to
be
dutifull
,
so
it
must
also
fashion
and
mould
the
servant
to
be
faithfull
.
We
use
to
covet
servants
for
their
good
breed
;
a
servant
well
bred
and
brought
up
under
such
a
choice
governour
,
or
Mistresse
,
taught
and
trayned
to
obedience
,
and
diligence
,
is
much
desired
.
But
indeed
the
Lord
Jesus
,
that
great
Lord
of
all
the
families
of
the
earth
(
who
yet
himselfe
was
a
servant
to
his
father
,
and
faithfull
as
a
sonne
in
all
his
house
,
and
in
this
forme
of
a
servant
obeyed
,
yea
denyed
himselfe
to
the
death
,
to
give
his
father
content
)
must
be
the
shaper
of
all
faithfull
servants
.
Phil.
3.7
.
Some
bastard
colours
a
servant
may
get
,
by
observation
,
by
trayning
,
by
experience
of
the
world
;
but
these
colours
will
wash
off
easily
with
weather
,
when
either
peculiar
temptations
of
Satan
,
passions
of
his
owne
,
provocations
by
the
Master
be
offered
:
A
morall
servant
is
better
then
a
rude
and
unbroken
one
,
but
he
will
last
no
longer
then
his
principle
lasteth
;
he
will
be
faithfull
,
except
it
be
very
much
for
his
ends
to
be
otherwise
,
but
no
longer
.
Then
he
may
prove
a
filcher
,
a
theefe
,
a
fugitive
,
then
unfaithfull
to
Masters
businesse
,
wife
,
children
,
name
and
honour
.
Except
there
be
a
barre
put
in
the
way
to
stoppe
all
these
as
occasion
may
serve
,
a
servant
will
leape
over
all
these
bounds
.
And
hence
it
is
,
that
we
say
thus
of
many
servants
which
breake
out
on
the
suddaine
,
some
to
uncleannesse
with
fellow
servants
,
dishonouring
the
family
,
others
to
intemperance
,
others
to
stealth
and
abandoning
their
Masters
:
Oh!
I
never
saw
the
the
least
fault
in
him
,
he
was
so
diligent
,
gentle
,
painfull
and
faithfull
,
that
I
never
suspected
him
,
lesse
nor
more
:
Alas
!
he
was
too
subtill
for
you
,
he
was
so
while
he
saw
his
time
and
vantage
:
But
because
these
colours
were
never
laid
in
a
good
ground
and
in
oile
,
therefore
they
washed
off
.
There
must
be
a
superiour
principle
which
must
cause
faithfulnesse
.
The
element
of
service
,
the
Masters
worke
cannot
teach
it
:
Servants
must
goe
out
of
Christs
Schoole
:
a
true
servant
of
Christ
,
faithfull
to
him
,
out
of
love
for
love
,
for
reconciliation
,
for
pardon
,
for
peace
,
for
grace
,
will
be
faithfull
for
his
sake
to
a
Master
,
(
be
he
good
,
be
he
bad
)
why
?
Because
the
maine
fidelity
of
heart
to
God
,
will
first
bind
him
to
the
Lord
Jesus
in
what
charge
soever
he
betrust
him
:
As
if
the
Lord
Jesus
say
to
a
Minister
,
I
have
loved
thee
,
made
thee
faithfull
,
and
put
thee
into
my
service
,
I
now
will
have
thee
declare
thy
faithfulnesse
to
me
in
feeding
my
sheepe
and
lambes
.
Joh.
21.
A
Minister
will
doe
it
for
the
love
hee
beares
Christ
.
So
a
wife
for
the
love
shee
hath
found
from
Christ
will
be
subject
,
a
child
will
bee
dutifull
;
so
a
servant
faithfull
.
The
influence
which
this
love
hath
in
it
,
carrieth
an
instinct
into
the
soule
for
every
service
:
let
God
appoint
the
worke
,
the
love
of
Christ
shall
be
the
compeller
to
faithfulnesse
,
whether
negative
,
not
to
filch
,
not
to
be
uncleane
,
not
to
answer
againe
,
not
to
be
untrusty
:
or
affirmative
,
viz.
to
be
reverend
,
chaste
,
true
,
painfull
,
trusty
:
I
say
,
out
of
the
Schoole
of
Christ
this
must
proceed
.
Hence
it
was
that
Ioseph
,
Gen.
39.9
.
sollicited
to
unchastenesse
with
his
Mistresse
,
presently
had
his
hand
upon
this
hilt
,
How
shall
I
doe
this
and
sinne
against
God
?
His
Master
was
absent
,
he
might
have
abused
him
,
and
he
ignorant
who
hurt
him
;
but
Ioseph
had
another
tye
,
he
had
conscience
and
peace
to
forfeit
,
hee
had
another
Masters
worke
to
looke
at
,
and
better
wages
to
lose
,
and
therefore
this
peace
ruled
him
,
and
he
durst
not
for
his
soule
,
(
if
all
pleasure
,
profit
,
ease
and
rewards
in
the
world
had
been
offered
)
have
attempted
such
unfaithfulnesse
.
Learne
yee
Masters
in
whom
your
greatest
strength
with
servants
lies
;
not
in
your
awe
,
feares
,
rewards
or
punishments
:
all
your
succours
must
come
from
a
deeper
tye
,
you
must
be
beholding
for
all
the
faithfulnesse
of
servants
to
their
God
and
their
conscience
.
Tye
them
there
and
you
have
them
bound
for
bursting
,
else
a
wet
eele
is
as
easily
held
by
the
tail
,
as
such
servants
when
they
see
their
opportunity
.
Hence
is
that
triumph
of
Paul
about
Onesimus
:
Oh!
faith
he
,
I
have
begotten
him
in
my
chaines
!
and
now
I
send
him
backe
to
thee
,
Philem.
11.
no
filcher
or
fugitive
,
but
profitable
to
mee
and
thee
,
one
that
now
may
be
trusted
.
This
is
the
first
main
thing
;
without
this
,
I
would
wish
no
Master
to
trust
a
servant
further
then
he
sees
him
,
let
his
shewes
be
never
so
great
.
Secondly
,
2.
Grace
adds
all
qualifications
to
a
servant
.
this
will
produce
sundry
other
qualifications
in
a
servant
tending
to
faithfulnesse
.
Grace
only
puts
wisdome
into
a
servant
,
and
gives
him
a
discerning
eye
,
to
behold
God
in
each
ordinance
:
he
acknowledges
a
divinity
,
a
finger
of
providence
in
the
severall
relations
of
the
family
,
1.
Wisdome
to
consider
the
Lord
as
the
ordainer
of
all
relations
.
for
great
and
weighty
ends
.
A
common
servant
makes
wash
way
of
his
service
;
lookes
at
his
Master
for
his
owne
ends
,
lookes
at
himselfe
,
his
abilities
:
But
he
lookes
not
so
farre
as
to
see
God
the
ordainer
of
relations
.
For
if
he
did
,
this
would
infuse
other
principles
,
as
awe
,
feare
,
humility
,
&c.
For
why
?
It
is
God
who
hath
so
ordered
it
for
the
good
of
a
Kingdome
,
Common-wealth
,
Church
;
that
there
should
be
superiours
,
inferiours
;
some
meane
ones
to
be
trained
for
time
to
come
to
beare
rule
;
others
superiours
,
men
of
ability
,
worldly
employments
,
trades
,
dealings
,
offices
,
who
also
have
need
of
inferiours
,
to
be
their
hands
and
instruments
to
act
and
manage
for
them
those
businesses
which
they
cannot
performe
themselves
.
And
not
onely
so
,
but
also
it
is
from
God
,
that
the
one
is
set
over
the
other
,
to
conveigh
&
infuse
such
skill
,
art
,
and
knowledge
of
trades
and
services
,
as
the
inferiour
hath
not
,
that
so
by
tradition
,
these
skills
and
gifts
may
be
delivered
from
one
to
another
;
and
from
the
same
God
it
is
,
that
the
inferiour
and
ignorant
,
should
subject
himselfe
to
that
end
with
all
dexterity
,
diligence
and
faithfulnesse
.
When
once
this
is
understood
,
that
it
is
God
and
not
man
who
hath
devised
this
course
,
not
onely
in
the
greatest
government
of
Princes
or
Magistrates
,
(
for
they
have
their
servants
and
officers
,
as
he
said
to
Christ
,
Matth.
8.5.6
.
I
my selfe
(
though
a
Master
of
an
hundred
men
)
am
under
the
authority
of
the
Lord
President
)
but
even
of
meaner
authority
of
ordinary
Tradesmen
,
whether
publicke
or
private
,
ingenuous
or
manuall
,
civill
or
ecclesiasticall
,
spirituall
or
bodily
;
still
the
same
God
is
the
wise
orderer
and
disposer
of
all
:
Oh!
this
thought
yokes
and
subdues
the
soule
to
a
wise
,
holy
and
subject
esteeme
of
government
,
and
a
setting
it
up
in
the
spirit
,
as
an
inviolable
ordinance
of
God
,
not
to
be
dallied
with
or
prophaned
.
Rom.
1●
.
1.2
Prov.
8.15
.
Matth.
8
,
As
the
Apostle
saith
,
All
authority
(
lesse
or
more
)
is
from
God
:
By
him
Princes
rule
,
and
by
the
same
Officers
obey
;
Masters
command
,
doe
,
goe
,
come
;
servants
are
subject
and
at
their
beck
:
Why
?
Because
they
discerne
a
Soveraignty
in
the
ordinance
,
in
the
superiour
awing
,
ruling
,
subduing
the
spirits
of
inferiours
;
in
the
other
,
fearing
,
adoring
and
reverencing
God
in
man
.
Hence
David
,
It
is
the
Lord
which
maketh
the
people
subject
to
me
.
They
rebelled
often
,
but
the
Lord
,
(
not
Davids
armes
,
nor
Ioabs
sword
)
brought
them
backe
to
subjection
.
So
that
he
who
disobeyes
a
Prince
,
a
Magistrate
,
Minister
,
Master
,
disobeyeth
not
man
,
but
God
;
and
ye
ought
not
to
obey
for
terror
and
punishment
,
Rom.
13.4.5
.
but
for
conscience
.
The
very
brute
creature
is
subjected
to
sinfull
man
by
this
ordinance
;
and
that
causes
the
creature
to
forget
his
strength
,
swiftnesse
and
stomacke
,
and
to
take
bit
and
bridle
,
and
to
be
subject
:
else
who
should
tame
Lions
,
Beares
,
Elephants
,
Horses
,
if
they
knew
their
strength
?
Even
so
,
this
sense
of
divinenesse
in
mans
government
,
causeth
the
inferiours
will
to
forget
it selfe
,
and
to
be
subject
to
God
in
man
.
So
that
now
although
both
Master
and
servant
be
Religious
,
both
free
men
in
Christ
,
yet
that
is
no
occasion
to
flesh
,
to
withdraw
duty
,
and
to
turne
inferiority
to
equality
,
but
to
acknowledge
God
in
the
most
loving
,
familiar
and
curteous
governour
,
and
if
the
Master
be
lewd
and
a
divell
to
the
servant
,
(
who
is
godly
,
)
yet
he
beholds
in
him
that
sacred
hand
of
God
,
who
hath
bound
his
spirit
to
awe
and
reverence
,
not
to
a
man
for
vantage
,
but
to
God
for
conscience
.
So
much
for
the
second
.
Thirdly
this
produces
a
marvellous
gift
in
a
servant
,
3.
It
produces
subj●ction
of
spirit
in
an
inferiour
.
(
still
more
procuring
faithfulnesse
)
and
that
is
subjection
of
spirit
.
Divine
authority
creates
subjection
in
the
servants
spirit
,
and
that
consists
of
these
two
things
:
First
,
selfe-deniall
;
Secondly
,
serviceablenesse
.
In
two
things
.
-
1.
Selfe-deniall
.
-
2.
Serviceablenesse
.
For
the
first
,
It
is
not
the
state
of
an
inferiour
,
which
can
exempt
a
man
from
pride
and
disdaine
.
None
is
so
low
but
he
loves
to
be
Master
of
something
.
Yee
shall
not
see
three
or
foure
cattell
together
,
but
one
will
be
Master
.
There
is
a
wofull
pride
of
spirit
in
man
,
disdaining
to
bee
under
any
.
As
those
base
Jewes
,
Joh.
8.33
.
(
in
their
greatest
slavery
)
yet
vaunted
they
were
free
men
and
never
served
any
.
And
hence
it
is
,
that
we
call
the
meere
underling
the
dogge
,
as
of
a
Schoole
,
of
a
family
&c.
So
loathsome
a
thing
is
subjection
.
But
marke
,
let
conscience
of
love
,
and
sense
of
divinenesse
in
an
ordinance
,
possesse
the
spirit
of
a
man
,
and
this
sinkes
his
spirit
by
and
by
.
As
it
is
said
,
1
King
10.5
the
Queen
of
Sheba
came
to
Salomon
with
an
equall
and
high
spirit
to
dispute
;
but
seeing
more
then
a
man
in
him
,
lo
,
her
spirit
fayled
her
:
What
is
that
?
She
felt
an
infinite
inequality
in
her selfe
to
Salomon
,
thought
it
no
disparagement
to
her selfe
,
to
be
inferiour
to
so
wise
a
man
as
he
:
and
therefore
set
her
heart
at
rest
from
any
more
bubbling
thoughts
,
and
calmed
herselfe
to
a
most
meeke
selfe-deniall
.
If
meere
gifts
will
doe
so
,
what
will
grace
doe
?
Surely
much
more
.
For
as
it
will
cause
the
inferiour
to
sinke
and
beat
downe
his
spirit
under
the
authority
of
a
well
&
ably
qualified
governour
,
(
as
I
grant
God
requires
all
to
be
)
so
yet
it
will
discover
a
divine
power
,
even
in
the
weake
and
unqualified
,
by
vertue
whereof
,
it
will
deny
it selfe
,
and
say
,
I
quash
my
proud
and
base
heart
,
(
which
would
easily
disdaine
to
submit
better
parts
of
wit
,
skill
,
Religion
,
to
one
that
wants
all
)
to
God
in
man
,
although
I
see
nothing
in
him
that
should
deserve
it
.
And
this
true
selfe-deniall
is
the
roote
of
all
faithfulnesse
in
a
servant
.
For
pride
and
stoutnesse
in
an
inferiour
will
alway
be
slipping
necke
out
of
the
collar
:
Shall
such
an
one
as
I
,
of
such
breed
,
worth
,
abilities
,
stoop
to
obey
and
serve
,
especially
such
an
unworthy
one
?
No
,
I
scorne
it
!
Oh!
but
this
scorne
marres
the
servant
,
because
it
destroyes
the
ordinance
!
God
must
levell
thy
heart
,
and
fill
thy
valley
,
and
cast
downe
thine
hill
,
that
thou
maiest
say
,
downe
stout
heart
,
God
lookes
not
at
what
thou
seemest
otherwise
,
but
at
thy
inferiority
,
and
in
that
respect
commands
thee
not
to
looke
at
what
thy
proud
heart
would
,
but
at
what
his
ordinance
hath
thought
wisest
:
Better
thou
lose
thy
proud
heart
,
(
which
shall
be
thy
gaine
)
then
God
lose
his
honour
,
the
ordinance
her
due
regard
,
and
so
both
Kingdome
,
Church
and
family
,
the
good
which
thy
subjection
procures
.
By
this
meane
the
stoutnesse
of
the
heart
stoops
and
is
convinced
,
that
is
but
an
equall
thing
it
should
be
subject
.
And
secondly
,
the
barre
being
so
removed
,
the
heart
is
let
out
to
the
fruits
of
humblenesse
;
that
is
,
to
serviceablenesse
.
For
what
should
I
refuse
to
doe
,
for
,
or
under
such
a
governour
,
as
I
see
by
the
wisdome
of
God
set
over
me
,
for
both
mine
owne
,
and
for
a
generall
good
,
and
the
ends
of
providence
?
If
once
I
see
how
wofull
a
confusion
it
were
to
pervert
an
ordinance
;
how
can
I
chuse
but
also
deeme
it
a
strange
unrighteousnesse
for
one
under
the
ordinance
to
withdraw
service
?
What
is
selfe-deniall
,
but
a
letting
out
,
and
taking
downe
of
a
base
heart
,
(
thinking
it self
too
good
to
serve
)
to
a
willingnesse
in
undertaking
what
service
soever
the
rules
of
honest
government
can
impose
without
grudging
or
contradiction
?
So
that
as
a
proud
heart
is
bound
up
soule
and
body
;
so
an
humble
spirit
is
enlarged
unto
every
such
service
,
as
reason
guided
by
Religion
,
can
impose
.
Nothing
can
come
amisse
to
an
humble
heart
;
selfe-deniall
of
her
owne
accord
,
falls
to
serviceablenesse
.
And
what
wonder
?
When
once
the
spirit
of
an
inferiour
hath
no
drift
,
will
,
way
of
his
owne
,
besides
his
Masters
,
but
is
wholly
his
,
and
for
him
:
how
can
it
chuse
but
utter
it
,
in
doing
as
it
is
bidden
?
Goe
,
come
,
doe
this
and
he
doth
it
?
This
for
the
Third
.
Fourthly
,
hence
comes
faith
to
fall
to
her
worke
.
For
as
a
Christian
in
his
generall
worke
of
Religion
,
4.
Grace
in
inferiors
,
sets
faith
on
work
.
1.
Purgeth
the
soule
of
speciall
distempers
.
so
a
servant
in
his
speciall
relation
of
service
,
lives
by
faith
:
And
how
?
In
these
three
respects
.
First
,
faith
clenses
out
of
the
soule
all
those
distempers
which
usually
possesse
the
spirit
of
servants
.
It
is
not
enough
for
faith
to
purifie
the
conscience
in
generall
from
all
dead
works
:
But
in
speciall
,
it
descends
deeply
and
searcheth
the
corruption
which
creepes
into
duties
,
into
the
graces
of
the
soule
,
into
the
use
of
meanes
,
into
the
particular
relations
wherein
the
soule
stands
to
God
,
whether
directly
or
indirectly
:
Else
what
were
a
generall
purging
of
evill
which
comes
not
into
act
?
But
it
purgeth
each
privy
corner
of
the
heart
,
and
brings
the
heart
thus
purged
before
God
,
in
the
severall
occasions
which
are
offered
.
Nothing
comes
between
the
cup
&
the
lip
in
this
case
:
All
particular
falshood
will
be
hunted
out
of
a
servant
,
whose
heart
is
clensed
by
faith
from
all
dead
workes
;
all
basenesse
and
distempers
will
give
place
:
There
is
not
one
base
quality
of
the
heart
,
but
if
nourished
,
will
corrupt
faithfulnesse
;
if
any
one
string
bee
out
of
tune
this
harmony
will
vanish
:
any
case
or
sloth
of
heart
will
make
a
man
unsaithfull
in
point
of
diligence
:
an
angry
froward
heart
will
make
a
man
unfaithfull
in
point
of
answering
againe
and
cavilling
:
any
falshood
and
hollownesse
will
cause
unfaithfulnesse
in
point
of
doing
the
service
which
it
promises
,
as
he
who
said
,
hee
would
goe
into
his
Masters
vineyard
,
Matth.
21.30
.
yet
went
not
:
In
a
word
,
a
corrupt
heart
will
be
unfaithfull
to
the
marriage
bed
of
his
Master
,
defile
his
children
with
cursed
examples
,
filch
away
his
commodities
,
report
wickedly
of
him
as
an
hard
Master
,
who
reapes
where
he
sowed
not
,
corrupt
the
rest
of
the
fellow
servants
,
and
what
not
?
Onely
faith
clenses
the
heart
of
these
evills
,
and
justles
them
out
of
place
;
for
how
can
Christ
agree
with
Belial
,
or
these
with
faithfulnesse
?
2.
Furnishes
the
heart
with
good
qualities
.
Secondly
,
faith
frames
the
image
of
God
in
the
soule
,
as
in
generall
,
so
in
the
particular
relations
of
life
;
that
furnisheth
the
heart
with
sweet
qualities
,
with
promote
faithfulnesse
:
What
trouble
is
to
an
heart
which
is
diligent
,
to
take
any
paines
?
To
an
heart
that
loves
the
Masters
good
,
and
is
upright
,
to
seeke
the
credit
,
welfare
of
the
Master
?
To
an
heart
that
is
well
grounded
,
what
base
commands
of
an
ungodly
governour
will
prevaile
against
faithfulnesse
to
God
?
To
an
heart
well
seasoned
with
grace
,
for
the
right
manner
,
due
measure
and
the
right
ends
of
obeying
,
what
service
will
be
difficult
?
Now
faith
it
is
,
which
onely
can
make
faithfull
.
And
thirdly
,
faith
having
thus
qualified
the
heart
,
3.
It
puts
it
it
into
actuall
exercise
.
doth
also
put
it
into
service
,
causeth
this
habit
of
fidelity
to
appeare
in
the
course
of
service
;
refusing
no
employment
whereby
the
heart
may
utter
it selfe
for
Gods
sake
,
to
man
;
to
whom
God
hath
committed
authority
and
commission
to
presse
obedience
and
faithfulnesse
,
in
a
lawfull
condition
of
life
;
whereof
more
in
the
exhortation
(
if
Cod
will
)
shall
be
spoken
.
I
now
hasten
to
the
Uses
.
The
first
use
may
be
just
Terror
and
Reproofe
to
bad
and
unfaithfull
Vse
1
servants
,
who
neither
looke
at
faithfulnesse
ere
they
enter
,
Bad
and
unfaithfull
servants
terrified
.
neither
care
to
practise
it
when
they
are
entred
.
For
Terror
first
,
Alas
!
whither
shall
we
goe
to
finde
such
as
first
give
themselves
to
God
,
and
after
to
their
Masters
?
Who
lookes
after
entrance
,
or
moulding
into
Gods
principles
?
They
doubt
not
,
but
to
the
worke
they
are
hired
unto
,
they
can
dispatch
it
,
(
so
can
horses
and
oxen
)
and
goe
through
stitch
with
it
!
They
have
been
in
good
houses
they
say
,
where
there
were
folke
as
hard
to
please
as
others
,
and
yet
them
they
could
give
content
too
,
and
they
hope
they
are
wise
enough
to
make
their
covenants
:
But
as
for
being
made
faithfull
,
(
as
Paul
saith
,
1
Tim.
1.
)
and
putting
into
Gods
service
first
,
alas
!
they
know
not
what
it
meanes
!
so
they
be
faithfull
droiles
and
drudges
,
they
thinke
more
cannot
be
required
,
so
they
can
doe
worke
enough
,
what
care
they
to
lye
,
to
sweare
,
to
guzzle
,
(
at
their
times
appointed
)
to
abuse
and
prophane
the
Sabbaths
,
to
balke
the
congregation
,
to
runne
about
their
own
occasions
,
when
God
should
be
worshipped
?
And
if
they
be
reproved
,
they
aske
,
Is
not
your
worke
done
?
And
so
thinke
to
stoppe
all
mouthes
:
But
alas
!
There
be
yet
worse
then
these
!
even
debaucht
and
slacke
hayred
companions
,
whose
trade
and
course
of
life
it
is
,
to
runne
from
Master
to
Master
,
and
when
they
have
wearied
one
house
,
then
runne
to
another
and
poyson
that
,
with
their
prophane
,
drunken
,
uncleane
,
and
cursed
qualities
?
I
speake
of
this
Nation
of
bad
servingmen
,
then
which
generally
none
are
more
ignorant
of
God
,
or
loose
licentious
in
life
:
As
for
faithfulnesse
to
their
Masters
,
they
know
none
,
save
to
cast
on
their
livery
,
and
waite
upon
them
idely
at
home
or
abroad
,
and
spend
their
dayes
and
yeares
in
a
most
vanishing
cursed
prophanenesse
.
And
the
truth
is
,
the
condition
of
servants
in
the
houses
of
great
men
,
(
who
keepe
a
retinue
and
attendance
of
servants
for
state
and
number
)
is
so
idle
,
and
slothfull
,
(
for
the
most
part
)
that
it
is
of
necessity
,
that
servants
be
so
wicked
,
ease
and
base
sloth
so
defiling
them
,
that
whether
they
depart
quickly
,
they
pester
so
many
the
more
houses
,
or
if
they
abide
,
they
defile
that
house
so
deeply
,
that
the
taint
of
it
can
never
bee
washed
out
.
I
speake
not
,
A
caution
as
if
God
denyed
to
great
persons
the
liberty
of
much
attendance
;
But
then
they
should
not
thinke
it
a
disparagement
unto
them
,
to
looke
so
narrowly
to
the
wayes
of
their
servants
,
that
when
their
attendance
upon
their
tables
,
or
their
persons
within
or
without
is
ended
,
thay
may
improve
them
in
some
such
other
businesse
either
ingenuous
or
mechanique
,
as
may
prevent
that
forlorne
and
wofull
sottishnesse
and
sloth
,
which
when
it
hath
possessed
servants
,
causes
them
to
be
noysome
to
God
,
to
men
,
yea
oft
to
themselves
,
besides
the
poysoning
of
the
family
by
their
examples
.
The
si●s
of
b●d
servants
.
If
servants
were
first
leavened
with
the
fear
of
God
,
durst
they
enter
into
service
upon
such
tearmes
?
Now
as
concerning
meaner
mens
covenant
,
servants
or
journey-men
,
what
should
I
say
?
where
is
there
one
of
tenne
,
that
enters
into
service
with
the
least
sparke
of
Religion
in
them
?
I
dare
speake
it
,
this
Nation
of
journey-men
,
(
for
the
most
part
)
is
a
greater
bane
to
townes
and
families
,
then
any
one
besides
.
For
what
is
their
life
,
save
a
licking
up
of
the
scurffe
of
the
Country
,
yea
the
depth
of
Satan
,
and
leaving
it
behinde
them
wheresoever
they
become
?
So
that
the
lewdnesse
,
the
swearing
,
the
bastardy
,
the
unseasonable
houres
,
and
revell
route
of
townes
,
may
as
much
be
fathered
upon
these
as
any
!
And
as
for
the
beholding
of
God
in
the
ordinance
of
servants
,
how
far
are
they
off
it
?
They
can
skill
to
get
in●o
houses
of
liberty
,
where
there
be
no
Puritans
,
where
they
may
have
most
elbowroome
,
good
usage
for
meate
and
drinke
,
best
wages
;
and
when
they
fayle
of
these
,
get
them
gone
on
the
suddaine
,
and
leave
their
Masters
in
the
lurch
to
provide
for
themselves
!
God
they
see
none
in
an
ordinance
;
their
governours
they
looke
at
as
they
serve
their
turne
,
as
they
shew
them
countenance
,
according
to
the
vayles
they
can
get
under
them
:
But
as
for
conscience
to
deny
their
proud
hearts
,
to
live
meekely
,
subjectly
and
patiently
under
that
yoke
which
God
hath
put
them
under
,
they
are
so
farre
from
it
,
that
let
them
be
crossed
,
their
blood
being
up
,
they
neither
will
spare
their
Masters
in
words
,
nor
deeds
,
blowes
nor
wounds
!
What
wonder
?
They
never
came
where
Religion
and
faith
grew
,
their
sent
is
still
in
them
,
and
occasion
being
offered
,
there
is
no
basenesse
so
horrible
,
but
they
will
commit
it
,
no
unfaithfulnesse
so
great
,
but
they
will
adventure
it
?
They
are
traytors
to
God
,
how
therefore
can
they
chuse
,
but
be
unfaithfull
to
man
?
But
all
their
unfaithfulnesse
is
not
in
the
entrance
;
for
what
is
their
practice
,
save
a
perpetuall
trade
of
unfaithfulnesse
?
Witnesse
the
infinite
company
of
bankerupts
dayly
growing
,
and
the
decaying
of
so
many
husbands
,
tradesmen
and
shop-keepers
;
whereof
if
yee
enquire
the
causes
,
it
is
an
hundred
to
one
,
but
bad
servants
come
in
among
the
chief
.
If
their
Masters
be
thrifty
,
circumspect
to
overlooke
the
state
of
their
families
,
to
debar
them
from
free
egresse
and
regresse
too
and
fro
,
all
their
commodities
,
they
blaze
them
abroad
for
such
hard
Masters
and
unbeteaming
,
that
it
is
pitty
,
they
say
,
that
a
good
servant
should
ever
come
within
their
doores
.
And
if
they
dislike
their
diet
never
so
little
,
(
as
not
dainty
enough
,
though
indeed
too
good
for
them
)
what
is
their
custome
,
but
to
combine
,
and
each
to
lay
their
heads
together
to
filch
their
Masters
commodities
,
bread
,
wine
,
beere
&
what
not
for
the
serving
of
their
appetite
?
What
is
more
usuall
among
servants
then
to
forfeit
their
trust
,
and
to
use
those
keyes
which
are
committed
to
their
care
,
for
the
safeguarding
of
commodities
under
their
hands
,
in
Dayrie
,
in
Almery
,
Buttery
,
or
the
like
,
for
the
betraying
of
them
into
the
hands
of
them
that
imbezzel
them
,
by
unseasonable
feastings
,
junketings
and
merry-makings
,
their
governours
perhaps
being
asleepe
in
their
beds
!
And
because
these
are
thought
but
trifles
,
what
servants
almost
are
there
now
adayes
who
may
safely
be
trusted
,
with
those
thinges
(
which
yet
they
cannot
be
well
kept
from
)
I
meane
their
Masters
receits
,
accounts
and
moneyes
which
they
are
trusted
with
,
either
as
Prentices
,
Receivers
,
or
Stewards
?
Servants
being
now
growne
to
that
point
,
that
(
further
then
they
are
watched
narrowly
)
they
will
have
it
by
hooke
or
crooke
.
How
many
unfaithfull
Hazaels
are
there
to
the
lives
and
persons
of
their
Masters
,
2
King
.
8.15
.
as
the
dayly
experience
of
Assises
and
Sessions
doe
witnesse
?
How
many
villanous
wretches
to
the
peace
of
their
governours
,
being
so
audacious
as
to
go
between
barke
and
tree
,
breeding
suspitions
,
jealousies
and
debates
betweene
man
and
wife
,
that
having
done
so
,
they
may
worke
thereupon
to
incorporate
themselves
into
more
credit
?
How
many
are
traytors
to
their
chastity
,
maydes
impudent
and
whorish
to
allure
their
Masters
,
men
their
Mistresses
or
Dames
to
uncleannesse
,
overthrowing
the
foundation
of
the
family
,
by
such
bastardy
,
besides
the
kindling
of
another
fire
that
will
never
goe
out
?
How
many
are
there
,
who
like
Onesimus
rob
their
Masters
of
their
monies
&
plate
,
and
then
play
the
fugitives
,
putting
thei●
Masters
to
endlesse
trouble
and
regret
of
body
&
minde
,
and
yet
lose
their
labour
when
all
is
done
?
How
many
servants
be
unfaithfull
in
the
children
?
Some
tainting
them
with
secret
lewd
qualities
,
ill
counsells
,
bad
examples
,
corrupt
and
rotten
communication
,
betraying
them
to
vile
company
,
uncleannes
,
to
rob
their
Parents
,
to
be
stout
against
them
and
rebellious
?
How
many
children
may
thanke
unfaithfull
servants
,
for
their
depth
of
defilement
,
yea
for
the
utter
ruine
of
their
bodyes
and
soules
!
How
many
have
stollen
away
their
deare
children
,
married
against
their
consents
,
exposing
them
to
Parents
hatred
,
and
to
extreame
misery
?
How
many
Gehazi's
which
make
use
and
gaine
of
Masters
to
their
reproach
and
dishonour
,
gaining
by
their
extreame
losse
,
not
caring
what
become
of
their
credit
or
thrift
so
they
may
raise
their
owne
fortunes
?
And
no
doubt
the
greater
the
place
of
servants
is
,
and
the
temptations
they
have
,
the
more
foule
and
odious
their
practice
is
,
making
their
Masters
to
bee
counted
hard
,
that
they
may
goe
away
with
the
gaine
;
or
else
slyly
plotting
and
sharing
with
such
as
they
trafficke
with
to
conceale
their
theft
and
falshood
.
How
many
unfaithfull
servants
to
the
soules
of
their
Masters
,
as
Doeg
to
Saul
,
alway
suggesting
false
accusations
against
them
who
are
most
faithfull
to
them
,
that
so
they
may
betray
them
?
How
many
who
are
Bauds
&
Pandars
to
their
Masters
,
to
helpe
them
in
their
cursed
purposes
to
procure
the
harlots
,
and
keepe
their
counsells
,
to
draw
them
into
endlesse
expences
,
lusts
,
quarrells
with
their
Christian
yokefellowes
,
lewd
and
clandestine
companies
,
wasting
of
their
states
and
patrimonies
?
How
many
that
serve
their
turnes
,
(
as
Sauls
servants
did
his
,
in
bringing
him
to
a
witch
)
to
borrow
great
summes
of
mony
for
the
serving
of
their
pleasures
?
But
no
sooner
are
their
Masters
come
to
ruine
,
but
these
P●rasites
fall
off
like
lice
from
a
dead
corps
?
Oh!
the
unspeakeable
mischiefe
that
unfaithfull
servants
create
to
their
Masters
.
How
many
sow
such
dissentions
and
quarrells
betwene
their
Masters
and
others
,
(
like
base
pickethanks
)
till
thereupon
sutes
,
yea
challenges
,
duells
and
bloudshed
follow
?
Againe
,
what
an
unfaithfull
humour
is
it
in
servants
,
to
be
more
for
strangers
and
their
content
,
then
for
their
Masters
benefit
,
giving
,
lending
and
bestowing
upon
such
as
they
please
,
more
then
either
they
have
leave
to
doe
or
thanke
for
,
that
hereby
they
may
enhanse
their
owne
prayse
and
account
?
What
truth
is
there
to
lose
account
with
the
Master
,
to
procure
it
with
the
stranger
,
by
losse
of
fidelity
?
How
doe
many
lewd
servants
slander
fidelity
,
with
the
aspersion
of
covetousnesse
?
They
will
never
bee
base
and
worldly
(
they
say
)
to
be
counted
faithfull
while
they
live
!
If
they
lived
under
beggars
it
were
another
matter
:
but
as
long
as
they
live
under
rich
men
they
will
have
it
,
and
let
them
(
in
Gods
name
)
keepe
a
good
house
with
that
they
have
!
meane
time
,
neither
have
their
Masters
ever
the
more
thanke
,
nor
their
businesse
better
done
,
besides
the
needlesse
wasting
of
the
creature
to
the
value
of
scores
yea
hundreds
through
the
yeare
,
not
for
need
,
but
a
base
custome
;
and
there
be
servants
also
as
unthankfull
in
their
conniving
at
others
,
as
these
are
wastefull
themselves
,
thinking
it
rather
their
reproach
,
then
faithfulnesse
to
betray
and
prevent
such
pillers
and
pollers
of
their
Masters
;
and
when
these
are
put
away
or
suffer
for
their
falshood
,
how
doe
they
fill
the
Country
with
clamours
and
uproares
against
their
innocent
Masters
for
rejecting
them
?
How
common
a
course
is
it
with
servants
to
spare
themselves
in
point
of
paines
and
providence
for
their
Masters
;
their
ease
makes
cold
in
winter
,
heat
in
summer
,
to
bee
tedious
to
them
,
labour
,
prevention
,
watchfulnesse
over
the
cattell
,
commodities
and
businesse
of
their
Masters
,
how
burdensome
is
it
?
How
little
serves
their
turnes
?
How
doe
they
murmure
,
if
their
taske
please
them
not
?
What
shifts
have
they
to
avoid
it
?
If
weather
,
if
travell
upon
errands
and
journeies
,
if
worke
bee
against
them
,
how
doe
they
cavill
?
How
ready
to
thrust
forth
others
and
to
grudge
(
with
him
in
the
Gospel
)
that
the
heat
of
the
day
lyes
upon
them
more
then
others
?
Gen.
31.40
.
So
farre
are
they
from
enduring
Iacobs
service
with
ill
tearmes
!
If
wages
please
not
,
how
doe
they
cast
their
Masters
in
teeth
with
other
mens
servants
?
How
full
of
eye-service
are
they
?
If
their
Masters
see
them
,
how
nimble
at
a
start
are
they
,
but
if
their
backes
bee
turned
,
how
resty
and
lazy
?
And
what
melting
,
spoiling
,
breaking
,
losing
,
and
battering
the
commodities
of
their
Masters
within
doores
?
What
neglecting
of
their
cattell
,
fences
,
annoyance
of
other
neighbours
abroad
,
so
that
all
goes
to
havocke
for
lacke
of
diligence
?
It
were
endlesse
to
mention
all
:
Ye
Masters
know
better
and
by
more
wofull
experience
,
(
who
keep
many
and
of
both
sexes
in
your
families
)
then
my self
can
doe
.
But
oh
you
unfaithfull
servants
!
When
I
have
said
what
I
can
,
you
can
cover
your
falshood
from
men
,
and
so
hope
to
doe
from
God
:
but
although
the
Law
take
not
alway
hold
upon
you
,
to
take
away
your
lives
,
or
to
stocke
,
whippe
,
brand
,
imprison
or
punish
you
here
;
be
sure
of
it
,
the
Lord
Jesus
will
one
day
judge
you
for
your
prankes
and
rex
that
you
have
plaid
in
your
services
,
either
plaguing
you
with
the
like
servants
,
or
else
pronouncing
that
terrible
doome
upon
you
,
Cast
that
unfaithfull
servant
into
utter
darkenesse
,
there
shall
be
weeping
and
gnashing
of
teeth
!
And
yet
I
have
knowne
many
my selfe
of
both
sexes
,
who
have
(
many
yeares
after
their
stealths
and
cheats
committed
)
come
in
and
(
after
conviction
of
conscience
by
the
word
)
made
outcries
,
and
asked
what
shall
we
doe
?
Our
Masters
and
Mistresses
are
dead
,
Their
children
we
know
not
off
:
What
shall
our
stollen
goods
be
done
with
?
How
shall
restitution
be
made
?
Their
consciences
have
so
torne
them
,
and
their
old
morsells
have
so
glowed
and
heartburned
in
their
stomacks
,
that
they
could
have
no
peace
till
they
could
vomit
them
by
such
restitution
as
they
could
make
:
And
whereas
others
bee
more
stiffe
and
stout
then
to
be
so
convinced
;
let
them
know
,
their
sin
and
damnation
sleepe
not
:
The
Lord
shall
awaken
them
one
day
to
their
cost
,
although
now
they
can
digest
any
gobbets
.
But
I
have
held
you
too
long
;
Here
even
abruptly
I
am
compelled
to
breake
off
,
reserving
the
rest
to
the
next
occasion
.
Let
us
pray
,
&c.
The
end
of
the
Tenth
Lecture
.
THE
ELEVENTH
LECTVRE
Still
continued
upon
this
thirteenth
VERSE
.
VERSE
XIII
.
And
his
servants
came
neere
,
and
said
unto
him
,
Master
,
if
the
Prophet
had
bidden
thee
doe
some
great
thing
,
wouldest
not
thou
have
done
it
?
How
much
more
then
,
when
he
saith
unto
thee
,
Wash
and
be
clean
?
VERSE
14.
Then
hee
went
downe
and
dipped
himselfe
in
Iorden
,
&c.
2
Kings
THE
last
Sermon
(
beloved
in
our
Lord
and
Saviour
)
wee
entred
into
this
thirteenth
Verse
;
and
(
as
you
know
)
opened
,
divided
and
handled
the
coherence
of
it
;
then
came
to
the
first
of
the
three
generalls
in
the
Verse
,
concerning
the
duty
of
servants
faithfulnesse
:
The
ground
whereof
,
with
reasons
,
proofes
,
and
explication
of
the
grace
of
faithfulnesse
,
when
wee
had
finished
,
we
beganne
with
the
first
use
of
Terror
against
all
unfaithfull
servants
,
both
in
their
entrance
and
practise
.
Vse
2
Now
I
proceed
to
the
use
of
Reproofe
;
and
that
belongs
to
such
servants
,
Reproofe
.
Religious
servants
failing
in
their
faithfulnesse
,
are
blame
worthy
.
as
though
in
profession
Religious
,
yet
in
their
particular
relation
to
their
Masters
,
walke
as
if
they
had
a
dispensation
,
cleave
not
closely
to
faithfulnesse
,
nor
to
the
commands
of
their
superiours
,
as
if
God
from
heaven
spake
unto
them
,
If
thou
love
me
bee
faithfull
in
thy
service
:
As
it
was
once
when
the
Gospel
came
among
bondslaves
,
they
tooke
it
,
as
if
a
flag
of
defiance
had
beene
set
up
,
to
proclaime
liberty
to
them
from
their
Masters
;
pretending
that
if
they
beleeved
in
Christ
,
they
were
freemen
from
the
Law
of
God
,
much
more
from
men
,
insomuch
that
Paul
was
faint
to
blow
a
trumpet
of
retreat
to
their
defiance
,
Ephe.
6.5.6.7
.
1
Tim.
6.1
.
and
to
fetch
them
under
line
againe
:
Even
so
it
is
here
with
many
of
our
servants
,
if
once
religious
,
they
abuse
this
colour
to
make
them
libertines
;
how
carelesse
about
their
businesse
,
slacke
,
negligent
,
spending
and
wastefull
are
many
such
?
If
they
make
their
conditions
,
The
pranks
of
many
such
servants
.
what
liberties
doe
they
covenant
for
?
How
doe
they
(
under
covert
of
hearing
the
word
)
take
courage
to
themselves
,
to
spend
daies
after
daies
in
their
journeies
,
companies
,
and
private
affaires
,
to
the
detriment
of
their
Masters
?
They
seeke
not
the
honour
of
the
Gospel
by
their
double
subjection
and
faithfulnesse
,
nor
procure
a
freedome
from
their
Masters
good
will
,
requiting
their
diligence
;
but
that
they
have
they
will
extort
it
as
a
due
belonging
to
them
:
So
saucy
and
checkmate
with
their
Masters
if
religious
,
so
scornefull
and
rebellious
towards
the
ignorant
,
as
thinking
them
too
meane
for
their
service
,
so
full
of
tart
answers
,
and
taunting
speeches
,
so
censorious
,
uncharitable
,
unthankefull
for
kindenesses
,
boasting
of
their
owne
gifts
above
theirs
,
as
if
they
were
fitter
to
rule
their
Masters
,
then
they
them
,
disdainfull
to
their
fellow
servants
,
curious
about
their
provision
and
diet
,
as
that
they
open
the
mouthes
of
the
bad
,
to
wish
servants
rather
ignorant
and
carnall
then
such
;
and
all
by
their
hypocriticall
shews
of
that
which
is
not
in
them
;
for
were
they
in
truth
that
they
goe
for
,
their
hearts
would
rather
be
on
their
right
hand
then
their
left
,
they
would
rather
bee
jealous
of
themselves
,
wary
lest
any
thing
should
appeare
in
them
repugning
to
subjection
and
faithfulnesse
,
labouring
by
their
uttermost
selfe-deniall
to
winne
credit
to
the
Gospel
,
by
their
humble
,
harmelesse
and
painefull
service
:
this
is
according
to
God
;
the
other
is
base
and
fleshly
:
and
commonly
where
a
servant
is
faithfull
,
the
Lord
so
honours
their
faithfulnesse
,
Gen.
39
4.
that
even
(
as
Putifar
seeing
Iosephs
fidelity
)
betrust
them
with
their
matters
above
all
their
fellowes
,
whereas
these
are
lesse
trusted
then
any
,
and
if
they
have
been
trusted
by
such
as
knew
them
not
,
they
have
bewraied
themselves
to
be
of
a
bastard
brood
,
often
running
away
when
their
turne
is
served
,
and
leaving
Religion
in
the
lurch
and
to
suffer
through
their
basenesse
.
To
these
I
say
no
more
,
repent
in
time
,
dishonour
not
the
truth
of
God
by
your
lewdnesse
:
I
have
seene
few
of
this
straine
;
but
they
proved
lewd
hypocrites
and
openly
debauched
in
time
:
Therefore
prevent
the
Lord
by
serious
amendment
,
before
hee
pull
the
visor
from
your
faces
,
and
make
your
nakednesse
to
appeare
to
all
that
behold
you
,
that
so
some
amends
may
be
made
to
that
truth
of
God
which
you
have
dishonoured
,
when
as
all
shall
see
that
you
were
arrant
varlots
,
such
as
Religion
can
receive
no
blemish
from
.
And
so
much
for
this
second
use
of
Reproofe
.
Let
a
third
use
then
(
brethren
)
be
an
use
of
examination
,
Examination
.
for
all
servants
Vse
3
who
would
approve
themselves
to
God
,
to
try
themselves
in
this
point
of
faithfulnesse
.
Quest.
But
how
shall
I
try
it
?
Foure
rules
of
Triall
.
Answ.
By
these
foure
or
five
Rules
.
First
,
no
true
faithfulnesse
must
bee
beside
the
word
,
but
fetch
her
warrant
&
stampe
from
thence
.
Whatsoever
is
from
any
other
is
sinfull
.
There
is
a
wicked
and
base
faithfulnes
in
the
world
,
as
we
see
in
the
rash
attempts
of
many
desperate
servants
,
who
(
to
approve
themselves
to
carnall
Masters
,
rush
themselves
into
such
dangers
,
as
they
neither
have
power
to
overcome
,
nor
calling
to
undertake
.
2
Sam.
23.15.16
.
See
that
example
of
Davids
servants
,
who
to
demerit
their
Master
,
and
to
publish
their
valour
,
undertooke
(
two
or
three
of
them
)
to
breake
through
an
host
of
enemies
to
fetch
him
water
.
An
ungrounded
attempt
in
them
,
and
a
worse
motion
in
David
,
as
appeareth
after
in
his
shaming
himselfe
for
tempting
God
,
and
powring
that
out
for
a
drinke
offering
,
which
was
the
purchase
and
price
of
the
pretious
lives
of
men
.
Here
seemed
great
loyalty
,
but
it
was
a
will
service
,
not
an
obeying
in
the
Lord
.
So
many
servants
pickthankes
,
to
indeere
themselves
with
their
proud
Masters
,
affect
to
drinke
healths
in
honour
to
them
,
and
whosoever
refuses
to
pledge
them
,
they
are
ready
to
give
him
the
stab
,
to
defie
him
,
and
challenge
him
into
the
field
.
These
are
double
diligently
faithfull
,
which
service
a
good
Master
should
abhorre
as
to
hot
and
to
heavy
.
Rule
.
2
Secondly
,
good
faithfulnesse
,
must
not
(
much
lesse
)
be
contrary
to
a
word
,
for
that
is
doubly
irregular
.
Such
was
that
faithfulnesse
which
both
Paul
pleaded
for
,
So
those
Ziphites
.
1
Sam.
23.20
.
1
Sam.
22.9
.
2
Sam.
13.28
.
1
Sam
28.7
.
and
(
when
the
rest
abhorred
)
Doeg
and
his
Edomites
performed
,
to
satisfie
his
bloudy
demand
,
in
slaying
those
hundred
eighty
Priests
of
the
Lord
:
Also
that
treacherous
obedience
,
imposed
by
a
desperate
Master
and
fulfilled
by
Absolons
servants
,
in
the
bloudy
murther
of
Ammon
.
Not
unlike
whereto
was
the
faithfulnesse
of
those
servants
of
Saul
,
in
directing
him
to
a
witch
:
Such
is
the
service
of
those
necessary
mischiefes
who
hang
about
the
sleeves
of
vitious
&
prodigall
gentlemen
or
spendthrifts
,
who
procure
them
content
to
their
lusts
,
as
mony
upon
unreasonable
tearmes
to
fulfill
their
lavish
expences
,
harlots
to
satisfie
their
lusts
,
debauched
gamesters
for
their
pleasures
,
attending
them
,
counselling
them
,
and
spurring
them
forward
to
ride
on
in
their
miserable
courses
,
till
hell
devoure
them
.
As
that
forlorne
fellow
said
,
that
he
was
so
addicted
to
Marius
his
Master
,
that
although
he
knew
his
Master
ought
not
to
bid
him
burne
the
Capitoll
,
yet
if
he
would
bid
him
doe
it
he
would
.
Such
Monsters
of
faithfulnesse
as
to
please
the
humors
of
their
Masters
,
will
doe
what
ever
they
enjoyne
them
;
if
they
bee
bidden
to
breake
the
Sabbath
for
them
,
they
will
doe
it
,
if
to
sweare
and
to
forsweare
themselves
they
are
ready
,
if
to
stabbe
or
wound
an
enemy
,
they
are
for
them
:
Yea
and
we
have
such
as
write
bookes
in
the
justifying
of
such
servants
,
as
obey
their
Masters
in
the
breaking
of
the
Sabbath
,
as
if
a
servant
were
not
bound
to
have
any
explicite
faith
or
conscience
of
his
owne
,
but
onely
inwrapped
in
the
bosome
of
his
Master
who
may
be
an
Atheist
.
No
,
the
command
is
cleare
,
Exod.
20.
Thou
and
thy
wife
,
thy
manservant
and
thy
maidservant
,
&c.
Each
one
must
have
a
conscience
for
himselfe
to
direct
his
obedience
.
Joh.
18.10
.
If
Peter
in
the
loyall
defence
of
his
Master
,
smiting
off
the
eare
of
Malchus
had
a
check
(
by
vertue
of
a
speciall
exception
in
that
case
)
what
then
shall
the
bloudy
,
cruell
and
prophane
service
of
such
as
these
be
deemed
?
Rule
.
3
Thirdly
,
true
faithfulnesse
must
bee
single
faithfulnesse
,
sincere
and
simplehearted
,
Ephe.
6.5.6
.
Coloss.
3.22
.
from
the
very
heart
roote
,
(
as
Paul
speakes
)
not
for
base
ends
of
our
owne
and
avantage
.
Many
there
bee
who
for
praise
,
great
vayles
,
to
flatter
and
picke
thanke
with
their
Masters
will
at
the
running
pull
,
doe
great
things
,
who
yet
in
coole
bloud
,
are
the
veriest
cowards
and
sluggards
of
all
.
And
many
others
are
like
Gebazi
in
their
Masters
eye
,
2
King
.
5.25
.
who
so
diligent
,
industrous
and
active
as
they
?
Onely
to
cover
their
habituall
unfaithfulnesse
,
and
to
get
themselves
a
name
,
or
to
serve
themselves
into
their
Masters
opinions
and
affections
;
but
no
sooner
out
of
sight
,
but
(
as
he
following
after
Naaman
)
running
after
their
owne
ends
.
Fourthly
,
it
must
not
be
against
the
Law
of
piety
,
or
charity
,
mercy
Rule
.
4
and
compassion
;
It
must
bee
good
faithfulnesse
.
See
Tit.
2.10
.
For
a
servant
to
bee
faithfull
to
his
Master
,
in
the
advising
of
him
to
alienate
that
from
Gods
use
which
belongs
to
him
;
or
for
a
servant
in
the
Market
(
under
colour
of
faithfulnesse
)
to
oversell
his
corne
or
other
commodities
to
the
detriment
of
the
poore
,
and
beyond
his
Masters
allowance
,
are
both
unfaithfull
faithfulnesse
.
Fifthly
,
it
must
be
equall
and
entire
,
like
it self
in
all
parts
of
faithfulnes
,
Rule
.
5
in
all
kindes
of
businesses
.
Some
servants
if
they
be
set
about
what
they
like
,
are
very
nimble
and
negotious
,
but
in
other
that
sures
not
with
their
humour
,
cast
it
off
.
Many
also
will
for
the
time
,
tugge
hard
and
toile
at
businesse
:
But
no
sooner
have
they
spent
their
strength
in
that
kinde
,
but
they
will
run
out
as
fast
in
another
,
and
be
as
couragious
&
painfull
at
the
pot
,
or
be
idle
otherwise
,
as
they
were
at
their
worke
,
never
well
till
they
have
drunke
themselves
under
boord
.
2
Sam.
3.
Abner
was
a
faithfull
servant
to
the
house
of
Saul
:
But
why
?
That
he
might
the
more
equally
have
his
will
,
and
goe
without
checke
whatsoever
villany
hee
should
attempt
.
And
therefore
being
told
of
the
defiling
of
Rizpah
the
concubine
,
his
service
withered
,
and
he
had
done
his
worke
.
Such
are
many
servants
now
adaies
;
give
them
their
swinge
,
let
them
have
their
will
,
to
doe
worke
without
subjection
,
and
they
promise
wonders
;
but
goe
about
to
teach
them
,
reprove
,
correct
them
,
then
they
scorne
you
,
and
they
will
worke
no
longer
.
An
unbroken
,
unsubject
heart
is
all
at
a
running
pull
,
and
from
Selfe
,
nothing
from
a
principle
of
equality
or
subjection
.
Lastly
,
good
faithfulnesse
(
as
Paul
stiles
it
)
is
active
,
stirring
,
sedulous
Rule
.
6
faithfulnesse
;
it
is
loving
and
therefore
fruitfull
and
abundant
.
Rom.
12.11
.
It
is
not
enough
for
a
servant
to
pretend
himselfe
faithfull
by
a
secret
habit
within
unseene
;
that
is
a
barren
faithfulnesse
which
hath
no
daughters
attending
her
;
she
must
not
onely
beare
the
minde
not
to
be
treacherous
and
hurtfull
,
(
for
so
was
that
unprofitable
servant
,
who
brought
his
Master
the
talent
in
a
napkin
)
But
she
must
have
all
these
properties
which
commend
a
faithfull
servant
:
A
sedulous
eye
to
observe
all
occasions
,
within
or
without
,
tending
to
remonstrate
the
habit
within
;
also
alacrity
,
activity
in
businesse
,
skilfulnesse
,
providence
and
prevention
to
foresee
the
way
of
benefit
,
to
avoid
losse
and
dammage
,
vigilancy
,
dexterity
,
curteousnesse
,
affablenesse
,
love
,
subjection
and
unweariednesse
.
It
must
alway
tend
to
operation
and
exercise
,
not
affecting
a
carelesse
,
indifferent
&
fulsome
faithfulnesse
:
A
loose
servant
will
drive
out
the
cattell
out
of
his
Masters
corne
,
or
helpe
to
pull
his
beast
out
of
the
ditch
,
when
he
is
told
of
it
,
or
gastred
to
it
:
But
an
active
servant
will
prevent
both
to
his
uttermost
,
that
howsoever
casualities
must
be
,
yet
they
may
be
few
.
Iaacob
bare
not
onely
a
fidelity
within
,
as
raked
under
the
ashes
,
but
at
all
seasons
,
early
,
late
,
in
frost
,
in
heate
,
was
ever
upon
the
wing
of
circumspect
prevention
,
and
watchfull
diligence
:
And
in
truth
this
is
the
soule
of
faithfulnesse
,
going
through
all
and
every
object
of
his
service
.
Try
your selves
(
ye
servants
)
by
these
and
such
like
markes
;
and
if
ye
finde
(
as
I
feare
most
of
ye
will
)
your selves
behinde
hand
in
any
of
them
,
Conclusion
of
the
Triall
.
take
warning
:
We
Gods
Ministers
are
told
to
our
faces
,
oftimes
by
your
Masters
,
who
grone
under
these
burthens
,
that
we
are
frequent
in
telling
them
of
their
faults
;
but
let
your
servants
runne
riot
.
Now
the
text
pulles
me
by
the
eare
to
reach
you
out
your
(
Demensum
)
as
needfull
for
you
,
as
your
meat
and
drinke
:
Such
of
you
as
never
were
faithfull
,
I
heape
these
hot
coales
upon
your
heads
,
and
pray
God
to
kindle
some
sparke
or
other
of
this
grace
in
you
,
that
it
may
appeare
that
this
doctrine
is
from
God
,
and
came
seasonably
dropping
as
the
small
raine
or
dew
:
And
such
of
you
,
as
are
faithfull
,
and
yet
rusty
and
overgrowne
,
in
the
feare
of
God
,
by
these
trialls
search
out
what
scurse
hath
mixt
it selfe
with
your
goodnesse
,
Heb.
12.9
.
that
that
which
is
crooked
may
be
rectified
,
and
not
quite
turned
out
of
the
way
,
but
purged
and
Vse
4
reformed
.
And
so
much
for
this
third
use
.
Instruction
.
Masters
chuse
your
servants
by
this
faithfulnesse
.
I
hasten
to
the
fourth
use
of
instruction
:
And
that
is
to
all
Masters
who
desire
good
servants
.
As
ye
would
try
an
earthen
vessell
or
a
peece
of
silver
by
the
ring
of
it
,
so
chuse
a
servant
by
his
faithfulnesse
.
Masters
never
so
cried
out
of
bad
servants
as
now
;
but
when
they
come
to
chuse
them
,
they
looke
least
of
all
at
faithfulnesse
;
chuse
not
servants
by
other
complements
onely
:
Oh!
he
is
a
proper
man
to
stand
about
my
table
,
to
attend
my
person
,
a
fellow
that
hath
excellent
skill
in
keeping
an
hawk
,
a
very
good
huntsman
,
or
he
is
a
very
fine
fellow
at
a
weapon
,
of
fine
activity
to
dance
,
to
vault
,
to
bowle
,
to
keep
me
company
:
Chuse
for
no
part
whatsoever
,
till
you
have
chosen
for
fidelity
,
subjection
and
selfe-deniall
.
David
could
say
,
Psal.
101.6
.
Mine
eye
should
be
to
the
faithfull
of
the
land
,
he
that
walketh
in
a
perfect
way
,
he
shall
serve
me
:
A
slanderer
,
a
proud
hearted
one
,
a
deceitfull
person
,
or
a
lyar
shall
not
abide
in
my
sight
.
Chuse
such
as
in
whom
thy
heart
may
rest
,
as
well
behinde
thy
backe
,
as
before
thy
face
;
undoubtedly
the
chiefe
fault
of
bad
servants
,
is
the
choice
of
ill
Masters
,
whose
hearts
affect
not
a
servant
for
his
faithfulnesse
,
but
for
any
second
hand
property
.
A
faithfull
drudge
pleases
them
better
then
a
faithfull
servant
.
But
by
that
time
they
finde
,
their
families
are
tainted
with
uncleannesse
,
their
childrens
manners
corrupted
,
their
goods
wasted
,
and
the
rest
of
the
servants
poysoned
with
drunkennesse
,
swearing
,
when
they
see
the
wound
so
festred
that
they
cannot
tell
how
to
cure
it
,
then
they
cry
out
,
it
is
time
to
give
over
housekeeping
,
ere
bad
servants
destroy
all
.
Nay
many
bad
Masters
abhorre
a
Puritan
should
come
within
their
doores
,
till
base
servants
have
undone
them
,
and
then
they
wish
themselves
and
all
Puritans
!
But
let
this
be
your
counsell
,
if
servants
will
not
shun
unfaithfull
qualities
,
let
Masters
shun
unfaithfull
servants
,
if
they
were
knowne
to
encourage
such
,
if
your
houses
could
hold
such
,
like
would
to
like
,
Luke
17.37
.
And
where
the
carcasse
is
,
thither
the
yong
Eagles
would
resort
.
Strange
it
is
to
see
how
wise
men
are
in
other
things
,
to
discerne
every
mans
excellency
in
his
element
;
if
wee
goe
to
sea
,
wee
will
chuse
us
a
Pilot
able
to
steere
and
rule
his
ship
and
save
us
from
danger
;
if
wee
to
builde
us
an
house
,
wee
will
have
a
Carpenter
who
can
builde
skilfully
and
strongly
,
such
an
house
for
us
,
as
will
stand
against
all
winde
and
tempests
:
But
when
wee
come
to
chuse
servants
,
wee
chuse
them
for
complement
,
and
for
trifles
never
looking
at
that
which
truely
constitutes
a
servant
,
viz.
his
subjection
or
faithfulnesse
.
Goe
to
a
Colledge
of
Jesuits
,
and
looke
what
novices
they
entertaine
:
Papists
put
〈◊〉
downe
for
government
.
They
love
children
witty
,
apt
,
active
,
for
their
turnes
;
but
because
they
cannot
tell
what
hot
service
they
may
set
them
about
,
they
will
be
sure
of
one
thing
,
or
else
they
wil
suspect
all
the
rest
,
they
will
have
them
subject
,
they
will
be
Masters
of
their
wills
,
absolutely
unsubsisting
in
themselves
,
meerly
nullified
,
that
whatsoever
they
put
upon
them
,
they
may
be
for
it
,
and
then
they
count
them
theirs
indeed
.
Doe
you
chuse
servants
thus
,
and
ye
are
happy
,
especially
your selves
resolving
to
be
under
God
,
that
you
may
not
abuse
their
wills
to
prophanenesse
,
but
use
them
to
faithfull
service
:
Even
you
have
hot
worke
to
doe
also
,
bee
therefore
Masters
of
their
wills
;
you
have
Gods
Sabbaths
to
hallow
,
you
have
children
to
be
brought
up
,
you
have
sometime
weighty
businesse
to
send
them
about
,
great
summes
to
bee
paid
or
received
:
What
shall
secure
you
in
all
these
,
save
faithfulnesse
?
Once
a
knot
of
Masters
met
together
,
and
fell
on
talking
of
their
servants
,
one
boasted
of
his
,
and
said
,
he
had
one
bred
well
,
that
could
carry
himselfe
bravely
;
another
had
one
could
runne
a
horse
or
ride
him
well
;
a
third
had
one
that
would
doe
worke
enough
,
and
so
forth
:
One
among
the
rest
stepping
forth
,
asked
them
,
but
tell
me
(
I
pray
you
)
will
not
these
servants
of
yours
,
sometimes
be
drunke
?
Yes
,
that
they
would
.
And
would
they
not
teach
their
Masters
what
worke
they
should
set
them
about
?
Yes
.
And
had
they
not
horrible
proud
stomacks
?
Yes
that
they
had
.
Alas
!
quoth
he
,
you
perceive
nothing
at
all
:
For
(
upon
point
)
these
are
your
Masters
,
you
are
their
slaves
and
servants
.
I
have
servants
at
home
,
which
I
confesse
want
some
of
these
qualities
which
yours
have
;
but
I
for
my
part
chose
my
servants
not
by
that
they
had
so
much
,
as
by
that
they
wanted
,
not
by
having
this
wit
,
that
skill
,
presence
,
ablenesse
to
doe
a
message
,
but
by
their
wanting
a
will
of
their
own
,
a
proud
stomack
,
and
(
saith
he
)
I
finde
my
choice
best
.
For
why
?
Your
servants
know
this
and
that
,
but
my
servants
will
learne
any
thing
they
know
not
;
your
servants
can
doe
so
and
so
,
but
mine
will
doe
what
I
list
;
you
have
your
servants
fingers
ends
and
outsides
at
your
commands
,
I
have
my
servants
will
at
my
girdle
,
you
have
servants
tied
by
cords
of
shame
,
feare
,
praise
or
wages
;
but
I
have
mine
tied
by
iron
chaines
of
subjection
and
faithfulnesse
:
my
servants
be
not
so
proper
fellowes
as
yours
,
but
I
dare
trust
them
in
my
closet
or
with
my
purse
;
my
servants
are
not
so
quaint
of
speech
as
yours
,
but
they
are
affraid
of
my
displeasure
;
my
servants
are
meaner
then
yours
,
but
mine
will
beare
a
reproofe
:
And
who
(
thinke
you
)
hath
the
better
servants
?
All
concluded
this
man
to
have
the
best
;
but
then
they
would
needs
know
if
he
had
any
such
to
spare
,
that
hee
might
helpe
them
to
some
?
He
told
them
,
if
he
could
,
Note
.
the
matter
stood
not
in
that
;
they
must
doe
as
he
did
;
for
they
used
to
take
and
chuse
,
he
used
to
chuse
and
take
,
they
met
with
bad
and
made
them
worse
,
he
,
if
he
met
with
raw
ones
,
he
made
them
ripe
,
if
with
good
ones
,
hee
made
them
better
;
meaning
that
the
choice
of
a
servant
,
and
the
rule
of
a
servant
,
must
make
good
ones
.
And
so
let
it
be
(
brethren
)
your
course
in
Gods
feare
:
To
get
a
good
servant
of
another
mans
providing
,
is
no
furniture
worth
the
speaking
of
:
Service
is
no
inheritance
;
good
ones
may
soone
be
gone
:
But
chuse
them
and
rule
them
,
and
so
have
them
:
Let
God
be
chiefe
and
make
your
choice
,
and
beare
the
chiefe
sway
,
and
then
you
shall
have
good
servants
;
subject
and
faithfull
ones
,
have
all
qualities
infolded
in
one
,
if
they
want
skill
they
scorne
not
to
learne
,
if
they
faile
,
they
desire
but
to
be
taught
,
if
they
obey
not
,
they
refuse
no
reproofe
or
punishment
;
for
their
wills
are
their
Masters
,
not
their
owne
,
and
looke
what
they
faile
in
,
it
is
by
error
or
infirmity
,
not
wilfulnesse
;
one
such
servant
will
doe
better
service
in
a
yeare
,
then
another
in
two
.
Boare
him
in
the
eare
if
thou
take
liking
,
and
he
love
thy
house
,
and
be
not
weary
of
him
,
desire
no
change
,
let
him
or
her
be
thy
servant
for
ever
.
So
much
for
this
fourth
use
.
Vse
5
To
conclude
then
,
let
this
be
Exhortation
and
Comfort
.
Exhortation
to
servants
not
to
know
this
or
that
,
Exhortation
.
but
to
bee
faithfull
;
not
to
have
such
and
such
parts
,
but
to
have
one
worth
them
all
,
subjection
and
faithfulnesse
.
Learne
here
of
Naamans
servants
:
What
a
shame
is
it
,
that
such
poore
heathens
should
come
forth
so
suddenly
under
the
anvile
of
this
one
present
occasion
,
formed
and
moulded
,
and
thou
under
all
Gods
discipline
shouldest
be
no
better
?
Oh!
you
servants
remember
what
a
long
race
of
unfaithfulnesse
,
riot
,
falshood
,
stealth
,
stomacke
,
disobedience
,
Bad
servants
must
not
think
it
too
late
for
them
to
repent
.
rebellion
,
you
have
runne
hitherto
:
Oh!
that
I
could
but
see
one
Onesimus
here
this
day
,
one
fugitive
,
one
lewd
and
slothfull
or
wilfull
wretch
,
whom
this
my
doctrine
might
convince
and
convert
to
God
?
But
truly
(
brethren
)
I
see
so
few
broken
in
peeces
for
their
errors
,
so
few
penitent
and
tender
for
their
old
pranks
,
that
I
am
afraid
to
put
new
wine
of
Exhortation
into
such
old
bottells
,
for
fear
all
should
break
&
be
spilt
!
I
have
met
with
some
(
I
thank
God
)
&
I
see
no
cause
why
the
Lord
should
not
take
some
of
ye
napping
in
your
service
and
the
sins
thereof
,
as
others
in
the
way
of
their
bad
government
,
marriage
or
childhood
.
What
have
ye
gone
from
service
to
service
,
have
ye
left
your
rags
behinde
you
and
scattered
your
scurffe
so
in
the
places
where
yee
have
become
,
that
you
think
it
now
too
late
to
repent
?
Are
you
so
sapped
&
soked
in
your
way
,
that
you
begin
to
thinke
there
is
no
hope
?
Beware
of
being
so
desperate
!
Say
thus
,
Is
it
not
enough
Lord
,
that
I
have
beene
so
lazy
,
so
false
fingered
,
so
bold
,
so
answering
againe
,
drunke
at
times
,
loose
in
liberties
,
not
for
my
Masters
ends
,
but
mine
owne
;
but
now
I
must
fulfill
my
measure
,
adde
drunkennesse
to
thirst
,
and
an
hard
heart
to
my
other
prankes
!
No
Lord
,
this
were
not
to
bee
an
unfaithfull
servant
to
a
man
(
which
is
bad
)
but
a
desperate
one
and
impenitent
to
thee
,
which
is
cursed
!
If
Onesimus
had
not
robbed
his
Master
,
he
had
never
met
with
Paul
,
nor
beene
converted
;
his
perishing
was
his
happinesse
!
Thou
hadst
grace
for
him
O
Lord
!
thou
madest
him
faithfull
to
thy selfe
,
purgest
him
of
his
basenesse
,
as
deeply
seated
in
him
(
for
ought
I
know
)
as
mine
is
in
me
,
that
thou
mightest
have
the
honour
:
Thou
madest
him
faithfull
,
puttest
him
into
thine
own
worke
,
settest
thy
marke
on
him
,
sendest
him
backe
of
a
wretch
good
for
naught
,
good
for
all
thinges
:
Ah
Lord
!
This
day
my
sinfull
service
comes
to
my
remembrance
,
Lord
batter
me
,
breake
and
thaw
mine
heart
,
put
me
in
hope
,
pardon
my
sin
,
put
me
in
to
the
Lord
Jesus
his
Schoole
,
cleanse
me
of
all
my
cheats
and
prankes
,
and
make
me
a
true
Onesimus
fit
for
thine
use
,
according
to
thine
heart
,
and
I
doubt
not
but
out
of
thy
forge
,
mine
heart
shall
bee
framed
and
moulded
to
all
subjection
and
faithfulnesse
to
man
!
Beg
it
hard
,
Lord
teach
me
to
adore
thy
wisdome
in
ordaining
servants
to
their
places
,
and
Masters
to
be
their
governours
!
Lord
discover
thy
soveraignty
to
me
,
and
shine
thy selfe
with
thine
authority
upon
my
Master
and
Mistresse
,
that
I
may
see
God
in
their
government
,
either
because
they
are
holy
,
or
else
because
they
are
governours
:
If
I
see
not
such
a
Master
as
I
would
,
let
me
see
mastership
from
thee
,
and
bee
awed
under
it
?
Lord
take
my
will
out
of
my
bosome
,
and
put
in
thine
:
Speak
Lord
,
thy
servant
heareth
,
give
me
a
will
to
be
subject
,
and
bee
as
thou
wilt
,
and
then
command
and
spare
not
,
I
will
doe
not
onely
what
thy selfe
,
but
what
man
under
thee
commandeth
!
And
it
shall
be
my
heaven
and
happinesse
to
be
under
for
conscience
sake
!
Give
me
also
faith
,
Lord
,
to
create
all
serviceable
qualities
in
me
,
to
lythe
,
to
forme
,
and
to
accommodate
my
spirit
and
members
to
all
welpleasing
(
without
flattery
)
and
obedience
!
Let
me
under
a
good
Master
bee
subject
and
faithfull
with
thankefulnesse
;
to
a
bad
one
,
for
conscience
,
not
compulsion
,
as
serving
the
Lord
Christ
!
Sundry
charges
Lord
,
thou
givest
by
thine
Apostles
,
Paul
and
Peter
,
Servants
be
subject
to
your
Masters
in
all
feare
,
1
Pet.
2.28
.
not
onely
to
the
good
,
but
also
to
the
froward
;
for
this
is
thankeworthy
,
if
a
man
for
conscience
sake
endure
griefe
wrongfully
:
Coloss.
3.22
.
Servants
obey
in
all
things
your
Masters
,
not
with
eye-service
as
men
pleasers
,
but
with
singlenesse
of
heart
fearing
God
,
Doing
,
it
heartily
as
unto
God
,
not
unto
men
,
knowing
that
of
him
ye
shall
receive
the
inheritance
,
for
yee
serve
the
Lord
Christ
.
And
so
in
other
places
.
Lord
write
this
Law
of
thine
in
mine
inward
parts
!
Thou
hast
also
in
thy
word
not
onely
scattered
the
examples
of
vile
servants
.
Ziba
,
Gehazi
,
Iudas
and
others
,
to
tremble
at
and
abhorre
,
but
also
of
faithfull
ones
,
Lord
,
to
follow
and
imitate
:
Thou
hast
set
forth
Eliezers
example
,
that
old
trusty
servant
,
Gen.
24.10
.
1
Sam.
25.
M●tth
.
25.
Acts
10.22
.
Texts
alledged
above
.
to
the
good
of
his
Masters
sonne
:
Those
servants
of
Abigail
to
the
life
of
her
and
her
husband
,
that
of
Ioseph
to
the
chastity
of
his
Mistresse
,
that
of
Cornelius
his
servants
to
the
soule
of
their
Master
,
those
of
the
servants
that
occupied
talents
to
the
outward
advantage
of
their
Master
,
that
of
Davids
,
for
the
succour
and
reliefe
of
their
Master
in
straits
,
the
Centurions
to
the
content
and
businesse
of
their
Master
,
Rhode
faithfull
to
Gods
Ministers
,
and
so
of
others
:
No
one
object
of
faithfulnesse
,
but
some
patterne
of
it
or
other
,
thou
hast
added
to
sweeten
it
to
assure
me
of
the
possiblenesse
of
obeying
it
.
Oh!
give
to
thy
servant
somewhat
of
all
these
,
that
I
may
be
all
in
one
,
a
cast
peece
without
cracke
or
flaw
,
(
in
respect
of
unfaithfulnesse
)
and
the
rest
,
cover
O
Lord
,
accept
and
pardon
!
Be
earnest
I
say
with
the
Lord
,
beg
of
him
an
understanding
heart
,
put
not
all
over
to
thy
Master
;
say
not
,
looke
you
Master
what
you
command
(
for
that
concernes
not
me
)
I
must
doe
all
you
bid
me
:
No
,
examine
thy
Masters
commands
ere
thou
obey
them
:
But
if
they
be
according
to
God
,
scruple
them
not
,
yea
although
they
be
not
,
yet
if
but
negatives
onely
,
forbeare
for
a
time
,
and
provoke
not
by
rebellion
:
say
not
,
I
will
not
forgoe
such
a
Sermon
,
such
a
duty
of
Gods
worship
:
But
if
it
bee
positively
bad
,
abhorre
it
.
Beg
also
the
spirit
and
life
of
this
faithfulnesse
:
Put
thy selfe
forth
by
occasion
;
for
a
good
servant
is
never
tried
,
till
he
be
put
to
it
throughly
;
be
in
one
as
another
service
,
wholly
your
Masters
,
watch
and
bee
upon
wing
for
faithfulnesse
,
picke
out
duties
,
be
ready
for
duties
,
be
unwearied
:
Let
the
honour
of
thy
Master
,
the
trust
of
thy
Master
,
absent
or
present
,
the
good
of
children
,
whether
abroad
in
fields
,
at
home
,
working
thy selfe
,
overseeing
others
,
among
fellow-servants
,
at
praier
in
family
,
about
a
journey
and
message
of
weight
,
about
thy
lawfull
liberties
:
Still
let
this
soule
of
faithfulnesse
be
wholly
in
all
and
each
part
,
to
guide
thee
aright
.
The
instinct
of
subjection
and
faithfulnesse
will
teach
thee
to
speake
and
doe
that
,
which
thy
Master
himselfe
cannot
teach
thee
.
Occasions
of
providence
will
teach
thee
how
to
answer
,
perswade
,
prevent
,
when
thy
Master
is
farre
off
.
Eliezer
and
Cornelius
his
servants
might
be
trusted
to
say
,
what
they
saw
meete
,
the
one
to
Laban
and
Rebecca
,
the
other
to
Peter
.
And
when
thou
hast
done
all
,
let
thy
conclusion
be
,
Remember
me
O
Lord
,
not
for
my
goodnesse
,
but
in
thy
goodnesse
,
and
according
to
my
faithfulnesse
:
I
shall
account
pardon
my
best
reward
,
because
at
the
best
I
have
but
been
an
unprofitable
servant
.
This
for
the
fifth
use
.
Vse
6
To
which
I
adde
Consolation
to
all
faithfull
servants
:
Alas
poore
wretches
!
Faithfull
servants
may
be
comforted
Heb.
6.10
.
you
thinke
you
tread
a
maze
of
confusion
and
worke
,
and
are
cast
into
a
corner
to
play
the
drudges
:
As
those
Eunuches
in
Ieremy
,
yee
thinke
your selves
cut
off
from
name
,
memory
or
reward
!
But
God
overlookes
not
the
labour
of
your
love
!
Oh!
It
would
not
grieve
you
,
I
say
,
if
you
might
have
a
good
word
,
countenance
or
acceptance
!
Encour
.
1
But
consider
I
pray
you
whom
serve
you
?
A
Nabal
,
or
the
Lord
Christ
!
Therefore
be
cheerefull
!
Your
businesse
is
not
the
thing
God
lookes
at
,
be
it
never
so
poore
in
kitching
or
in
a
ditch
;
the
subjection
and
faithfulnesse
of
heart
is
all
which
God
lookes
at
:
Thy
scouring
spits
,
or
ditching
,
or
dunging
the
fields
,
(
with
such
an
heart
)
shall
be
more
to
the
Lord
,
then
the
worke
of
a
Justice
of
peace
,
carried
by
oppression
and
injustice
.
And
the
Lord
can
plead
thy
wronged
cause
in
due
time
against
thy
bad
Master
:
Be
thou
faithfull
,
though
borne
downe
by
flatterers
;
God
will
bring
forth
thy
light
in
due
time
,
and
thy
vertue
(
the
whiles
)
shall
be
thy
exceeding
reward
.
God
shall
send
thee
,
a
good
Master
to
requite
thee
for
all
the
wrong
which
a
bad
hath
done
thee
.
Againe
,
know
it
,
the
Lord
prises
subjection
above
all
qualities
,
more
Encour
.
2
then
any
man
can
.
And
yet
Philip
the
King
of
Spaine
(
if
he
might
be
beleeved
)
when
he
heard
that
his
under
generall
of
his
fleet
in
eighty
eight
,
I
mean
the
Duke
of
Medina
should
say
,
had
it
not
been
for
obedience
to
his
Lord
the
great
Duke
of
Parma
,
who
charged
him
to
attend
his
comming
,
he
could
have
put
England
hard
to
it
:
Answered
,
it
now
grieves
me
not
that
I
have
lost
that
Kingdome
,
I
see
I
have
one
servant
who
knowes
how
to
be
subject
,
whom
I
prise
above
it
:
whatsoever
he
did
,
the
Lord
prises
thy
obedience
above
a
world
of
rebellious
servants
.
Encour
.
3
And
againe
,
be
not
drawne
by
feare
or
man
pleasing
,
to
dishonour
God
.
For
there
shall
bee
no
acceptance
of
persons
:
It
shall
not
boote
Absalons
servants
in
that
day
,
to
alledge
wee
were
dogged
to
it
by
our
wicked
Master
:
The
Lord
most
justly
plagues
base
servants
by
their
lot
to
bee
so
;
as
those
of
Ahazia
,
who
came
to
fetch
downe
Elija
from
the
toppe
of
the
mount
:
The
Lord
destroied
them
in
their
service
,
King
.
7.8
.
Coloss.
3.25
.
their
mends
was
in
their
owne
hand
.
So
saith
Paul
,
There
shall
bee
no
respect
of
persons
with
God
,
but
a
punishment
to
him
that
hath
done
badly
:
Gods
eie
shall
not
pitty
him
,
as
a
poore
servant
that
did
as
he
was
bidden
;
but
smite
him
for
an
unfaithfull
one
,
who
did
that
which
was
unlawfull
,
as
to
breake
the
Sabbath
or
the
like
,
to
please
a
wretched
Master
:
Even
so
I
say
on
the
other
side
,
If
thou
hast
beene
faithfull
to
God
against
a
wofull
Masters
commands
,
although
hee
can
heere
beare
thee
downe
with
person
and
greatnesse
,
yet
thou
shalt
be
heard
where
person
is
not
accepted
,
but
the
cause
;
and
the
Lord
shall
quit
an
innocent
servant
against
an
injurious
Master
.
Moses
had
a
Law
that
no
Judge
should
favour
a
poore
bad
man
in
a
case
of
evill
,
for
his
poverty
:
but
then
much
more
he
had
another
,
which
forbad
to
accept
the
person
of
the
mighty
against
the
meane
in
case
of
unrighteousnesse
.
Lastly
,
the
Lord
will
blesse
thy
righteousnesse
of
a
servant
,
with
fidelity
in
thy
servants
,
when
thou
shalt
governe
.
And
as
Adonibezek
said
,
Judg.
1.
the
Lord
had
justly
required
him
for
his
cruelty
;
so
many
Masters
ill
servanted
,
may
say
,
the
Lord
justly
plagues
them
with
lewd
servants
,
for
since
they
were
rude
and
unfaithfull
,
they
never
repented
.
Well
is
that
sweet
coherence
of
the
Centurions
speech
to
bee
noted
,
Matth.
8.
I
my selfe
am
under
authority
,
and
am
subject
;
and
what
of
that
?
God
hath
blessed
me
with
such
as
are
obedient
,
come
,
goe
,
doe
as
I
bid
them
▪
and
are
at
my
becke
.
I
might
be
endlesse
,
there
were
comfort
enough
in
this
,
if
there
were
no
more
,
that
at
the
last
day
of
reckning
,
when
all
servants
shall
be
called
coram
;
then
shall
that
blessed
and
finall
sentence
be
pronounced
upon
thee
,
Come
thou
good
and
faithfull
servant
,
thou
hast
beene
faithfull
in
a
little
,
be
ruler
over
much
,
enter
into
thy
Masters
joy
.
God
gives
no
lesse
then
a
Kingdome
for
the
poorest
,
the
least
duty
of
the
meanest
of
his
servants
.
Let
thus
much
suffice
for
this
use
also
,
and
so
for
this
whole
Doctrine
.
Now
ere
I
come
to
the
next
point
in
the
text
,
Addition
to
the
former
doctrine
.
I
must
not
passe
by
the
relation
of
Naaman
to
them
,
having
said
somewhat
of
the
servants
towards
him
.
Relatives
goe
together
in
nature
,
and
therefore
in
handling
:
Masters
must
be
fathers
to
their
servants
.
And
as
these
servants
performed
the
faithfulnesse
of
sonnes
:
So
Naaman
(
by
their
owne
confession
)
was
a
father
to
them
rather
then
a
Master
.
Servants
will
be
glad
to
heare
me
say
somewhat
of
the
fatherhood
of
Masters
,
as
well
as
of
their
faithfulnesse
,
and
it
would
not
grieve
any
servant
to
be
faithfull
to
a
Master
who
is
as
a
father
.
I
will
bring
things
to
as
narrow
a
point
as
I
may
.
Masters
then
must
be
fathers
to
their
servants
:
Not
onely
so
,
in
point
of
superiority
and
reverence
,
to
procure
honour
to
themselves
,
but
in
point
of
tender
respect
,
care
and
love
to
the
good
of
their
servants
,
both
souls
and
bodies
.
Eph.
6.9
.
The
Apostle
having
given
servants
their
charge
(
lest
their
Masters
should
beginne
to
overcrow
them
)
presently
comes
in
,
And
ye
Masters
doe
the
same
things
u●to
them
,
forbearing
threatning
,
knowing
that
your
Master
is
also
in
heaven
,
and
there
is
no
respect
of
persons
with
him
.
For
why
?
First
,
they
are
under
thy
roofe
,
and
have
betaken
themselves
under
the
Reason
.
1
covert
and
shrowd
of
thy
wings
,
they
have
left
their
parents
,
under
whose
protection
they
lived
,
that
they
might
bee
wholly
(
under
God
)
for
thee
;
reason
therefore
that
thou
shouldest
be
as
a
patrone
,
protector
and
father
unto
them
.
A
servant
may
in
a
sort
,
say
to
his
Master
,
I
am
thine
save
me
,
for
all
things
looke
for
support
from
them
to
whom
they
belong
.
Againe
,
thy
servants
are
children
to
thee
;
their
close
fidelity
and
denying
themselves
for
thy
good
,
should
draw
thine
affection
to
be
for
them
:
True
it
is
,
servants
are
not
as
children
in
point
of
naturalnesse
and
neerenesse
,
for
the
child
abides
in
the
house
for
ever
,
but
the
servant
only
for
a
time
;
yet
during
that
time
,
he
pleades
for
fatherhood
and
regard
from
thee
so
farre
as
is
meet
.
Quest.
But
wherein
stands
this
duty
of
Masters
toward
them
?
Answ.
Briefly
,
in
these
things
:
First
,
in
a
preparation
.
Secondly
,
in
a
performance
.
1.
Preparation
.
Behold
God
in
thy
servants
duty
.
Gen.
35.5
.
First
,
for
the
former
:
When
thou
seest
that
thy
servants
heart
is
subject
unto
thee
,
and
that
there
is
a
reall
awe
and
Religious
feare
of
spirit
put
into
him
by
God
for
thine
advantage
;
and
that
(
as
it
is
said
of
the
Nations
when
Iaacob
went
to
Luz
)
the
Lord
smites
a
trembling
at
the
ordinance
of
government
:
Thy
duty
is
to
behold
God
in
this
worke
,
to
see
thine
owne
basenesse
,
and
to
say
,
who
am
I
,
that
thou
shouldest
subject
the
wills
of
men
unto
so
sinfull
a
creature
as
I
am
?
It
is
not
my
worth
,
authority
or
carriage
,
which
could
claime
that
esteeme
and
service
which
my
servants
tender
unto
me
:
It
is
thou
(
O
Lord
)
that
subduest
my
people
unto
me
!
In
me
there
is
nothing
,
but
might
breed
disdaine
and
despising
,
as
well
as
reverence
:
But
thou
hast
covered
my
uncomely
parts
,
by
the
honour
of
thine
ordinance
!
Oh!
that
this
might
draw
my
soule
in
subjection
and
awe
under
thee
,
Eph.
3.15
.
who
art
the
father
of
whom
all
the
families
of
the
earth
are
called
:
Oh
that
I
could
tremble
at
thy
greatnesse
!
Oh!
that
as
thou
hidest
from
my
cretaures
their
owne
strength
and
parts
,
that
they
might
be
wholly
under
mine
authority
;
so
I
might
remember
,
that
I
am
under
thee
far
more
absolutely
,
then
a
creature
can
be
under
mine
:
Oh!
that
I
might
not
feele
mine
owne
parts
,
strength
,
wisdome
,
welfare
,
but
feele
thy
feare
upon
mine
heart
as
a
bridle
to
awe
and
to
restraine
me
from
any
boldnesse
or
loosenesse
before
thee
:
Lord
,
I
never
see
awe
and
feare
in
my
inferiours
to
me-ward
,
but
presently
I
conceive
thou
art
in
it
to
reflect
a
greater
awe
of
my
heart
toward
thy selfe
.
For
every
Kingdome
and
rule
in
this
world
,
from
a
King
to
an
housholder
,
is
under
a
greater
:
Oh!
let
not
my
servant
rise
up
in
judgement
and
condemne
me
,
in
that
hee
could
behold
that
in
a
sinfull
peece
of
flesh
which
could
subdue
him
,
but
I
could
never
see
that
lustre
and
glory
,
that
mercy
and
love
in
thee
,
which
should
draw
and
subdue
my
heart
to
thy selfe
,
and
set
thee
up
so
therein
,
that
my selfe
might
bee
as
nothing
,
Psal.
73.27
.
that
I
might
say
,
Whom
have
I
in
heaven
but
thee
,
or
in
earth
like
thee
?
By
this
meditation
with
praier
,
prepare
thy selfe
first
,
and
then
the
duty
will
follow
the
better
.
2.
Performance
.
1.
Yeeld
fatherly
respect
to
thy
servant
.
Secondly
,
having
thus
first
given
up
thy selfe
to
God
,
give
thy selfe
also
to
the
duty
of
fatherly
and
due
respect
to
thy
servants
,
and
let
not
thine
heart
checke
thee
for
any
such
wilfull
neglect
of
them
,
as
might
cause
the
Lord
to
punish
it
in
thy selfe
:
Even
thy
very
diet
,
lodging
and
care
of
the
body
,
must
be
good
.
Thy
horse
thou
wilt
sometimes
attend
busily
and
carefully
,
because
thou
wouldest
have
him
serviceable
and
loath
he
should
faile
thee
;
even
so
,
looke
what
thou
wouldest
have
thy
servant
toward
thy selfe
,
that
utter
by
the
managing
his
spirit
and
framing
of
him
for
thy
use
.
The
Masters
eye
makes
the
fat
horse
,
and
his
care
the
good
servant
.
This
generall
branch
out
to
thy selfe
in
these
particulars
.
First
,
be
sure
,
that
as
thou
thy self
lookest
daily
,
Tender
to
him
his
share
in
spirituall
instruction
.
for
the
bread
of
the
day
from
God
,
so
tender
thou
(
as
thy
servants
steward
)
the
(
demensum
)
or
portion
due
to
thy
servant
daily
;
let
him
share
in
thine
instruction
,
catechising
and
information
in
the
Lord
,
with
correction
and
reproofe
,
warnings
and
admonitions
,
encouragements
and
promises
,
let
him
not
goe
up
and
downe
,
shifting
and
gracelesse
,
give
him
such
as
the
Lord
hath
given
thee
,
with
praier
for
blessing
daily
,
and
know
,
that
this
is
as
meete
for
him
as
his
daily
food
or
wages
,
better
unfed
then
untaught
.
Trust
not
thine
owne
wisdome
,
but
carry
him
in
thine
armes
to
God
,
and
pray
the
Lord
to
wash
him
,
shave
off
his
locks
,
and
pare
his
nailes
,
to
make
him
faithfull
,
to
lay
his
hands
upon
him
and
blesse
him
,
that
so
thou
maiest
have
a
servant
of
the
maker
,
purged
and
made
usefull
for
himselfe
and
thee
:
When
thou
hast
him
tyed
to
thee
by
Gods
cords
,
he
is
safe
.
This
whet
every
day
will
be
no
let
unto
thee
.
Secondly
,
feed
him
not
onely
by
the
eare
,
but
by
the
eye
;
Feed
him
by
the
eare
and
eye
too
.
pull
not
down
that
in
practice
,
by
an
humorous
,
passionate
,
base
and
ungracious
carriage
which
thou
hast
set
up
in
him
by
teaching
;
for
this
will
make
him
loath
thee
and
despise
it
:
But
tender
unto
him
an
holy
,
grave
,
and
pure
example
;
walke
before
him
so
,
that
Gods
authority
may
appeare
in
thee
:
Stand
not
so
much
upon
thy
superiority
of
fatherhood
over
him
,
as
wisdome
and
respect
unto
him
.
Above
all
(
as
Salomon
saith
)
over
heare
not
thy
servant
when
he
speakes
evill
of
thee
,
that
is
,
let
him
see
that
thou
art
a
man
who
can
rule
thy
passions
,
for
thy selfe
canst
tell
,
that
thou
hast
oft
offended
God
in
that
kinde
.
This
convincingnesse
of
thy
carriage
will
breed
invincible
reverence
and
reflection
of
obedience
toward
thee
againe
.
See
that
thy
servant
despise
thee
not
:
This
will
command
reverence
:
Contrarily
the
heart
of
a
servant
will
suggest
thus
;
if
thou
walke
basely
,
what
is
matter
how
I
serve
such
a
Master
?
What
if
I
filch
from
him
,
neglect
his
worke
,
speake
evill
of
him
and
dishonour
him
,
runne
away
from
him
?
It
is
good
enough
for
him
,
God
is
just
:
But
holy
walking
awes
a
servant
,
overpowres
his
heart
,
shames
him
,
makes
him
blush
and
puts
him
to
silence
.
This
is
powerfull
not
by
violence
,
but
by
perswasion
,
both
in
sight
and
behinde
thy
back
.
Thirdly
,
Looke
to
thy
authority
.
1.
In
charges
.
bee
carefull
both
of
thy
authority
in
commanding
and
in
practising
.
For
the
former
,
impose
nothing
upon
thy
servant
,
which
the
Lord
hath
not
warranted
thee
by
his
word
.
Bee
not
so
vile
as
to
digest
any
thing
,
so
thou
maiest
have
thy
worke
,
and
thy
will
done
by
him
:
Be
thou
thy selfe
also
under
authority
,
and
be
a
Master
in
the
Lord
.
Thou
hast
enough
to
answer
for
thy selfe
,
endanger
not
his
soule
also
,
to
make
thine
account
more
grievous
:
Stretch
not
thy
conscience
to
pervert
his
,
urge
him
not
to
breake
Sabbaths
,
send
him
not
upon
errands
that
day
(
as
if
it
were
loose
and
might
be
spared
)
fleece
not
from
God
;
presse
him
not
to
make
a
lye
for
thee
,
to
sweare
or
forsweare
for
thy
sake
,
and
the
like
,
carry
him
not
with
the
,
to
base
,
lewd
companies
,
pleasures
,
lusts
.
2.
For
practise
.
So
for
practice
.
Ye
shopkeepers
,
let
not
your
servants
behold
in
you
a
spirit
of
covetousnesse
,
to
obtrude
bad
wares
for
good
,
to
belye
their
goodnesse
,
to
sell
for
too
great
prises
,
false
weights
,
scant
measures
.
Such
scurffe
will
soke
into
them
,
as
water
into
the
bowells
,
and
fret
like
a
canker
.
The
Divells
market
is
so
full
as
it
is
,
by
this
tradition
and
exchange
from
Master
to
servant
.
This
is
not
to
be
a
father
but
a
traitor
;
for
a
three
penny
commodity
to
betray
a
soule
to
hell
,
and
(
the
whiles
)
to
the
like
practise
:
Such
straked
roddes
laid
before
sheepe
,
will
cause
them
to
bring
forth
spotted
lambes
.
How
many
on
the
gallowes
and
more
in
hell
,
roare
and
cry
out
upon
such
Masters
?
Thy
life
shall
goe
for
his
,
and
he
in
hell
groanes
for
thee
to
follow
,
without
speciall
mercy
and
repentance
.
so
much
for
this
.
Impose
lawfull
commands
in
measure
.
Fourthly
,
in
the
obeying
of
such
commands
as
are
lawfull
and
currant
,
yet
impose
not
tyranny
in
the
measure
thereof
;
both
in
the
former
and
in
this
latter
,
servants
may
bee
overloaden
.
When
Masters
care
not
what
excesse
of
toile
and
moile
servants
undergoe
,
and
that
out
of
season
beyond
strength
,
without
due
rest
,
sleepe
or
intermission
,
they
shew
themselves
no
fathers
,
(
for
fathers
pitty
their
children
)
but
oppressors
.
Thy
servant
is
for
thee
to
use
,
not
tire
or
teare
out
:
Thou
must
not
take
both
fleece
and
flesh
too
,
So
when
that
is
laid
upon
the
yong
and
ungrowne
(
in
either
sexe
)
which
belongs
to
stronger
armes
and
shoulders
to
lift
,
or
when
a
taske
is
imposed
,
which
exceeds
the
skill
or
experience
of
a
servant
,
it
is
an
exaction
an
overdriving
of
them
,
more
fit
for
Egyptian
taske
Masters
,
then
Christian
governours
:
Take
the
servant
in
his
way
and
element
,
it
is
best
both
for
thee
and
him
.
So
also
let
thy
spirit
be
sweet
and
easie
toward
him
in
his
moderate
labours
,
else
thou
wert
better
lay
on
more
work
.
For
the
spirit
of
a
Master
,
if
insulting
,
taunting
,
chiding
,
upbraiding
,
is
more
heavy
and
contrary
to
the
spirit
of
an
underling
,
then
worke
is
to
the
body
.
A
servant
would
not
care
what
hee
did
for
his
Master
,
so
he
might
have
peace
and
quietnesse
.
But
a
tyrannous
spirit
and
wrathfull
tongue
with
implacablenesse
,
is
a
continuall
wearinesse
and
dropping
to
a
poore
creature
.
A
loving
interpretation
,
a
tender
compassionate
heart
,
acknowledging
with
content
,
the
diligence
of
an
inferiour
,
is
as
marrow
to
the
bones
.
Thou
couldest
not
abide
a
froward
currish
spirit
,
a
dogged
servant
,
answering
againe
,
crosse
and
disquieting
of
thee
:
Take
heed
then
thou
measure
out
to
him
by
the
same
rule
,
whereby
thou
wouldest
have
him
measure
out
unto
thee
.
Awe
him
and
rule
him
,
spare
not
,
and
correct
errors
,
yet
with
a
fatherly
heart
and
hand
;
1
King
.
13.
but
play
not
the
Rehoboam
to
his
subjects
,
who
cared
not
what
measure
he
laid
on
,
nor
feared
what
they
could
requite
him
withall
:
His
little
fingers
should
be
heavier
then
his
fathers
loynes
;
but
his
fathers
twelve
tribes
,
turned
to
become
his
two
tribes
,
and
so
the
mends
was
in
his
owne
hands
.
Encourage
him
sometime
.
Fifthly
,
if
thou
see
thy
servant
extend
and
inlarge
himselfe
for
thy
content
beyond
ordinary
,
conceale
not
his
labour
of
love
,
for
it
is
love
and
bounty
of
affection
which
causes
him
so
to
expresse
himself
:
Else
he
would
shrinke
in
and
restraine
himselfe
.
Doe
not
therefore
Nabal
like
,
look
another
way
and
reject
it
,
but
see
it
,
encourage
and
accept
it
,
as
thou
wouldest
have
Christ
doe
thine
.
Sometime
a
little
liberty
of
honest
exemption
refreshing
his
wearinesse
,
or
a
little
overplus
,
a
teston
or
a
shillings
requitall
,
will
do
more
then
all
violence
.
Somewhat
hath
some
savour
;
and
what
a
servant
wouldest
thou
bee
to
God
if
thou
hadst
all
commands
and
no
encouragements
?
Sixtly
,
Yeeld
him
all
due
protection
and
shelter
.
the
Lord
requires
thy
fatherly
protection
to
shield
and
safeguard
thy
servant
while
he
is
in
thy
businesse
,
that
none
molest
,
wrong
or
discourage
him
.
The
Lord
promises
to
uphold
us
while
we
walke
in
his
way
:
So
must
we
under
God
protect
such
as
commit
themselves
to
our
shelter
.
Much
more
then
oughtest
thou
to
shew
thy self
a
father
and
friend
in
troubles
and
vexations
by
enemies
,
who
pursue
him
in
his
estate
or
otherwise
.
Most
of
all
,
if
the
Lord
lay
his
hand
upon
him
either
in
minde
or
body
.
Most
Masters
if
they
finde
,
that
their
servants
grow
sad
and
sorrowfull
in
spirit
and
loaden
in
conscience
,
abandon
them
presently
,
and
are
loath
to
endure
the
trouble
,
or
to
beare
the
losse
of
some
little
time
of
hearing
the
word
,
consulting
with
the
Minister
,
whereas
rather
they
should
be
meanes
to
provide
counsell
for
them
.
So
for
body
,
if
a
servant
be
hurt
,
brused
or
lamed
in
our
businesse
,
or
if
otherwise
,
the
hand
of
God
be
upon
them
,
not
to
leave
them
to
themselves
,
but
to
fellow-feele
their
affliction
,
to
be
afflicted
with
them
,
and
helpe
to
beare
some
of
the
burthen
which
they
undergoe
.
God
tries
thee
in
such
a
case
,
whether
thou
wilt
take
all
his
service
,
but
shake
off
all
burden
.
Seventhly
,
Carry
an
equall
impartiall
hand
.
carry
an
equall
hand
betweene
thy
servants
who
deserve
well
.
It
is
a
maine
duty
of
the
Master
to
regard
those
most
,
that
deserve
best
:
(
for
that
will
provoke
the
honest
to
emulation
,
and
shake
off
the
bad
altogether
:
)
But
among
the
equally
well
deserving
,
let
not
an
unequall
streame
of
affection
be
carryed
,
and
all
kindnesses
goe
to
one
as
a
favorite
,
and
nothing
to
others
,
for
that
will
breed
heart
burning
and
ill
will
,
both
against
the
Master
,
and
amongst
themselves
,
and
much
impeach
thy
wisdome
and
government
.
Eightly
,
as
thou
must
doe
for
them
while
they
are
under
thee
,
Respect
them
at
departure
.
breeding
in
them
the
knowledge
and
skill
in
thy
trade
,
and
the
experience
which
thou
canst
afford
them
;
so
at
their
departure
after
long
and
weary
service
with
thee
,
doe
for
them
as
their
occasions
require
of
thee
:
The
Jew
though
he
were
sold
as
a
slave
for
his
time
,
yet
at
his
dismission
was
to
have
a
gratuity
paid
him
,
to
beginne
the
hard
world
withall
;
either
by
lending
him
somewhat
for
a
time
to
occupy
,
or
to
helpe
him
in
his
marriage
,
or
by
commending
him
to
some
better
service
,
or
yeelding
him
any
such
countenance
or
testimony
as
may
advantage
him
.
The
worlds
cry
is
no
penny
no
Pater
noster
,
if
once
worke
be
done
,
let
him
looke
us
no
more
in
the
face
.
But
the
weldeserving
,
require
another
carriage
:
Thy
servant
hath
spent
his
best
time
with
thee
,
therefore
it
were
harsh
altogether
to
neglect
him
in
his
decaying
time
.
Let
thy
counsell
and
aide
be
ready
for
him
if
he
desire
it
,
in
token
thou
lookest
at
his
deserts
,
as
much
as
thine
owne
ends
.
And
so
much
for
directions
:
Which
if
they
were
duly
practised
,
how
would
they
winne
and
draw
the
hearts
of
servants
to
their
Masters
?
What
burthen
would
they
refuse
for
such
?
As
the
old
men
told
Rehoboam
,
If
thou
shalt
speake
kindely
to
these
people
,
they
will
be
thy
servants
for
ever
.
Naaman
here
,
is
not
for
nothing
called
father
by
his
servants
,
who
are
as
thankefull
to
requite
his
respect
:
And
the
truth
is
,
he
might
account
the
cure
as
wrought
by
their
perswasion
,
under
God
and
his
Prophet
.
And
still
I
say
as
before
,
the
fatherhood
of
Masters
,
would
breed
childlike
faithfulnesse
in
servants
,
and
doubtlesse
the
many
clamors
of
both
sorts
against
each
other
,
by
taking
these
counsells
,
would
much
what
be
stopped
.
And
so
much
for
this
point
also
,
added
to
the
former
by
a
necessary
coherence
:
So
much
also
for
the
first
qualification
of
servants
and
Masters
faithfulnesse
and
respect
.
The
second
thing
in
the
persons
attempting
:
Their
care
for
their
Master
with
seasonablenesse
and
wisdome
.
Now
followeth
the
second
thing
to
be
noted
in
the
persons
attempting
,
and
that
is
their
due
behaviour
of
themselves
in
the
attempt
making
.
Which
I
noted
to
consist
in
a
compound
of
sundry
vertues
,
especially
of
wisdome
,
tendernesse
and
seasonablenesse
:
I
will
not
handle
them
apart
but
altogether
;
yet
I
would
open
them
briefly
for
the
better
grounding
of
the
doctrine
.
And
first
,
their
wisdome
appeares
in
this
,
that
they
mix
awe
and
feare
with
love
,
a
due
reverence
compounded
of
both
:
Some
would
rather
have
discovered
disdaine
of
his
folly
and
rage
;
but
even
in
these
humours
of
his
,
yet
they
bewray
their
reverence
of
him
.
Father
is
a
notion
made
of
feare
and
love
.
The
ground
of
the
point
opened
.
As
if
they
had
said
,
your
are
our
Master
,
we
your
servants
;
wee
come
now
to
treate
with
you
in
a
case
concerning
your
owne
good
;
yet
wee
understand
our selves
to
be
inferiours
,
and
that
the
person
which
we
sustaine
will
not
beare
any
boldnesse
or
sawcinesse
:
Let
our
words
therefore
be
accepted
,
and
wee
shall
thinke
our
paines
well
bestowed
:
commonly
men
thinke
reverence
is
superfluous
in
the
case
of
welwishing
to
others
;
we
may
be
as
bold
and
usurping
as
we
list
:
no
,
but
even
in
this
also
,
very
great
humblenesse
and
loyalnesse
is
required
.
Secondly
,
they
are
very
tender
,
meeke
and
mercifull
to
their
Masters
soule
and
present
condition
,
and
because
it
needed
some
expostulating
and
contesting
(
for
the
better
piercing
into
him
)
so
yet
they
saw
,
that
his
froward
passion
would
not
endure
any
harshnesse
or
sharpenesse
from
them
;
and
therefore
they
put
on
a
meeke
spirit
,
instead
of
(
Master
)
call
him
(
Father
)
sugering
the
bitter
potion
they
were
to
minister
,
they
come
with
the
heart
of
a
Lion
for
courage
and
resolution
,
to
thrust
in
the
loose
joynt
into
his
place
,
yet
with
the
hand
of
gentlenesse
and
smoothnesse
:
Even
as
Chyrurgians
must
doe
to
broken
bones
.
Wrath
added
to
wrath
,
would
have
caused
madnesse
:
But
this
mildenesse
brake
the
dint
of
it
.
Thirdly
,
they
adde
seasonablenesse
to
both
:
Angry
men
we
say
,
must
be
waited
on
till
the
humour
is
over
:
But
now
the
case
required
present
advice
.
For
if
their
Master
had
set
spurres
to
horse
,
and
made
away
homeward
,
who
knowes
whether
any
opportunity
would
have
beene
offered
them
to
treate
with
him
?
But
now
while
the
Prophet
was
at
hand
,
and
the
cure
in
some
hope
,
it
was
their
season
to
strike
in
with
him
,
and
to
prevent
future
danger
.
Now
therefore
they
rather
chuse
to
take
their
time
,
and
to
alay
his
wrath
with
much
moderation
of
heart
toward
him
,
then
to
waite
for
the
cooling
of
it
while
remedy
was
past
.
All
these
three
come
to
one
,
that
is
a
due
and
discreet
behaviour
in
attempting
to
heale
one
who
was
distempered
and
passionate
:
If
they
had
violently
driven
out
one
naile
with
another
,
and
taken
him
to
taske
thus
,
Sir
,
you
shew
your selfe
scarse
a
man
,
not
wise
enough
to
see
what
businesse
you
are
about
,
you
are
mad
with
your
owne
shadow
,
and
who
shall
be
wise
for
one
,
who
will
needs
play
the
foole
against
himselfe
?
Wee
for
our
parts
,
are
resolved
to
give
you
over
,
if
you
bee
at
this
point
,
goe
home
hardly
,
and
repent
at
leasure
,
&c.
Alas
what
had
come
of
it
!
ten
to
one
a
further
enraging
of
him
,
and
a
splitting
him
against
the
rocke
of
his
owne
passion
,
and
making
the
disease
incurable
:
This
therefore
they
saw
was
no
course
to
be
taken
with
him
,
and
therefore
they
melt
him
with
mercy
,
rather
then
batter
him
with
terror
,
saying
,
Father
,
if
the
Prophet
had
said
some
hard
thing
,
wouldest
not
have
done
?
&c.
They
cover
their
expostulation
with
sweet
speech
,
as
one
that
would
lap
up
a
pill
in
the
pap
of
an
apple
.
The
point
then
will
be
this
,
It
is
no
easie
taske
for
any
,
Doctrine
.
It
is
no
easie
taske
to
advise
rightly
in
spirituall
distresses
.
to
encounter
them
aright
who
are
in
any
distemper
:
or
thus
,
To
speak
to
them
that
are
distempered
in
spirit
to
any
good
purpose
,
is
a
worke
of
some
difficulty
.
And
as
touching
the
ground
of
this
point
,
out
of
the
text
it
is
evident
,
that
it
was
difficult
for
these
poore
servants
thus
to
encounter
their
Master
.
For
(
to
say
truth
)
it
was
none
of
their
owne
worke
,
but
the
Lords
in
them
,
who
set
them
on
.
As
is
was
said
of
Hophni
and
Phinees
,
1
Sam
2.25
.
it
was
from
the
Lord
that
they
should
not
heare
the
counsell
of
their
father
,
because
he
meant
to
destroy
them
;
and
of
Rehoboam
,
1
King
.
13.
it
was
from
the
Lord
that
he
should
not
heare
the
voice
of
his
old
counsellors
,
that
so
he
might
fall
:
So
it
was
from
the
Lord
that
Naaman
should
take
counsell
of
his
servants
,
not
to
turne
away
in
a
rage
,
but
goe
to
Jorden
and
wash
,
that
so
he
might
be
healed
;
and
therefore
much
more
the
meanes
were
from
the
Lord
whereby
this
was
effected
.
The
Lord
sent
them
forth
with
meet
furniture
,
and
caused
them
to
prevaile
,
which
else
would
not
have
beene
.
For
these
three
qualities
of
wisdome
,
tendernesse
and
seasonable
fidelity
Reason
.
1
are
no
common
gifts
either
in
servants
or
Ministers
or
any
others
,
for
the
redresse
of
the
afflicted
in
soule
and
spirit
.
Every
one
will
jangle
and
prate
of
them
that
are
troubled
;
it
is
easie
to
play
the
foolish
,
the
harsh
and
unseasonable
counsellors
;
but
wise
,
meeke
and
savoury
counsell
,
is
(
as
they
say
of
truth
)
hidden
deepe
in
the
earth
,
and
hardly
digged
out
.
I
will
say
a
word
or
two
of
the
text
,
and
then
enlarge
my selfe
further
to
the
point
.
First
,
for
inferiours
to
encounter
a
superiour
,
Amplifying
of
the
point
out
of
the
text
.
a
Noble
man
&
of
great
spirit
,
was
a
thing
of
some
difficulty
,
especially
in
such
a
perverse
temper
as
he
was
in
.
Equals
to
equals
,
or
superiours
to
inferiours
carry
an
hand
of
greater
authority
,
then
inferiours
to
their
betters
:
Because
the
spirit
of
the
great
soone
rise
against
the
meane
,
as
if
they
thought
themselves
despised
.
And
therefore
the
Lord
forbids
every
one
to
meddle
with
the
elder
or
ancient
,
by
reproofe
,
but
to
exhort
them
as
fathers
;
1
Tim.
5.1
.
they
will
not
easily
beare
it
;
they
must
heare
of
their
fault
by
implication
as
Naaman
here
doth
.
And
secondly
,
distemper
is
a
kinde
of
superiority
of
it selfe
,
because
it
is
lofty
and
proud
.
So
saith
Salomon
Prov.
21.24
.
Proud
and
hauty
is
his
name
&c.
For
the
while
,
that
a
distemper
lasteth
,
the
veriest
underling
thinkes
himselfe
somebody
,
when
as
in
truth
he
is
lesse
then
himselfe
:
How
much
more
then
,
when
state
is
joyned
with
it
,
as
here
?
Distemper
of
spirit
,
lookes
at
no
reason
,
arguments
,
carriage
for
the
present
:
Elisha
himselfe
(
in
a
lawfull
distemper
)
yet
being
transported
,
2
King
.
3.15
.
was
faine
to
call
for
a
minstrell
;
by
the
harmony
of
whose
musicke
his
sicke
spirit
was
a
little
brought
to
it selfe
.
This
for
the
Text.
But
now
for
the
generall
,
much
more
may
be
said
for
the
proofe
and
explication
thereof
.
Proofes
.
Take
some
Scriptures
first
,
and
then
some
Reasons
.
See
Act.
9.
Paul
(
then
Saul
)
was
in
a
deadly
distresse
of
spirit
after
his
casting
downe
:
the
Lord
bids
Ananias
arise
and
go
to
counsell
him
.
But
what
saith
Ananias
?
Oh
Lord
,
I
have
heard
say
of
this
man
,
hee
hath
beene
such
and
such
a
one
,
a
persecutor
,
blasphemer
!
q.d.
If
he
now
be
to
be
dealt
with
,
it
exceeds
my
ability
.
I
know
not
,
but
he
may
doe
me
hurt
for
my
love
.
No
(
faith
the
Lord
)
he
is
a
chosen
vessell
to
beare
my
name
,
goe
and
be
not
afraid
.
Well
,
he
went
,
and
how
doth
he
encounter
him
?
Very
mercifully
and
respectively
:
Even
as
Naamans
servants
here
doe
,
alleniates
his
distemper
,
grates
not
upon
his
sad
heart
,
addes
not
sorrow
to
sorrow
,
opposes
him
not
,
upbraids
him
not
for
his
former
cruelties
,
qualifies
his
feares
,
eases
him
of
those
aggravations
of
horror
which
had
sunke
him
,
brought
him
to
the
cleare
sight
of
the
promise
,
and
mercifully
reaches
him
out
the
hand
,
Brother
Saul
receive
thy
sight
both
of
soule
and
body
.
Was
there
not
some
difficulty
in
the
harping
upon
the
right
string
,
if
God
had
not
guided
his
hand
?
So
Paul
in
the
case
of
the
excommunicate
Corinthian
,
how
wisely
,
tenderly
and
seasonably
is
he
faine
to
carry
himselfe
?
1
Cor.
6.
with
2
Cor
6
7.
2
Cor.
11.29.30
.
He
was
at
first
,
very
violent
with
him
:
After
,
seeing
how
he
humbled
himselfe
,
how
wary
he
is
,
lest
he
overdrive
,
and
so
put
him
into
an
extremity
?
Oh!
saith
Paul
,
he
hath
beene
cast
downe
sufficiently
;
I
dare
not
use
mine
office
to
destroy
,
but
to
save
.
Therefore
rather
comfort
and
encourage
such
a
one
,
then
adde
sorrow
to
sorrow
!
See
Esay
50.4
.
The
Lord
Jesus
was
annointed
by
God
his
father
,
as
with
the
oile
of
gladnesse
beyond
measure
;
so
in
speciall
of
Prophesie
:
The
Lord
God
(
saith
he
)
hath
given
me
the
tongue
of
the
learned
,
that
I
might
speake
a
word
in
season
to
him
that
is
weary
.
So
saith
Iob
,
or
rather
Elihu
,
Job
33.
If
an
interpreter
one
of
a
thousand
be
sent
unto
him
,
&c.
The
worke
of
a
man
(
who
is
one
of
a
thousand
)
is
no
common
work
.
Read
also
Elihu
his
breaking
in
upon
Iob
,
an
ancient
man
,
(
himselfe
being
yong
)
he
comes
in
with
his
preface
,
to
avoid
envy
,
confesses
his
youth
and
unfitnesse
of
himselfe
,
to
deale
in
the
matter
:
But
(
seeing
God
had
set
him
on
)
what
doth
he
?
He
tells
him
,
that
he
will
not
be
as
his
three
friends
had
beene
,
an
accuser
and
censurer
of
him
,
nor
yet
an
excuser
of
his
errors
and
misbehaviour
,
but
he
would
be
to
him
an
equall
and
impartiall
judge
,
and
as
his
owne
soule
,
and
as
in
the
sight
of
God
hee
would
wish
him
to
bee
.
No
easie
matter
it
is
then
to
bee
an
Elihu
to
an
afflicted
Iob.
Paul
speaking
to
Timothy
,
how
a
Minister
of
God
ought
to
carry
himselfe
toward
the
distempered
,
2
Tim.
2.
saith
,
He
must
not
be
prejudicate
and
rash
,
but
patient
and
long
suffering
towards
sinners
,
waiting
if
at
any
time
the
Lord
will
give
them
repentance
to
life
.
Esay
42.3
.
It
is
said
of
the
Lord
Jesus
,
that
hee
was
the
beloved
of
God
,
in
whom
he
delighted
,
and
whom
he
qualified
for
the
nonce
to
preach
glad
tidings
,
to
relieve
the
poore
prisoners
and
captives
,
&c.
And
what
did
hee
?
Surely
he
would
not
breake
the
brused
reed
,
nor
quench
the
smoking
flax
.
His
voice
was
not
heard
,
he
cried
not
in
the
streets
,
he
was
a
lambe
,
dumbe
before
the
shearer
.
That
is
a
most
compassionate
and
tender
helper
,
who
by
his
owne
afflictions
,
had
learned
to
be
full
of
sympathy
,
and
to
be
afflicted
in
all
the
afflictions
of
the
people
.
But
I
hasten
to
Reasons
.
The
first
is
this
.
It
is
no
easie
thing
to
carry
Reason
1
our selves
wisely
toward
them
who
are
but
naturally
distempered
,
as
with
wrath
,
discontent
and
passion
,
in
common
and
outward
respects
;
not
onely
if
the
parties
be
meerely
carnall
,
but
also
although
Religious
.
For
anger
is
a
madnesse
,
and
who
should
deale
with
mad
men
?
Doe
they
not
thinke
that
their
rage
becomes
them
?
Doth
not
the
foole
cast
arrowes
and
deadly
darts
,
and
say
,
he
is
in
sport
?
That
is
,
doth
hee
feele
or
understand
himselfe
to
be
as
hee
is
?
Who
should
deale
with
a
mad
man
who
is
so
wise
in
his
owne
opinion
,
that
for
the
time
present
he
thinkes
he
can
bee
mad
with
reason
?
Thus
was
David
,
1
Sam.
25.
in
the
case
of
Nabal
,
he
was
so
enraged
,
(
thinking
he
had
some
cause
of
it
)
that
without
any
more
adoe
,
hee
would
needs
command
all
his
men
to
gird
on
their
swords
,
and
to
dispatch
him
and
all
his
house
,
both
guilty
and
innocent
.
And
had
not
the
Lord
encountred
him
by
a
rare
person
,
how
hardly
had
he
beene
disswaded
from
his
attempt
?
Well
then
,
if
meere
naturall
distemper
of
wrath
be
so
hardly
cured
,
how
much
more
spirituall
distempers
,
which
lye
farre
deeplier
seated
in
the
spirit
,
and
are
of
a
farre
more
intricate
nature
?
Such
was
Naamans
here
with
Elisha
,
though
the
disease
were
bodily
.
Secondly
,
it
appeares
to
be
a
difficult
worke
,
because
it
hath
posed
Reason
2
the
wisest
men
to
performe
it
well
.
Even
one
part
of
it
is
hard
(
and
how
much
more
all
)
I
meane
to
discerne
of
the
cause
of
the
distemper
.
We
see
it
in
Iobs
three
friends
,
very
wise
men
,
and
full
of
very
sage
and
profound
divinity
,
yet
in
Iobs
case
meerely
mistaken
,
and
tooke
a
false
cause
for
a
true
;
esteemed
him
to
suffer
for
his
sinne
,
when
yet
he
suffered
in
his
innocency
.
So
we
see
that
Peter
discerned
not
the
state
of
Simon
Magus
,
but
thought
him
a
beleever
as
others
did
,
till
afterward
he
discovered
himselfe
.
What
shall
we
say
of
Pauls
not
seeing
the
state
of
Alexander
,
Demas
and
others
?
If
when
the
spirit
of
discerning
flourished
in
the
Church
,
it
were
a
thing
of
such
difficulty
,
how
hard
is
it
like
to
be
in
these
times
?
Thirdly
,
this
is
much
more
true
in
spirituall
cases
of
conscience
,
and
Reason
3
that
in
two
respects
:
First
,
of
the
counselling
party
.
Secondly
,
the
party
counselled
.
For
the
first
,
such
as
are
to
counsell
others
doe
rarely
exercise
themselves
in
such
things
as
concerne
this
cure
:
Both
in
respect
of
1.
Them
who
give
counsell
.
They
doe
not
judge
it
an
equall
object
to
their
endeavours
;
thinking
that
it
is
sufficient
to
study
controversies
,
or
common
places
,
or
the
text
,
and
so
be
able
to
preach
:
But
as
for
studying
cases
of
conscience
,
they
deeme
it
needlesse
,
they
hope
not
greatly
to
need
any
experience
in
it
,
and
they
see
it
is
tedious
,
requires
a
learning
from
heaven
,
also
a
very
broken
,
selfe-denyed
tender
and
mercifull
heart
:
And
besides
it
requires
a
very
life
for
the
nonce
to
attend
it
,
though
a
man
should
doe
little
else
,
and
a
diversion
of
a
mans
thoughts
from
his
owne
meere
worldly
affaires
,
seeking
of
many
benefices
,
following
sutes
,
pleasures
,
companies
and
liberties
:
These
men
are
loath
to
cut
off
for
other
mens
ends
;
and
although
it
be
one
of
Gods
maine
ends
,
yet
it
is
hard
for
a
man
to
count
Gods
his
owne
,
(
especially
in
this
selfe-loving
world
)
to
prise
a
soule
according
to
the
true
worth
of
it
,
or
to
cast
our selves
upon
Gods
requitalls
,
and
set
our
labours
upon
his
score
.
This
for
the
counsellors
.
2.
And
also
those
who
take
it
.
1
In
respect
of
their
dispositions
.
Also
for
the
parties
counselled
,
it
is
difficult
.
Partly
,
in
respect
of
their
dispositions
,
and
partly
,
their
diseases
.
For
the
former
.
The
dispositions
of
people
in
these
cases
are
strange
.
For
till
there
be
no
remedy
,
and
till
absolute
necessity
and
desperatenesse
of
state
compell
them
,
men
are
very
loath
to
make
out
,
and
discover
what
troubles
them
:
They
love
to
bite
in
their
diseases
,
and
keepe
them
to
themselves
,
either
through
vanity
,
hoping
they
shall
be
better
in
time
and
shake
off
their
distempers
,
(
which
yet
rankle
within
them
as
festred
sores
)
and
yet
use
no
meanes
.
Loathnesse
to
advise
till
necessity
compell
them
.
Or
a
lazy
irresolute
minde
dallying
with
Gods
ordinance
.
As
some
kinde
of
languishing
sicke
folke
are
very
hardly
drawne
to
take
physicke
,
till
feare
of
death
compell
them
,
hoping
that
strength
of
nature
will
overcome
it
,
when
yet
the
humour
still
encreaseth
:
Or
else
others
doe
it
through
a
lazy
irresolute
minde
dallying
and
slothfull
,
not
able
seriously
to
weigh
the
danger
they
are
in
,
nor
the
benefit
of
a
well
satisfied
and
quieted
spirit
.
Others
out
of
bashfulnesse
and
shamefastnesse
,
loath
to
be
troublesome
,
or
to
bee
knowne
and
observed
.
Or
vitious
▪
selfe-love
.
Others
out
of
a
vitious
selfe-love
,
as
loath
to
have
their
ignorance
or
selfe-love
,
corruption
and
unbeleefe
,
unprofitablenesse
,
under
meanes
,
or
secret
sinnes
and
lusts
to
bee
discovered
and
searched
by
the
word
,
thinking
it
will
cost
them
more
shame
,
smart
and
repentance
then
they
are
willing
to
undergoe
.
Others
snared
by
the
Divell
,
who
buzzeth
into
them
,
Or
secret
sins
loath
to
bee
ript
up
.
that
if
once
they
enter
into
these
lists
,
they
will
never
come
to
any
rest
nor
peace
while
they
live
;
and
those
that
doe
thus
,
doe
it
but
in
pride
&
humour
,
to
seem
troubled
and
get
them
a
name
,
and
these
Ministers
doe
no
good
to
such
as
come
at
them
,
but
still
they
live
in
as
desolate
a
state
as
at
the
first
,
&
that
it
is
not
in
the
power
of
men
to
helpe
in
such
cases
.
Or
feare
of
too
much
engagement
.
Others
thinke
they
must
bee
so
engaged
to
such
as
they
advise
with
;
that
they
shall
never
make
them
amends
,
with
a
thousand
such
crotchets
,
neither
of
any
truth
,
nor
import
,
save
onely
that
their
distempered
hearts
are
proud
and
loath
to
yeeld
to
Gods
way
,
through
base
ease
and
infidelity
.
Or
through
sinister
ends
.
As
credit
and
commodity
.
Besides
,
many
there
are
who
although
they
doe
come
and
breake
through
,
yet
have
many
base
and
sinister
ends
therein
.
Some
having
onely
a
crafty
meaning
hereby
to
scrue
themselves
into
good
esteeme
,
and
not
to
be
counted
of
the
common
sort
,
also
thinking
it
may
breed
some
advantage
thereby
,
either
for
borrowing
summes
of
mony
or
for
gaining
custome
to
their
shops
and
trades
,
or
for
commending
themselves
to
marriages
,
better
husbands
or
wives
then
others
,
or
such
base
ends
.
And
when
they
are
defeated
hereof
,
then
they
fall
off
and
bewray
themselves
.
Discontent
if
faile
.
Others
doe
it
,
thinking
withall
to
tell
the
Minister
of
their
wants
,
that
by
this
stirrop
they
may
get
into
the
saddle
of
their
owne
ends
,
to
have
mens
eyes
cast
upon
them
more
publickly
for
releefe
and
succour
.
Others
yet
more
basely
,
doe
so
gull
their
owne
consciences
,
that
although
they
know
themselves
debauched
and
vile
,
To
conceale
themselves
from
the
world
.
yet
if
they
can
scrue
into
a
Preachers
affections
,
they
hope
their
sinnes
may
be
better
concealed
;
or
if
their
consciences
doe
accuse
them
,
yet
by
drawing
the
Minister
to
give
them
some
comfort
(
upon
their
subtill
informations
)
they
may
the
better
bear
down
their
fears
,
and
smother
their
checks
.
To
gull
themselves
with
false
comforts
.
Others
although
they
doe
complaine
honestly
,
and
seeke
out
for
conscience
sake
,
yet
are
so
sullen
,
so
froward
,
so
difficult
,
so
thwarthing
,
Sullennesse
and
melancholy
.
captious
,
and
still
unsatisfied
,
that
they
turne
the
benefit
of
the
ordinance
to
be
a
snare
to
them
;
grow
more
deepe
into
their
objections
,
more
stout
and
proud
in
the
conceit
of
their
owne
distempers
,
that
none
can
satisfie
them
,
grow
to
affect
multitude
of
counsellors
,
and
to
thinke
none
sufficient
to
convince
and
advise
them
,
and
so
make
a
worke
of
forty
daies
,
a
worke
of
their
whole
lives
;
and
if
melancholy
be
deeply
joyned
with
their
disease
,
they
grow
to
affect
their
distempers
,
as
if
it
commended
them
really
,
that
they
were
so
deeply
troubled
,
and
so
make
their
afflicted
lives
a
continuall
dropping
of
misery
,
except
they
can
make
their
hell
to
seeme
a
kinde
of
heaven
by
custome
,
which
is
worse
.
These
I
give
but
as
a
taste
of
many
more
:
This
for
mens
dispositions
.
Now
in
the
point
of
their
severall
diseases
,
2.
In
respect
of
their
diseases
.
the
case
yet
is
more
and
more
difficult
.
And
that
both
in
point
of
true
discerning
,
or
kindely
healing
of
mens
distempers
.
As
we
say
in
the
art
of
a
Physitian
,
that
the
exact
Theorique
skill
of
judging
diseases
,
and
the
Therapeuticke
of
applying
medicines
,
may
well
take
up
two
mens
lives
:
So
I
may
truly
say
here
,
that
these
two
skills
in
a
Divine
,
may
take
up
two
mens
gifts
to
handle
well
.
For
the
former
,
it
is
hard
to
discerne
of
spirituall
distempers
wisely
;
1.
Discerning
them
.
Psal.
41.1
.
Because
of
their
depth
and
closenesse
.
he
is
a
blessed
man
that
can
doe
it
.
Some
lie
so
deepe
and
close
,
that
the
parties
themselves
cannot
utter
them
,
nor
another
easily
perceive
them
.
Iobs
friends
sate
three
daies
and
three
nights
,
looking
upon
Iob
silently
,
for
they
saw
the
griefe
was
great
and
the
disease
intricate
,
both
the
outward
and
the
spirituall
;
both
were
unusuall
,
and
the
cause
thereof
was
hard
to
finde
:
And
when
they
began
to
pitch
upon
it
,
all
were
deceived
in
it
by
an
uncharitable
judgement
.
Secondly
,
some
lie
in
a
perplexed
confusion
,
that
is
,
2.
By
confusion
of
causes
bodily
and
spirituall
.
there
is
an
unhappy
mixture
of
some
bodily
and
some
spirituall
distemper
in
one
,
which
it
is
hard
to
discerne
whether
is
the
others
cause
or
effect
:
Now
till
the
one
be
severed
from
the
other
,
and
the
soule
see
cleerly
what
troubles
it
,
looke
what
is
spoken
,
is
as
water
spilt
upon
the
ground
.
For
what
availes
it
to
lay
an
outward
plaister
upon
a
soule
sicknesse
,
or
to
give
spirituall
counsell
to
a
worldly
sorrow
and
a
carnall
malady
?
When
the
body
is
eased
,
then
the
soul
still
remaines
in
her
distemper
,
and
never
complaines
.
There
is
many
one
,
that
being
rid
of
shame
,
poverty
,
enemies
,
bad
husband
or
wife
never
complaine
after
.
Againe
oftimes
there
is
a
true
speciall
disease
,
and
yet
through
the
distemper
of
the
spirits
by
melancholy
,
3.
Unstablenesse
,
&c.
the
soule
is
not
capable
of
counsell
,
through
unsettlednesse
and
ficklenesse
,
which
till
physicke
have
removed
,
the
soule
cannot
apprehend
or
retaine
counsell
.
Againe
,
some
are
so
weake
and
feeble
minded
,
that
they
(
through
long
custome
in
their
greefes
)
cannot
well
tell
how
to
beginne
or
proceed
in
the
mentioning
of
their
estate
.
Others
have
confused
legall
terrors
,
so
that
all
is
not
well
with
them
,
and
yet
they
cannot
directly
say
why
?
Perhaps
they
have
beene
indirecty
wrought
upon
by
some
afflictions
upon
them
in
their
bodies
,
children
,
wife
or
name
,
and
this
hath
pinched
them
so
farre
,
that
their
consciences
are
toucht
,
and
give
in
some
reason
against
them
from
their
owne
guilt
and
sin
,
yet
not
in
a
kindely
sort
from
the
word
convincing
them
,
and
killing
corruption
,
or
leaving
them
in
case
to
heare
of
any
remedy
.
Others
are
distempered
in
spirit
,
yet
not
from
within
,
but
without
,
the
Divell
mixing
himselfe
with
their
fancy
and
thoughts
,
and
so
causing
a
distemper
in
the
frame
of
their
soules
,
as
by
hideous
temptations
about
the
Godhead
,
the
Scriptures
,
the
Ordinances
,
the
Providence
of
God
,
&c.
And
sometimes
by
heating
the
fancy
,
he
disturbeth
the
will
with
base
desires
,
and
the
sensuall
appetite
with
odious
lusts
;
when
yet
the
soule
of
it selfe
,
is
no
cause
hereof
in
speciall
.
Some
are
troubled
for
their
corrupt
natures
:
Others
for
some
peculiar
corruptions
or
evills
,
inward
or
outward
.
Some
are
d●stempered
about
their
Evangelicall
disposition
,
either
about
the
condition
of
faith
,
the
truth
of
it
,
the
measure
of
it
,
or
the
roote
whence
it
commeth
;
or
else
the
worke
of
faith
it selfe
,
the
long
delay
between
the
one
and
the
other
,
the
holding
under
of
their
spirit
by
feares
,
by
the
difficulty
of
beleeving
,
by
the
hiddennesse
of
Gods
decree
,
by
the
freedome
of
the
spirits
working
,
by
the
feare
of
death
,
ere
the
promise
bee
received
;
by
casting
the
unl●keli●ood
of
ever
beleeving
,
or
of
casting
out
some
lust
that
dogges
them
or
of
finall
persevering
.
Others
are
troubled
about
the
truth
of
grace
,
Others
the
measure
,
Others
the
recovery
of
it
after
their
revolts
.
In
such
a
multitude
and
variety
of
diseases
had
not
he
need
to
be
one
of
a
thousand
,
who
should
discerne
wisely
the
speciall
case
of
a
distempered
spirit
?
Especially
when
perhaps
the
spirit
it selfe
cannot
cleerly
judge
of
her
own
.
The
applying
of
remedies
hard
.
And
secondly
,
when
the
malady
is
perceived
;
yet
the
application
of
the
remedy
and
the
beating
in
of
resolution
and
satisfaction
is
not
so
easie
.
The
cure
of
diabolicall
temptation
is
contrary
to
the
cure
of
our
owne
corruption
:
He
that
should
urge
a
poore
soule
to
attend
the
one
,
or
to
shake
off
the
other
suddenly
,
might
destroy
it
.
There
are
peculiar
remedies
according
to
the
diseases
;
one
salve
and
counsell
cannot
heale
all
sores
:
oftimes
there
is
necessity
of
staying
a
man
in
an
extremity
,
who
yet
may
not
be
comforted
.
Againe
,
the
objections
of
an
unsatisfied
spirit
,
are
not
easily
answered
,
although
perhaps
the
remedy
be
knowne
.
Want
of
experience
or
of
tendernesse
,
or
(
as
the
case
may
be
)
of
courage
and
boldnesse
,
or
too
much
haste
or
delay
in
applying
remedy
,
or
want
of
some
speciall
apt
Scriptures
to
terrifie
,
or
such
promises
or
examples
as
might
specially
comfort
are
out
of
minde
;
and
finally
,
the
Lord
is
not
present
with
every
counsell
,
and
so
the
cure
waxes
tedious
,
the
patient
impatient
,
the
counsellor
weary
and
discouraged
.
So
much
for
the
Reasons
.
Now
I
come
to
the
Uses
.
Vses
.
And
first
,
I
would
beginne
with
one
or
two
generall
ones
;
the
one
touching
the
dealing
with
naturall
distempers
.
The
other
touching
the
duty
of
inferiours
,
when
they
are
called
to
treate
with
their
betters
.
For
Naamans
distemper
(
much
what
)
was
a
carnall
moodinesse
and
rage
:
And
the
servants
who
encountred
it
,
were
inferiours
,
yet
prospered
in
their
attempt
,
because
qualified
for
the
purpose
.
In
the
first
respect
,
let
it
be
Instruction
,
1.
Instruct
.
1.
Branch
.
Anger
must
be
pacified
with
meekenesse
.
1
Pet.
2.23
.
Prov.
26.5
.
to
all
who
have
to
deale
with
distempered
passions
,
that
they
requite
not
evill
with
evill
.
Let
the
same
minde
be
in
us
,
which
was
in
our
Lord
Jesus
:
of
whom
Saint
Peter
saith
,
When
he
was
reviled
he
reviled
not
againe
,
when
he
suffered
,
he
threatned
not
,
but
committed
himselfe
to
him
that
judgeth
righteously
:
And
the
like
hath
beene
the
practice
of
all
Gods
Saints
,
except
(
in
some
cases
we
be
compelled
to
answer
a
foole
according
to
his
foolishnesse
,
lest
he
encrease
in
his
pride
and
rage
,
and
so
grow
to
implacablenesse
:
)
Thus
Ipta
handled
those
proud
Ephramites
,
who
would
be
answered
with
no
reason
,
Judg.
12.4
.
but
shewed
that
they
came
with
proud
and
disdainfull
hearts
to
speake
desperately
in
their
wrath
:
An
exception
.
When
hee
saw
them
more
enraged
with
his
equall
answers
,
he
fell
to
blowes
and
cooled
their
courage
with
slaying
two
and
forty
thousand
of
them
.
And
the
truth
is
,
none
but
dogged
hearts
and
treacherous
spirits
will
be
incensed
by
softly
speeches
.
For
the
Lord
hath
appointed
it
as
a
quencher
of
the
cause
of
wrath
;
Pride
and
Selfe
are
the
matter
and
cause
of
this
distemper
,
and
that
which
kills
these
,
kills
the
effect
.
Mildenesse
and
love
will
shame
pride
and
put
it
to
confusion
;
and
when
an
angry
man
sees
his
wrathfull
face
and
sparkling
eyes
in
a
quiet
glasse
,
he
is
astonished
and
afraid
of
himselfe
;
but
if
he
see
himselfe
in
another
which
is
like
himselfe
he
is
enraged
to
try
who
shall
shout
furthest
in
the
Divells
bow
.
None
save
a
Iudas
will
be
provoked
with
mildenesse
:
And
therefore
it
is
just
,
that
such
should
be
left
to
the
fruit
of
their
owne
hands
,
to
reape
as
they
sow
:
But
usually
it
is
otherwise
;
and
so
have
the
Saints
practised
:
Not
onely
such
as
have
stood
in
feare
of
the
angry
(
as
it
stood
Abigail
upon
to
please
David
with
faire
words
and
with
kinde
presents
,
1
Sam.
25.
because
she
saw
him
armed
to
make
havoke
)
but
even
such
as
had
power
to
revenge
themselves
.
Thus
Gedeon
,
when
he
could
have
served
those
Ephramites
as
Ipta
after
did
,
yet
he
chose
rather
to
appease
them
by
faire
speech
.
Alas
saith
hee
!
Judg.
8.3
.
you
shall
not
need
to
grudge
me
this
victory
;
for
what
is
my
strength
and
prowesse
to
yours
?
And
who
knowes
not
Ephraim
to
be
chiefe
of
the
tenne
tribes
?
Or
what
is
the
whole
vintage
of
Abiezer
,
to
the
after
gatherings
of
Ephraim
?
Oh
this
pleased
them
well
!
and
so
their
fiercenesse
abated
.
So
David
when
he
had
the
advantage
of
Saul
twice
,
1
Sam.
24.4
.
both
when
hee
was
asleepe
and
tooke
away
the
pot
of
water
from
him
and
his
speare
;
another
time
when
he
cut
off
the
lap
of
his
garment
and
came
after
him
,
saying
,
I
could
have
slaine
thee
this
day
,
and
instead
of
cutting
thy
lap
,
cut
thy
throate
,
but
thy
life
was
pretious
to
me
.
This
for
the
time
shaked
his
fury
and
wildefire
;
and
although
it
could
not
wholly
quench
it
,
yet
his
end
was
most
desperate
,
as
commonly
theirs
is
,
whose
rage
a
calme
answer
and
milde
usage
will
not
qualifie
.
So
Iaacob
in
his
returne
from
Laban
,
foreseeing
Esau
his
old
grudge
,
Gen.
33.13
.
sets
himselfe
in
an
exquisite
manner
to
appease
him
;
first
,
by
gifts
,
then
by
great
titles
and
humble
carriage
,
whereby
he
turned
off
that
rage
which
else
might
have
brake
out
,
if
hee
had
opposed
him
by
violence
.
Oh!
such
Abigails
,
Davids
,
Gideons
and
Iaacobs
are
much
wanting
and
almost
out
of
the
world
!
1
Sam.
25.18
.
Now
men
have
justled
out
Divinity
,
and
made
a
mocke
of
it
by
their
brave
stomacks
,
maintaining
that
a
man
shall
bee
so
much
reputed
amongst
others
,
as
he
reputes
himselfe
and
stands
upon
his
tearmes
;
and
he
that
puts
up
one
wrong
or
reproach
provokes
two
:
And
it
is
true
,
if
we
be
such
indeed
as
stand
to
our
owne
and
the
worlds
judgement
and
barre
,
appealing
from
Christs
;
we
may
take
our
course
,
goe
on
without
let
,
till
shame
and
repentance
,
and
perhaps
meeting
with
our
matches
doe
compell
us
:
But
if
Christs
voice
will
prevaile
,
and
wee
will
stand
to
his
tribunall
,
hee
hath
told
us
plainly
,
such
cowards
and
white-livers
we
must
bee
,
(
and
yet
Christianity
makes
us
rather
as
bold
as
Lions
in
a
just
defence
)
if
we
will
be
his
,
read
Matth.
44.5
.
You
heard
them
say
of
old
(
marke
,
revenge
is
the
old
Religion
,
though
in
a
new
cut
)
Thou
shalt
love
thy
friend
and
hate
thine
enemy
,
eye
for
eye
,
tooth
for
tooth
,
wrath
for
rage
:
But
I
say
unto
you
(
marke
the
voice
of
the
new
Gospel
of
peace
)
love
your
enemies
,
doe
for
them
that
spite
you
,
and
speake
evill
of
you
and
hate
you
:
Turne
the
other
cheeke
to
him
that
smites
you
on
the
one
cheeke
.
That
thus
you
may
be
children
of
your
father
in
heaven
,
who
lets
his
raine
and
sunne
fall
upon
the
ground
of
the
bad
,
as
well
as
the
good
.
And
this
is
the
same
with
that
of
Paul
,
Rom.
12.
If
thine
enemy
hunger
,
thirst
or
be
naked
,
give
him
meate
,
drinke
and
cloathing
,
Rom.
12.
thus
heaping
hot
coales
upon
his
head
,
recompencing
evill
with
good
.
And
lest
ye
should
think
there
is
one
Divinity
for
plaine
folke
,
and
another
for
Courtiers
,
Gentlemen
and
brave
sparkes
of
hot
and
noble
bloud
;
looke
(
I
pray
)
upon
Elisha's
Divinity
which
hee
brought
to
Ieroboams
Court
;
2
King
.
6.21
.
when
he
had
brought
the
Aramites
blindefold
to
Samaria
,
hee
askes
them
,
My
father
shall
I
smite
them
?
But
the
Prophet
answers
,
No
,
smite
them
whom
thou
takest
in
the
warre
,
kill
not
in
coole
bloud
,
set
bread
and
meate
rather
before
them
and
feast
them
,
and
so
send
them
home
to
their
Master
,
and
so
he
did
,
and
the
bands
of
Aram
came
no
more
that
yeare
.
It
was
good
policy
and
Religion
too
.
And
no
doubt
but
many
of
our
braving
and
lofty
stomacks
,
when
they
have
met
with
the
affronts
of
them
whom
they
have
provoked
(
as
commonly
boasters
alway
goe
by
the
worse
)
then
they
wish
they
had
beene
wiser
and
held
in
their
stomack
ill
afterward
:
But
I
doubt
many
of
our
challengers
and
duellers
,
if
they
were
put
upon
the
enemy
in
a
pitcht
battell
,
and
in
Gods
way
,
would
prove
like
those
sparkes
spoken
of
in
Judg.
9.
I
meane
Gaall
and
his
brethren
,
who
asked
,
who
is
Abimelec
?
But
when
they
saw
him
,
their
hearts
fainted
,
and
they
were
beaten
downe
.
To
conclude
,
let
this
generall
Instruction
(
brethren
)
reach
to
all
states
,
persons
,
occasions
:
Let
the
word
dwell
in
us
plentifully
in
all
wisdome
to
guide
us
in
our
course
.
The
word
is
,
answer
not
a
foole
in
his
folly
,
lest
thou
be
like
him
.
The
patient
man
is
better
then
he
who
is
hasty
in
his
spirit
and
in
his
matters
.
He
that
overcomes
himselfe
,
is
better
then
he
that
overcomes
a
City
.
Ecles
.
7.8
.
Rom.
12.19
.
Be
slow
to
speake
,
and
slow
to
wrath
.
Here
be
the
rules
.
If
the
former
examples
of
Saints
perswade
not
thereto
,
let
the
practise
of
these
heathen
servants
,
shame
and
upbraid
us
:
You
husbands
and
wives
,
remember
Satan
is
alway
at
your
elbow
,
if
he
can
dstemper
you
,
quickly
will
the
whole
house
be
distempered
and
out
of
frame
,
and
your
examples
will
fret
like
a
canker
.
Doe
therefore
as
wise
Abigail
did
to
drunken
Nabal
,
(
for
drunkennesse
and
rage
are
both
madnesse
)
she
gave
way
to
him
while
hee
was
in
his
cups
and
in
his
jollity
of
feasting
,
but
next
day
when
wine
was
out
,
and
wit
in
,
she
told
him
of
his
base
distemper
,
and
then
he
was
tame
.
So
do
not
take
your
husbands
or
wives
weapon
out
of
their
hand
suddenly
to
wound
him
or
her
.
If
one
rage
,
let
the
other
pray
and
be
innocent
,
perhaps
the
Lord
will
do
thee
good
for
their
wrath
.
Consider
each
other
,
the
party
in
coole
bloud
,
consider
of
the
other
party
,
as
of
a
man
in
drink
,
prevented
by
his
passion
that
masters
him
:
Doe
not
now
adde
oile
to
the
flame
,
and
drunkennesse
to
thirst
:
But
remember
,
now
God
tries
me
!
These
words
are
as
stinging
as
fiery
darts
,
this
tongue
is
set
on
fire
by
hell
,
but
now
doth
the
Lord
vex
every
veine
in
my
heart
to
see
what
mettall
I
am
made
of
:
If
now
I
listen
to
my
lust
and
outshoot
the
Divell
,
I
may
set
a
marke
upon
my selfe
and
be
ashamed
:
but
if
I
can
possesse
my
soule
with
patience
now
,
and
keepe
my
fort
strong
,
I
shall
shew
my selfe
a
man
,
or
woman
stronger
then
a
conquerour
.
Luke
21.11
.
I
will
deny
my selfe
therefore
and
take
away
anger
from
mine
eyes
,
Ecles
.
11.10
.
and
distemper
from
my
heart
:
I
will
seasonably
give
over
strife
lest
it
become
as
a
fire
broken
out
,
or
as
the
barres
of
a
Palace
.
Better
so
,
then
let
your
shames
breake
out
to
others
,
and
so
be
faine
to
put
your
quarrells
to
arbitration
,
and
then
your selves
shall
be
the
first
that
repent
it
.
The
like
I
say
to
you
all
,
brethren
,
in
your
worldly
dealings
and
controversies
,
or
in
those
tetches
which
you
take
each
at
other
.
Breake
not
out
to
open
words
of
defiance
(
upon
meer
conceits
)
but
weigh
the
reports
,
perhaps
they
come
from
tale-bearers
,
examine
your
grounds
,
and
although
you
finde
truth
in
them
,
yet
see
what
construction
they
will
beare
;
Jam.
4
4.
consider
that
the
spirit
that
is
in
us
lusts
after
envy
:
If
these
reports
will
not
beare
a
good
censure
,
yet
coole
your
hearts
first
,
then
debate
the
quarrells
in
coole
bloud
before
witnesses
,
if
the
fault
be
proved
,
let
it
be
sufficient
that
he
is
convinced
;
but
let
not
words
,
blowes
and
sutes
follow
,
as
if
you
were
heathens
!
Oh
saith
one
!
Shall
I
endure
such
a
base
fellow
to
overcrow
me
?
No
,
hee
shall
well
know
I
am
a
better
man
then
himselfe
ere
I
have
done
with
him
:
Oh
earth
,
earth
,
earth
,
heare
the
word
of
the
Lord
!
Abate
thy
heart
,
abase
thine
heart
,
and
doe
as
he
did
,
Humfrey
Mummouth
.
who
meeting
his
enemy
who
had
sought
his
life
when
he
could
have
crushed
him
,
entreated
him
to
bee
friends
and
brake
his
heart
!
doe
thou
so
and
prosper
.
Touching
the
second
point
of
inferiours
attempting
superiours
,
2.
Branch
.
Instruction
.
Inferiours
dealing
with
superiours
,
must
wisely
observe
wh●t
their
persons
will
beare
.
let
this
caution
be
observed
from
Naamans
servants
,
that
we
wisely
observe
what
our
persons
will
well
beare
and
admit
.
Inferiour
mens
sway
and
stroke
will
goe
but
a
little
way
with
superiours
.
The
meannesse
of
the
one
and
the
prejudice
of
the
other
will
be
barres
.
Yet
so
it
may
fall
out
that
necessity
may
put
some
calling
upon
an
inferiour
,
as
when
there
be
no
superiours
or
equalls
present
,
when
silence
would
embolden
the
offender
much
,
when
the
glory
of
God
lies
at
the
stake
unavoidably
,
and
especially
when
the
grace
of
the
reprovers
wisdome
may
be
like
to
over-match
both
his
owne
meannesse
and
the
others
stoutnesse
.
Otherwise
there
had
need
be
great
caution
lest
inferiours
rather
run
themselves
into
the
suspition
of
sawcinesse
,
receive
great
affronts
and
discouragements
,
(
if
not
wrongs
)
from
the
reproved
,
lest
also
the
offender
be
more
hardned
in
his
sin
,
A
caution
.
and
the
ordinance
with
the
fruit
of
it
be
dishonoured
and
unprofitable
.
But
(
to
returne
)
if
God
doe
intimate
to
the
spirit
of
any
wise
inferiours
that
they
ought
to
reprove
,
then
let
them
suspect
their
owne
persons
,
and
beware
that
they
make
no
open
contestation
,
but
bee
content
with
privacy
,
where
no
affront
may
be
given
before
witnesses
,
especially
let
it
be
carried
with
great
aloofenesse
,
and
rather
with
insinuation
of
an
error
,
then
taxing
openly
,
exhorting
rather
to
a
contrary
duty
,
then
reproving
the
fault
downeright
:
1
Tim.
5.1
.
Rebuke
not
an
Elder
,
(
not
onely
a
Minister
,
but
a
superiour
in
any
eminency
)
but
exhort
him
as
a
father
.
Otherwise
if
God
afford
not
discretion
and
opportunity
,
better
is
a
warranted
silence
,
and
commending
the
cause
to
God
with
some
item
of
a
grieved
heart
,
then
a
rash
venturing
and
rushing
beyond
our
bounds
.
But
to
bee
sure
,
let
all
lenity
bee
used
,
all
possible
acknowledging
of
their
places
,
yeares
,
worth
and
worship
,
give
them
all
their
due
,
both
titles
and
praises
to
the
uttermost
,
that
it
may
appeare
,
the
reprover
is
so
far
from
presumption
,
that
were
it
for
the
meere
regard
of
the
offenders
soule
,
the
glory
of
God
and
the
discharge
of
conscience
with
peace
,
the
reprover
would
much
rather
have
chosen
silence
,
then
to
attempt
reproofe
,
and
so
leave
the
issue
to
God
.
So
much
for
this
second
.
Uses
of
the
speciall
fact
of
〈◊〉
servants
.
I
come
now
to
the
Uses
,
arising
in
speciall
from
this
example
of
the
servants
wise
and
loving
carriage
towards
their
Masters
spirituall
distemper
.
And
first
,
if
it
be
so
difficult
a
worke
to
ease
a
distressed
spirit
:
Let
Vse
1
all
such
as
have
obtained
this
mercy
from
the
Lord
,
know
,
that
they
have
met
with
no
common
mercy
.
Instruction
.
It
is
a
peculiar
favour
to
enable
the
Minister
to
speake
a
word
in
season
to
a
wearied
soule
:
But
how
much
more
for
the
soule
to
find
the
word
,
and
to
feele
it
to
be
so
?
Instruction
to
the
heavy
hearted
,
Proverb
.
is
not
as
the
gift
in
the
hand
,
which
Salomon
tells
us
,
prospers
whithersoever
it
goes
,
and
carries
a
commanding
power
with
it
.
Esay
57.
The
setling
of
a
distressed
heart
by
counsell
,
is
a
mercy
highly
to
be
prised
.
No
:
To
speake
to
the
heart
is
Gods
worke
,
whosoever
be
the
instrument
;
and
none
can
create
the
fruit
of
the
lippes
,
save
onely
hee
that
first
created
and
formed
the
body
of
the
earth
,
and
breathed
into
it
the
breath
of
life
.
We
Ministers
may
speake
to
the
eare
,
discerne
and
advise
,
urge
,
answer
doubts
and
convince
,
but
the
spirit
of
grace
which
annointed
the
Lord
Jesus
to
bee
the
Prophet
of
his
Church
,
can
carry
those
words
into
the
soule
,
and
cast
them
there
as
seed
,
and
give
them
a
body
and
being
;
altering
ignorance
,
doubting
,
feares
,
deadnesse
,
bondage
,
insensiblenesse
,
infidelity
,
heavinesse
,
into
light
,
resolution
,
hope
,
life
,
liberty
,
feeling
faith
and
comfort
.
He
that
said
,
lift
up
thy
voice
as
a
trumpet
and
convince
my
people
of
their
sinnes
:
and
againe
,
Comfort
ye
my
people
,
comfort
them
at
the
heart
;
meanes
not
,
that
we
should
pierce
into
and
reach
the
heart
(
for
we
cannot
get
to
it
)
but
that
we
bee
the
messengers
of
peace
and
glad
tidings
:
God
onely
must
by
his
Spirit
convince
,
Joh.
16.9
.
and
he
onely
can
carry
consolation
through
those
manifold
turnings
and
crooked
windings
of
the
soule
,
even
home
and
close
to
the
heart
rootes
.
He
onely
can
say
,
My
doctrine
shall
droppe
as
dew
,
Deut.
32
1.
and
as
the
small
raine
wetting
at
the
roote
.
Therefore
whosoever
thou
art
,
here
in
this
audience
whom
ever
the
Lord
hath
caused
to
breake
through
the
hoast
of
discouragements
,
and
to
consult
with
the
Minister
,
sincerely
aiming
at
the
true
ends
of
counsell
,
and
hath
also
met
with
thy
speciall
disease
,
spoken
to
thy
heart
so
,
that
it
hath
gotten
a
reall
bottome
out
of
the
word
and
promise
,
for
the
sole
of
her
foote
to
rest
upon
against
feare
and
doubting
:
Oh!
learne
to
prise
such
a
favour
above
all
treasures
.
Elisha
was
sent
but
to
one
leper
,
as
many
as
there
were
in
Israel
;
and
did
not
he
esteeme
that
priviledge
?
Let
the
15.16
.
and
17.
verses
witnesse
for
him
:
So
the
Minister
of
God
goes
to
hundreds
of
sicke
and
afflicted
ones
:
But
perhaps
he
is
sent
in
the
spirit
of
counsell
and
sealing
up
of
peace
through
pardon
to
a
very
few
:
It
is
their
portion
to
whom
it
pertaines
;
those
must
partake
it
who
can
receive
it
,
and
only
such
can
be
thankefull
.
What
is
the
cause
why
we
comfort
so
many
through
the
seven
yeare
,
of
whom
perhaps
wee
heare
no
more
againe
ever
after
?
Our
feete
are
not
beautifull
to
the
most
of
them
;
they
never
imbraced
the
power
of
truth
,
they
despised
the
counsell
of
God
for
their
salvation
,
and
the
consolations
of
God
seemed
small
things
unto
them
:
They
have
got
that
they
came
for
,
a
kinde
of
stopping
of
their
outcries
of
conscience
,
their
wounds
are
kept
sweete
and
doe
not
rankle
(
as
they
thinke
)
they
can
now
follow
their
businesse
,
and
goe
about
the
world
at
their
pleasure
,
pleasing
themselves
with
that
the
Minister
hath
said
unto
them
:
And
that
no
man
shall
pull
from
them
,
for
it
pleases
them
well
to
heare
themselves
to
be
under
the
condition
of
grace
,
that
faith
belongs
to
them
,
that
the
least
desire
of
faith
is
faith
:
But
alas
!
They
are
comforted
all
at
once
,
their
comfort
growes
not
as
their
doubts
grow
,
they
are
not
unsatisfied
in
seeking
it
,
they
are
not
afraid
to
deceive
the
Minister
about
their
condition
,
and
so
deceive
themselves
:
But
a
dead
comfort
they
are
content
withall
,
and
if
any
call
it
into
question
,
they
stoppe
his
mouth
with
this
,
the
Minister
of
God
comforted
mee
with
such
and
such
texts
.
But
oh
thou
beast
!
It
appeares
since
by
thy
base
and
common
course
that
the
Minister
of
God
was
deceived
in
thee
,
thy
glosing
and
semblance
of
sorrow
,
thy
selfe-loving
complaints
,
and
desires
,
and
thirstings
,
deceived
him
,
and
thy selfe
also
.
Were
that
Minister
to
conferre
againe
with
thee
,
upon
due
knowledge
of
thee
,
he
would
professe
thou
deceivedst
him
and
thine
owne
soule
much
more
;
for
hee
never
comforted
thee
otherwise
then
upon
such
conditions
as
thou
never
hadst
:
But
I
digresse
too
much
.
In
all
these
respects
I
say
,
Conclusion
.
who
ever
thou
art
who
canst
unfainedly
speak
it
,
that
God
by
the
Minister
hath
met
with
thy
sinne
,
humbled
thee
for
it
,
let
in
some
glimpse
of
mercy
to
stay
thee
for
a
time
;
not
suffered
thee
to
rest
there
while
thou
couldest
see
how
that
light
encreased
as
the
day
,
and
how
it
bred
in
thee
such
affections
,
as
brought
thee
to
settle
upon
the
free
and
eternall
satisfaction
of
Christ
for
pardon
and
peace
:
I
say
,
in
what
poore
measure
soever
these
have
beene
wrought
,
yet
thou
hast
felt
scales
to
fall
from
thine
eyes
,
deadnesse
from
thy
heart
and
grace
to
enter
by
degrees
,
till
thou
sawest
cause
to
rest
in
some
sort
upon
the
naked
love
of
the
promiser
:
Thou
hast
infinite
cause
to
blesse
God
all
daies
of
thy
life
.
I
will
not
now
bid
thee
beware
of
forgetting
the
Minister
of
God
,
and
passing
him
by
as
a
stranger
(
as
hypocrites
do
)
for
thou
shalt
prise
him
above
the
parents
of
thy
flesh
;
doe
otherwise
if
thou
canst
,
Gal.
2.
he
shall
bee
so
deare
to
thee
,
that
thou
shalt
pull
out
thine
eies
to
doe
him
good
,
yea
esteeme
him
as
one
of
a
thousand
;
and
there
shall
be
a
perpetuall
ascent
of
praises
to
God
from
thine
altar
,
it
shall
smoke
continually
;
and
although
thine
edge
may
blunt
,
yet
thy
metall
of
admiration
and
thankes
shall
abide
for
ever
.
Consider
tenne
miscarry
to
one
that
prospers
by
counsell
;
they
returne
to
their
old
sloth
,
ease
and
distempers
,
they
relapse
to
their
worldlinesse
,
selfe
love
,
and
lie
under
a
clod
;
If
then
thou
hast
beheld
the
wisdome
,
and
savoured
the
good
of
the
ordinance
,
try
thy selfe
throughly
,
as
touching
the
fruit
it
hath
wrought
in
thee
,
take
not
glasse
for
gold
,
and
pebbles
for
pearles
,
be
sure
the
Lord
have
thee
in
a
cord
surely
bound
to
him
,
for
playing
the
starter
and
time
server
(
as
most
doe
)
and
I
say
,
give
over
the
Lord
if
thou
canst
;
But
surely
while
these
coales
are
in
thy
bosome
thou
shalt
be
burnt
,
and
as
long
as
thou
hast
this
treasure
about
thee
,
thou
canst
not
,
wilt
not
chuse
but
bee
exceedingly
thankefull
and
cheerefull
.
So
much
for
this
.
Vse
2
Secondly
,
let
it
bee
a
speciall
caveat
to
Gods
Ministers
,
is
it
so
choice
a
peece
of
worke
,
Admonition
.
1.
Branch
.
M
nisters
must
not
count
this
a
sl●ght
worke
.
2
Cor.
1.
Esay
50.4
.
to
speake
a
word
in
season
to
a
heavy
heart
?
Doe
not
imagine
the
art
of
that
to
bee
so
easie
(
as
most
Ministers
doe
)
the
worke
whereof
is
so
difficult
,
and
the
fruit
whereof
is
so
pretious
!
Thinke
it
not
a
small
thing
to
be
a
Minister
of
reconciliation
.
Paul
saith
,
God
hath
made
him
meet
for
it
,
hee
had
comforted
him
,
that
by
his
consolation
hee
might
comfort
others
.
A
tongue
of
the
learned
is
no
easie
matter
to
come
by
.
M.R.G.
Once
an
holy
man
in
this
Church
,
after
long
labours
in
the
Ministery
(
though
contrary
to
some
mens
judgement
)
thought
it
meet
to
leave
his
charge
,
to
betake
himselfe
to
the
worke
of
speaking
a
word
to
the
weary
;
as
seeing
it
to
be
a
full
work
,
&
great
use
of
it
,
&
finding
himself
fitted
.
I
would
not
advise
any
to
do
so
,
(
whom
God
holdes
in
)
but
I
would
have
none
(
of
what
parts
soever
)
to
thinke
this
an
easie
gift
;
such
an
one
as
will
flow
from
the
meere
habit
of
his
understanding
,
studies
of
Divinity
,
or
paines
in
preaching
alone
:
Discerning
of
leprosie
was
a
peculiar
skill
of
the
high
Priest
.
Read
Levit.
from
the
12.
to
the
15.
So
this
is
a
speciall
gift
by
it selfe
,
obtained
by
study
of
thine
owne
heart
,
acquaintance
with
the
infinite
windings
and
subtilties
of
it
,
by
much
selfe-deniall
,
much
strife
in
applying
the
promise
:
Also
much
experience
is
required
to
judge
aright
of
the
states
of
the
distressed
,
much
reading
and
through
acquaintance
with
the
Scriptures
,
much
meditation
and
conference
,
much
praier
both
ordinary
and
extraordinary
must
prevaile
with
God
for
it
;
Helpes
to
enable
a
Minister
to
it
.
yea
commonly
it
is
the
gift
of
such
as
have
beene
much
buffeted
with
temptations
,
humbled
and
tozed
under
Satan
and
their
owne
corruptions
;
such
as
have
wrastled
much
with
the
Lord
for
a
blessing
,
and
halted
upon
it
,
that
they
might
not
be
puffed
up
,
but
learne
to
be
willingly
under
infirmity
.
I
say
,
it
is
the
gift
,
for
the
most
part
,
of
such
as
have
laboured
to
destroy
their
sense
and
reason
in
and
by
faith
and
the
promise
,
holding
the
realnesse
of
it
from
the
truth
of
the
promiser
,
whatsoever
flesh
say
to
the
contrary
.
Yea
it
requires
great
love
,
a
meeke
and
tender
heart
,
burning
with
the
weake
,
to
be
all
in
all
for
Gods
ends
,
losing
our
owne
in
his
,
and
cleaving
to
the
worke
for
Gods
cause
unweariedly
,
against
discouragements
whatsoever
.
I
exclude
no
other
learning
,
arts
,
tongues
,
for
a
Divine
,
but
for
this
part
of
Ministry
,
I
say
,
there
is
another
course
to
be
taken
for
it
.
Alas
!
who
should
wonder
that
there
should
be
few
counsellors
(
under
the
Lord
Jesus
whose
office
it
is
,
Esay
8.
)
of
distressed
ones
?
Nay
,
that
in
stead
of
comforters
,
there
should
bee
so
many
discouragers
and
miserable
comforters
?
Alas
!
there
are
few
that
taste
the
method
which
I
have
spoken
of
.
If
it
were
but
this
one
thing
alone
,
it
might
easily
resolve
us
of
this
wonder
,
even
to
think
how
few
there
be
who
discerne
aright
of
soul
diseases
,
or
the
estate
of
the
poore
,
as
the
Psalmist
speaks
!
How
easie
is
it
to
be
cheated
by
the
cunning
tricks
of
base
hypocrites
,
who
come
onely
to
serve
their
owne
turnes
?
How
had
blinde
Ahija
been
deceived
by
Ieroboams
wife
,
but
for
God
?
1
King
4.4.5
.
I
professe
of
late
there
came
to
my selfe
a
drunken
companion
for
comfort
!
and
if
God
had
not
specially
armed
me
beforehand
,
and
discovered
his
spirit
,
I
might
have
beene
deceived
in
him
,
and
when
he
was
gone
,
hee
reported
me
to
be
uncharitable
!
But
all
that
knew
him
,
knew
that
he
slandred
me
!
Who
is
sufficient
for
these
things
?
If
God
keepe
the
state
of
a
poore
soule
from
us
(
as
Elisha
said
of
the
Shunamites
dead
child
)
how
shall
we
speake
to
the
purpose
but
patter
?
2
King
.
4.27
.
How
many
worthy
and
wise
ones
have
beene
mistaken
?
(
for
I
speake
not
of
such
as
will
thrust
themselves
upon
the
worke
,
when
they
want
all
manner
of
meetnesse
,
and
so
will
goe
through
stitch
and
say
somewhat
,
though
to
the
banning
and
perverting
of
the
parties
,
rather
then
the
setling
and
comforting
)
How
hard
is
it
often
to
judge
of
sorrow
,
whether
it
bee
worldly
or
godly
?
Have
not
both
as
deepe
pangs
one
as
other
?
And
although
it
be
spirituall
,
yet
how
hard
to
discerne
sorrow
comming
from
the
terrors
of
the
conscience
,
or
arising
from
the
hope
of
the
Gospel
?
How
easie
is
it
,
out
of
a
present
mercifulnesse
of
heart
to
one
in
trouble
,
to
goe
rashly
to
worke
,
and
to
apply
plaisters
to
a
freshly
bleeding
wound
?
How
many
loaden
wretches
with
the
guilt
of
their
daily
revolts
and
lewdnesse
,
come
roaring
to
a
Minister
for
ease
,
meerly
from
an
horror
of
heart
,
no
way
desirous
to
bee
broken
off
from
their
course
in
evill
,
but
onely
from
the
hell
of
their
conscience
,
which
if
they
were
rid
of
,
they
would
returne
to
their
vomit
worse
then
ever
?
Who
would
thinke
bleeding
at
the
arme
,
would
stanch
bleeding
at
the
nose
?
That
is
,
that
it
were
a
medicine
for
such
a
one
to
bee
drawne
into
more
true
horror
by
the
word
,
for
sinne
as
it
is
sinne
:
And
yet
no
other
remedy
will
ease
such
a
one
:
Who
is
able
to
discerne
diabolicall
injections
(
which
may
be
perceived
by
the
unnaturalnesse
,
hideousnesse
,
dogging
and
pertinacy
of
them
,
and
the
like
,
)
from
evills
of
our
owne
wilfully
committed
and
polluting
the
soule
?
For
why
?
Both
may
seem
to
cleave
to
the
soule
,
the
one
as
fast
as
the
other
.
And
so
I
might
bee
endlesse
.
I
spake
of
a
great
many
of
these
difficulties
in
the
third
Reason
.
Is
it
then
an
easie
thing
to
speake
a
word
in
due
season
to
one
that
is
weary
?
No
doubtlesse
.
I
conclude
therefore
,
let
it
be
a
caveat
to
all
Gods
Ministers
whom
this
worke
concernes
,
as
not
to
put
it
off
,
(
being
one
of
the
maine
peeces
of
our
calling
)
so
neither
to
rush
upon
it
suddenly
and
without
due
preparation
:
use
those
directions
before
named
,
and
joyne
this
last
,
to
seek
of
God
a
wise
discerning
spirit
,
(
for
that
gift
is
not
wholly
absent
from
the
Church
)
to
put
a
difference
betweene
things
that
differ
:
Which
meanes
being
used
,
and
love
setting
all
on
worke
as
the
chiefe
mover
,
it
shall
not
be
difficult
to
doe
that
in
time
and
years
,
which
perhaps
at
first
seemed
hard
.
God
will
blesse
experience
,
and
make
this
yoke
(
for
so
it
is
to
the
flesh
)
easie
,
and
this
burthen
light
.
I
would
have
come
to
the
other
branch
of
the
caveat
to
the
people
.
But
time
cuts
mee
off
:
muse
the
while
of
these
,
and
we
shall
proceed
to
the
rest
the
next
time
,
if
God
will
.
Let
us
pray
&c.
The
end
of
the
Eleventh
Lecture
.
THE
TWELFTH
LECTVRE
Still
continued
upon
this
thirteenth
VERSE
,
&c.
VERSE
XIII
.
And
his
servants
came
neere
,
and
said
unto
him
,
Father
,
if
the
Prophet
had
bid
thee
doe
some
great
thing
,
wouldest
thou
not
have
done
it
?
How
much
more
then
,
when
he
saith
unto
thee
,
Wash
and
be
clean
?
VERSE
14.
Then
Naaman
went
downe
and
dipped
himselfe
seven
times
in
Iorden
,
according
to
the
word
of
the
man
of
God
,
&c.
I
Could
not
(
brethren
)
the
last
Lecture
,
finish
the
point
of
the
Religious
service
done
by
these
servants
to
their
Master
;
wherein
I
observed
the
qualification
of
their
persons
with
love
and
lenity
,
to
advise
him
for
his
good
.
I
have
opened
the
doctrine
already
at
large
,
and
made
some
generall
Uses
,
and
some
in
speciall
.
The
last
was
Admonition
to
the
Ministers
,
with
the
which
I
have
done
.
The
next
followeth
now
,
as
God
shall
guide
us
:
Concerning
both
Ministers
and
people
,
and
that
is
exhortation
:
Therefore
(
brethren
)
if
the
worke
of
speaking
to
the
weary
soule
bee
so
difficult
:
First
,
let
me
speake
to
you
that
are
to
be
comforted
,
and
to
receive
instruction
by
the
Minister
of
God
.
The
people
must
beware
lest
they
turne
away
from
counsell
of
their
Ministers
.
And
the
thing
to
which
I
exhort
you
in
generall
is
,
that
both
you
beware
lest
feare
or
sinfull
shame
hold
you
off
from
counsell
,
and
then
that
ye
fitly
apply
your selves
to
the
advice
of
the
Minister
of
God
,
not
to
hinder
,
but
to
further
the
worke
of
your
owne
soules
.
If
a
man
that
hath
a
bone
out
of
joynt
could
helpe
the
arme
of
the
Surgeon
(
who
wants
strength
)
to
thrust
it
in
againe
;
how
gladly
would
he
assist
him
in
so
hard
a
worke
,
rather
then
by
his
wilfulnesse
abide
long
in
his
paine
?
The
misery
of
a
soule
out
of
joint
,
and
of
a
conscience
wounded
,
farre
exceeds
all
bodily
paine
,
and
all
the
skill
of
a
bodily
cure
:
How
then
should
wee
frame
and
accomodate
our selves
as
by
praier
,
so
by
all
other
meanes
,
to
the
skill
of
such
as
God
hath
given
us
to
be
spirituall
fathers
,
and
to
be
restorers
of
us
being
out
of
joint
?
First
,
therefore
(
brethren
)
let
me
advise
you
ere
you
goe
to
any
counsellor
,
Gal.
6.1
.
goe
to
God
to
plant
and
set
your
hearts
aright
to
receive
counsell
.
It
is
said
,
in
Zachar.
5.4
.
that
the
lampes
which
were
to
bee
replenished
with
the
oile
dropping
from
the
olive
branches
by
Gods
providence
,
were
situated
so
aptly
under
the
dropping
bowes
,
that
none
of
the
oile
dropped
beside
,
but
all
fell
upon
the
lamps
underneath
&
fed
their
lights
.
So
would
the
Lord
have
all
who
goe
for
advice
to
his
Interpreters
;
hee
would
have
them
carry
hearts
well
planted
,
wise
and
tractable
to
receive
what
is
put
into
them
.
Perhaps
some
may
wonder
at
that
I
say
,
considering
how
hard
it
is
for
a
sad
and
distempered
spirit
to
come
with
moulds
ready
to
receive
the
molten
mettall
of
Gods
promises
to
bee
fashioned
and
formed
thereby
:
But
my
meaning
is
,
that
whatsoever
their
distemper
bee
,
they
would
strive
by
all
means
for
such
a
calm
,
equall
and
teachable
spirit
,
as
may
be
subject
to
counsell
when
it
is
afforded
them
out
of
the
word
;
otherwise
they
resist
the
ends
of
the
ordinance
.
For
why
hath
the
Lord
appointed
the
gift
of
counsell
save
to
settle
and
stablish
the
weak
?
The
Minister
(
I
doubt
not
)
being
wise
,
may
both
supply
the
office
of
liquor
and
vessell
also
,
counsell
I
meane
,
and
an
heart
to
receive
it
,
if
God
fit
him
for
it
.
But
the
worke
will
be
the
sooner
at
an
end
,
if
all
such
corruption
as
wilfully
cleaves
to
the
distressed
spirit
be
first
removed
.
1.
Counsell
.
Therefore
first
,
let
all
such
goe
to
God
by
praier
and
acquaint
themselves
with
him
,
and
him
with
their
wants
,
beseeching
him
who
is
the
eternall
counsellor
,
to
order
their
unquiet
and
unsetled
spirits
,
to
separate
all
carnall
and
worldly
distempers
,
passions
,
ends
and
respects
from
them
;
to
shew
them
how
to
picke
out
an
end
out
of
the
ravelled
skeine
,
and
cleerly
to
discover
the
malady
unto
them
:
To
take
away
all
such
mistakes
and
errors
from
them
,
as
might
cause
them
to
misconceive
their
estate
and
to
thinke
it
other
,
better
or
worse
then
it
is
,
and
to
separate
the
precious
from
the
vile
,
that
is
,
the
worke
of
his
owne
convincing
spirit
,
from
the
worke
of
their
owne
rebellious
nature
,
their
discontent
,
their
fullennesse
,
melancholy
,
feares
and
other
extremities
that
cleave
unto
them
:
Also
that
he
would
shew
them
what
hee
hath
done
for
them
already
,
that
they
may
not
provoke
him
by
unthankefulnesse
,
and
what
is
yet
to
be
done
,
and
at
what
especiall
knots
and
objections
they
sticke
,
what
their
chiefe
barres
and
lets
are
which
most
hold
them
downe
;
and
if
they
cannot
feele
themselves
rid
of
these
confusions
of
spirit
,
yet
that
the
Lord
would
take
away
that
wilfulnesse
of
stomacke
,
that
crossenesse
,
that
waywardnesse
,
which
makes
their
disease
so
ranckle
in
them
,
and
send
them
to
seeke
advice
,
with
a
minde
desirous
to
subject
it selfe
to
God
and
to
his
ordinance
,
and
to
mourne
when
it
cannot
,
being
held
in
the
chaines
of
it
owne
horrors
or
rebellion
.
And
secondly
,
let
them
commend
the
enterprise
in
hand
to
God
for
successe
;
that
the
Lord
would
bee
pleased
to
dispose
of
the
understanding
of
him
that
is
to
advise
them
,
that
he
may
bee
as
from
God
unto
them
like
Elihu
;
that
he
may
discerne
of
their
complaints
,
rectifie
their
errors
,
meet
with
their
corruption
,
shew
them
their
state
and
wants
,
and
comfort
them
at
the
heart
as
God
allowes
them
:
That
if
they
cannot
at
the
first
finde
stay
and
support
,
yet
(
if
they
see
but
a
little
light
at
a
crevis
)
they
may
be
glad
of
a
little
and
not
be
dismaid
;
that
they
may
seeke
still
after
counsell
,
till
the
worke
by
degrees
be
perfected
:
that
they
may
not
lay
stumbling
blocks
in
their
owne
way
to
fall
by
;
but
hold
the
measure
of
light
(
so
farre
as
they
are
come
)
waiting
till
God
reveale
the
rest
,
and
not
defiling
their
consciences
the
whiles
,
Phil.
3.15
.
and
so
make
the
worke
new
to
beginne
.
Thirdly
,
that
the
Minister
of
God
may
be
wise
as
an
Angell
of
God
,
as
well
to
find
out
apt
and
meete
Scriptures
to
encounter
the
soule
,
(
as
the
need
thereof
requireth
)
either
threats
,
or
promises
,
or
other
sentences
;
and
when
they
see
that
these
are
urged
not
by
the
authority
of
a
man
,
but
of
God
,
(
whom
they
only
must
look
at
in
this
case
and
not
man
)
that
then
their
base
hearts
may
no
further
kick
,
cavill
and
gainesay
,
and
so
put
the
Minister
of
God
to
a
double
toile
,
not
only
to
conflict
with
their
reall
distresse
,
but
also
with
their
wilfull
and
accidentall
sullennesse
,
pride
and
rebellion
.
Fourthly
,
let
them
crave
of
God
a
wise
utterance
of
their
estate
to
the
Minister
of
God
or
at
least
an
inckling
thereof
,
that
it
may
not
be
mistaken
;
for
a
crooked
rule
being
put
into
a
mans
hand
,
will
force
him
to
make
a
wrong
line
,
though
his
skill
be
good
enough
to
draw
a
right
one
.
Fifthly
,
chuse
thee
out
a
faithfull
interpreter
,
one
of
a
thousand
,
for
love
,
lenity
,
skill
,
patience
,
long
suffering
,
bowells
of
compassion
and
experience
:
For
such
a
mercury
is
not
made
of
every
blocke
;
thou
maist
else
light
on
miserable
comforters
.
Sixtly
,
above
all
other
things
,
let
such
persons
beware
of
any
base
motive
or
principle
,
leading
them
to
aske
advice
;
let
them
not
affect
any
sinister
respects
,
nor
aime
at
any
base
ends
;
to
bee
noted
for
zeale
,
to
thinke
themselves
safe
,
because
they
have
taken
counsell
,
to
choake
and
smother
the
accusations
of
conscience
,
to
make
them
bolder
in
sin
,
to
pretend
and
alledge
the
counsell
and
comfort
of
such
a
Minister
,
to
harden
themselves
against
any
just
reproofes
which
after
may
bee
urged
upon
them
,
and
the
like
base
ends
,
whereof
the
bouget
of
mans
vile
heart
is
fraught
and
full
,
especially
in
this
formall
crafty
age
,
wherein
every
one
will
be
Religious
,
and
Satan
transformeth
himselfe
into
an
Angell
of
light
.
For
by
this
meanes
that
uncleane
spirit
will
returne
with
seven
worse
then
himselfe
and
defile
more
dangerously
:
But
let
thy
aimes
in
this
worke
be
honest
,
simple
and
sincere
,
to
goe
forward
with
God
according
to
thy
light
cheerfully
and
humbly
,
and
so
looke
to
prosper
.
Secondly
,
for
the
Minister
of
God
;
let
him
be
exhorted
also
,
first
,
2.
Branch
to
Ministers
.
3.
Things
.
Abhorre
error
and
prejudice
.
1.
Error
.
to
cast
out
all
bad
principles
perverting
the
spirit
of
counsell
,
and
crossing
the
gift
of
restoring
the
weake
.
And
these
are
first
,
a
prejudicate
sowre
heart
enclined
to
sinister
thoughts
of
the
afflicted
;
conceiving
them
according
to
carnall
reason
,
and
not
discerning
the
worke
of
Gods
spirit
in
such
.
This
is
no
common
grace
to
have
a
cleere
spirit
this
way
.
For
the
spirit
that
is
in
us
lusts
after
envy
.
We
are
all
a
kinne
to
old
Eli
,
who
seeing
poore
Hanna
sitting
sad
,
with
her
lippes
moving
and
no
voice
,
thought
her
drunke
:
But
when
he
perceived
her
to
bee
a
woman
of
a
troubled
spirit
,
1
Sam.
1.13.14
.
powring
out
her
soule
from
a
full
heart
to
the
Lord
,
and
understanding
the
cause
,
he
became
a
Prophet
of
God
unto
her
,
for
her
satisfaction
and
comfort
.
2.
Error
.
3.
Error
.
Beware
therefore
of
a
base
heart
of
prejudice
,
error
,
misprision
,
rashnesse
.
(
And
yet
take
heed
also
that
love
and
pitty
,
make
us
not
too
hasty
in
comfort
.
)
Also
ease
,
unmercifulnesse
,
unbeteamingnesse
,
sullennesse
,
uncharitablenesse
,
wearinesse
,
and
loathnesse
to
be
enlarged
in
our
bowells
,
as
the
Lord
allowes
us
,
of
which
disease
Ionah
was
sicke
.
4.
Error
.
Also
waspishnesse
,
suddennesse
and
hastinesse
;
whereby
as
Physitians
cutting
off
their
patients
in
their
complaints
they
are
impatient
to
heare
,
and
so
discourage
them
.
I
confesse
that
the
talkatives
and
vanity
of
many
weake
ones
in
their
complaints
,
(
who
in
stead
of
inclining
their
eare
and
hearing
,
that
their
soules
might
live
are
swifter
to
jangle
,
&
to
neglect
that
which
which
is
spoken
,
then
to
marke
)
and
have
never
done
with
idle
repetitions
,
may
sometimes
cause
a
wise
counsellor
to
chide
and
reprove
them
justly
,
yet
with
tendernesse
and
meekenesse
.
And
the
like
I
may
say
of
those
endlesse
answers
which
many
make
,
when
they
are
demanded
how
counsell
hath
prevailed
,
and
they
rather
bewray
themselves
worse
and
worse
,
then
better
and
better
;
for
though
it
be
not
in
our
power
to
settle
the
spirit
sooner
then
the
Lord
please
,
yet
it
behoves
not
any
distressed
soule
so
to
nourish
themselves
in
their
lowring
and
distempers
,
as
to
dismay
the
Minister
;
but
rather
by
wise
concealement
or
desire
of
new
satisfaction
to
draw
his
heart
to
pray
for
them
more
earnestly
,
and
waite
more
patiently
till
the
spirit
shall
blow
peace
upon
them
.
The
second
duty
.
Practise
.
This
preparation
being
made
,
the
next
exhortation
is
,
that
the
Minister
of
God
do
first
meekly
,
&
then
wisely
,
speak
to
the
heart
of
the
afflicted
.
For
the
first
of
these
,
it
is
a
duty
much
pressed
and
exemplified
in
Scripture
:
I
say
a
mercifull
and
loving
heart
of
fellow
feeling
and
tendernesse
to
the
heavy
:
For
hereby
the
Minister
of
God
conveieth
the
heart
of
the
Lord
Jesus
into
the
soul
of
the
afflicted
;
of
whom
it
is
said
,
He
had
learned
compassion
towards
them
by
his
owne
sufferings
,
Heb.
2.18
.
that
so
he
might
pitty
and
succour
those
who
are
tempted
:
And
surely
wonderfull
use
there
is
of
this
grace
.
For
alas
!
in
these
troubles
many
a
poore
soule
(
though
not
wilfull
,
yet
)
is
not
her
owne
because
it
is
overpowred
with
the
violence
,
hideousnesse
,
and
irkesome
of
temptations
without
,
feares
and
unsustained
horrors
within
,
so
that
for
the
time
,
it
hath
no
power
of
fastning
upon
counsell
be
it
never
so
strong
,
nay
the
stronger
it
is
,
the
harder
to
enter
.
It
must
be
time
and
stanching
the
bloud
and
waiting
by
degrees
,
putting
in
here
a
droppe
,
a
line
,
a
little
and
there
a
little
into
the
soule
,
which
must
winne
such
an
one
to
some
hope
by
degrees
.
Some
texts
observe
for
this
.
Elihu
seeing
Iobs
state
sore
snarled
by
his
prejudicate
friends
and
by
the
self-love
of
his
own
heart
,
&
that
it
was
hard
to
reduce
all
to
a
mediocrity
,
applies
himselfe
in
the
spirit
of
singular
modesty
and
meeknesse
to
be
a
mediator
between
them
:
Job
32.
Behold
,
saith
he
,
I
will
not
deale
harshly
in
misjudging
thee
,
but
be
unto
thee
as
thine
owne
soule
,
this
was
the
next
way
to
redresse
his
sorrowes
.
So
Paul
to
the
Galathians
,
when
he
had
sharpely
reproved
them
,
yet
seeing
many
of
their
weake
mindes
entangled
,
tells
them
,
My
little
children
of
whom
I
travell
againe
,
till
Jesus
Christ
be
formed
in
you
:
They
had
fallen
into
the
hands
of
false
teachers
,
who
had
made
their
state
more
dangerous
:
Gal.
4.19
.
And
what
doth
hee
?
Meekely
and
lovingly
he
bestowes
the
paines
to
travell
againe
of
them
:
Simil.
A
woman
hath
enough
of
breeding
her
fruit
once
and
bearing
it
once
;
but
wee
should
count
her
a
very
tender
mother
which
should
beare
the
paine
twice
,
and
fellow-feele
the
infants
strivings
and
wrastlings
the
second
time
,
rather
then
want
her
child
.
So
Paul
here
is
content
to
beare
the
paine
twice
of
travelling
for
these
Galathians
,
(
hee
meanes
not
a
second
birth
,
but
a
second
travell
to
reduce
them
home
to
Christ
from
their
errors
)
and
to
sympathize
them
so
far
for
their
good
,
till
they
felt
Christ
againe
revived
in
themselves
,
after
a
former
miscarriage
and
false
conception
.
So
in
Gal.
6.1
.
The
Apostle
againe
,
doth
require
those
Galathians
which
were
strong
,
to
restore
in
the
spirit
of
meekenesse
such
as
were
fallen
,
the
word
is
set
in
joint
:
Be
meeke
and
worke
in
the
bone
with
much
oile
,
that
so
it
may
returne
againe
into
the
socket
with
lesse
paine
.
And
Ezekiel
tells
us
,
Ezek.
34.16
.
that
this
is
one
peculi●r
property
of
a
true
shepheard
,
that
hee
seeke
up
the
lost
,
and
suffer
not
the
bitten
or
broken
to
perish
,
but
carry
it
home
upon
his
shoulder
,
tender
it
,
dresse
it
,
and
binde
it
up
againe
.
These
and
the
like
places
shew
,
with
what
spirit
the
Lord
wishes
such
to
go
to
work
,
&
even
so
be
it
with
us
in
Gods
fear
,
limpe
with
the
halting
,
lispe
with
the
stuttering
,
sit
still
and
be
silent
a
while
,
till
deepe
affliction
can
speake
out
,
helpe
forth
the
words
of
the
distressed
which
sticke
in
the
passage
,
be
tender
,
and
pitifull
,
till
God
draw
the
heart
by
these
cords
of
a
man
;
Hosea
11.4.13.2
.
and
be
as
the
Master
of
the
cattell
who
taketh
off
the
yoke
and
layeth
meat
unto
them
,
yea
as
the
Lord
Jesus
,
who
would
not
breake
the
brused
reed
,
Matth.
12.
nor
quench
the
smoking
flax
,
till
judgement
brake
forth
into
victory
.
Iron
and
steele
come
not
to
an
edge
without
much
oile
.
Thirdly
,
3.
Branch
.
apply
counsell
and
remedies
with
all
wisdome
and
seasonablenesse
,
speake
a
word
in
due
season
.
Now
here
the
maine
worke
lieth
.
But
some
may
aske
and
say
,
how
should
I
performe
this
duty
?
I
answer
,
The
variety
and
difference
of
estates
,
admit
no
rules
in
generall
;
onely
to
satisfie
the
desirous
,
I
will
instance
in
a
few
kindes
and
shew
what
remedies
most
fitly
agree
with
them
.
Observe
wisely
and
discerne
the
estate
of
the
afflicted
,
Rules
for
this
.
and
that
will
be
a
great
helpe
to
tell
a
qualified
counsellor
how
to
judge
both
of
the
malady
and
medicine
.
For
as
it
is
in
bodily
diseases
,
each
one
hath
his
severall
symptomes
which
are
not
easily
concealed
:
So
it
is
here
.
A
wise
man
will
discover
the
sore
by
the
behaviour
of
the
party
,
both
for
the
kinde
,
the
measure
,
the
continuance
of
it
,
and
accordingly
apply
himselfe
.
First
then
let
it
be
one
caveat
,
1.
Discerne
and
separate
mixt
sorrow
from
●●●gle
.
that
we
observe
whether
the
dolor
bee
single
and
simple
,
or
mixt
and
compounded
:
If
it
be
simple
,
the
trouble
is
the
lesse
:
But
if
mixt
,
that
is
partly
temporall
,
and
that
first
and
chiefe
,
partly
spirituall
:
The
way
is
,
first
,
to
separate
the
one
from
the
other
,
and
not
to
multiply
spirituall
comforts
to
such
a
one
,
for
his
disease
admits
none
,
because
the
roote
is
carnall
:
And
although
it
have
ceased
also
in
part
upon
conscience
yet
at
the
second
hand
:
Here
then
,
labour
to
lessen
and
diminish
carnall
and
worldly
griefe
,
if
it
can
by
any
meanes
be
removed
,
as
if
it
be
a
crosse
upon
the
name
,
body
or
state
,
see
if
that
can
be
effected
,
and
then
you
shall
see
if
there
continue
any
sorrow
,
if
it
doe
not
,
it
was
meerly
carnall
,
and
no
spirituall
in
it
;
if
that
cannot
be
removed
,
then
labour
to
divert
the
heart
from
the
outward
to
the
spirituall
;
and
that
thus
:
First
,
shewing
that
this
without
the
other
is
fruitlesse
:
That
the
soule
may
bee
as
miserable
without
it
as
with
it
:
That
love
or
hatred
stands
not
in
it
:
That
it
may
easily
deceive
a
man
about
his
sorrow
:
That
God
either
sends
it
as
a
needle
to
draw
the
thred
of
godly
sorrow
after
it
,
by
the
stirring
of
the
spirit
,
or
else
to
leave
the
soule
worse
,
and
that
if
it
vanish
as
it
came
,
it
will
be
so
:
That
the
nature
of
it
is
deadly
,
for
worldly
sorrow
causeth
death
.
If
these
motives
scatter
the
carnall
sorrow
;
and
the
spirituall
remaine
,
then
it
is
from
God
:
And
then
the
counsell
is
,
strive
not
to
remove
it
at
first
,
but
to
ground
it
well
upon
the
word
,
that
it
may
seaze
kindely
,
and
so
deale
with
it
accordingly
,
as
in
the
rules
following
.
2.
Rule
.
Discerne
diabolicall
temptations
from
inward
.
The
next
is
,
discerne
diabolicall
injections
and
temptations
from
the
troubles
arising
from
our selves
.
Here
the
counsell
is
,
strive
by
all
means
to
resolve
the
party
that
the
Divell
shall
pay
for
his
own
sin
;
Suggestions
terrifying
the
spirit
from
Satans
malice
,
are
none
of
ours
:
Judge
them
by
the
disproportion
to
the
souls
disposition
,
their
unwelcomenes
,
their
irkesomenesse
,
desperatenesse
and
tenaciousnesse
.
And
if
a
poor
soul
can
truly
say
,
they
are
none
of
hers
,
although
she
cannot
be
rid
of
the
insulting
of
this
god
of
flies
,
yet
by
praier
for
riddance
,
constant
detesting
to
have
fellowship
and
consent
with
them
,
(
whether
thoughts
against
God
,
his
word
,
the
Ministry
,
Heaven
,
Hell
,
Providence
,
Religion
or
lusts
and
vile
affections
,
)
the
Lord
will
weaken
them
,
and
not
suffer
thee
to
bee
held
under
temptation
:
And
to
say
truth
,
violent
,
externall
causes
last
not
long
:
The
greatest
danger
is
,
lest
the
heart
being
rid
of
them
,
wax
wanton
and
secure
,
and
bee
not
humbled
for
that
corruption
,
whence
these
have
their
welcome
and
fiery
fiercenesse
.
3.
Rule
.
O●serve
the
measure
of
the
trouble
.
The
third
rule
is
,
observe
wisely
of
what
measure
the
trouble
and
affliction
is
:
If
it
be
moderate
,
then
proceed
accordingly
:
But
if
it
be
excessive
,
so
that
extremities
may
be
feared
,
succour
the
fainting
heart
with
some
hope
,
even
at
the
first
,
though
perhaps
the
condition
of
it
may
bee
farre
from
applying
a
promise
:
Yet
because
the
horror
or
trouble
may
threaten
despaire
or
violence
:
Shew
such
a
one
that
the
Lord
delights
in
no
such
thing
,
but
in
mercy
to
the
oppressed
;
and
when
the
heart
is
eased
,
then
returne
to
such
a
method
of
counsell
by
degrees
as
their
estate
needeth
.
Necessity
as
we
say
hath
no
law
:
Much
may
be
done
to
avert
a
present
danger
,
which
else
might
stay
longer
.
The
jaylor
was
to
be
staid
for
feare
of
selfe-murther
.
4.
Rule
.
Whether
terror
come
from
sin
or
feare
of
punishment
.
Fourthly
,
discerne
wisely
of
terrors
of
conscience
,
whether
from
sin
as
sin
,
or
as
a
mischiefe
which
cloggeth
and
loadeth
the
heart
excessively
.
Many
a
wretch
(
and
these
dayes
are
full
of
such
)
will
roare
and
cry
out
of
himselfe
,
the
horriblenesse
of
his
sins
,
their
returns
upon
him
after
intermission
,
not
from
any
true
abhorring
of
the
evill
of
them
,
but
because
God
dogs
his
cursed
heart
,
(
delighting
in
those
evills
)
with
shrewd
terrors
,
which
although
they
are
two
extremities
,
I
meane
great
swinge
and
sweetnesse
in
sinne
,
and
great
horrors
for
sinne
;
yet
nothing
hinders
why
both
may
not
be
at
once
,
and
yet
the
mediocrity
farre
off
.
In
such
a
case
,
to
beleeve
such
a
wretch
for
his
outcries
and
horrors
when
it
is
manifest
,
he
doth
but
seeke
for
hope
,
and
sodering
,
and
possibility
of
pardon
that
hee
may
returne
to
his
vomit
the
more
boldly
,
were
to
adde
oile
to
the
flame
.
The
marke
of
such
is
this
,
their
object
is
that
which
presently
pinches
them
;
you
shall
heare
little
or
no
aime
at
Christ
and
his
sweetnesse
,
for
they
regard
it
not
:
The
counsell
is
,
to
hold
them
hard
to
the
law
,
that
their
soules
may
bee
under
bondage
of
sinne
as
sinne
,
and
not
onely
under
present
accusation
.
If
this
prevaile
not
,
they
will
rush
themselves
quickly
out
of
their
horrors
into
prophanenesse
more
and
more
.
And
had
not
comfort
beene
well
bestowed
upon
such
as
need
none
?
Fifthly
,
though
thou
perceive
the
soule
to
bee
under
bondage
,
5.
Rule
.
Consider
whether
the
frame
of
the
heart
under
conviction
,
be
tame
or
rebellious
.
yet
consider
well
of
what
frame
the
party
is
:
If
the
heart
bee
rebellious
and
that
sinne
doth
wax
more
sinfull
by
that
conviction
;
then
(
though
it
bee
a
good
signe
for
time
to
come
)
yet
the
Lord
makes
no
haste
to
comfort
such
a
one
,
till
his
rebellion
bee
brought
downe
;
and
then
his
heart
will
be
doubly
humbled
both
for
guilt
and
rebellion
also
:
It
is
meete
that
some
should
lie
and
wait
under
their
legall
abasings
,
because
else
,
commonly
they
returne
to
their
old
byas
againe
,
if
they
come
not
to
see
how
out
of
measure
sinfull
sinne
is
in
her
nature
.
I
observe
it
in
this
age
of
ours
,
that
the
law
troubles
few
,
except
some
violent
crosses
attend
it
,
which
argues
that
they
will
hardly
hold
humble
when
their
troubles
cease
.
Be
not
too
hasty
therefore
.
Sixtly
,
when
thou
seest
it
a
season
to
speak
a
word
to
a
poore
soule
,
6.
Rule
.
Observe
due
season
.
deferre
it
not
:
For
there
may
be
as
great
perill
in
delay
,
as
in
rash
haste
:
And
shew
thy selfe
as
carefull
and
cordiall
in
pressing
of
a
promise
earnestly
and
effectually
to
a
soule
in
case
to
receive
it
,
as
thou
wert
backward
in
applying
it
till
it
was
so
:
A
loaden
soul
is
under
the
condition
of
the
promise
;
and
therefore
to
delay
such
an
one
from
it
is
to
defraud
it
of
her
portion
due
to
it
,
which
is
a
worse
sinne
then
rashnesse
,
even
as
despaire
is
worse
then
presumption
.
To
this
end
,
bee
conversant
with
the
promises
,
and
be
able
to
apply
variety
of
them
not
knowing
which
may
prevaile
.
If
the
affliction
bee
an
holding
downe
of
the
soule
from
beleeving
,
7.
Rule
.
Whether
under
the
condition
or
no
,
what
lets
it
,
or
if
so
,
what
hinders
beleeving
?
when
as
yet
it
is
under
the
condition
of
the
promise
;
search
out
what
the
speciall
stoppe
of
the
soule
is
,
and
accordingly
apply
remedies
.
For
instance
,
if
the
soule
be
tossed
too
and
fro
between
the
condition
and
the
performance
,
labour
to
settle
the
heart
upon
the
condition
first
,
proving
it
truly
loaden
,
and
hold
it
there
,
telling
it
that
the
Lord
is
willing
that
it
hold
that
which
it
hath
gotten
,
and
then
it
shall
be
more
easie
to
finish
the
other
worke
.
If
the
glasse
bee
shaken
who
shall
see
his
owne
face
rightly
?
So
againe
,
if
the
feare
be
that
it
hath
not
the
conditions
of
the
Gospel
,
or
hath
them
not
in
such
a
measure
as
it
ought
;
resolve
such
a
one
that
the
Lord
having
wrought
a
true
loading
in
the
soule
,
will
also
worke
the
same
to
the
sight
of
ease
by
the
promise
;
which
promise
as
it
appeares
more
and
more
reall
,
both
in
the
meriter
and
the
offerer
;
so
it
must
needs
afford
more
hope
,
more
desires
,
mournings
and
longings
after
it
:
As
for
the
measure
of
these
,
God
snares
no
poore
soule
with
them
:
Be
it
never
so
feeble
and
brused
,
hee
will
not
breake
it
.
So
againe
,
if
the
trouble
be
,
that
it
hath
long
waited
and
is
weary
;
that
the
heart
is
exceeding
hard
,
corruption
very
strong
,
others
are
got
before
us
,
we
are
afraid
we
be
not
elected
with
a
hundred
more
,
apply
the
remedy
thereafter
:
And
whereas
the
maine
stoppe
is
Selfe
,
and
aiming
at
our
owne
ends
,
and
a
dead
heart
to
beleeve
,
let
the
counsell
be
thereafter
:
Subdue
the
base
heart
under
meer
mercy
,
enlarge
the
glory
of
the
promiser
,
above
the
gaine
of
the
beleeve
:
Also
bee
well
exercised
in
the
thorow
opening
and
urging
of
a
promise
on
Gods
part
,
by
enlarging
the
length
and
depth
,
of
the
free
,
full
and
faithfull
heart
of
God
,
infinitely
above
that
which
a
soule
can
long
after
.
But
if
I
should
enter
into
particulars
,
I
should
be
endlesse
.
8.
Rule
.
What
to
doe
in
revolts
.
Eightly
,
if
the
trouble
arise
from
revolts
and
breach
of
covenant
after
repentance
,
first
,
observe
whether
former
experience
of
mercy
have
broken
such
an
heart
or
no
,
if
not
,
then
endeavour
to
breake
it
,
and
to
raise
up
the
soule
from
the
present
desertion
wherein
it
seemes
destitute
of
that
grace
which
formerly
it
enjoyed
:
Convince
it
,
that
the
Lord
hath
never
cut
off
nor
cast
out
any
branch
which
was
ever
planted
in
him
:
Also
that
by
such
desertions
he
labours
to
hold
the
heart
at
a
deeper
bay
of
humility
,
Read
for
this
Jer.
3.1
.
and
Hosea
ult.
when
once
it
comes
to
outgrow
the
confusion
of
feare
and
horror
,
which
a
guilty
conscience
hath
snared
it
withall
.
And
lastly
,
shew
it
that
there
is
no
way
for
her
to
returne
to
God
againe
by
repenting
,
till
first
upon
humiliation
for
her
revolt
,
shee
come
to
God
in
Christ
by
a
promise
,
viz.
to
wit
,
that
he
bids
backesliding
Idolaters
,
and
harlots
divorced
,
to
come
backe
againe
,
and
he
will
marry
himselfe
to
them
,
and
acknowledge
them
for
his
owne
.
9.
Rule
.
In
deadnesse
of
heart
&c.
Psal.
42.
If
the
distemper
arise
from
the
deadnes
of
heart
,
strength
of
some
prevailing
corruption
,
decay
of
faith
,
ove
,
zeal
,
tendernes
of
heart
;
the
party
is
to
be
encouraged
by
the
examples
of
the
Saints
,
whom
the
Lord
hath
raised
up
in
the
like
eclipses
&
wanzings
of
spirit
,
and
that
by
the
recovering
of
the
ground
of
comfort
,
viz.
the
free
promise
of
God
,
who
(
although
his
people
doe
withdraw
from
him
by
unbeleefe
)
yet
doth
not
change
as
we
change
;
but
rather
abides
one
without
any
shadow
of
change
,
and
cannot
deny
himselfe
,
though
we
beleeve
not
;
but
rather
will
revive
us
againe
by
his
word
,
that
we
may
live
in
his
sight
,
and
goe
in
and
out
with
him
as
in
time
past
:
especially
if
wee
can
prove
that
our
ebbings
and
decaies
doe
not
proceed
from
wilfull
withdrawing
our selves
.
If
trouble
arise
from
particular
feares
or
staggerings
,
which
touch
not
a
Christians
freehold
,
10.
Rule
.
Speciall
feares
&c.
but
onely
his
welfare
and
welbeeing
,
as
namely
from
some
straits
whereinto
he
is
fallen
,
or
temptations
of
Satan
,
which
he
cannot
answer
,
or
melancholy
,
or
the
darkenesse
of
Gods
administration
of
his
Church
,
suffering
his
cause
and
people
to
goe
to
the
walles
,
and
his
enemies
to
prosper
,
with
sundry
such
like
,
which
befall
a
man
in
the
course
of
Christianity
;
the
answer
must
lie
according
as
the
trouble
lyes
:
As
that
God
is
not
tied
to
one
course
with
his
Church
in
outward
things
,
his
best
servants
have
had
greatest
straits
:
That
we
must
not
so
much
looke
at
the
troubles
we
meetwith
,
as
the
promises
which
we
have
to
support
us
:
That
the
wicked
have
prolonged
their
malice
and
the
righteous
have
perished
in
their
innocency
,
and
yet
the
whiles
God
hath
beene
most
righteous
.
And
so
much
for
a
draught
of
these
instances
;
according
to
which
,
others
(
which
are
innumerable
)
may
be
conceived
.
And
therefore
to
finish
the
use
,
let
the
Minister
of
God
wisely
apply
himselfe
to
this
worke
,
as
knowing
it
to
be
most
pretious
,
necessary
and
honourable
;
unto
the
which
not
onely
is
annexed
speciall
encouragement
here
,
but
also
hereafter
:
Here
a
savoury
report
,
and
the
loines
of
many
poore
soules
blessing
God
for
us
;
herereafter
blessednesse
it selfe
and
shining
in
glory
,
and
that
so
much
the
more
brightly
,
by
how
much
we
have
converted
many
,
as
Daniel
speakes
:
And
as
for
the
difficulty
of
it
,
the
Lord
is
able
to
make
it
sweete
and
easie
by
custome
and
experience
,
to
such
as
desire
to
bee
faithfull
.
And
so
much
for
this
second
qualification
of
these
servants
,
to
wit
,
their
milde
and
wise
carriage
to
their
Master
in
this
his
distempered
condition
.
Now
according
to
my
former
method
,
I
proceed
from
the
persons
attempting
,
to
the
attempt
it selfe
.
Wherein
I
considered
in
the
servants
a
secret
taxation
of
their
Master
,
which
I
call
so
,
because
it
lyes
onely
couched
and
conveied
closely
,
(
as
became
inferiours
)
in
the
manner
of
utterance
,
for
it
is
an
expostulatory
question
,
intimating
their
dislike
of
the
distemper
which
he
was
in
,
and
that
Selfe
and
carnall
reason
whereby
he
was
carried
against
the
Prophet
:
As
if
they
had
in
plaine
tearmes
said
Master
,
this
thy
descanting
against
the
Prophet
,
by
thy
cavills
and
carnall
reason
,
is
not
comely
for
a
man
in
thy
case
:
If
the
Prophet
had
said
some
great
thing
,
thou
seemedst
forward
to
obey
,
why
then
dost
thou
so
cavill
and
contradict
him
in
this
his
message
?
The
point
is
,
Selfe
with
carnall
reason
,
Doctrine
.
Selfe
and
carnall
reason
are
justly
reproveable
.
and
such
like
scurfe
in
rejecting
the
word
are
justly
reprovable
evills
.
Touching
this
point
of
carnall
reason
,
I
have
said
much
of
it
already
,
here
I
repeat
nothing
:
If
the
variety
of
the
doctrine
will
adde
any
other
things
worth
observation
,
I
will
onely
insist
thereupon
,
and
that
very
shortly
to
shunne
tediousnesse
.
First
,
some
proofes
of
Scripture
,
and
then
some
reasons
will
bee
needfull
to
strengthen
the
point
.
For
texts
first
,
Proofes
.
Num.
11.22.23
.
when
Moses
objected
against
the
Lords
power
to
send
he
murmuring
Israelites
meate
in
abundance
,
saying
,
this
people
is
six
hundred
thousand
foot
men
,
and
thou
hast
said
,
I
will
give
them
food
a
whole
month
;
shall
the
flocks
or
the
heards
bee
slaine
to
suffice
them
?
Or
shall
all
the
fish
of
the
sea
bee
gathered
together
for
them
?
What
doth
the
Lord
answer
?
Doth
he
put
up
this
carnall
speech
?
No
:
Hee
cuts
him
up
for
it
:
Is
the
arme
of
the
Lord
,
saith
he
,
shortened
?
Thou
shalt
see
whether
my
word
shall
come
to
passe
or
not
?
Another
Scripture
like
it
,
Numb
.
20.10.11
.
is
that
where
the
people
murmured
for
water
not
at
Rephidim
,
Exod.
17.
but
at
Kadesh
;
whereupon
the
Lord
commanding
Moses
to
satisfie
them
by
smiting
the
rocke
:
But
they
in
an
indignation
at
their
basenesse
,
outshot
them
in
their
owne
carnall
reason
,
saying
,
come
onye
rebells
,
hath
God
nothing
to
do
,
save
to
give
you
water
out
of
the
rocke
?
And
he
smote
the
rocke
twice
,
first
doubtingly
,
what
came
of
this
?
The
Lord
was
extreame
angry
for
this
carnall
opposing
the
word
,
and
causing
those
rebells
to
distrust
God
double
.
Therefore
(
saith
hee
)
because
ye
beleeved
me
not
,
to
sanctifie
me
in
the
eies
of
this
congregation
;
therefore
shall
you
not
bring
the
children
of
Israel
into
the
land
which
I
have
given
them
.
Marke
,
here
seemed
to
be
a
lesser
sinne
,
and
a
greater
punishment
:
For
(
might
Moses
have
said
)
Are
not
rebells
to
be
children
?
Yes
,
in
due
season
,
but
not
then
when
the
Lord
was
working
a
miracle
among
them
:
Therefore
together
with
a
checke
hee
incloses
them
with
those
rebells
,
both
in
the
marke
of
their
sinne
,
calling
the
place
Massa
and
Meriba
for
their
cavilling
with
the
people
,
as
he
called
that
of
Rephidim
by
the
like
name
for
their
murmuring
against
God
:
And
as
he
told
the
rebells
that
all
their
carcasses
should
fall
in
the
wildernesse
,
so
he
told
them
that
they
should
dye
there
too
.
A
sad
penalty
,
and
reall
reproofe
of
their
carnality
.
John
6.42
.
Another
place
is
that
of
our
Saviour
,
to
those
Jewes
who
following
him
for
the
loaves
,
were
by
him
perswaded
to
behold
himselfe
the
true
bread
and
manna
and
water
of
life
:
This
seemed
to
their
grosse
carnall
sense
senslesse
,
and
therefore
they
aske
,
how
shall
he
give
us
his
flesh
to
eat
?
Our
Saviour
answers
,
Murmure
not
within
your selves
;
you
doe
not
well
,
you
are
but
carnall
in
thus
speaking
,
for
you
can
doe
no
other
then
as
you
are
;
till
my
father
teach
you
wisdome
,
it
is
not
your
reason
can
compasse
my
matters
,
you
were
as
good
hold
your
tongues
as
patter
about
them
:
So
when
Martha
,
(
who
yet
before
had
said
that
shee
knew
Christ
could
doe
all
things
)
yet
seeing
the
stone
to
be
rolled
away
,
Iohn
11.22.39
.
where
Lazarus
her
brother
was
laid
,
cryes
out
,
Lord
by
this
time
he
stincketh
,
hee
hath
beene
buried
foure
daies
;
but
her
carnality
and
contrariety
so
stancke
in
Christs
nostrills
,
that
he
is
faine
to
checke
her
,
even
before
he
did
the
miracle
;
Said
not
I
unto
thee
,
if
thou
wouldest
beleeve
,
thou
shouldest
see
the
glory
of
God
;
as
if
he
had
said
,
why
dost
thou
so
crosse
me
in
this
my
attempt
?
Were
it
not
just
to
deprive
thee
of
the
miracle
,
seeing
thou
preferrest
thy
sense
before
my
power
?
So
Peter
,
when
hee
being
bidden
to
come
to
Christ
on
the
water
,
Matth.
14.35
.
attempted
to
come
,
and
by
the
way
funke
,
(
through
carnall
sense
,
which
told
him
that
the
waters
were
not
things
to
goe
upon
,
but
the
firme
earth
;
)
what
saith
our
Saviour
to
him
?
Oh
thou
of
little
faith
!
Is
it
not
all
one
for
my
power
to
support
thee
upon
the
waters
as
upon
the
dry
land
?
Why
didst
thou
stagger
from
my
word
?
And
many
more
might
be
heapt
up
to
this
purpose
,
all
to
convince
,
that
although
we
might
thinke
it
veniall
for
weake
flesh
to
cleave
to
her
owne
carnall
conceits
,
because
Gods
matters
exceed
her
much
;
yet
God
having
once
testified
his
pleasure
by
his
word
,
lookes
that
flesh
lay
hold
upon
her
mouth
,
stoope
to
the
Lord
,
and
when
it
doth
not
,
he
may
justly
rebuke
her
.
As
Sarah
for
her
laughing
was
checked
,
and
Zachariah
for
his
distrust
,
Luke
1.20
.
was
not
onely
so
,
but
stricken
dumbe
for
three
quarters
of
a
yeares
space
,
and
all
to
teach
them
to
preferre
the
word
before
their
owne
sense
:
So
that
even
as
Paul
seeing
Elymas
to
crosse
his
Ministery
,
Act.
13.10
.
and
to
harden
Sergius
Paulus
in
his
infidelity
,
sets
himselfe
tooth
and
naile
against
him
,
and
looked
stedfastly
upon
him
,
saying
,
Oh!
thou
full
of
all
subtilty
and
mischiefe
,
sonne
of
the
Divell
,
wilt
thou
not
cease
perverting
the
wayes
of
the
Lord
?
Even
so
,
the
Lord
seeing
this
sorceresse
of
carnall
reason
standing
at
the
elbow
of
the
soule
,
to
disswade
and
hold
it
off
from
beleeving
,
doth
with
indignation
cut
her
up
and
say
,
Oh
thou
full
of
all
venome
and
poyson
,
darest
thou
thus
pervert
the
truth
and
faithfulnesse
of
the
promise
?
And
our
Saviour
did
the
like
to
Nicodemus
caviling
against
the
mystery
of
Regeneration
and
Baptisme
,
what
(
saith
he
)
Art
thou
a
great
Doctor
in
Israel
,
Joh.
3.5
.
and
yet
such
a
dunce
and
ideot
in
the
matters
of
God
?
What
a
shame
,
and
(
as
it
were
)
a
box
on
the
eare
was
this
,
for
such
a
Rabbi
?
And
although
he
seemed
to
deale
somewhat
more
fairely
with
Thomas
in
his
refractory
stoutnesse
of
carnall
reason
,
Except
I
see
the
print
of
the
speare
in
his
sides
,
and
nailes
in
his
hands
,
I
will
not
beleeve
;
yet
we
shall
see
hee
gave
him
a
shrewd
touch
upon
that
mercifull
conviction
:
Be
faithfull
(
saith
he
)
not
incredulous
:
Blessed
are
they
that
see
not
and
yet
beleeve
:
Joh.
21.
I
tell
thee
,
it
is
small
thanke
to
thee
to
beleeve
having
seene
.
So
much
for
proofes
.
Reasons
of
the
point
are
many
.
First
this
,
It
is
the
chiefe
marke
of
all
Reason
.
1
other
in
Gods
eye
,
and
a
duty
of
the
greatest
import
,
when
the
soule
breaking
through
the
misty
aire
,
and
foggy
clouds
which
doe
beset
the
clearesky
,
even
as
carnall
reason
overwhelmes
the
cleere
promise
;
shall
pierce
and
behold
the
word
in
her
brightnesse
and
true
colours
:
Oh!
how
it
speakes
to
the
heart
of
God
,
to
be
trusted
upon
his
bare
word
;
when
the
soule
makes
a
tush
of
carnall
objections
,
and
saith
,
the
word
is
against
it
:
Examples
we
have
of
this
also
in
Scripture
:
See
Numb
.
14.5
.
where
the
ten
spies
bringing
a
verduict
of
sense
(
by
the
terror
of
Anakims
,
and
chariots
of
iron
)
to
their
brethren
,
and
dismaying
their
hearts
from
going
to
Canaan
:
Lo
,
those
two
worthies
Caleb
and
Ioshua
,
cleaving
to
the
word
,
made
a
tush
at
the
other
objections
;
If
the
Lord
love
us
(
say
they
)
he
will
bring
us
into
this
land
,
as
for
these
Giants
,
they
shall
be
but
meat
for
us
:
What
are
they
to
a
word
of
an
omnipotent
God
?
What
came
of
it
?
Surely
the
Lord
tooke
it
so
kindly
,
as
he
scarce
knew
how
to
expresse
it
;
twice
or
thrice
after
he
tells
Moses
,
Caleb
and
Ioshua
have
honoured
me
before
this
people
,
and
borne
downe
their
wretched
partners
:
Therefore
of
all
the
rest
(
who
shall
leave
their
bones
in
the
wildernesse
)
these
two
shall
inherit
this
good
land
.
So
David
,
when
all
the
body
of
the
people
were
scared
and
ranne
from
the
Philistin
,
onely
cryed
,
why
?
Who
is
this
uncircumcised
Philistin
?
what
make
yee
of
him
?
I
make
but
a
dead
dog
of
him
,
a
railer
upon
God
and
his
hoast
:
1
Sam.
17.
And
what
came
of
it
?
God
enclosed
him
(
by
his
faith
)
into
his
hands
,
and
as
Heb.
11.34
.
he
was
made
strong
of
weake
,
and
put
to
flight
an
Army
by
that
meanes
.
Paul
also
,
Act.
27.
when
all
were
against
him
,
both
Pilate
,
Centurion
and
Souldiers
,
they
all
thought
that
there
was
no
way
for
them
but
to
perish
;
contrary
to
their
feares
,
Paul
is
confident
,
that
not
an
haire
of
their
head
should
fall
to
the
ground
.
For
why
?
Saith
he
,
although
I
see
as
much
against
it
in
shew
as
you
doe
,
yet
an
Angel
of
God
stood
by
me
this
night
and
told
me
so
,
and
I
beleeve
God
:
Oh!
how
did
the
Lord
honour
him
with
the
safety
of
all
in
the
ship
?
Now
to
conclude
,
if
the
Lords
heart
be
so
set
upon
beleevers
:
How
must
he
needs
cast
a
sad
countenance
upon
them
that
overthrow
his
promise
,
and
will
beleeve
no
more
then
they
see
?
Contrary
objects
to
those
which
are
most
desireable
,
must
needs
be
most
unwelcome
?
And
if
the
one
provoke
esteeme
,
how
can
it
chuse
,
but
the
other
must
cause
indignation
?
Reason
.
2
Secondly
,
it
must
be
needs
a
very
reproveable
evill
which
causeth
such
a
fulsomenesse
and
wearisomenesse
in
Gods
stomacke
:
Now
wee
shall
note
it
in
the
Scripture
,
how
loathingly
God
speakes
of
carnality
,
and
a
sensuall
spirit
in
his
matters
.
See
Psal.
92.
The
Lord
tells
us
,
that
he
led
the
Israelites
in
the
wildernesse
as
shepherds
lead
their
sheepe
,
Esay
63.
and
all
that
they
might
see
his
workes
and
know
him
,
and
trust
him
the
better
:
But
(
saith
he
)
forty
yeares
long
have
I
beene
vexed
with
this
generation
;
They
have
tempted
me
,
proved
me
,
and
wearied
me
:
Therefore
I
sware
in
my
wrath
,
they
should
not
enter
into
my
rest
.
Why
?
Because
all
his
miracles
and
deeds
before
their
eyes
,
could
not
draw
them
to
trust
him
,
but
(
as
if
heathens
)
they
would
cleave
still
to
their
fleshly
reason
.
Surely
he
that
sweares
in
his
wrath
to
destroy
,
and
is
vexed
with
people
,
hee
doth
more
then
reprove
.
This
for
the
second
.
Reason
.
3
Thirdly
,
for
our selves
,
how
can
it
bee
in
us
but
a
most
damnable
sinne
much
more
reproveable
?
For
as
it
resists
the
whole
method
of
God
through
the
whole
world
,
so
it
sinnes
against
almost
every
Chapter
and
line
of
the
old
and
new
Testament
:
For
tell
me
,
why
hath
God
so
furnished
his
word
with
such
stories
of
his
power
and
greatnesse
,
transcending
our
reason
and
our
thoughts
,
as
much
as
the
heavens
doe
the
earth
,
Esay
.
55.8
.
but
that
our
soules
might
be
filled
with
his
excellency
?
And
thinke
nothing
too
hard
for
such
a
God
to
doe
:
If
he
have
dried
up
the
sea
Jorden
,
stopped
mouthes
of
Lions
,
raised
up
the
dead
,
and
fed
six
hundred
thousand
men
and
women
without
corne
or
flesh
of
beasts
,
made
water
gush
twice
out
of
a
rocke
,
give
a
woman
of
ninety
years
old
power
to
conceive
,
&c.
doth
he
not
deserve
to
be
set
up
above
carnall
reason
?
Doth
he
not
deserve
at
our
hands
more
then
a
faint
fulsome
grant
with
Martha
,
thou
canst
doe
all
things
?
Doth
he
not
deserve
a
peculiar
faith
for
this
and
for
that
,
for
raising
this
dead
man
now
at
this
time
?
For
quickning
this
dead
heart
at
this
instant
by
this
Sermon
?
For
softning
this
hard
heart
?
For
converting
this
soule
to
God
?
Oh!
how
justly
reproveable
must
such
a
villany
needs
bee
!
And
surely
,
this
let
me
adde
,
if
it
be
so
base
an
evill
in
respect
of
the
dishonour
to
God
,
must
it
needs
bee
so
in
respect
of
the
mischiefe
which
it
causes
unto
our selves
?
Did
ever
any
man
hate
his
owne
selfe
?
doth
he
not
love
and
cherish
his
owne
flesh
?
What
an
unnaturall
evill
then
is
this
,
which
chuseth
rather
here
with
Naaman
to
perish
with
the
holding
of
a
carnall
will
and
conceit
,
then
by
denying
it
and
clasping
to
the
word
,
to
be
happy
for
ever
?
Sure
that
which
is
so
derogatory
to
God
,
and
so
unnaturall
to
our selves
,
must
needs
deserve
sharpe
reproofe
.
Fourthly
,
it
must
needs
be
a
reproveable
evill
,
which
doth
so
desperately
Reason
.
4
trench
upon
all
the
Attributes
of
God
,
Power
,
Truth
,
Mercy
,
Justice
,
Providence
and
Alsufficiency
:
Which
questions
all
,
cavills
against
all
,
so
that
the
doctrine
before
handled
,
viz.
That
carnall
reason
is
a
maine
enemy
to
all
the
matters
of
revealed
truths
,
is
a
full
reason
of
this
doctrine
,
that
it
is
justly
reproveable
:
Other
sinnes
seeme
to
undoe
the
acts
of
God
as
his
morall
commands
:
But
this
undoes
the
Lord
himselfe
,
(
in
a
sort
)
in
those
things
wherein
God
is
himselfe
;
so
that
either
God
must
not
be
God
,
a
promise
must
not
be
a
promise
,
Christ
must
be
no
Christ
,
no
satisfaction
,
no
redemption
,
or
else
carnall
sense
must
perish
:
Both
in
strict
tearmes
cannot
stand
together
:
God
hath
testified
himselfe
in
his
word
,
admirable
in
this
one
attribute
,
viz.
Providence
for
his
Churches
good
in
the
greatest
straits
:
Who
reading
the
strange
passages
of
that
one
deliverance
in
Esters
time
,
Esters
story
.
how
God
concurred
just
with
each
circumstance
of
time
,
of
occasion
,
as
then
to
cause
the
Kings
sleepe
to
depart
when
Mordecai
was
in
greatest
perill
and
reproach
?
Then
when
the
banquet
was
prepared
,
that
all
other
opportunities
should
bee
fore
laid
to
oppresse
Haman
,
and
to
exalt
Mordecai
?
If
a
man
would
compile
a
story
according
to
his
owne
wish
for
the
demonstration
of
Providence
,
could
hee
frame
a
more
punctuall
one
?
Read
Ezra's
story
,
Daniels
,
Iosephs
,
doth
not
a
naked
hand
of
God
appear
in
them
?
And
yet
carnall
reason
would
say
,
That
if
there
were
windowes
in
heaven
,
God
could
not
now
save
his
Church
,
as
hee
hath
done
in
their
times
,
in
Elija's
,
Elisha's
and
others
.
What
is
this
but
to
limit
the
holy
one
of
Israel
to
our
owne
measure
of
working
?
And
so
I
may
say
of
all
other
his
Attributes
.
Nay
carnall
reason
is
such
a
deepe
gulfe
as
is
able
to
swallow
downe
the
greatest
evidence
that
ever
God
gave
to
the
world
of
himselfe
,
both
his
Godhead
and
Attributes
which
is
the
sending
of
the
Lord
Jesus
in
the
flesh
into
the
world
,
to
walke
,
live
,
suffer
and
dye
for
the
salvation
of
the
Elect
:
What
can
so
secure
the
soule
of
the
truth
of
Gods
nature
,
persons
and
realnesse
in
all
his
promises
as
this
,
to
cause
the
eternall
God
to
be
personally
one
with
our
mortall
flesh
?
Might
not
the
holy
Ghost
Heb.
1.1.2
.
say
,
That
this
way
of
God
hath
greater
demonstration
in
it
to
stablish
a
beleeving
soule
then
all
that
ever
were
besides
?
And
yet
what
use
makes
carnall
reason
hereof
?
Doth
it
not
turne
all
to
a
meere
story
without
any
ground-worke
of
faith
or
perswasion
?
We
thinke
that
the
exhibiting
of
Christ
concerned
the
Jewes
who
saw
him
,
and
if
wee
had
lived
with
him
as
they
,
we
should
have
abhorred
to
distrust
him
as
they
:
Why
?
Did
not
God
give
them
full
assurance
of
himselfe
by
his
Sonne
?
Read
Act.
17.38
.
Had
not
they
as
cleere
proofes
out
of
the
Prophets
,
that
he
was
,
and
none
save
he
,
could
bee
the
Messia
?
and
yet
their
carnall
reason
did
so
abhorre
him
to
be
their
Messia
,
that
they
hated
him
to
the
death
.
Justly
then
may
I
conclude
,
that
this
sinne
is
a
reproveable
one
.
So
much
also
for
reasons
.
I
proceed
now
to
the
Use
:
If
this
evill
be
so
reproveable
,
it
is
pitty
it
Vse
1
should
want
her
due
,
and
escape
terror
or
reproofe
:
Terror
to
sundry
.
The
first
.
Neuters
,
Atheists
and
Epicures
and
ignorant
ones
reproved
.
Pitty
that
any
should
justifie
the
wicked
against
God!
Let
them
therefore
come
in
the
dint
of
this
reproofe
who
are
grossest
in
this
kinde
,
Neuters
and
Atheists
,
who
if
they
do
not
obstinate
their
spirits
to
thinke
of
all
Gods
matters
and
the
frame
of
Religion
according
to
their
carnall
sence
,
yet
are
as
deeply
careles
of
rejecting
and
bearing
it
down
by
the
stream
of
the
word
,
as
Gallio
was
carelesse
of
the
Apostles
and
their
opposites
:
How
many
are
there
who
like
them
in
Peter
,
mocke
at
the
Scriptures
,
threats
and
terrors
of
it
,
2
Pet.
3.
saying
,
Where
is
the
promise
of
his
comming
?
Lo
all
things
are
still
as
they
were
wont
to
be
,
the
times
,
seasons
,
affaires
of
men
and
course
of
the
world
;
therefore
wee
thinke
the
world
will
endure
alway
:
Oh
ye
Atheists
!
One
yeare
with
God
,
is
as
a
thousand
,
and
a
thousand
are
as
one
day
:
Do
ye
judge
the
comming
of
Christ
by
that
which
befalls
in
the
space
of
forty
or
fifty
yeares
of
one
mortall
life
?
Doe
not
all
things
decay
,
and
cannot
the
Lord
shake
the
powers
of
heaven
,
and
restraine
the
influence
of
the
upper
bodies
from
the
lower
at
his
pleasure
?
But
of
this
(
saith
Peter
)
they
make
themselves
wilfully
ignorant
,
that
all
things
were
made
of
nothing
and
shall
returne
to
nothing
;
they
perswade
themselves
that
they
ever
were
and
so
shall
continue
:
Such
a
seminary
there
is
and
such
a
tale
of
scurfe
here
among
us
,
even
of
practicke
Atheists
,
who
are
led
by
sense
as
brute
beasts
,
that
me
thinkes
I
feele
my
spirit
sinke
and
faile
within
me
,
when
I
should
scare
them
out
of
their
dens
:
These
are
those
prophane
Swine
,
who
although
they
rise
not
up
openly
to
desie
God
and
his
word
and
threats
,
yet
like
sensuall
Epicures
void
of
all
understanding
,
they
live
in
a
profession
of
infidelity
,
(
onely
differing
from
Pagans
,
in
that
they
carry
the
badge
of
the
resurrection
about
them
for
fashion
sake
)
but
else
resolved
to
suffer
no
word
of
truth
to
enter
into
them
or
trouble
them
,
and
make
a
privy
contract
with
Satan
to
hold
their
owne
lusts
,
against
all
Preaching
,
what
difference
is
there
betweene
thinking
there
is
no
God
,
and
resisting
him
speaking
in
his
word
?
Betweene
open
maintaining
that
there
is
no
judgement
,
resurrection
or
torment
for
sinners
,
and
the
practice
of
blasphemies
,
swearings
,
breaking
of
Sabbaths
,
stealth
,
adultery
,
and
all
debauchednesse
?
What
shall
I
say
unto
you
?
Shall
I
say
as
that
ancient
Father
once
did
to
his
people
of
Antioch
,
Get
yee
Bibles
for
shame
,
and
come
in
(
O
ye
uncircumcised
hangbyes
)
to
the
congregation
!
Howster
out
such
vermine
(
O
ye
Church
offcers
,
if
ye
serve
for
oughts
)
out
of
their
kennells
!
But
you
are
readier
some
of
you
rather
to
pursue
the
best
of
your
neigbours
,
(
take
heed
my
words
stand
not
upon
record
against
you
without
repentance
,
)
rather
then
hunt
such
as
pester
our
Townes
with
Atheisme
and
Impiety
!
Alas
!
the
Divell
is
served
as
well
by
such
,
as
by
them
that
have
read
Lectures
of
Atheisme
heretofore
!
They
professe
a
God
you
will
say
;
Tit.
1.
ult.
what
is
that
,
when
they
are
in
their
workes
abominable
,
and
to
each
good
thing
reprobate
?
They
live
by
swinish
principles
and
customes
of
darkenesse
,
they
see
all
swayed
by
mony
,
favour
and
pollicy
;
they
see
others
all
for
backe
and
belly
,
purse
and
pleasures
,
pompe
and
preferments
,
and
therefore
further
they
will
not
stir
.
They
whom
carnall
reason
meerly
rules
,
are
negative
Atheists
,
because
they
admit
of
no
principles
which
should
make
them
other
,
and
cause
them
to
tremble
at
themselves
!
Oh!
mourne
(
deare
brethren
)
for
this
,
that
the
Land
swarmes
with
such
,
and
pray
for
such
as
are
in
place
,
that
they
may
reforme
it
,
and
consider
with
what
fruit
we
requite
God
for
this
seventy
yeares
of
his
Gospel
past
,
by
nouzeling
up
among
us
a
generation
that
know
no
more
of
sinne
,
Christ
,
judgement
day
,
then
the
swine
at
the
trough
,
but
rather
trample
upon
these
pearles
!
Tell
them
of
their
washing
,
brewing
,
baking
,
startching
on
the
Sabbath
,
and
they
answer
,
Alas
!
we
are
poore
,
and
the
six
daies
are
little
enough
to
worke
in
and
earne
meate
to
our
bellies
!
we
must
be
fed
and
cloathed
,
and
more
then
we
worke
,
we
must
looke
for
nothing
!
Others
being
asked
about
their
hope
in
death
,
tell
us
,
they
have
had
their
purgatory
here
in
want
and
misery
,
and
therefore
hope
they
shall
have
no
more
hereafter
!
Others
live
by
a
Popish
mixture
of
some
shreads
with
their
owne
wisdome
,
and
such
errors
of
the
wicked
as
they
suck
up
every
where
:
The
issue
of
all
is
,
they
abhorre
the
word
and
those
that
live
by
it
,
and
doe
wholly
breath
in
the
element
of
their
owne
carnall
savour
!
Oh
woefull
ones
!
your
damnation
sleepes
not
,
and
the
flood
of
Gods
wrath
,
the
fire
of
vengeance
shall
sweepe
you
to
hell
,
Matth.
24.38
.
as
the
waters
did
them
who
ate
and
dranke
,
married
and
gave
in
marriage
,
and
would
know
nothing
till
they
were
under
water
!
God
keepe
you
from
it
:
You
have
had
your
reproofe
,
but
except
God
ring
an
alarme
in
your
eares
,
you
will
not
awake
!
But
alas
!
I
speake
to
the
walles
,
these
Gibeonites
come
not
within
the
Temple
,
carry
them
home
these
newes
you
that
dwell
by
such
.
So
much
for
the
first
Use
.
Secondly
,
is
carnall
sense
so
reproveable
?
What
is
then
an
utter
despising
Vse
2
of
sense
,
and
of
the
manifest
waies
of
God
,
Reproofe
of
sundry
sorts
.
to
the
very
eyes
of
men
,
so
that
they
cannot
deny
the
finger
of
God
?
We
have
many
such
Sort.
1
as
these
among
us
(
beloved
)
such
as
see
the
apparant
hand
of
God
upon
them
and
among
them
,
yea
the
Lord
comming
as
it
were
to
their
doores
,
Such
as
sinne
against
sensible
and
ocular
mercies
,
worse
then
such
as
sinne
against
promises
.
into
their
bosomes
,
judgements
upon
their
bodies
,
children
,
wives
,
names
,
(
even
such
as
their
owne
cursed
mouthes
have
wished
,
pox
and
plague
,
&c.
and
their
cursed
workes
have
procured
justly
;
)
and
yet
they
are
as
Pharaoh
hardened
by
his
inchanters
,
even
when
the
frogges
leapt
up
upon
his
bed
in
his
privy
Chamber
:
what
is
this
save
to
fight
against
heaven
it selfe
:
When
judgements
follow
not
the
word
,
men
cavill
and
say
,
these
Preachers
cry
aloud
,
but
no
thunder
or
lightning
followes
upon
it
:
But
what
say
they
when
the
Lord
plagues
you
,
and
raines
snares
and
tempests
upon
you
?
Many
of
you
,
what
diseases
hath
the
Lord
cast
upon
you
,
noysome
and
stinking
?
Note
well
all
these
following
Instances
.
Are
ye
one
whit
moved
by
it
?
You
use
to
answer
(
as
the
sorcerers
did
)
all
sorts
are
troubled
with
one
disease
or
other
;
all
sorts
have
some
poore
,
in
reproach
,
&c.
But
you
know
that
yours
are
sent
upon
you
for
your
debauched
courses
?
Doe
you
see
God
against
you
?
Had
not
Thomas
beene
grossely
reproveable
,
if
when
Christ
thrust
his
hands
into
his
sides
to
feele
the
print
of
his
nailes
,
he
had
beene
unfaithfull
?
But
these
mens
eyes
goe
out
with
beholding
the
Sunne
shine
in
their
faces
!
How
many
are
there
of
you
here
,
who
have
cavilled
at
God
,
that
hee
Sort.
2
puts
no
difference
betweene
bad
and
good
in
point
of
blessings
;
and
lo
,
God
hath
served
your
turne
,
brought
you
out
of
debt
,
set
you
up
,
and
planted
you
well
,
so
that
you
take
roote
and
grow
upward
:
Is
not
here
ocular
and
sensible
mercy
?
I
demand
now
of
such
,
are
you
any
better
?
Doe
you
see
God
in
this
?
I
denounce
before
the
Lord
unto
you
this
day
,
that
the
mercies
you
have
wished
and
doe
enjoy
,
shall
bee
the
heaviest
corrasives
to
you
that
ever
befell
,
and
shall
sting
you
as
fire
!
Why
?
Because
those
covenants
and
vowes
which
you
made
are
all
broken
and
forfeit
,
when
yet
God
hath
fully
done
his
part
!
Had
it
not
beene
better
that
he
had
kept
you
hungry
and
beggerly
still
?
Others
of
you
,
what
mones
and
chatterings
have
you
made
(
like
Sort.
3
Cranes
,
as
Hezechia
did
)
upon
your
sicke
beds
unto
God
?
Oh!
should
the
Lord
take
us
away
in
our
prime
of
youth
,
our
best
yeares
,
ere
wee
have
spent
any
time
in
the
land
of
the
living
,
to
prepare
our selves
to
meete
him
!
The
Lord
hath
heard
you
,
(
or
else
earnest
praier
for
you
I
am
sure
of
it
)
and
hath
brought
ye
from
the
brinke
of
the
grave
,
and
set
you
upon
your
feet
again
:
What
is
come
of
it
?
Are
you
any
more
penitent
then
you
were
?
Doth
the
presence
of
God
awe
you
?
Doe
you
walke
softly
in
your
house
(
as
he
said
)
as
having
scaped
a
scouring
,
and
felt
Gods
fingers
?
Have
not
your
recoveries
made
you
more
fledge
and
sawcy
with
God
,
so
that
now
yee
fare
as
if
the
winde
were
turned
,
and
you
had
the
Lord
at
a
vantage
?
I
denounce
here
unto
you
,
that
most
of
you
are
waxen
grosse
,
fat
,
laden
with
fatnesse
,
you
have
despised
the
God
of
salvation
:
Deut.
32.13
.
Esay
38.
And
instead
of
Hezechias
words
,
The
living
,
the
living
shall
praise
thee
,
you
may
say
,
the
living
are
worse
and
stinke
worse
above
ground
,
then
if
they
had
beene
rotting
in
their
graves
:
So
that
by
experience
we
are
now
growne
to
trust
no
sicke
mens
promises
whatsoever
they
bee
!
Oh
you
wofull
people
!
Doe
you
thus
requite
the
Lord
?
Alas
!
I
foresee
you
are
ripe
for
the
harvest
,
and
groane
for
the
sickle
to
reape
you
downe
indeed
at
last
without
any
remedy
!
And
although
some
of
you
make
a
shift
to
hold
out
,
1
Thes.
5.2
.
yet
your
damnation
sleeps
not
,
it
shall
come
like
a
whirlewinde
,
when
you
cry
peace
most
,
then
shall
it
come
swiftly
!
Oh
be
reproved
!
Sort.
4
And
lest
I
should
touch
upon
outward
blessings
and
deliverances
only
,
let
mee
adde
somewhat
of
Gods
word
and
his
patience
towards
others
of
us
:
How
have
some
of
you
here
present
complained
of
your
sillinesse
to
conceive
the
things
of
God
,
the
hardnesse
of
your
hearts
to
melt
at
the
word
?
How
have
you
beene
vile
in
your selves
for
your
ignorance
and
unbeleefe
?
How
have
you
wondred
at
the
gifts
of
others
?
Oh!
if
I
might
obtaine
mercy
of
God
,
to
pray
as
such
,
to
remember
,
to
conferre
as
they
,
how
should
I
use
it
?
The
Lord
hath
heard
some
of
you
,
granted
you
light
and
discerning
,
melted
your
hearts
,
enlarged
your
affections
,
ripened
your
gifts
;
and
hath
any
sweet
fruit
proceeded
from
hence
?
Could
ye
also
trust
him
for
the
creating
of
the
grace
of
faith
in
you
,
and
for
converting
your
natures
?
have
you
not
given
him
over
in
that
worke
,
for
the
granting
whereof
he
was
sealed
,
Joh.
6.27
.
I
meane
the
seeking
of
the
meat
that
perisheth
not
?
No
:
But
hee
hath
beene
content
with
common
gifts
and
so
rested
?
You
have
therefore
shewed
you
selves
false
in
covenant
,
and
given
over
the
Lord
in
the
plaine
chase
,
when
you
might
have
felt
and
groped
the
Lord
in
his
manifest
providence
.
Act.
14.
Sort.
6
Others
,
how
hath
God
lengthened
out
their
daies
beyond
expectation
?
When
as
they
never
looked
to
have
harrowed
that
which
they
had
sowne
,
not
so
much
as
to
see
one
of
their
children
brought
up
:
How
hath
God
given
them
a
restitution
from
paines
and
infirmities
,
and
made
their
latter
daies
(
which
they
never
thought
to
see
)
farre
better
then
the
former
;
so
that
they
have
lived
to
see
more
of
Gods
truth
both
in
word
and
works
,
Rom.
2.3
.
then
ever
they
imagined
.
But
what
,
hath
this
long
suffering
of
God
led
them
to
repentance
?
Hath
not
their
clay
laid
in
the
warme
sunne
,
hardened
the
more
?
Is
their
any
power
in
their
soules
to
breake
off
their
old
lusts
,
and
to
returne
to
God
sincerely
?
No
surely
,
but
having
the
better
end
of
the
staffe
,
they
have
prolonged
life
,
to
encrease
wrath
,
and
to
treasure
up
vengeance
.
Nay
(
to
speake
a
word
to
the
better
sort
)
how
many
of
us
in
our
deepe
heavinesse
of
spirit
under
the
Sort.
7
burthen
of
conscience
,
when
no
counsell
could
worke
upon
us
,
have
even
given
sentence
on
our selves
,
that
there
is
no
hope
;
Jerem.
2.
how
have
wee
counted
our
lives
scarce
worth
a
straw
under
our
feete
?
Yet
hath
the
Lord
blowne
over
our
fears
,
made
a
calme
,
swallowed
up
death
into
victory
?
Nay
,
some
of
us
in
our
deepest
sicknesses
of
body
,
(
when
sinne
and
Satan
are
most
busie
)
have
we
not
found
God
neerer
to
us
,
then
in
our
best
health
?
Hath
he
not
answered
us
as
Hanna
in
our
long
praiers
?
Hath
he
not
enlarged
the
promise
unto
us
by
the
seale
of
his
Spirit
,
making
(
as
I
may
say
)
the
light
of
the
Moone
,
as
the
light
of
the
Sunne
,
and
the
light
of
the
Sunne
seven
times
greater
then
ever
,
in
comfort
and
holy
confidence
above
all
feares
?
How
hath
this
wrought
with
us
?
Hath
it
knit
us
in
so
firm
a
covenant
with
God
as
never
to
be
broken
off
?
Hath
it
caused
us
to
walke
here
below
as
shadowes
,
and
to
despise
all
the
earth
in
comparison
of
our
hopes
?
I
doubt
not
but
some
doe
,
and
shall
finde
the
fruit
of
it
at
death
.
But
oh
!
that
such
faire
wether
should
doe
harme
,
and
be
an
occasion
to
make
us
wax
wanton
,
earthly
,
and
thinke
grace
to
be
pind
to
our
sleeves
,
how
reproveable
is
it
?
Good
brethren
,
looke
to
your selves
:
If
carnall
reason
bee
so
base
,
what
is
it
to
blindfold
our
eies
against
ocular
mercies
?
Oh!
such
favours
as
some
of
us
have
met
with
,
should
make
us
cry
out
,
I
have
found
,
I
have
found
!
God
hath
not
dealt
with
others
as
with
me
!
Therefore
whether
it
be
my
lot
to
be
in
straits
,
or
whatsoever
temptations
,
I
must
endure
,
yet
I
will
call
to
minde
the
old
mercies
of
the
Lord
and
be
comforted
;
yea
I
will
gladly
be
under
infirmity
,
2
Cor.
12.9
.
that
the
strength
of
God
may
be
perfected
in
me
;
and
though
he
kill
me
,
yet
I
will
trust
in
him
through
mercy
!
Oh
that
this
fruit
might
appeare
!
Who
would
have
thought
that
when
Hezechias
request
was
granted
,
to
wit
,
the
going
backe
of
the
Sunne
tenne
degrees
for
the
assuring
of
his
recovery
,
that
his
recovery
should
have
beene
so
stained
with
apostacy
?
But
alas
!
God
hath
made
our
fears
and
griefes
goe
back
as
many
for
us
,
and
yet
we
have
revolted
,
not
as
he
did
once
,
but
made
a
falling
sicknesse
of
our
course
!
To
conclude
the
Use
:
In
the
Sacraments
and
Seales
of
Gods
Covenant
,
Sort.
8
how
hath
Christ
come
(
as
it
were
)
in
his
likenesse
unto
us
,
and
by
outward
signes
spoken
to
all
our
senses
,
yea
thrust
our
hands
into
his
very
sides
,
that
if
it
be
not
himselfe
,
let
us
distrust
him
still
;
see
,
feele
,
smell
,
handle
,
taste
,
eate
my
flesh
,
drinke
my
bloud
:
a
fancy
hath
no
substance
;
lo
here
is
substance
:
What
fruit
hath
it
had
?
Brethren
,
I
shall
speake
a
fearfull
speech
,
I
am
resolved
that
the
carnall
reason
of
most
men
is
enlarged
,
rather
then
diminished
by
the
Sacraments
:
And
the
judgement
of
most
is
become
greater
by
them
,
then
if
they
had
never
had
any
!
Alas
they
cry
not
out
as
ashamed
and
convinced
ones
,
My
Lord
and
my
God!
Thomas
himselfe
shall
rise
up
against
such
!
So
much
for
this
Use
also
.
Thirdly
,
let
this
be
a
caveat
to
Gods
owne
people
,
to
teach
them
to
Vse
3
beware
of
this
evill
(
except
they
will
have
the
Lord
reprove
them
to
Admonition
.
their
faces
)
viz.
That
they
will
beleeve
God
no
further
then
they
see
him
,
when
they
heare
the
promises
urged
upon
all
broken
and
mourning
soules
;
what
say
they
?
Yea
you
say
well
,
if
wee
could
feele
it
thus
!
Instances
.
1.
Putters
off
the
promise
to
be
reproved
.
First
,
I
say
this
may
bee
a
pranke
of
an
hollow
heart
,
and
then
it
is
horrible
:
As
we
see
in
those
Jewes
,
who
were
alway
pressing
upon
Christ
for
a
signe
:
Tell
us
if
thou
be
the
Christ
?
And
why
?
Not
as
meaning
to
beleeve
,
(
for
so
he
tells
them
.
I
have
told
you
oft
by
preaching
and
miracles
,
yet
you
beleeve
not
;
)
but
as
a
cloake
of
your
prophanenesse
,
viz.
That
they
could
not
so
cleerly
behold
him
as
they
desired
.
But
put
case
it
be
otherwise
with
us
,
and
that
thou
meanest
simply
:
What
then
?
Is
thy
speech
to
be
commended
?
No
,
in
no
case
:
For
why
?
Dost
thou
not
go
by
the
worlds
rule
,
it
seems
not
to
be
so
,
I
cannot
thinke
it
;
Is
this
enough
to
bury
the
truth
of
a
word
of
the
eternall
God
under
?
Doe
not
still
speake
evill
of
the
way
of
salvation
,
because
God
makes
it
not
so
rationall
as
thou
wouldest
,
and
will
not
sell
thee
heaven
for
thy
praiers
and
devotions
?
He
askes
no
more
then
his
word
beleeved
,
will
give
thee
power
to
performe
,
if
thou
reject
it
not
by
distrust
.
Instan
.
2
Another
Instance
is
this
:
Beloved
,
so
long
as
Gods
government
in
the
Church
,
Administrations
of
God
must
not
be
quarrelled
.
or
upon
our selves
pleases
us
,
while
hee
dandles
us
in
his
lap
,
holds
off
enemies
,
enlarges
our
abilities
,
keepes
under
our
corruptions
,
tries
us
by
no
great
temptations
,
annoints
our
paths
for
us
,
and
gives
us
better
gifts
,
fruit
of
our
labours
and
outward
blessings
,
then
we
expected
:
Oh
how
we
can
cleave
to
him
!
This
drawes
water
out
of
a
marble
stone
!
But
let
our
sunne
enter
never
so
little
into
an
eclipse
,
or
if
God
remove
our
strong
holds
from
us
,
leave
us
to
enemies
,
seem
to
smile
upon
them
,
side
with
them
,
suffer
them
to
enjoy
whatsoever
their
heart
could
wish
,
Psal.
80.4
.
Job
1.
Mica
2.7
.
in
having
their
wills
on
us
:
But
to
frown
upon
us
not
onely
while
we
sinne
,
but
when
we
repent
,
and
to
disregard
us
even
in
our
most
frequent
&
importunate
praiers
:
Do
we
then
persist
in
our
uprightnes
?
Dowe
then
(
as
Micah
saith
)
beleeve
that
still
Gods
word
is
as
good
as
ever
it
was
,
to
such
as
walke
uprightly
?
When
neither
Moon
nor
Sun
appears
for
many
dayes
,
do
we
abhor
to
suffer
darkenesse
to
possesse
us
within
,
because
there
is
such
a
darkenesse
without
?
Can
we
fall
to
Pauls
remedy
,
Act.
27.20
.
Act.
27.20
.
Judg.
6.
Mica
7.9.10
.
I
beleeve
God
?
No
,
no
,
wee
cavill
and
say
,
If
the
Lord
be
with
us
,
how
are
all
these
evills
upon
us
?
Why
I
beseech
you
?
Although
hee
hath
promised
to
all
beleeving
soules
to
shew
them
light
in
darkenesse
,
and
after
to
turne
their
darkenesse
into
light
,
yet
did
hee
ever
promise
us
to
keepe
this
darkenesse
quite
from
us
?
Had
Christs
love
so
appeared
,
if
he
had
come
and
kept
Lazaras
from
dying
,
as
it
did
by
raising
him
up
when
hee
was
dead
and
beganne
to
stinke
?
Bring
me
forth
one
word
sounding
that
way
that
God
would
alway
keepe
one
even
tenor
of
outward
peace
and
prosperity
over
his
Church
,
and
then
tell
him
hee
is
not
as
good
as
his
word
.
But
this
is
a
Religion
better
fitting
Papists
(
who
know
not
what
faith
is
)
then
such
as
we
!
Oh
be
warned
!
This
carnality
of
ours
sits
neere
Gods
heart
,
loades
him
as
the
cart
with
sheaves
is
loaden
:
Doe
not
give
God
over
thus
:
say
there
will
be
light
for
the
righteous
,
it
is
sown
for
them
,
though
not
come
up
,
yet
God
is
good
to
Israel
,
to
the
upright
in
heart
:
The
eternall
strength
of
God
is
a
brasen
pillar
,
Psal.
73.1
.
which
the
soul
may
swing
all
her
strength
upon
in
the
greatest
straits
,
&
(
although
heaven
and
earth
goe
together
)
such
shall
have
peace
,
peace
,
that
is
sure
peace
,
as
Esay
speaks
:
and
as
for
carnall
reason
,
she
shall
see
it
too
,
Esay
26.2.3
.
2
King
.
7.3
.
but
she
shall
not
eat
thereof
,
it
is
a
dainty
onely
serving
for
waiters
and
beleevers
:
It
is
faith
which
must
doe
the
worke
of
workes
,
keepe
fire
from
consuming
the
bush
,
or
burning
the
three
children
:
It
is
faith
which
must
doe
all
these
feats
,
Heb.
11.35.36.37
.
Carnall
reason
never
wrought
one
miracle
,
but
it
hath
marred
many
.
Faith
and
the
power
of
God
hath
kept
a
venice
glasse
from
being
broken
against
the
wall
,
when
it
was
cast
with
violence
:
But
carnall
reason
breakes
all
it
throwes
.
Therefore
to
conclude
,
take
heed
of
her
,
and
learne
admonition
to
lot
upon
the
word
of
truth
,
for
thy selfe
,
for
the
Church
,
in
the
promise
of
God
,
in
the
providence
and
alsufficiency
of
God
:
If
he
satisfie
not
thy
desires
,
know
it
is
not
because
he
is
weaker
,
or
falser
,
or
lesse
pitifull
then
he
was
,
but
he
hath
other
ends
then
thou
seest
,
hee
aimes
at
purging
out
thy
canker
of
Selfe
,
and
perhaps
hath
more
universall
ends
for
the
manifesting
of
his
vengeance
upon
a
Nation
not
worthy
to
be
beloved
,
&
deserving
a
decree
to
come
forth
:
This
is
no
season
for
carnall
sense
to
lowre
,
but
for
faith
to
fall
to
worke
,
if
not
to
save
others
,
yet
to
save
each
one
himselfe
,
and
lay
in
(
as
Iosia
did
)
for
himselfe
,
Jer.
45.
2
Kings
22.20
.
that
he
may
have
his
life
for
a
prey
,
and
he
may
not
see
the
evills
which
shall
come
upon
others
.
And
so
also
to
lay
in
pledges
of
hope
for
posterity
,
that
when
Gods
winter
is
come
downe
,
and
his
people
scoured
,
and
his
old
brasse
and
candlesticks
melted
,
he
will
make
better
vessels
of
our
posterities
,
even
zealous
ones
,
and
prepared
for
every
good
worke
.
And
againe
,
a
third
Instance
may
be
this
:
The
outward
difficulty
of
Instance
.
3
the
times
is
great
,
the
Lord
having
marveilously
plagued
our
spirituall
surfeting
upon
his
bread
of
life
,
not
onely
with
a
famine
of
it
,
but
even
with
cleannesse
of
teeth
.
This
hath
beene
a
sore
yeare
for
the
poore
,
and
pinched
the
rich
!
What
doe
you
poore
ones
now
?
(
For
the
rich
may
scape
better
:
)
Do
ye
fall
to
fears
that
you
shall
be
starven
?
Or
your
do
ye
solace
your selves
,
that
still
the
word
abides
for
a
stay
unto
hearts
in
these
hard
times
?
Tell
me
truly
?
Doth
lesse
meat
serve
you
because
you
trust
God
?
Doth
faith
and
a
cheerfull
heart
make
a
little
goe
a
great
way
?
Or
doe
ye
runne
to
the
cursed
phrase
,
If
windowes
were
in
heaven
it
could
not
be
holpen
:
Truly
I
hope
some
of
ye
speake
the
truth
,
when
you
say
,
Gods
word
(
for
man
is
not
fed
with
bread
only
)
doth
sustaine
you
!
It
is
a
signe
that
flesh
and
sense
doe
not
altogether
beare
rule
!
I
am
glad
it
is
no
worse
;
goe
on
and
prosper
,
and
as
the
Lord
hath
hitherto
holpen
you
,
so
that
the
scarsity
of
other
thevish
savage
poore
hath
not
oppressed
you
,
so
hee
shall
still
finde
mercy
in
mens
hearts
and
purses
to
relieve
and
helpe
you
through
this
famine
while
plenty
come
;
onely
learne
by
this
experience
to
build
your
altar
with
Samuel
,
and
say
,
Hitherto
the
Lord
hath
holpen
us
,
and
so
hee
will
:
he
hath
not
kept
us
from
a
Beare
and
a
Lion
,
that
a
Giant
,
1
Sam.
7.12
.
a
Dog
should
destroy
us
.
Say
thus
,
The
Lord
hath
not
yet
put
us
so
sharply
upon
the
pikes
of
famine
,
as
that
we
should
eate
our
owne
children
,
or
mice
,
dogs
,
cats
and
rats
,
as
in
former
ages
of
Popery
they
have
done
in
this
Kingdome
:
Therefore
I
will
trust
him
still
,
and
although
there
shall
be
no
Calfe
left
in
the
stall
,
Habac.
3.
nor
Bullocke
in
the
flocke
yet
the
Lord
shall
be
my
salvation
.
I
will
not
(
as
poore
as
I
am
)
say
,
as
a
Carle
lately
did
,
of
great
wealth
,
I
shall
dye
a
beggar
:
Neither
will
fall
to
pillaging
and
breaking
open
granaries
to
serve
my
turne
,
nor
rise
up
against
the
rich
,
as
lately
some
did
in
some
parts
of
this
Country
,
and
were
justly
executed
.
Conclusion
of
the
Use
.
Lastly
,
in
generall
,
be
we
armed
by
this
doctrine
and
admonition
,
against
the
common
sway
of
the
age
to
beleeve
as
we
see
:
They
say
of
the
dampe
in
Colepits
,
that
if
it
come
,
it
will
cause
the
candle
to
burne
blue
,
Simil.
and
thereby
the
workemen
haste
them
to
the
mouth
of
the
pit
presently
,
lest
they
be
choaked
.
This
world
is
the
Colepit
,
this
dampe
is
the
carnall
Religion
of
it
,
the
candle
burning
blue
is
the
infection
of
mens
understandings
and
wills
:
when
therefore
we
see
this
infection
to
have
tainted
most
mens
hearts
,
and
the
power
of
goodnesse
decaying
;
then
let
us
be
warned
,
looke
to
our
lives
,
ere
we
be
choked
with
the
error
of
the
wicked
,
and
let
us
runne
to
the
pits
mouth
,
and
desire
to
bee
haled
up
to
the
open
aire
;
let
us
goe
to
the
Word
and
Testimony
,
and
as
David
did
,
Psal.
73.
ere
he
was
quite
stifled
,
let
us
goe
into
the
Sanctuary
,
and
lay
this
carnall
religion
in
the
ballances
of
it
,
and
we
shall
find
it
too
light
,
and
such
as
is
reprobate
silver
,
for
both
weight
and
substance
,
and
then
we
shall
cling
to
a
more
sure
word
of
the
Prophets
and
Apostles
shining
in
a
darke
place
,
1
Pet.
1.20
.
which
doing
,
we
shall
doe
well
,
and
so
not
bee
reproved
or
rejected
.
So
much
for
this
third
.
Vse
4
Fourthly
,
let
this
be
Information
to
all
who
would
shunne
this
bitter
reproofe
of
God
;
to
bee
well
advised
how
they
enter
upon
Religion
,
with
a
sound
judgement
about
the
nature
thereof
.
Marke
and
learne
this
,
as
all
common
thinges
(
for
the
most
part
)
goe
by
sense
and
rationall
grounds
:
So
Gods
matters
goe
by
contraries
.
Logicke
and
Philosophy
reach
not
,
comprehend
not
Gods
mysteries
.
Religion
is
not
against
sense
or
reason
,
(
for
then
why
should
Paul
,
1
Cor.
15.
urge
the
Atheist
by
similitudes
of
naturall
things
,
to
grant
spirituall
,
convincing
him
of
the
resurrection
by
naturall
experience
of
the
corne
rotting
ere
it
live
?
And
so
by
others
:
)
But
it
s
above
it
,
and
therefore
resists
it
;
rules
of
art
and
reason
faile
here
:
Reason
saith
,
of
nothing
comes
nothing
:
God
saith
I
create
the
fruit
of
the
lips
,
peace
,
even
of
nothing
:
Yea
of
nothing
comes
every
good
thing
.
He
that
denies
himselfe
and
is
nothing
,
shall
be
my
Disciple
.
Other
vertues
goe
by
addition
:
Gods
by
subtraction
.
God
counts
the
things
that
are
not
,
as
if
they
were
.
The
principles
of
Divinity
are
not
as
sense
is
.
The
Lord
Jesus
himselfe
truly
eternall
,
yet
truly
mortall
.
God
cannot
dye
,
and
yet
they
killed
the
Lord
of
life
.
Christ
a
very
man
,
and
no
person
,
but
a
nature
.
By
death
to
conquer
death
is
a
senslesse
thing
in
reason
.
Flesh
consumed
to
dust
,
yet
shall
bee
made
againe
the
selfe
same
body
.
Reason
attempts
great
things
by
great
instruments
.
The
Lord
uses
the
poorest
and
silliest
.
Reason
would
say
,
the
richest
make
most
rich
:
Religion
tells
us
,
As
poor
,
and
yet
making
many
rich
.
As
having
nothing
yet
possessing
all
things
.
That
a
poore
company
of
fishermen
should
conquer
the
world
,
which
Alexanders
army
could
not
.
That
Babes
should
understand
mysteries
which
wise
men
cannot
.
That
the
King
of
all
the
world
should
ride
upon
an
Asse
,
&c.
How
absurd
are
these
notions
?
But
to
be
principled
in
these
senslesse
truths
,
irrationall
principles
,
what
a
wonderfull
advantage
is
it
to
a
poore
soule
in
her
first
entrance
upon
Religion
?
How
will
it
prepare
the
heart
to
beare
downe
reason
and
flesh
?
To
thinke
the
better
of
truth
by
how
much
it
crosses
reason
most
?
To
beare
troubles
and
crosses
meekely
,
because
by
how
much
lesse
they
promise
any
happinesse
,
by
so
much
the
rather
they
performe
it
?
So
much
for
this
use
of
Instruction
.
Lastly
,
let
this
point
bee
use
of
comfort
to
all
Gods
people
,
who
Vse
5
cleave
to
the
word
,
Consolation
.
Close
cleavers
to
Gods
promise
,
are
in
a
blessed
state
.
or
else
soone
recover
their
sliding
foote
from
this
common
error
:
For
if
carnall
reason
be
so
reproveable
,
then
is
living
by
faith
commendable
.
The
Lord
shall
one
day
cause
thy
light
to
breake
forth
poore
soule
who
in
all
the
forenamed
respects
,
lookest
more
to
Paul
then
the
Pilot
,
to
the
word
,
then
the
world
and
her
Religion
.
Thou
livest
here
as
a
dispised
creature
,
as
one
of
Gods
fooles
thrust
up
into
a
corner
,
as
a
candlesticke
throwne
up
and
downe
the
house
,
who
wert
wont
to
hold
out
the
candle
to
the
house
of
God
:
Be
of
good
cheere
,
if
thou
be
content
to
be
as
God
will
have
thee
,
and
to
teach
thine
owne
soule
in
stead
of
teaching
others
,
if
thou
be
one
who
wilt
thrust
thine
eyes
blindefold
into
Gods
bosome
,
and
see
no
further
then
he
hath
light
for
thee
;
take
courage
to
thy selfe
,
Mica
6
9.
Psal.
37.
one
day
it
shall
be
better
,
and
the
Lord
shall
bring
forth
thy
righteousnesse
as
noon
day
.
He
shall
take
thee
from
among
the
crokt
pots
,
and
restore
thy
doves
silver
wings
as
bright
as
before
:
waite
the
whiles
,
&
be
doing
the
thing
which
is
good
.
When
the
Lord
shall
come
in
flaming
fire
against
all
that
have
set
up
their
crest
against
him
,
and
bee
a
swift
witnesse
against
them
,
then
shall
he
refine
his
Levy
with
this
fire
of
triall
,
Mal.
3.3.4
.
Reve.
3.14
.
2
Thes.
1.
Heb.
10.37
.
and
by
this
day
(
or
night
rather
)
of
tentation
,
which
he
hath
spread
over
the
face
of
the
earth
,
if
thou
hold
the
word
of
his
patience
,
he
shall
bring
thee
forth
of
the
Colepit
.
And
then
shall
hee
be
admired
by
them
and
in
them
that
beleeve
,
because
(
abandoning
themselves
)
the
word
was
received
by
them
in
that
day
!
I
say
,
cast
not
away
thy
confidence
,
it
hath
great
recompence
of
reward
.
But
what
should
I
need
to
comfort
thee
,
who
carriest
the
matter
of
comfort
within
thee
?
So
much
for
this
use
also
,
and
for
the
whole
doctrine
be
spoken
;
as
also
of
the
first
thing
which
arises
out
of
the
attempt
it selfe
of
these
servants
,
&c.
THE
THIRTEENTH
LECTVRE
Still
continued
upon
this
thirteenth
VERSE
.
VERSE
XIII
.
And
his
servants
came
neere
,
and
said
unto
him
,
Father
,
if
the
Prophet
had
bid
thee
doe
some
great
thing
,
wouldest
thou
not
have
done
it
?
How
much
more
then
,
when
he
saith
unto
thee
,
Wash
and
be
clean
?
VERSE
14.
So
he
went
downe
,
&c.
2
Kings
I
Have
in
the
last
Exercise
(
Beloved
)
as
you
may
remember
,
finisht
the
attempt
of
the
servants
;
being
the
second
generall
of
the
Verse
.
Now
we
proceed
in
order
to
the
third
:
viz.
The
arguments
which
they
use
to
perswade
their
Master
to
obey
the
message
:
The
third
generall
,
viz.
The
arguments
.
The
first
whereof
,
is
the
ease
of
obeying
.
I
told
you
there
were
foure
of
them
:
I
come
to
the
first
,
&
that
is
of
greatest
weight
,
let
us
note
it
wel
.
And
that
is
,
that
this
obeying
and
washing
,
was
an
easie
taske
.
The
words
give
it
cleerly
,
for
thus
they
argue
,
If
it
had
been
a
difficult
thing
which
the
Prophet
had
enjoyned
thee
,
thou
wouldest
have
done
it
,
and
wilt
thou
not
doe
this
which
is
so
easie
?
So
that
now
this
first
motive
,
they
oppose
to
the
chiefe
stop
and
let
in
their
Masters
thoughts
,
viz.
That
it
was
a
troublesome
and
unlikely
way
to
succeed
:
They
tell
him
no
,
it
was
a
very
easie
one
,
and
likely
to
succeed
:
For
the
other
reasons
I
will
open
them
as
I
come
to
them
.
First
,
let
us
fasten
upon
this
:
And
for
the
Text
you
see
it
manifest
,
the
servants
urge
their
Master
with
the
priviledge
which
God
by
the
Prophet
hath
bestowed
upon
him
:
God
(
say
they
)
of
meere
mercy
hath
sent
for
thee
by
his
Prophet
,
of
his
owne
accord
offered
thee
a
cure
,
upon
condition
of
washing
:
By
this
meanes
it
comes
to
passe
that
whatsoever
it
be
to
other
lepers
,
whom
God
hath
not
vouchsafed
this
honour
(
to
whom
it
is
no
easie
worke
)
yet
to
thee
it
is
:
Looke
not
thou
at
the
difficulty
of
the
cure
in
it selfe
,
or
to
others
,
looke
thou
at
the
priviledge
which
God
conferres
upon
thee
above
others
,
and
to
be
sure
by
vertue
thereof
,
thy
cure
is
easie
.
Now
if
it
be
so
,
stand
not
questioning
any
longer
why
such
and
such
lepers
come
short
of
cure
,
leave
that
to
God
;
(
mercy
onely
can
give
a
reason
of
that
)
but
consider
that
,
to
thee
,
Naaman
in
person
,
this
grace
is
offered
,
to
wash
and
be
cleane
:
Take
the
offer
as
it
lyes
to
thee
thus
under
Gods
call
,
and
to
thee
it
must
needs
be
as
easie
as
it
seems
.
Now
if
it
be
so
,
make
it
not
worse
then
God
hath
made
it
:
That
which
God
hath
made
easie
,
make
not
thou
difficult
:
But
wash
and
be
cleane
.
The
point
then
is
this
,
Obeying
of
the
charge
of
God
.
To
beleeve
and
be
saved
,
is
an
easie
taske
.
But
here
quickly
you
will
object
,
how
is
this
Doctrine
raised
?
Did
Naamans
servants
,
or
Naaman
himselfe
,
understand
each
other
,
or
conceive
the
charge
and
promise
,
to
reach
at
any
thing
save
a
meere
bodily
cure
?
What
is
that
to
the
beleeving
of
a
promise
?
The
ease
of
the
one
,
Quest.
proves
not
the
other
easie
.
I
answer
Answ.
as
before
,
I
grant
your
objection
to
be
true
,
in
respect
of
themselves
considered
apart
:
but
now
I
consider
them
both
in
and
under
the
assistance
of
that
grace
,
which
intended
Naamans
conversion
in
all
the
passages
concurring
thereto
:
So
that
as
the
affronts
and
humblings
which
Naaman
had
,
were
ordered
by
the
Lord
for
a
spirituall
humbling
&
selfedeniall
,
so
the
advice
of
the
servants
is
guided
by
God
to
a
spirituall
issue
,
although
perhaps
neither
of
them
saw
it
for
the
present
till
afterward
.
Who
can
say
,
that
the
words
of
that
poore
blinde
man
,
Joh.
9.10
.
in
the
defence
and
honour
of
Christ
,
were
(
to
his
own
feeling
)
any
other
,
then
meere
thankefulnesse
and
naturall
affection
to
Christ
for
his
benefit
of
sight
received
?
For
as
yet
he
had
no
faith
;
and
yet
it
is
questionlesse
,
that
on
Christs
behalfe
,
they
were
secret
seeds
of
that
esteeme
of
Christ
,
and
breakings
off
from
the
hopes
of
things
below
,
which
afterward
brake
out
more
cleerly
,
(
when
Christ
met
him
)
into
actuall
beleeving
.
So
much
for
that
.
The
barre
being
removed
,
we
come
to
the
point
.
The
obedience
to
the
command
of
faith
is
easie
.
Doctrine
.
Obedience
to
the
command
of
faith
is
easie
.
Here
(
because
this
point
will
bane
all
hypocrites
who
runne
apace
to
this
baite
,
as
pleasing
to
the
palate
)
let
me
put
in
a
word
or
two
to
stoppe
their
hasty
proceedings
.
I
meane
not
that
every
drunkard
,
or
wretched
adulterer
,
(
who
come
steaming
forth
of
the
stewes
,
or
from
their
Alebench
)
or
any
other
such
,
shall
finde
it
(
in
the
case
they
are
)
an
easie
worke
to
beleeve
:
No
,
bee
it
knowne
unto
them
,
that
its
simply
a
thing
impossible
for
them
,
as
such
,
to
attaine
it
.
Explication
.
Matth.
19.23
.
It
is
as
easie
(
saith
our
Saviour
)
for
a
Camel
to
goe
through
the
eie
of
a
needle
,
as
for
a
rich
man
(
whose
confidence
is
in
his
riches
)
to
enter
into
heaven
:
I
shall
at
large
give
them
their
answer
in
due
time
;
onely
this
I
prefix
to
the
point
,
to
beat
off
any
from
such
a
vaine
confidence
.
The
Text
harpes
upon
another
string
,
to
wit
,
one
who
(
by
peculiar
providence
)
was
made
capable
of
this
priviledge
,
and
to
him
and
all
such
as
are
under
the
assisting
grace
of
God
its
easie
.
The
phrases
which
the
holy
Ghost
useth
in
this
kind
to
evince
it
;
as
it
was
otherwise
with
Naaman
here
,
then
with
such
diseased
lazers
,
as
lay
at
the
poole
at
Bethesday
,
J
h.
5.
who
came
to
the
poole
,
but
yet
they
must
attend
the
moving
of
the
waters
first
,
by
the
Angel
,
else
not
:
But
Naaman
had
a
call
by
the
Prophet
to
come
downe
,
and
then
an
absolute
promise
,
that
upon
his
meere
washing
(
without
any
other
condition
)
hee
should
be
forthwith
clensed
:
So
I
say
,
the
gift
was
free
,
and
without
any
more
adoe
,
conferred
upon
his
obeying
.
So
here
,
those
whom
the
promise
concernes
,
have
no
more
to
doe
but
simply
to
beleeve
,
and
to
them
its
easie
:
I
say
not
now
,
how
every
such
one
doth
finde
it
,
but
how
the
Lord
offers
it
,
and
how
it
might
be
,
if
he
did
not
lay
not
offences
in
his
owne
way
,
if
hee
make
it
difficult
and
put
in
more
conditions
then
the
Lord
puts
in
,
(
who
saith
simply
to
a
loaden
soule
,
Come
,
I
will
ease
thee
)
the
fault
is
his
owne
.
Rom.
6
ult.
John
1.12
.
Marke
the
phrases
of
Scripture
.
The
gift
of
God
is
eternall
life
.
What
s
easier
and
freer
then
gift
?
As
many
as
received
him
,
hee
gave
them
the
gift
to
be
called
the
Sonnes
of
God
?
What
is
easier
then
receiving
this
gift
?
Lord
thou
hast
done
all
our
workes
in
us
(
saith
Esay
)
what
is
more
easie
then
to
have
a
mans
worke
done
for
him
?
Esay
26.
Ephes.
1.20
.
Hosea
2.12
.
Heaven
is
called
an
inheritance
.
What
is
more
easie
then
for
a
child
to
bee
made
his
fathers
heire
,
and
to
possesse
all
his
lands
?
It
is
the
holy
Ghosts
phrase
,
that
we
are
married
to
Christ
?
What
is
more
easie
then
for
a
poor
desolate
wench
which
hath
nothing
to
take
too
,
to
consent
to
be
the
wife
of
a
Prince
,
or
some
great
man
,
especially
if
he
be
a
sutor
to
her
,
and
will
have
no
deniall
in
any
case
?
So
what
is
easier
then
to
passe
away
without
any
exact
payment
of
a
mans
debt
by
the
neere
account
of
his
creditor
,
Psal.
32.1
.
who
imputes
it
as
paid
,
and
imputes
it
not
as
due
,
although
it
be
unpaid
?
Take
a
free
man
of
Londons
son
and
heire
,
what
is
an
easier
thing
then
for
him
then
to
be
borne
free
of
the
City
?
It
costs
him
nothing
,
it
is
a
priviledge
cast
upon
him
.
As
Paul
told
Lysias
,
he
was
a
Citizen
of
Rome
,
and
when
he
replied
,
Act.
25.
it
cost
him
a
great
fine
:
Paul
told
him
,
but
I
am
so
borne
,
it
cost
me
nothing
.
I
will
not
any
longer
dwell
upon
bare
illustrations
:
I
know
that
every
word
I
speake
,
makes
you
stand
upon
thornes
till
you
see
the
bounds
of
the
point
:
Therefore
first
I
will
reason
it
,
mixing
here
and
there
proofes
of
Scripture
,
then
apply
it
with
such
caution
and
encouragement
(
if
God
please
)
as
shall
both
sholl
out
the
dogs
,
and
welcome
the
children
whose
bread
it
is
.
The
reasons
may
bee
taken
from
sundry
kinds
of
ease
.
First
,
from
that
respective
ease
which
stands
in
relation
:
Reasons
.
1.
In
respect
of
he
difficult
w●y
of
the
Law
.
And
for
that
I
say
,
that
there
is
great
difference
between
the
difficult
way
of
the
Law
,
and
the
sweet
way
of
the
Gospel
.
The
Law
prescribed
a
tedious
,
yea
an
impossible
way
to
heaven
,
Doe
this
and
live
,
requiring
so
exact
,
pure
and
strict
a
way
,
as
exceeded
the
capacity
and
ability
of
our
fallen
nature
to
attaine
:
Now
the
Lord
in
the
Gospel
propounds
another
way
,
most
easie
and
comprehensive
,
and
that
in
and
by
another
,
saying
,
Beleeve
and
live
.
He
changes
the
rigor
and
burdensomenesse
of
doing
,
into
the
ease
of
beleeving
,
which
translates
the
guilt
and
curse
of
the
soule
upon
another
,
translates
the
service
of
obedience
upon
another
,
drawes
power
and
ability
to
endeavour
after
obeying
from
another
,
who
also
covers
and
conceales
the
defects
thereof
,
and
accepts
such
endeavours
as
proceed
from
a
nature
in
great
part
unsanctified
,
as
if
they
came
from
an
intire
and
perfect
principle
.
As
imputation
of
a
righteousnesse
,
is
a
farre
easier
thing
then
an
infused
and
inherent
righteousnesse
dwelling
within
us
:
So
the
way
of
the
Gospel
,
is
farre
more
easie
then
the
way
of
the
Law
:
See
Rom.
8.3
.
For
what
the
Law
could
not
doe
through
the
weakenesse
of
flesh
,
God
supplied
.
How
?
By
sending
his
Sonne
both
to
condemne
sinne
in
the
flesh
,
and
in
the
same
flesh
to
fulfill
all
righteousnesse
:
Why
?
That
the
righteousnesse
of
the
Law
,
might
be
fulfilled
in
us
.
In
whom
?
Even
in
weake
ones
who
had
no
strength
,
by
a
farre
easier
way
then
the
Law
imposed
.
See
also
Rom.
10.6.7
.
The
Law
saith
,
he
that
doth
the
commandements
,
shall
live
in
them
:
But
the
righteousnesse
of
faith
,
saith
another
thing
:
What
is
that
?
Beleeve
and
live
:
Say
not
,
who
shall
ascend
to
heaven
?
Or
who
shall
descend
into
the
deepe
?
For
Christ
hath
both
descended
of
his
own
accord
to
satisfie
and
ascended
thither
in
triumph
:
And
this
word
is
offered
unto
thee
,
is
neere
thee
,
is
in
thy
mouth
and
thy
heart
to
do
it
:
&
the
doing
it
,
is
only
the
beleeving
it
:
If
thou
confesse
with
thy
mouth
,
and
beleeve
in
thy
heart
this
sweet
easie
way
of
God
,
thou
shalt
be
saved
.
So
much
for
the
first
Reason
.
Secondly
,
this
appeares
in
another
respect
also
.
The
Lord
aimes
at
Reason
.
2
a
further
thing
then
the
obedience
of
beleeving
:
He
aimes
also
at
this
,
In
respect
of
a
further
thing
which
the
Lord
armes
at
.
2
King
.
3.
the
reducing
of
our
decaied
and
corrupt
frame
of
nature
,
to
his
owne
image
in
light
and
holinesse
.
Now
as
he
who
aimes
at
a
maine
scope
in
a
thing
,
thinkes
it
a
light
thing
to
compasse
the
meanes
tending
thereto
:
So
it
is
here
,
take
an
Instance
:
Iehoram
and
two
other
Kings
,
combined
to
destroy
Moab
,
in
their
journey
they
were
like
to
perish
for
lacke
of
water
:
They
consult
with
Elisha
:
He
(
at
last
)
tells
them
,
This
is
a
light
thing
with
the
Lord
to
give
you
water
,
and
save
your
lives
,
for
he
intends
a
further
blessing
,
to
deliver
Moab
into
your
hands
.
It
was
not
light
to
worke
such
a
miracle
,
but
in
respect
of
a
further
aime
,
it
was
but
light
:
So
to
beleeve
is
not
easie
in
respect
of
it selfe
,
so
much
as
in
respect
of
a
further
excellency
,
to
restore
us
to
that
perfect
image
of
God
which
once
made
us
happy
;
it
is
light
with
the
Lord
to
take
of
our
guilt
,
to
remove
our
curse
,
and
that
barre
which
stood
in
our
way
by
Adams
fall
,
to
keepe
us
from
ever
comming
to
God
againe
,
in
his
purenesse
and
holinesse
of
nature
.
This
may
be
a
second
reason
.
Thirdly
,
let
us
come
from
respective
ease
,
to
reall
ease
:
And
here
we
shall
also
finde
,
that
in
two
respects
,
The
obedience
of
faith
is
easie
.
Reason
.
3
First
,
in
respect
of
the
preparation
leading
to
it
.
Secondly
,
of
the
effectuall
working
of
the
gift
of
obeying
the
Gospel
.
For
the
former
,
wee
shall
discover
it
in
these
two
things
:
First
,
in
respect
of
the
price
:
Secondly
,
of
the
manner
of
dispensation
.
Touching
the
former
of
these
,
the
price
was
easie
:
Marke
my
meaning
:
I
say
not
,
that
it
was
an
easie
price
in
it selfe
considered
:
Note
this
against
Sectaries
.
Although
if
some
idle
brains
might
be
beleeved
,
the
price
should
not
be
great
;
for
they
say
,
that
Christ
was
such
a
person
as
to
whom
sin
could
not
be
so
imputed
,
as
to
take
hold
of
him
by
the
curse
;
but
God
imputed
this
ease
to
the
excellency
of
the
person
of
his
Son
(
being
God
)
that
instead
of
suffering
the
wrath
of
Gods
justice
in
his
soule
and
body
;
he
should
onely
suffer
so
much
penalty
as
that
traitor
Iudas
,
and
those
enemies
of
his
,
Pilate
,
the
Elders
and
souldiers
inflicted
;
and
this
suffering
,
although
in
it selfe
not
equall
to
justice
,
yet
God
the
Father
imputed
it
as
an
equall
satisfaction
:
A
most
horrible
fancy
!
we
renounce
it
;
and
affirme
,
that
the
ease
of
the
price
stands
not
in
him
that
paid
it
,
for
so
it
is
the
most
full
,
deare
and
costly
purchase
,
that
ever
was
paid
since
the
beginning
,
yea
greater
then
the
damned
in
hell
pay
,
who
by
all
their
paying
satisfie
not
:
But
its
easie
to
us
,
it
comes
to
our
hands
ready
wrought
and
finished
,
and
costs
us
nothing
at
all
,
the
Lord
doth
not
require
of
us
so
much
as
the
wetting
of
one
finger
,
or
stirring
of
one
joint
towards
a
price
(
for
it
were
bootlesse
)
so
we
can
but
accept
it
,
and
apply
it
to
our selves
.
Christ
paid
a
most
full
price
,
to
the
cost
both
of
bearing
his
Fathers
wrath
,
and
desertion
for
a
time
(
although
with
moderation
of
extremities
and
disguisements
)
in
his
soule
,
and
the
effusion
of
the
last
drop
of
his
heart
and
life
bloud
in
his
body
;
and
lesse
then
this
would
not
,
nor
could
not
satisfie
justice
,
for
if
it
would
it
should
;
and
the
Lord
offered
his
Son
wrong
,
if
he
might
have
taken
lesse
,
&
yet
would
urge
more
I
say
this
being
considered
that
he
chose
this
in
his
wisdome
as
the
best
;
)
and
for
my
part
,
I
see
it
not
to
be
any
trenching
upon
the
omnipotency
of
God
,
or
any
other
ends
of
God
whatsoever
,
to
urge
this
for
the
safeguard
of
his
justice
;
for
without
the
integrity
thereof
he
is
not
God
:
If
he
would
have
his
Son
lose
his
glory
that
he
might
satisfie
justice
,
and
then
would
content
himselfe
with
a
pageant
of
satisfaction
by
imputing
;
why
might
not
Christ
wholly
have
beene
spared
as
well
?
But
this
by
the
way
:
because
I
see
many
incline
to
thinke
God
might
(
if
he
had
would
)
satisfied
himself
in
the
pardoning
of
sinne
without
satisfaction
made
;
which
Divinity
passes
my
skill
,
and
I
thinke
savours
more
of
Socinianisme
and
Humanity
,
then
Divinity
.
I
returne
:
In
respect
either
of
the
Fathers
cutting
off
his
plea
,
and
finding
out
a
mercy
in
the
bottome
of
his
brest
exceeding
justice
and
revenge
;
or
the
consent
of
the
Sonne
to
admit
of
those
conditions
of
obeying
and
suffering
,
for
the
purchase
of
peace
,
and
abolishing
enmity
,
Col.
1.
it
is
most
strange
,
unlikely
and
difficult
:
But
considering
that
he
to
whom
all
things
are
easie
,
would
apply
and
bend
himselfe
with
all
his
power
,
wisdome
and
truth
,
to
bring
his
good
pleasure
of
free
saving
to
passe
,
and
would
devoure
all
difficulties
;
therefore
nothing
could
be
hard
,
but
all
easie
to
such
love
so
armed
and
attended
:
God
so
loved
the
world
(
saith
Saint
Joh.
3.12
.
)
that
he
gave
his
onely
Sonne
:
But
otherwise
in
it selfe
it
was
a
great
thing
.
Iacobs
toile
in
heat
and
frost
was
great
,
(
though
love
made
it
sweet
.
)
And
so
to
end
,
though
it
cost
Christ
an
infinite
price
,
yet
being
freely
offered
to
us
,
it
cost
us
nothing
,
its
easie
.
Reason
.
4
Fourthly
,
the
dispensation
is
easie
.
In
respect
whereof
,
the
Lord
doth
not
restraine
nor
limit
his
grace
,
In
respect
of
the
dispensation
of
it
.
and
the
efficacy
of
this
price
,
(
I
speake
now
of
his
revealed
will
,
not
secret
)
but
offers
it
by
the
Ministry
of
the
Gospel
to
all
sorts
,
without
let
or
barre
:
That
whosoever
will
submit
himselfe
to
his
way
and
dispensation
with
humblenesse
,
the
Lord
will
be
found
(
ordinarily
)
by
such
,
without
putting
difference
:
He
doth
not
sh
oll
out
or
discourage
any
,
as
if
hee
did
not
intend
it
to
them
,
he
doth
not
reject
any
who
reject
nor
him
,
nor
forsake
any
(
conceive
me
rightly
)
who
forsake
not
him
:
And
their
rejecting
or
forsaking
proceeds
not
from
his
decree
working
it
,
but
from
their
malice
and
unbeleefe
procuring
it
:
But
as
for
the
Lord
,
2
Cron.
16.4
.
hee
doth
not
forestall
or
prejudicate
the
spirit
of
any
man
to
his
dispensation
,
but
freely
,
generally
and
fully
offers
to
all
sorts
of
sinners
,
the
benefit
of
his
grace
and
pardon
,
who
doe
not
basely
and
treacherously
withdraw
themselves
,
and
cavill
against
his
simplicity
.
The
Lord
doth
not
put
difference
in
his
offer
,
saying
,
to
such
or
such
an
one
I
offer
it
,
to
such
and
such
I
doe
not
,
he
offers
alike
to
all
;
and
although
some
conditions
go
before
the
actuall
application
of
the
promise
,
yet
those
conditions
are
wrought
in
the
soule
by
the
offer
in
all
,
who
doe
walke
with
God
in
the
w●y
of
his
Ordinances
,
except
they
fight
and
resist
the
same
.
So
then
,
whosoever
doth
not
despise
the
counsell
of
God
,
Luke
4.
and
thinke
himself
unworthy
of
salvation
,
but
shew
himself
of
the
number
of
them
who
are
drawne
and
perswaded
to
accept
it
,
he
shall
assuredly
partake
it
.
So
much
for
the
fourth
.
Fifthly
,
to
come
a
little
nearer
,
that
is
,
to
the
reall
efficacy
of
working
Reason
.
5
grace
and
the
obedience
of
faith
,
that
s
easie
also
.
For
why
?
The
condition
of
faith
is
easie
to
such
as
belong
to
election
.
When
as
the
Lord
hath
brought
the
soule
under
the
condition
of
faith
,
partly
by
loading
the
same
under
her
misery
;
partly
by
the
presenting
to
her
the
sweetnesse
,
gainfulnesse
and
faithfulnesse
of
the
promise
;
and
partly
by
removing
all
such
barres
and
lets
as
might
disswade
the
soul
from
it
;
then
hereby
to
such
a
one
,
it
becomes
easie
to
beleeve
.
And
to
say
the
truth
,
to
these
its
onely
easie
,
in
the
true
kinde
and
proper
sense
of
easinesse
.
For
why
?
These
are
exempted
from
the
common
sort
of
hearers
,
to
whose
thoughts
the
very
conceit
of
faith
is
a
difficult
thing
,
much
more
the
enterprise
.
For
alas
!
Naturally
,
what
in
all
the
world
is
so
harsh
and
unwelcome
to
our
carnall
disposition
,
as
to
obey
the
Gospel
?
Not
to
preach
,
to
heare
,
to
give
away
our
wealth
,
to
sacrifice
our
children
,
to
keepe
the
Law
,
are
so
hard
as
this
:
But
to
such
as
the
Lord
hath
brought
under
the
authority
,
love
and
conduct
of
the
word
,
and
the
Spirit
of
grace
working
thereby
;
he
makes
it
sweet
and
easie
.
Others
plod
and
take
on
,
make
a
bungling
worke
of
it
,
Esay
63.12
.
Psal.
23.3
.
as
we
see
untidy
servants
goe
awkely
about
their
businesse
,
which
neate
and
skilfull
ones
dispatch
at
once
;
but
the
Lord
conducts
these
as
a
shepheard
leads
his
sheep
into
the
greene
pastures
,
and
as
those
Israelites
were
led
by
the
pillar
of
fire
and
cloud
through
the
wildernesse
.
If
a
traveller
be
set
right
on
his
journey
,
his
ease
is
in
his
guide
:
As
Isaac
seeing
Iacob
bring
venison
so
soone
,
asked
him
how
he
came
so
quickly
by
it
?
Hee
told
him
,
because
the
Lord
thy
God
brought
it
to
his
hand
:
So
hee
had
no
need
of
Esau
his
hunting
.
Now
briefly
,
it
shall
not
bee
amisse
to
shew
by
what
steps
the
Lord
makes
this
worke
easie
and
familiar
to
his
people
.
First
,
Cernaine
particulars
of
this
holy
ease
.
The
first
.
as
he
giveth
them
a
sweet
view
of
this
worke
of
obeying
the
Gospel
,
that
is
a
cleer
&
familiar
conceiving
thereof
,
so
that
it
is
not
an
intricate
and
wearisome
object
:
(
As
Salomon
describes
the
way
of
the
fluggard
to
be
an
hedge
of
thornes
,
which
no
man
is
willing
to
medle
with
:
)
So
also
the
Lord
brings
the
soule
unto
the
doore
of
hope
,
shewing
it
an
entrance
and
a
possiblenesse
of
escape
,
working
a
knowledge
of
it
,
and
withall
an
hearty
and
close
aime
and
sympathy
to
it
.
Hosea
2.
It
so
plants
the
soule
under
the
promise
,
that
the
droppings
of
Gods
myrrhe
,
oile
and
balme
,
do
not
light
beside
it
,
but
right
into
it
.
When
a
man
hath
got
the
promise
of
a
lease
;
he
is
sure
of
the
next
vacancy
:
So
men
that
lay
in
for
an
advouzon
,
waite
for
the
next
avoidance
.
It
is
a
good
ease
for
a
poore
Scholar
in
the
University
to
be
made
a
Probationer
of
the
next
Fellowship
(
as
in
some
Colledges
they
use
)
for
then
hee
waites
in
hope
,
and
is
eased
of
the
hazard
of
missing
.
Such
Probationers
and
Candidates
of
heaven
,
doth
the
Lord
first
make
his
poore
people
,
that
so
having
an
inckling
of
his
meaning
,
they
goe
on
with
sweetnesse
,
because
heaven
is
theirs
in
the
grant
and
reversion
.
As
once
an
holy
man
told
mee
,
that
the
Lord
intimated
his
heart
with
this
thought
,
that
if
he
would
seeke
him
faithfully
in
the
meanes
,
he
would
save
him
.
A
marveilous
priviledge
.
So
that
looke
when
any
grace
falls
from
God
,
they
are
the
parties
whom
it
will
light
upon
;
this
takes
off
an
exceeding
deale
of
bondage
,
and
makes
meanes
sweet
.
So
it
was
to
them
of
Ninivee
,
Jona
3.7.8.9
.
Judg.
14.
Jer.
4.3
.
who
upon
this
hint
from
God
,
applyed
themselves
to
the
meanes
very
carefully
.
This
causes
the
heart
to
plow
with
Gods
heifer
,
to
finde
out
his
riddle
,
and
to
see
into
the
mystery
of
the
promise
;
and
therefore
to
plow
indeed
and
fall
to
worke
,
to
rend
up
the
fallow
grounds
of
her
proud
rebellious
nature
,
selfe
and
scurffe
,
to
hunger
after
and
set
a
price
upon
the
promise
,
as
a
pearle
above
price
.
2.
In
divers
points
.
Secondly
,
the
Lord
makes
it
an
easie
worke
by
setling
the
promise
upon
the
soule
,
and
that
by
sundry
workes
:
For
first
,
it
doth
pull
up
all
hedges
and
fences
which
stopt
the
soules
course
,
standing
between
the
soule
and
her
harmes
,
he
puts
her
out
of
feare
,
and
sets
her
out
of
danger
,
removes
Lions
of
supposed
difficulty
out
of
her
way
;
as
malice
of
Satan
dismaying
,
error
of
the
wicked
deterring
,
and
selfe
distempers
which
disquiet
her
with
doubtings
:
wee
know
if
a
man
would
goe
the
next
way
to
a
place
and
avoid
dirt
and
bad
way
,
hee
must
have
a
guide
to
lead
him
by
the
fields
,
to
pull
up
gaps
,
barres
and
stops
;
which
done
,
the
traveller
hath
great
ease
.
So
the
Lord
deales
for
his
,
he
suffers
them
not
to
travell
tediously
to
heaven
;
that
is
the
portion
of
hypocrites
who
undoe
as
fast
as
they
doe
,
and
are
ever
new
to
beginne
;
but
to
his
owne
he
gives
sweet
ease
in
his
way
.
If
a
man
should
hold
our
enemy
for
us
and
binde
him
by
strength
,
it
were
(
as
we
say
)
five
of
the
seven
,
we
might
easily
beat
him
.
Thus
our
Lord
Jesus
bindes
Satan
and
difficulties
,
that
the
soule
might
get
the
better
of
him
,
and
goe
forward
without
awcknesse
,
Luke
12.
selfe-love
or
hypocrisie
.
Secondly
,
the
Lord
makes
the
promise
easie
,
by
presenting
to
her
all
the
good
things
of
it
(
as
Canaan
was
seene
easily
by
Moses
when
the
Lord
shewed
it
unto
him
)
and
so
sets
the
soule
in
a
sweet
course
:
Deut
34.1
,
2
,
3
,
4.
Wee
know
by
experience
,
when
once
a
man
gets
the
savour
and
smack
of
an
object
,
he
goes
roundly
:
A
Tradesman
having
tasted
the
reall
sweet
of
his
returne
,
and
a
scholar
of
his
booke
,
take
small
thought
to
goe
through
stitch
.
Paul
in
that
place
to
the
Corinths
,
tells
us
that
the
Lord
hath
diffused
the
savour
of
his
truth
into
him
,
and
by
him
to
others
.
An
hypocrite
is
puzling
after
it
all
his
life
time
,
2
Cor.
2.14
.
but
is
so
poisoned
with
the
more
welcome
savours
of
his
pleasures
,
gaine
and
lusts
,
that
he
falls
short
of
the
grace
of
God
,
and
as
it
is
Heb.
12.
Esau
came
short
of
the
blessing
,
Iaacob
came
just
in
the
way
of
it
and
failed
not
:
And
this
savour
differs
from
the
decaying
and
wanzing
taste
of
temporaries
;
it
abides
in
the
soule
,
and
causes
it
to
be
restlesse
,
till
it
possesse
what
it
savours
:
It
is
as
leven
,
sowres
the
whole
lumpe
of
minde
,
will
,
affections
.
Thirdly
and
lastly
,
it
doth
authorise
,
enable
and
carry
the
soule
(
as
under
a
safe
convoy
)
into
the
promise
:
So
that
(
without
the
toile
of
the
wicked
)
it
holds
on
cheerfully
in
all
those
meanes
which
she
must
use
,
as
prayer
,
meditation
,
conference
,
hearing
;
so
that
she
uses
not
these
at
had
I
wist
,
hit
they
or
misse
they
,
but
as
ordinances
under
the
blessing
of
God
,
which
shall
not
returne
in
vaine
:
As
Esay
speakes
,
Esay
55.9.10
.
The
snow
and
the
raine
returne
not
in
vaine
to
him
that
sent
them
,
but
cause
the
earth
to
bring
forth
corne
to
the
eater
,
and
seed
to
the
sower
:
So
shall
my
word
(
saith
the
Lord
)
not
faile
of
its
scope
,
but
to
doe
that
for
which
I
sent
it
.
And
sithence
the
Lord
Jesus
speakes
no
words
in
vain
,
but
with
the
promise
,
addes
the
performance
;
therefore
the
soule
heares
it
so
,
takes
and
findes
it
so
;
even
as
the
command
of
Christ
to
the
sicke
of
the
palsey
,
Be
thou
cleane
,
clensed
him
forthwith
.
So
then
,
if
the
Lord
will
have
it
so
sweet
and
easie
a
worke
,
who
shall
let
it
?
Who
shall
disanull
it
?
So
much
for
the
Reasons
.
I
proceed
to
the
Use
.
Vses
.
Let
this
first
teach
us
to
put
a
difference
between
persons
who
professe
to
seeke
heaven
:
Whatsoever
the
world
thinkes
Instruct
.
1
that
all
are
alike
,
the
matter
is
nothing
so
:
I
may
say
of
them
as
the
holy
Branch
.
2
Ghost
speakes
of
the
Jewes
in
Esters
Ester
9.14
.
time
,
when
Hamans
plot
was
broken
,
Grace
is
easie
to
them
that
are
bred
for
it
.
that
to
the
Jewes
was
a
day
of
gladnesse
and
rest
from
all
their
troubles
,
feasting
and
ease
;
but
to
their
enemies
the
contrary
:
So
I
say
,
to
all
plodding
ones
and
hypocrites
,
the
Lord
gives
as
much
toile
(
and
more
)
for
hell
,
as
the
godly
for
heaven
;
it
is
their
lot
,
Eccles.
2.26
.
and
the
portion
of
their
cup
:
They
would
never
come
within
the
condition
or
suburbes
of
mercy
;
but
the
others
lot
is
fallen
into
a
goodly
heritage
.
Psal.
16.
It
is
with
them
,
Simil.
as
it
is
with
two
men
carried
into
a
field
wherein
there
lies
an
hidden
treasure
:
The
one
is
left
to
seeke
,
to
dig
,
to
harpe
upon
the
place
by
conjecture
,
and
so
findes
it
a
bootlesse
worke
:
Matth.
13.44
.
The
other
is
carried
to
the
plac●
pointed
by
the
finger
,
and
there
he
digges
and
findes
it
.
A
Scholar
in
the
University
that
hath
a
generall
wit
for
learning
,
will
thrive
and
get
it
(
although
but
poorely
maintained
)
when
another
kept
there
upon
costy
tearmes
,
wanting
such
a
spirit
,
shall
plod
in
vaine
.
Matth.
13.11
.
It
is
only
theirs
to
whom
it
is
given
,
to
whom
by
covenant
it
belongs
;
even
such
as
renouncing
themselves
,
wholly
resigne
up
themselves
to
him
,
who
can
only
make
it
easie
and
sweet
.
The
elder
brother
was
as
near
his
fathers
elbow
as
could
be
and
alwaies
with
him
;
yet
it
was
the
lot
of
the
yonger
(
a
prodigall
turned
to
his
father
)
to
eat
of
the
fat
calfe
,
to
have
the
ring
,
robe
and
shooes
put
on
him
;
it
was
easie
for
him
to
be
happy
,
when
his
father
would
beteame
it
him
as
his
lot
.
Judg.
14.
When
Sampsons
friends
are
kept
from
the
riddle
,
how
hard
is
it
in
seven
daies
to
hit
upon
it
?
But
when
they
plowed
with
his
heifer
,
how
easily
they
finde
it
out
,
and
come
to
him
,
saying
,
What
is
more
sweet
then
hony
?
And
what
more
strong
then
a
Lion
?
When
the
two
Apostles
,
Peter
and
Paul
preached
to
the
Jewes
,
how
they
pressed
upon
them
the
offer
of
salvation
,
because
by
vertue
of
the
covenant
,
they
were
to
have
the
first
refusall
?
Read
two
places
,
Act.
2.
Peter
tells
them
,
To
you
and
to
your
children
(
out
of
Gods
free
love
)
the
promise
belongs
and
the
powrings
out
of
the
spirit
,
and
to
as
many
as
the
Lord
our
God
shall
call
.
And
so
in
the
13.
of
Acts
,
To
you
(
brethren
,
the
Jewes
at
Antioch
)
is
preached
by
this
man
forgivenesse
of
sinnes
.
It
was
a
great
honour
though
they
had
not
the
grace
to
see
it
:
And
so
much
more
to
all
under
the
condition
of
faith
the
promise
belongs
,
although
to
such
as
are
under
the
condition
of
their
own
strength
,
it
shall
be
a
meer
toile
and
bondage
.
So
much
for
the
first
instruction
.
Instruct
.
2
A
second
serves
to
untie
a
knot
in
the
seeming
contradiction
of
Scriptures
.
Quest.
Grace
is
called
by
name
of
a
yoake
,
how
then
easie
?
Some
presenting
unto
us
a
marveilous
ease
in
the
yoke
of
Christ
and
a
lightnesse
in
his
burthen
:
Others
a
marveilous
difficulty
,
and
such
a
thing
as
must
be
striven
for
,
and
yet
may
be
mist
.
The
answer
is
,
Heaven
and
Grace
are
both
the
most
easie
,
and
the
most
difficult
that
can
be
;
Answ.
Grace
is
the
hardest
and
the
easiest
thing
of
all
.
Math.
19.26
.
both
may
well
stand
:
They
are
most
easie
to
the
soule
which
will
bee
taught
of
God
,
and
will
not
resist
his
method
by
attending
their
owne
wisdome
:
But
to
others
,
they
are
matters
of
greatest
difficulty
:
To
God
all
things
are
possible
;
to
flesh
and
bloud
,
to
the
wit
and
will
of
man
,
to
the
freedome
of
our
owne
choice
,
nothing
is
so
impossible
.
I
remember
the
answer
of
a
Philosopher
to
a
great
Prince
(
who
had
beene
his
scholar
,
and
was
discontented
at
him
for
publishing
his
bookes
)
be
content
,
saith
hee
,
and
know
,
my
bookes
of
Philosophy
are
publisht
and
not
published
,
for
none
are
ere
the
wiser
for
them
,
save
those
to
whom
they
were
read
and
made
evident
.
So
here
:
The
mystery
of
Christ
is
the
most
easie
and
the
most
hard
;
easie
only
to
such
as
in
whom
the
Lord
hath
opened
an
eare
,
Job
33.15
.
and
revealed
it
,
to
others
hard
.
So
much
for
Instruction
.
Vse
2
Secondly
,
this
is
Terror
to
all
such
libertines
and
carnall
Gospellers
,
who
make
Religion
&
Faith
(
great
works
)
light
and
slight
matters
,
Terror
to
many
.
running
away
with
them
as
horses
with
empty
waggons
,
not
through
any
Branch
.
1
ease
they
have
by
the
Spirit
,
but
from
the
excesse
and
superfluity
of
their
own
blindenesse
and
presumption
.
Slighters
of
the
worke
of
grace
,
abuse
the
doctrine
of
ease
.
Others
are
blinde
,
idiots
tell
them
of
Regeneration
and
Conversion
,
and
they
run
to
their
own
strength
,
they
doe
hope
well
,
that
if
they
put
their
good
will
to
Gods
,
God
will
so
far
enable
them
as
to
get
somewhat
:
They
hope
men
make
more
ado
about
matters
then
God
himselfe
:
God
hath
told
them
,
that
faith
in
the
promise
is
easie
,
and
none
of
these
sowre
Preachers
shall
pull
this
liberty
from
them
,
what
needs
all
this
adoe
?
If
God
be
on
our
side
,
we
feare
nothing
;
as
long
as
men
walke
even
and
faire
,
harmelesse
and
devout
,
bearing
a
good
minde
toward
God
,
keepe
their
Church
,
and
pay
all
men
their
dues
,
and
give
to
the
poore
;
for
ought
they
see
God
is
mercifull
,
will
not
the
death
of
a
sinner
,
is
found
of
them
that
sought
him
not
:
Esay
65.1
.
Matth.
11.
●9
.
Esay
57.17
.
His
yoke
is
easie
,
he
saith
he
will
not
bee
alway
heavy
upon
men
,
he
knowes
we
be
no
Angels
:
yea
he
saith
,
that
he
hath
seene
the
iniquity
of
mens
covetousnesse
,
and
hee
will
heale
them
and
make
no
more
adoe
.
It
is
for
his
glory
to
bee
mercifull
.
As
for
these
Ministers
who
sticke
so
much
at
the
truth
of
heart
,
and
faith
unfaigned
,
they
say
,
onely
God
knowes
the
heart
,
and
they
trouble
mens
heads
more
then
they
doe
them
good
,
making
men
unquiet
,
and
finding
out
new
crotchets
!
What
is
mans
life
(
say
they
)
if
hee
may
not
bee
merry
and
cheerfull
?
God
loves
it
,
and
Christ
hath
dearly
bought
it
,
and
its
best
to
be
merry
,
eat
and
drinke
,
and
cast
away
care
.
God
(
say
these
)
hath
made
us
of
bodies
as
well
as
soules
,
we
be
not
all
spirit
,
nor
shall
be
in
this
world
;
we
must
tend
Sermons
so
as
we
may
tend
our
worke
too
,
our
bodies
must
be
made
of
for
God
,
and
what
skils
it
,
though
we
play
and
be
good
fellowes
,
and
drinke
a
cup
or
two
,
(
so
it
be
in
the
feare
of
God
)
although
we
be
none
of
these
Puritans
,
yet
wee
be
not
against
them
;
we
hope
by
this
meanes
to
spend
out
our
short
time
,
having
God
afore
our
eies
,
and
to
be
in
heaven
ere
we
be
aware
.
Oh
yee
wofull
creatures
!
Doe
you
thus
construe
Gods
ease
?
I
aske
you
,
Hath
the
Lord
ever
brought
you
under
the
bondage
of
spirit
,
for
all
your
cursed
nature
and
impious
prophanenesse
?
Did
it
ever
cut
you
off
from
your
old
stocke
?
Did
it
ever
bring
yee
under
hope
?
No
doubtlesse
:
Thinke
not
then
to
make
faith
an
easie
purchase
upon
your
owne
purse
;
it
will
be
one
day
,
in
that
your
last
night
of
death
and
darkenesse
,
such
a
toilesome
journey
,
through
tempest
and
foule
weather
,
dirt
and
wearinesse
,
that
you
shall
be
quite
tired
,
and
then
shall
true
toile
succeed
false
ease
:
Hearken
not
to
that
lying
spirit
which
beares
you
in
hand
,
all
ease
,
ease
,
for
it
shall
turne
to
extremity
of
anguish
,
and
to
a
desperate
impossibility
:
The
mouth
of
the
Lord
hath
spoken
it
,
The
Lord
indeed
moderates
the
labour
of
his
poore
weary
travellers
to
Zion
,
Psal.
84.
So
that
they
shall
grow
from
strength
and
feele
no
faintnesse
:
But
no
man
shall
goe
up
in
a
feather
bed
to
heaven
,
if
it
were
ever
an
easie
way
,
it
was
never
easie
;
foolehardy
stout
travellers
,
which
boast
of
their
limbes
,
shall
faint
suddenly
.
Matth.
15.
Dogs
must
not
come
with
poore
children
for
Gods
dole
,
it
belongs
not
unto
them
.
So
much
for
the
first
Branch
.
Others
also
there
are
whom
this
terror
reacheth
unto
:
And
they
are
Branch
.
2
base
hypocrites
,
who
come
with
their
toile
and
cost
to
God
,
Hypocrites
who
come
with
their
toile
and
cost
to
God
,
are
rejected
.
devising
painfull
and
tedious
waies
of
their
owne
,
but
shunning
Gods
easie
way
.
They
will
obtrude
their
whole
rivers
of
oile
and
wine
,
and
whole
barns
of
corne
,
for
the
sinne
of
their
soules
;
whereas
he
askes
onely
a
third
part
of
an
Hin
,
and
an
handfull
of
flower
for
a
meat
offering
:
A
poore
thing
in
Gods
way
,
is
better
excepted
then
all
excesse
of
our
owne
.
Ye
load
mee
(
saith
God
)
and
pester
me
with
your
offerings
,
I
groane
under
the
burthen
of
your
sacrifices
.
Honour
me
in
mine
owne
way
,
and
I
will
make
it
easie
and
sweet
to
you
:
But
else
,
the
sand
is
not
more
heavy
to
mens
shoulders
,
then
you
to
Gods
;
you
are
out
of
Gods
element
,
therefore
every
thing
is
weighty
;
you
may
complaine
that
you
are
not
regarded
,
but
the
Lord
pitties
no
toile
of
hypocrites
against
his
word
.
Elija
shall
sooner
consume
the
sacrifice
with
fire
from
heaven
by
standing
still
,
and
praying
in
Gods
way
,
then
all
Baals
Priests
with
their
lancings
and
leapings
upon
the
Altar
.
Cost
without
wit
is
waste
.
It
s
said
of
Ionathan
that
he
had
wrought
with
God
that
day
on
which
he
overcame
those
Philistins
.
So
I
say
,
Gods
people
work
with
God
,
1
King
.
18.28
.
with
37.
1
Sam.
(
rather
he
with
them
)
but
hypocrites
work
with
themselves
;
therefore
they
lay
out
their
labour
for
that
which
profits
not
,
and
mony
for
no
bread
.
They
goe
against
the
streame
,
a
Esau
in
his
hunting
,
for
the
blessing
went
another
way
with
lesse
adoe
.
Esay
55.2
.
1
Sam.
14.45
.
2
Tim
3.7
.
As
it
s
said
in
Timothy
,
Alway
hearing
,
never
comming
to
knowledge
:
Oh
the
endlesse
bootlesse
toile
of
hypocrites
!
You
poore
asses
,
running
the
Divells
round
,
and
grinding
in
his
mill
,
with
your
eyes
blindfold
,
at
last
be
scared
out
of
your
trade
!
You
doe
but
as
Sampson
,
Judg.
15.
lay
heapes
upon
heapes
,
and
die
of
thirst
!
Once
get
into
the
right
way
,
and
undoe
somewhat
first
,
which
God
would
have
you
forgoe
instead
of
your
doings
;
and
this
will
cause
unto
you
incredible
ease
and
sweetnesse
in
your
proceeding
.
Remember
that
speech
,
Esay
30.
your
strength
shall
be
to
sit
still
:
Sit
still
and
bee
quiet
therefore
in
your
hypocriticall
devotions
,
and
bee
stirring
and
working
with
God
under
the
condition
of
his
promise
,
and
your
labour
shall
not
be
lost
in
the
Lord.
1
Cor.
13.
ult.
Else
you
shall
suffer
losse
not
onely
of
a
part
,
but
of
the
principall
;
you
shall
sinke
in
your
sweat
,
and
the
most
despised
fatherlesse
creatures
with
their
poore
emptinesse
,
scarce
daring
to
lift
up
eies
to
heaven
,
standing
afar
off
,
shall
go
away
better
justified
then
you
with
all
your
supererogations
.
Luke
18.13
.
And
when
you
are
thus
defeated
,
your
mends
shall
be
in
your
own
hands
.
So
much
for
this
second
.
Vse
3
Thirdly
,
this
Doctrine
reproves
sundry
sorts
:
And
first
,
all
such
as
having
enjoyed
the
liberty
of
Gods
Ordinances
all
their
dayes
,
Reproofe
.
Sundry
branches
.
1.
The
chiefe
season
of
ease
is
at
first
.
yet
never
had
the
wisdome
to
discerne
that
spirituall
season
,
in
which
the
Lord
makes
this
worke
of
faith
easie
and
welcome
.
The
ease
of
beleeving
(
in
Gods
usuall
method
)
attends
a
peculiar
opportunity
of
Gods
owne
vouchsafing
,
in
which
he
doth
more
readily
worke
,
then
at
all
other
times
.
Commonly
when
the
word
is
first
sent
to
a
congregation
,
as
a
dainty
,
as
a
rare
and
desired
pearle
,
an
object
of
price
:
Againe
,
when
the
spirit
of
the
hearer
is
carried
with
violence
to
carry
the
Kingdome
away
,
whatsoever
paines
and
charge
it
cost
them
;
when
also
the
Lord
sends
the
Angel
or
Minister
with
a
more
then
common
spirit
of
zeale
,
to
stir
the
muddy
poole
to
the
bottome
,
and
to
unsettle
mens
hearts
frozen
upon
their
dregs
:
I
say
,
when
as
the
Lord
inspires
him
with
the
spirit
of
Eliah
or
Iohn
Baptist
,
with
speciall
love
to
the
pretious
soules
of
men
,
with
laboriousnesse
and
the
spirit
of
convincing
:
when
as
the
Gospel
drawes
all
sorts
unto
it
,
by
the
fervency
of
affections
and
examples
of
such
as
make
toward
it
,
then
there
is
ease
in
beleeving
.
Not
when
the
Gospel
is
waxen
stale
in
a
Towne
,
and
Manna
plentifull
,
which
commonly
causes
loathing
and
fulsomenesse
:
Not
when
the
hearers
heart
is
sunke
and
dead
in
his
brest
,
indifferent
whether
he
speed
or
no
:
Not
when
the
spirits
of
the
Ministers
of
God
wax
dull
,
as
Moses
hands
with
long
holding
up
:
Not
when
the
Spirit
of
grace
,
of
power
,
melting
,
drawing
and
perswading
,
begins
to
flag
:
And
(
as
Micah
saith
)
is
straitned
:
Mica
2.6
.
Not
when
the
hearts
of
Ministers
faint
in
them
and
turne
another
way
:
Not
when
they
are
driven
out
from
their
places
,
and
are
faine
to
seeke
into
remote
Countries
:
Not
when
the
affections
of
people
wax
generally
dead
,
and
carelesse
which
end
goe
forward
,
rather
minding
their
owne
world
,
will
and
ends
,
then
the
matters
of
salvation
.
When
these
markes
fall
out
,
the
shadowes
of
the
mountaines
wax
long
,
the
wild
Beasts
goe
out
of
their
dennes
to
spoile
,
and
the
labourers
turne
their
backes
upon
their
worke
,
because
the
Sunne
is
downe
.
Not
in
these
seasons
,
not
in
death
,
deepe
sicknesses
,
crosses
,
feares
,
losses
,
is
there
like
to
be
found
this
ease
I
speake
of
?
And
therefore
,
Oh
you
(
my
brethen
who
heare
me
this
day
!
)
who
have
long
lived
here
under
the
meanes
,
(
above
fifty
yeares
)
thinke
seriously
of
your
estate
.
If
yet
the
worke
of
beleeving
the
promise
be
undone
,
if
you
have
outbidden
and
survived
all
these
happy
seasons
,
(
wherein
your
owne
soules
know
you
felt
such
dampings
of
corruption
,
raisings
of
heart
,
thawings
,
inclinings
and
movings
of
spirit
,
to
embrace
the
offer
of
salvation
)
and
have
fallen
to
the
world
,
to
pleasures
,
to
ease
,
and
(
as
Cain
did
)
being
cast
out
of
Gods
presence
,
to
goe
and
build
Cities
:
Let
my
words
now
pierce
you
(
if
any
tendernesse
at
roote
remaine
in
you
)
and
take
heed
lest
if
ever
you
finde
God
gracious
,
(
if
he
have
not
quite
cast
you
off
for
your
dallying
)
you
be
put
to
toile
and
travell
for
it
,
lest
it
cost
you
tenne
times
as
much
trouble
as
you
might
first
have
had
it
for
.
The
Lord
is
hardly
drawne
to
returne
to
a
particular
man
,
when
he
hath
left
a
publique
place
:
I
tell
you
,
if
you
have
slighted
such
meanes
and
seasons
as
these
,
it
must
be
the
unspeakeable
patience
of
God
which
can
pull
you
home
at
last
:
It
were
strange
if
a
man
who
hath
lost
his
faire
or
market
,
should
come
many
daies
after
and
meet
with
those
commodities
which
hee
wants
,
then
he
might
have
stored
himselfe
with
ease
,
but
after
with
much
hazard
and
cost
.
You
have
had
your
season
,
your
accepted
time
and
day
of
salvation
;
Speciall
application
to
the
present
people
.
many
hundreds
have
beleeved
and
set
seale
to
the
grace
offered
,
and
most
of
them
are
at
rest
with
God
.
If
you
bee
those
unhappy
ones
who
have
received
it
all
this
while
in
vaine
,
Hard
for
long
dalliers
with
God
,
to
recover
him
again
at
their
pleasure
or
leasure
.
I
doubt
whether
ever
any
new
appetite
will
be
lent
you
,
and
although
it
were
,
I
doubt
whether
(
the
doores
being
shut
)
you
shall
speed
of
your
desire
(
though
you
should
runne
from
Barwicke
to
Dover
,
from
old
England
into
new
for
it
)
or
be
admitted
to
beleeve
:
Oh!
How
shall
I
speake
to
this
wofull
place
for
the
padling
out
of
her
season
of
ease
?
God
hath
brought
salvation
to
your
doores
,
as
to
the
children
of
the
Kingdome
,
pind
it
on
your
sleeves
,
I
may
truly
(
and
in
a
good
time
)
speake
it
,
The
Gospel
hath
alway
brought
you
more
gaine
then
it
hath
cost
you
:
Pulpits
have
beene
,
as
it
were
,
set
up
in
your
streets
by
your
houses
,
(
so
neere
is
the
grace
of
God
come
unto
you
;
)
and
when
others
have
ridden
and
trotted
five
,
ten
,
fifteene
miles
,
you
have
had
it
at
home
,
for
stepping
in
at
the
doores
;
floods
of
butter
and
oile
have
flowed
downe
in
your
brooks
and
streets
,
and
thousands
have
beene
satisfied
with
your
leavings
:
You
have
been
as
free
borne
to
the
Gospel
;
What
(
in
all
the
world
)
shall
you
pretend
for
your selves
,
if
you
have
never
had
(
I
say
not
the
best
portion
)
but
any
part
at
all
of
it
:
Oh!
that
I
could
teach
you
,
(
after
all
my
pressing
of
the
promise
among
you
)
how
to
dispute
for
your selves
?
But
that
exceeds
my
skill
;
you
have
had
a
fee-simple
,
an
inheritance
of
the
Gospel
,
you
have
beene
married
to
the
Lord
,
under
long
,
constant
,
unwearied
,
plaine
and
powerfull
meanes
,
long
ere
I
came
among
you
:
All
mens
gifts
have
served
you
,
Note
you
of
the
congregation
.
you
have
entred
into
other
mens
labours
.
I
may
adde
this
,
that
you
have
possessed
fields
,
vineyards
and
orchards
,
which
you
never
knew
the
price
of
;
never
bought
tilled
or
planted
.
For
my selfe
although
I
have
long
lived
unprofitable
,
yet
if
ever
God
lent
me
any
fitnesse
to
doe
you
good
,
it
hath
beene
since
I
came
among
you
:
And
yet
some
of
you
,
through
lazinesse
,
worldlinesse
,
love
of
your
shops
,
formality
,
neglect
of
meditation
:
Others
through
a
curst
sullen
heart
,
snuffing
at
the
Ministry
,
stumbling
at
the
stone
of
offence
,
but
the
most
from
a
cloy'd
and
surfeited
stomacke
with
much
food
,
have
never
come
to
taste
the
ease
of
mercy
.
If
some
few
have
,
truly
,
either
they
have
little
else
to
take
too
,
or
else
God
hath
pickt
them
out
as
odde
ones
here
and
there
;
and
what
may
become
of
some
of
these
when
meanes
shall
faile
,
God
knoweth
!
But
now
even
at
this
last
cast
and
farewell
,
for
Gods
sake
,
come
in
and
dally
no
longer
,
and
breake
through
all
your
lusts
for
this
promise
!
It
shall
vex
ye
as
fire
one
day
,
to
thinke
of
this
,
how
foolishly
did
I
misse
of
heaven
?
When
I
might
have
had
it
with
ease
,
then
to
lose
it
for
a
base
lust
,
a
vanity
,
which
shall
leave
me
empty
,
Oh
foole
in
kinde
!
The
Lord
move
your
hearts
!
So
much
for
this
first
branch
of
Reproofe
.
Branch
.
2
Secondly
,
here
is
reproofe
for
all
such
as
have
forestalled
this
blessed
ease
of
God
,
Deny
selfe-ease
for
Gods
ease
.
by
leaning
to
their
owne
strength
,
zeale
and
affections
.
I
have
beat
much
upon
this
:
Now
I
say
no
more
but
this
.
Wonder
not
if
your
lives
bee
full
of
complaints
!
Oh
ye
,
saith
Esay
!
who
kindle
a
fire
of
your
rotten
sticks
,
Esay
50.
ult.
and
compasse
your selves
with
your
owne
sparkles
,
much
good
doe
it
you
with
your
owne
light
and
heate
,
but
you
shall
have
this
at
mine
hand
,
you
shall
lye
downe
in
sorrow
!
Is
it
a
small
sinne
that
turnes
Gods
ease
into
misery
?
Vers.
10.
No
surely
.
A
viper
shall
come
forth
of
your
owne
heat
and
sting
you
to
death
without
repentance
!
Who
is
he
among
you
that
feares
the
Lord
and
obeyes
the
voice
of
his
servants
,
that
walkes
in
the
darkenesse
and
hath
no
light
!
Let
him
trust
in
the
name
of
the
Lord
,
and
stay
himselfe
upon
his
God
:
And
so
doing
,
he
will
doe
his
worke
for
him
.
Get
once
the
slight
of
it
(
as
we
say
)
and
then
halfe
the
worke
is
at
an
end
:
Lay
downe
rather
your
owne
spirits
and
sparkles
,
good
deeds
and
affections
,
rather
then
take
them
up
to
demerit
God
and
resist
his
ease
:
And
so
by
denying
your selves
,
here
on
the
left
hand
in
your
vices
,
there
on
the
right
in
your
vertues
and
praises
,
sucking
out
an
humble
heart
out
of
the
promise
,
(
for
alas
!
what
needed
the
cost
of
Christ
,
if
your
cost
could
serve
the
turne
)
you
shall
finde
your selves
to
profit
more
by
one
Sermon
,
then
you
have
done
by
tenne
.
So
much
for
this
second
Branch
.
Thirdly
,
this
reproves
all
such
Ministers
as
turne
this
true
and
spirituall
Branch
.
3
ease
of
God
into
a
carnall
liberty
,
and
smoothing
their
ignorant
and
prophane
people
,
Preachers
of
carnall
ease
who
sow
pillowes
.
yea
sowing
pillowes
of
fleshly
ease
under
their
elbowes
;
telling
them
they
are
in
good
ease
,
and
these
Preachers
scare
them
with
false
fires
;
for
Gods
yoake
is
easie
,
Christ
came
to
destroy
the
hard
Law
,
&c.
And
the
ground
of
this
practice
is
either
idlenesse
,
to
spare
themselves
a
labour
,
or
through
prophanenesse
,
or
through
Gods
just
judgement
to
give
them
teachers
such
as
themselves
are
,
to
cause
them
to
stumble
and
fall
,
and
rise
no
more
,
and
all
because
they
have
rejected
better
meanes
.
And
others
Pelagian
wise
,
teach
that
there
is
an
universall
sufficient
grace
offered
in
the
Gospel
which
also
is
effectuall
,
except
men
resist
it
,
and
that
they
have
free
will
to
accept
and
embrace
it
.
As
for
the
doctrine
of
Gods
peculiar
ease
of
perswading
some
more
then
others
,
they
cannot
endure
it
.
They
teach
the
people
to
say
to
God
,
as
those
in
Esay
are
brought
in
,
saying
to
one
man
,
doe
but
beare
our
name
and
owne
us
,
and
we
will
be
at
our
owne
findings
,
thou
shalt
not
be
troubled
with
our
maintenance
,
we
will
bee
fed
,
apparrelled
and
supported
by
our
owne
meanes
and
moneies
.
Pelagian
ease
of
selfe-conversion
,
and
of
fre-will
confuted
.
So
say
these
to
Christ
,
beare
our
name
for
fashion
,
and
obtaine
a
generall
pardon
by
the
merit
of
thy
bloud
,
and
as
for
the
application
of
it
let
us
alone
,
we
will
finde
strength
by
our
owne
free
concurrence
with
the
grace
offered
,
to
fasten
upon
and
apply
it
to
our selves
.
And
so
if
there
fall
out
to
be
any
defect
herein
,
it
is
no
want
of
the
accommodation
of
grace
to
us
,
(
for
that
is
equall
to
all
)
but
our
accommodation
to
it
in
such
a
due
season
,
matter
or
other
circumstances
,
as
if
they
had
beene
concurring
,
might
have
produced
a
perswasion
to
receive
the
grace
offered
.
To
all
which
,
I
answer
,
such
ease
as
this
in
obeying
the
command
of
beleeving
,
the
orthodox
Church
of
God
know
none
:
The
ease
that
is
,
is
on
Gods
part
,
preventing
,
assisting
and
perfecting
,
and
from
none
of
ours
.
To
us
,
the
work
is
absolutely
impossible
.
So
much
for
this
third
Branch
,
and
so
for
this
third
Use
of
Reproofe
.
The
fourth
Use
should
be
Exhortation
,
and
that
many
fold
.
First
,
Vse
4
to
all
Gods
poore
servants
,
Exhortation
.
In
sundry
Branches
.
Such
as
have
found
ease
in
Gods
way
are
thankfull
.
who
have
found
Gods
way
sweetned
thus
and
eased
by
the
Lord
,
that
they
be
very
thankefull
for
this
speciall
favour
.
Say
thus
,
who
am
I
whom
thou
shouldest
make
that
sweet
and
easie
unto
,
which
to
others
thou
sufferest
to
bee
toilesome
?
Thou
mightest
have
brought
mee
as
hardly
to
heaven
as
others
,
there
is
not
a
prouder
,
tougher
moulded
wretch
of
an
hundred
then
I
have
beene
,
Jer.
2.3.4
.
yet
thy
milde
and
gentle
cords
of
allurement
have
been
strange
to
me
!
Thou
hast
pull'd
me
with
the
cords
of
a
man
,
made
love
to
me
even
in
the
wildernesse
,
forelaid
my
way
sweetly
,
brought
me
into
the
net
ere
I
was
aware
,
concealed
difficulties
while
afterward
,
mittigated
my
horrors
,
gone
leasurely
on
with
me
,
drop
upon
drop
,
line
upon
line
,
not
gugged
me
too
deeply
with
my
lusts
,
not
suffered
me
to
revolt
to
my
old
courses
;
thou
hast
laid
no
heavy
burthens
upon
my
shoulders
,
required
no
toile
of
service
;
thou
hast
given
me
an
hope
of
successe
from
the
beginning
,
so
that
I
have
gone
to
worke
with
hope
,
beene
freed
from
excessive
feares
,
temptations
,
crosses
,
discouragements
,
which
many
others
are
basked
withall
.
For
my
part
I
know
no
reason
,
and
I
can
but
wonder
,
that
thou
shouldest
doe
as
thou
hast
(
which
I
cannot
deny
without
lying
)
to
one
so
hollow
,
inconstant
and
perverse
,
as
I
know
my selfe
to
be
.
It
pleases
thee
to
hold
me
fast
to
those
steps
to
which
thou
hast
brought
me
,
and
to
try
mee
no
deeplier
then
thou
givest
light
and
strength
to
resolve
and
revive
mee
againe
.
Methinkes
,
thou
hast
made
the
whole
mystery
of
Christ
sensible
and
lively
to
me
in
the
ground
of
it
,
the
merit
,
thy
scope
(
which
is
to
magnifie
thy selfe
in
the
hearts
of
thine
)
and
my
heart
hath
found
some
sweetnesse
in
it
,
found
it
day
by
day
more
lightsome
and
sweet
:
As
the
loadstone
holds
iron
to
it selfe
,
so
I
have
felt
thy
promise
to
draw
me
,
so
that
I
cannot
give
it
over
,
nor
forsake
the
meanes
,
but
they
are
daily
sweeter
and
sweeter
to
me
.
I
have
not
felt
such
temptations
to
hideous
thoughts
&
lusts
as
some
have
done
:
I
am
not
disquieted
so
much
about
the
measure
of
my
preparations
as
some
have
been
,
from
my
youth
up
,
thou
hast
by
steps
and
degrees
wrought
that
which
thou
art
faine
to
worke
in
others
by
violence
and
with
difficulties
:
Nothing
but
excesse
of
clemency
and
mercy
hath
beene
my
portion
;
and
yet
in
all
,
I
have
held
some
good
testimony
in
my
owne
heart
of
sincere
and
plaine
intentions
,
although
feeble
,
yet
faithfull
.
Oh
blesse
the
Lord
!
Pitty
such
as
get
to
heaven
with
difficulties
.
As
for
others
,
whose
birth
costs
more
travell
and
paines
,
pitty
them
the
rather
,
and
confesse
thou
owest
them
so
much
the
more
compassion
by
how
much
they
come
harder
to
heaven
then
thou
dost
.
We
see
an
heire
toiles
not
so
much
for
all
his
inheritance
,
as
a
poore
labourer
for
a
groat
a
day
.
Doth
the
poore
man
murmure
at
him
?
No
,
but
puts
himselfe
under
providence
which
hath
made
some
owners
,
some
tenants
,
some
to
live
at
more
ease
,
others
with
more
toile
:
The
Lord
is
the
maker
of
both
,
and
perhaps
foresees
,
that
if
the
poore
had
as
the
rich
,
he
would
beare
it
worse
,
and
therefore
his
rough
spirit
must
bee
basked
and
held
downe
from
pride
and
rebellion
.
Let
not
such
as
meet
with
more
hardship
in
their
conversion
accuse
God
,
for
changing
ease
into
toile
:
Let
them
not
murmure
at
Lydia
,
at
Zachee
and
such
as
have
beene
easily
brought
home
;
but
blesse
God
that
he
would
trouble
himselfe
with
such
peeces
as
they
,
rather
then
burne
them
as
knotty
logs
scarce
worth
the
hewing
,
and
bestow
any
cost
upon
them
for
his
owne
names
sake
,
rather
then
they
should
perish
:
But
let
them
be
farre
from
cavilling
at
God
that
they
have
abode
the
heate
of
the
day
,
and
others
comming
in
at
the
eleventh
houre
have
fared
as
well
?
Matth.
20.15
.
Is
thy
penny
the
worse
silver
for
theirs
?
Or
is
thine
eie
evill
because
Gods
is
good
?
wonder
rather
that
ever
that
penny
should
come
in
thy
purse
,
then
that
others
fare
as
well
,
or
that
thou
farest
not
better
!
So
much
for
this
Branch
.
Branch
.
2
Secondly
,
let
this
be
an
admonition
unto
thee
for
the
time
to
come
,
that
this
ease
of
the
first
mercy
,
Beware
lest
the
ease
of
the
first
mercy
,
cause
thee
after
to
slight
it
.
become
not
a
snare
unto
thee
afterward
to
cause
thee
to
slight
it
and
forget
it
.
Doe
not
as
wanton
heires
,
who
spend
it
as
lightly
and
basely
,
as
it
came
easily
:
Lest
the
Lord
make
your
hearts
ake
for
it
,
and
set
you
on
the
racke
,
teaching
you
to
repent
and
to
keep
within
bounds
.
Oh!
abuse
not
this
goodnesse
,
slight
it
not
,
walke
not
slackly
,
sit
not
loose
upon
easie
mercy
;
devote
thy selfe
rather
to
God
,
for
so
free
,
sweet
easie
mercy
,
with
the
most
close
faithfull
heart
,
thinking
nothing
too
deare
for
him
.
David
could
breake
forth
Psal.
43.
ult.
into
great
triumphs
,
after
a
tedious
conflict
and
combat
with
his
fears
,
doubts
&
depth
of
heavines
,
and
say
,
I
will
still
praise
him
who
is
the
health
of
my
countenance
and
my
God
:
And
shalt
not
thou
say
so
much
more
,
who
hast
escaped
many
such
scourings
?
Doe
not
now
thinke
thou
art
safe
,
thou
maist
heare
,
pray
,
receive
the
sacraments
as
loosely
and
formally
as
thou
wilt
,
because
grace
came
easily
:
No
,
make
the
more
precious
account
of
it
;
else
thou
art
a
slave
and
no
Sonne
.
An
heire
seeing
himselfe
stockt
by
his
father
,
with
sweet
dwelling
,
rich
grounds
,
great
revenues
,
so
that
he
needs
not
to
carke
and
toile
for
a
living
:
What
doth
he
?
Surely
as
the
Lord
bids
the
Israelites
,
who
came
into
a
land
flowing
with
milke
and
hony
,
and
that
at
the
best
vantage
,
even
in
the
harvest
of
all
commodities
:
But
rather
knit
the
heart
to
God
.
Joshua
5.11
.
Beware
lest
now
yee
forget
the
Lord
that
hath
thus
endowed
and
furnished
you
:
Walke
humbly
,
and
feare
the
Lord
that
it
may
goe
well
with
you
:
So
should
we
doe
;
we
should
say
,
now
all
other
things
are
done
to
mine
hand
,
there
is
but
one
thing
to
doe
,
Lord
teach
me
to
do
it
well
;
If
I
can
be
full
and
yet
remember
the
Lord
that
made
me
,
and
highly
esteem
the
rocke
of
my
salvation
,
he
will
thinke
them
well
bestowed
,
Deut.
32.14
.
and
confirme
them
to
me
,
else
they
shall
be
a
snare
.
Fall
not
to
Adams
and
Eves
sinne
,
who
in
the
abundance
of
all
things
,
being
set
in
a
Paradise
,
could
not
digest
their
happinesse
,
but
fell
to
revolt
,
and
so
were
cast
out
.
Say
not
,
Soule
,
eat
,
drinke
,
be
merry
,
cry
not
,
peace
,
peace
;
but
let
the
ease
of
mercy
keepe
thy
soul
from
all
presuming
and
sensuall
security
.
John
5.
Remember
that
bitter
pill
given
by
our
Lord
Jesus
to
a
loose
one
,
whose
cure
cost
him
nothing
,
&
so
he
began
to
play
his
parts
:
Thou
art
healed
,
now
sin
no
more
lest
a
worse
thing
befall
thee
,
and
then
thou
wilt
wish
,
would
I
had
lien
lame
by
the
poole
still
!
We
are
scarce
able
(
brethren
)
to
beare
the
ease
of
mercy
but
we
wax
wanton
,
and
that
is
the
cause
why
so
few
finde
it
,
and
so
many
complaine
of
such
difficulties
:
It
is
just
with
God
to
make
us
weare
the
chaine
for
it
,
to
teach
us
to
walke
before
the
Lord
more
humbly
and
soberly
.
And
so
much
for
the
second
Branch
of
the
Exhortation
.
I
should
now
have
concluded
the
Use
with
the
third
and
last
Branch
,
that
we
walke
in
the
experience
of
this
blessed
ease
,
to
trust
God
forth
on
for
the
like
goodnesse
.
But
the
time
is
spent
:
Let
us
cut
off
here
and
call
upon
God
,
&c.
THE
FOVRTEENTH
LECTVRE
Still
continued
upon
this
thirteenth
VERSE
.
VERSE
XIII
.
And
his
servants
came
neere
,
and
said
unto
him
,
Father
,
if
the
Prophet
had
bid
thee
doe
some
great
thing
,
wouldest
thou
not
have
done
it
?
How
much
more
then
,
when
he
saith
unto
thee
,
Wash
and
be
clean
?
VERSE
14.
So
he
went
downe
and
dipped
himselfe
in
Iorden
seven
times
,
&c.
2
Kings
I
Gave
you
an
hint
briefly
(
beloved
in
our
Saviour
)
when
I
last
ended
the
former
Sermon
,
what
I
would
have
proceeded
with
,
if
time
had
permitted
.
I
have
shewed
you
,
That
the
beleeving
of
Gods
promise
(
to
such
as
are
in
case
)
is
an
easie
thing
.
Sundry
grounds
and
Scriptures
I
cleered
the
truth
by
,
and
sundry
Uses
of
Instruction
,
of
Terror
,
of
Reproofe
,
and
of
Exhortation
I
have
added
.
And
to
this
last
(
wherein
two
branches
were
urged
Branch
.
3
then
)
belongs
a
third
,
that
is
,
That
all
who
have
found
this
handfull
of
ease
,
The
ease
of
mercy
should
make
Gods
yoake
light
for
ever
after
.
in
beleeving
pardon
,
should
be
earnest
with
God
for
the
ease
and
sweetnesse
of
an
holy
course
,
that
the
yoake
of
God
may
become
easie
and
his
burthen
light
.
Say
thus
unto
the
Lord
,
Hitherto
thou
hast
dealt
with
thy
servant
in
mercy
,
thou
hast
not
laid
heavy
taskes
upon
me
;
I
cannot
accuse
thee
(
like
an
hypocrite
)
that
thou
hast
taken
up
where
thou
hast
not
strawed
,
nor
reaped
where
thou
hast
not
sowne
:
Rather
I
may
say
,
that
others
have
laboured
,
and
I
am
entred
into
their
labours
,
that
is
,
found
a
sweet
and
easie
work
of
beleeving
.
Now
as
I
blesse
thee
for
this
,
so
yet
,
be
not
angry
with
me
,
if
I
have
another
request
to
make
unto
thee
,
Matth.
25.24
.
and
that
is
,
that
thou
wouldest
still
hold
the
like
hand
towards
me
,
in
making
the
life
of
faith
sweet
unto
me
,
and
the
course
of
obedience
most
welcome
and
familiar
.
Oh!
let
it
be
no
harsh
thing
unto
me
to
beleeve
all
thy
other
promises
,
Gen.
18.30
.
concerning
strength
against
tentations
,
power
against
my
lusts
:
And
breed
experience
for
time
to
come
.
Lord
let
not
the
difficulty
of
walking
be
as
great
,
as
the
ease
of
conversion
was
mercifull
;
just
it
were
with
thee
to
make
it
so
,
and
to
try
me
what
soundnesse
,
what
uprightnesse
were
in
me
by
hard
trialls
:
But
oh
!
lead
me
not
into
tentation
,
do
not
suffer
my
corruptions
to
wax
stronger
then
I
can
master
,
nor
Satan
to
be
more
fierce
and
fiery
in
his
darts
then
I
can
resist
or
quench
:
I
doe
not
pray
against
crosses
or
assaults
,
but
that
they
may
be
according
to
man
,
and
that
an
issue
may
be
given
with
them
,
that
I
may
say
,
thou
hast
been
afflicted
with
me
in
all
my
afflictions
,
to
make
them
tolerable
,
Esay
63.9
.
by
thy
meekenesse
,
confidence
,
patience
and
courage
put
into
me
:
Let
the
Angel
of
thy
presence
save
me
and
conduct
me
,
beare
me
up
by
thy
hand
continually
,
and
redeeme
me
out
of
them
all
at
last
in
an
happy
manner
;
give
me
O
Lord
,
both
the
upper
and
the
nether
springs
,
enlarge
my
coast
,
and
be
with
me
against
those
Cananites
of
the
mountaines
,
Judg.
1.15
.
who
have
iron
chariots
!
If
thou
shalt
indeed
blesse
me
(
as
Iabez
said
)
thou
shalt
be
my
God
,
1
Chron.
4.10
.
Teach
me
mercy
to
the
distressed
,
patience
in
affliction
,
faith
in
straits
,
sobernesse
in
blessings
,
faithfulnesse
,
if
a
Minister
,
subjection
,
if
a
wife
,
understanding
,
if
an
husband
,
dutifulnesse
,
if
a
child
,
trustinesse
,
if
a
servant
,
and
let
there
be
sweet
ease
in
all
these
.
Lust
is
sweet
(
Lord
)
to
my
unmortified
part
,
but
present
thou
such
a
prevailing
sweetnesse
in
thy
love
by
thy
promise
,
that
it
may
bear
down
the
corrupt
pleasure
of
my
sinne
;
so
that
,
while
thy
love
and
the
joy
of
thy
countenance
is
present
,
the
image
of
such
scurfe
may
bee
despised
,
and
it
may
not
be
tedious
to
mee
to
reject
the
tentations
to
wrath
,
revenge
,
earthlinesse
,
loosenesse
in
liberties
,
pride
,
vanity
:
But
all
these
may
become
bitter
to
mee
,
thy
grace
making
them
so
!
Oh
(
brethren
!
)
the
Lord
teach
you
to
thinke
of
this
:
Strange
it
is
,
how
many
of
us
goe
to
worke
with
God
in
the
way
of
our
conversation
,
especially
if
private
,
solemne
,
dangerous
,
disgraced
,
hard
duties
be
urged
,
wee
finde
our
hearts
so
sullen
,
weary
,
hollow
,
fickle
,
carnall
in
any
duty
which
concernes
us
,
as
if
God
were
highly
beholding
to
us
for
our
worke
.
What
then
should
be
the
pitch
of
our
ambition
with
God
,
save
that
still
he
would
carry
us
upon
Eagles
wings
,
hide
all
difficulty
of
Religion
from
us
,
present
it
to
us
as
a
sweet
object
,
remove
our
waywardnesse
of
will
,
and
fill
us
with
love
,
that
wee
comprehending
the
length
,
depth
and
height
of
it
,
might
be
filled
with
his
fulnesse
,
and
be
carried
on
without
any
great
rubs
,
or
sad
offences
,
that
our
heads
may
not
be
brought
to
our
graves
with
sorrow
,
but
wee
may
finish
our
course
with
joy
.
David
in
that
Psalme
27.4
.
having
found
one
mercy
with
God
,
staies
not
there
,
but
laies
in
for
a
new
:
What
is
that
?
One
thing
I
will
aske
of
God
that
he
will
not
deny
me
,
That
I
may
walke
and
spend
all
my
daies
in
his
house
continually
:
A
child
findes
it
no
trouble
to
him
to
walke
in
the
presence
of
a
loving
father
,
who
pitties
and
provides
for
him
!
So
shouldest
thou
.
Mourne
thus
,
if
ever
any
thing
come
between
my
soul
and
ease
,
it
will
be
this
treacherous
heart
which
will
come
to
a
point
!
It
s
that
which
so
manacles
and
pinions
my
soule
,
that
I
cannot
reach
that
liberty
and
joy
which
thy
servants
feele
!
It
s
that
(
Lord
)
which
makes
me
so
darke
,
so
lowring
,
discontent
,
unfruitfull
and
sad
!
Esay
38.
Oh
Lord
!
ease
me
here
,
these
have
oppressed
me
,
deliver
me
!
I
doe
not
lay
in
,
for
liberty
to
the
lusts
of
the
flesh
,
to
fulfill
them
,
Pray
for
five
things
to
make
Religion
sweet
.
I
desire
the
curbing
and
destruction
of
them
for
ever
,
and
their
wasting
daily
!
But
till
thy
sweetnesse
satisfie
my
soule
,
and
soake
me
to
the
rootes
,
I
shall
never
be
as
I
would
be
,
nor
can
thy
worke
bee
as
it
ought
to
be
!
Accept
therefore
first
,
the
will
for
the
deed
,
a
little
for
much
,
that
shall
be
one
vantage
.
Then
againe
,
cover
and
hide
defects
,
and
looke
upon
my
better
part
,
thine
owne
grace
,
and
not
my
corruption
,
interpret
me
with
favour
to
the
uttermost
.
Then
thirdly
,
betrust
me
with
those
principles
of
love
and
sincerity
,
which
will
make
a
little
goe
a
great
way
:
And
then
make
my
lusts
to
be
my
clogs
,
and
as
Sauls
armour
upon
Davids
backe
,
who
could
not
goe
with
them
:
And
to
conclude
,
make
the
yoake
of
thine
afflictions
easie
,
and
enlarge
me
to
runne
the
way
of
thy
commandements
with
cheerfulnesse
.
So
much
for
this
third
Branch
.
Branch
.
4
But
there
is
yet
a
fourth
branch
of
Exhortation
behinde
,
flowing
more
necessarily
from
this
Doctrine
,
Nourish
not
feares
about
the
way
of
God
.
then
any
of
the
former
:
And
that
is
this
,
That
seeing
the
people
of
God
,
have
an
allowance
from
God
of
ease
in
beleeving
:
Therefore
let
all
poore
soules
set
their
hearts
at
rest
,
and
not
nourish
fears
within
themselves
of
a
more
tedious
entrance
into
the
Kingdome
of
Grace
,
then
the
Lord
hath
promised
.
Nay
rather
,
let
them
fasten
upon
this
priviledge
,
not
looking
at
themselves
,
but
at
him
,
who
hath
all
impossibilities
at
his
becke
,
and
can
turne
them
to
ease
.
In
which
respect
Abraham
is
said
to
beleeve
,
that
(
although
in
shew
Sara's
wombe
was
to
be
barren
,
yet
)
because
God
was
able
to
make
good
his
word
,
therefore
from
one
who
was
as
dead
,
should
issue
thousands
.
Thus
faith
gives
glory
to
God
,
and
drownes
her
owne
fears
in
his
power
:
True
it
is
,
wee
cannot
beleeve
that
God
will
make
his
promise
easie
till
we
beleeve
:
But
one
excellent
argument
to
draw
us
to
beleeve
,
is
,
the
meditation
of
it
as
an
easie
worke
,
and
that
the
Lord
can
and
will
make
it
so
.
As
I
noted
before
,
the
cause
why
so
many
start
and
shrinke
from
the
way
of
God
,
is
the
conceit
of
the
most
noysome
and
tedious
hardnesse
of
it
.
The
sluggard
still
cries
,
A
Lion
is
in
the
way
,
Proverb
.
I
dare
not
goe
.
Take
we
heed
of
this
bondage
:
Wee
cannot
dishonour
God
more
deadly
,
then
by
an
ill
conceit
of
him
,
and
his
method
of
beleeving
.
For
wisdome
is
easie
to
him
that
loveth
understanding
;
if
God
will
make
it
so
,
why
shouldest
thou
gainsay
it
?
A
lowring
,
sullen
heart
,
causeth
this
slavery
in
us
;
wee
are
willing
to
beleeve
that
which
we
wish
:
but
looke
what
we
have
small
list
unto
,
that
we
naturally
frame
to
our selves
very
difficult
.
Counsells
against
this
disease
.
Strive
first
to
get
a
true
judgement
of
the
way
of
conversion
,
that
the
Lord
hath
said
its
easie
.
It
s
that
which
Naamans
servants
here
labour
to
beat
into
their
Master
,
and
by
it
prevailed
with
him
for
the
obeying
of
the
promise
.
Next
strive
to
get
under
the
condition
of
it
,
for
all
such
are
at
next
door
to
it
.
To
this
end
,
instead
of
studying
thy selfe
and
thine
owne
abilities
,
study
the
promise
,
and
let
that
draw
thee
to
be
in
love
with
him
,
who
hath
so
freely
offered
it
;
that
will
winne
thy
affections
to
it
;
and
when
thy
heart
is
taken
with
it
,
thou
shalt
soone
be
on
thornes
to
enjoy
it
.
The
ease
of
beleeving
issues
from
the
soules
getting
under
the
condition
of
the
promise
.
Touching
which
point
,
because
it
will
offer
it selfe
in
the
next
verse
more
fully
,
I
say
the
lesse
here
.
That
which
in
a
word
I
will
presse
here
(
and
so
finish
)
is
this
,
Resist
faiths
enemy
which
is
bondage
,
an
ill
opinion
of
God
,
a
conceit
that
he
love
,
our
toile
and
vexation
;
and
nourish
faiths
friend
,
which
is
Gods
ease
,
and
that
he
is
no
hard
Master
,
no
tyrant
,
no
taske-master
,
but
one
that
delights
in
a
cheerfull
obeyer
,
and
faith
will
follow
sweetly
.
God
loves
one
that
will
not
bee
scared
away
with
Lions
and
Beares
,
but
come
to
God
for
ease
with
assurance
,
that
its
easie
for
him
to
give
:
The
cause
why
there
is
such
difficulty
in
beleeving
,
comes
not
from
God
;
but
it
comes
from
our
false
opinion
and
a
strange
conceit
that
all
pretious
things
must
bee
difficult
.
It
costs
the
Lord
exceeding
paines
to
banish
out
this
error
,
which
if
it
were
once
overcome
,
it
s
not
to
be
said
,
what
incredible
ease
would
appeare
:
Therefore
let
thy
course
(
poore
soule
)
be
,
to
beg
of
God
the
benefit
of
this
ease
;
pray
to
him
and
say
,
If
the
way
to
heaven
be
of
thy
meer
inventing
,
if
the
Lord
Jesus
himself
be
thy
free
gift
,
if
the
offer
of
him
to
a
loaden
heart
be
free
and
voluntary
,
if
the
gift
of
faith
it self
be
thine
,
and
thou
hast
bound
thy self
both
to
give
feet
to
come
and
to
give
ease
to
the
soule
that
commeth
,
where
lies
the
difficulty
?
Surely
in
the
slavish
heart
,
which
feares
where
no
feare
is
,
which
judges
of
God
according
to
her
owne
sense
.
Now
to
sense
and
flesh
who
dare
say
,
or
when
did
ever
God
say
faith
was
easie
?
Come
to
him
then
and
importune
him
for
this
ease
:
Lord
take
away
my
slavish
heart
,
I
have
wofull
experience
,
what
my
moyling
and
toyling
wit
and
course
is
able
to
doe
:
At
the
first
,
I
liked
it
well
as
mine
owne
strength
;
but
now
I
am
tired
with
it
;
I
see
it
s
thy
plague
,
thou
givest
toyle
to
the
wicked
,
but
to
the
good
and
pleasing
in
thy
sight
,
ease
and
rest
:
To
hunt
and
to
rost
that
they
have
got
in
hunting
,
to
labour
moderately
,
and
to
eat
of
the
fruit
thereof
:
Oh
this
blessing
I
want
!
Lord
,
all
the
fish
in
the
sea
are
at
thy
call
,
thou
canst
in
a
moment
gather
them
all
together
into
one
place
:
Luke
5.
Joh.
ult.
Gen.
18.14
.
Thou
canst
bid
Peter
spread
his
net
,
just
where
they
are
,
and
enclose
multitudes
in
it
,
after
he
had
fished
all
night
and
catcht
nothing
.
Alas
!
he
cast
out
his
net
on
the
wrong
side
all
the
while
;
but
when
the
Lord
Jesus
came
,
then
he
cast
on
the
right
side
,
and
catcht
abundance
.
At
thy
command
Lord
,
a
dead
heart
shall
be
quickned
,
a
dead
wombe
shall
conceive
,
a
creeple
of
thirty
eight
yeares
shall
be
healed
,
and
what
hard
thing
hath
not
turned
easie
at
thy
command
?
What
was
easier
then
to
goe
through
the
red
sea
first
,
and
then
Jorden
dryshod
,
when
thou
causedst
the
windes
to
keep
up
the
waters
like
two
walls
on
both
sides
,
and
to
dry
up
the
mud
in
the
midst
?
What
is
hard
save
because
of
lets
?
And
what
is
not
easie
if
barres
be
removed
?
Oh
therefore
Lord
!
thou
who
by
that
miracle
madest
Peter
a
Preacher
,
and
gavest
him
a
signe
that
he
should
be
a
fisher
of
men
,
and
enclose
three
thousand
at
one
Sermon
;
teach
me
this
blessed
gift
,
make
me
such
a
Preacher
of
reconciliation
by
thy
skill
and
ease
:
Act.
2.
And
thou
who
broughtest
all
fishes
under
the
net
,
bee
not
discouraged
by
my
shinesse
,
feare
and
loathnesse
to
bee
driven
in
:
Say
but
the
word
,
and
I
shall
come
under
it
,
and
thy
Minister
shall
cast
out
on
the
right
side
and
enclose
me
!
Oh
happy
soule
!
if
after
all
my
tricks
and
wiles
to
shunne
thee
,
thou
shalt
at
the
last
,
make
my
will
willing
,
and
cause
me
to
come
under
the
sweet
and
yet
authority
of
thy
promise
:
I
crave
not
Lydia's
ease
,
Zachees
ease
,
I
know
now
thy
course
is
more
leasurely
:
I
doe
not
so
much
seeke
shortnesse
of
labour
,
as
sweetnesse
of
spirit
,
and
meekenesse
of
heart
,
and
surenesse
of
successe
,
and
riddance
of
my
basenesse
and
contradictions
:
The
wildernesse
shall
be
as
welcome
to
me
,
as
the
way
of
the
Philistins
,
if
thou
wilt
tame
my
rebellions
,
and
give
me
a
pledge
of
Canaan
at
last
!
The
Lord
will
not
stop
his
eare
to
such
a
prayer
;
mercy
pleaseth
him
,
and
the
ease
of
mercy
pleaseth
him
;
what
should
hinder
him
from
giving
that
which
pleaseth
him
?
Onely
our
owne
ease
set
up
against
his
,
makes
the
way
to
heaven
tedious
,
if
that
be
removed
,
heaven
will
bee
as
easie
as
this
cure
was
by
washing
in
Jorden
.
So
much
for
this
last
Branch
,
as
also
for
the
whole
Use
.
Vse
5
I
proceed
now
to
the
fifth
Use
which
is
Admonition
and
Caveat
:
viz.
Admonition
.
Wisdome
is
needfull
to
judge
of
the
ease
of
grace
.
That
notwithstanding
all
which
hath
beene
said
about
this
point
,
yet
that
we
be
wise
and
discreet
in
our
judgements
,
both
concerning
Gods
diversity
of
dispensation
,
and
concerning
the
estates
of
men
.
For
the
first
,
although
I
have
said
nothing
but
the
truth
of
God
hitherto
,
yet
this
must
not
breed
ill
bloud
in
us
,
when
we
consider
his
casting
off
thousands
,
yea
millions
of
people
,
both
such
as
are
without
the
pale
of
the
Church
,
and
such
as
are
visible
members
by
Baptisme
:
It
may
arise
in
the
mindes
of
some
to
thinke
,
that
if
the
way
of
God
were
easie
,
why
should
the
Lord
hide
it
from
so
many
generations
,
from
the
beginning
till
now
,
(
for
ought
we
know
)
among
Pagans
and
Infidels
?
And
why
should
so
many
among
our selves
after
their
long
knowledge
and
use
of
meanes
,
yet
finde
it
so
hard
a
taske
and
come
short
of
it
when
all
is
done
?
The
answer
whereto
is
,
That
the
secret
waies
of
God
are
not
for
us
to
descant
upon
:
If
he
will
conceale
this
way
of
his
from
many
for
speciall
cause
,
we
must
say
.
Knowne
unto
the
Lord
are
all
his
wayes
and
workes
from
the
beginning
.
Act.
15.18
.
Hebrew
,
Greeke
and
Latine
are
things
easie
and
familiar
to
some
children
,
but
they
who
never
had
training
,
Judge
not
rashly
either
of
Gods
publicke
,
never
come
to
know
them
;
they
are
theirs
whose
lot
it
was
to
have
good
education
.
It
s
the
lot
of
some
Countries
to
have
plentifull
Mines
of
gold
and
silver
,
and
it
s
no
hard
matter
for
such
to
dig
it
out
of
the
earth
:
Act.
17.38
.
But
they
whose
lot
it
is
to
have
no
such
priviledge
,
know
not
what
the
ease
thereof
meanes
.
Therefore
the
wofull
forsaking
of
them
,
and
passing
by
those
times
of
ignorance
,
must
not
make
us
thinke
,
that
those
to
whom
the
Lord
reveales
it
,
finde
it
to
be
a
difficulty
.
It
s
easie
onely
to
such
as
the
Lord
makes
it
so
;
Whom
he
will
he
shewes
mercy
unto
,
and
whom
he
will
he
hardneth
.
Such
secrets
as
these
must
be
trembled
at
and
adored
,
not
descanted
;
rather
those
whose
portion
it
is
to
bee
so
mildly
and
easily
drawne
home
to
God
,
should
applaud
and
magnifie
his
goodnesse
to
them
as
a
peculiar
priviledge
,
and
say
,
He
hath
not
done
thus
to
every
Nation
,
neither
have
all
knowne
his
wayes
.
That
which
hath
beene
impossible
for
some
to
reach
unto
,
we
have
beene
borne
unto
as
free
men
,
and
have
found
it
easie
and
sweet
unto
us
.
Secondly
,
let
not
us
judge
the
estates
of
such
,
Or
private
administrations
.
as
whom
the
Lord
hath
exercised
with
long
difficulties
in
this
point
of
beleeving
:
I
need
not
instance
:
It
s
well
knowne
to
all
that
observe
Gods
government
,
how
different
it
is
in
this
kinde
;
how
sweetly
and
safely
the
Lord
hath
drawne
and
carryed
on
the
course
of
some
of
his
servants
with
ease
and
comfort
:
And
yet
,
how
many
others
,
not
inferior
in
grace
unto
them
,
have
beene
brought
through
a
thicket
to
heaven
.
Paradise
and
Purgatory
are
not
more
contrary
notions
,
then
the
estates
of
these
two
.
How
many
holy
men
Preachers
and
others
have
led
wearisome
dayes
,
nights
and
yeares
,
in
their
conflict
and
continuall
combat
of
their
unbeleefe
?
How
intricate
hath
Satan
and
Melancholy
made
their
conditions
,
that
they
have
thought
it
as
impossible
for
them
to
beleeve
,
as
to
climbe
up
to
the
clouds
?
The
Lord
knowes
why
he
suffers
such
holy
,
humble
and
hungry
soules
to
be
so
long
tozed
and
disquieted
without
ease
;
some
to
see
sinne
more
bitter
in
the
crosse
and
curse
of
Christ
,
then
in
all
legall
terrors
,
and
some
to
dye
so
;
Phil.
3.
not
to
teach
us
to
judge
them
(
for
no
doubt
they
are
comprehended
of
him
,
whom
they
comprehend
not
)
but
to
tremble
and
adore
the
Soveraignty
of
God
,
who
will
as
it
were
step
out
of
his
course
when
he
pleaseth
,
and
is
bound
to
none
,
and
hath
it
in
his
owne
hands
,
how
and
by
what
way
hee
will
bring
his
to
heaven
.
So
much
for
this
fifth
Use
.
Lastly
,
this
should
be
Encouragement
and
Comfort
:
That
although
the
helpes
and
meanes
under
which
they
live
are
poore
,
their
wits
silly
,
Vse
6
their
memories
weake
,
their
courage
small
,
their
feares
great
,
Comfort
and
encouragement
to
poore
soules
by
this
ease
.
the
Divell
mighty
to
beat
them
off
,
their
friends
ready
to
discourage
,
and
above
all
,
their
own
hearts
most
ready
to
dismay
and
give
them
the
slip
;
yet
the
Lord
having
drawn
them
truly
to
seek
him
,
he
can
make
the
way
easie
,
and
can
fight
as
well
with
few
as
with
many
:
He
can
make
a
way
through
Euphrates
for
his
remnant
to
returne
by
,
as
Esay
saith
,
His
bare
word
speaking
causeth
the
light
to
appeare
,
2
Cor.
4.6
.
and
one
word
of
his
mouth
will
cause
the
light
of
grace
to
shine
in
the
heart
,
and
scatter
all
darkenesse
at
once
.
Oh!
how
shalt
thou
hold
up
thine
head
before
the
Lord
when
he
hath
made
thy
way
easie
,
if
thou
by
thy
base
sloth
and
presumption
,
or
stoutnesse
and
rebellion
,
or
by
the
minding
of
other
trash
,
shalt
make
thy selfe
uncapable
of
it
?
When
the
Lord
promises
to
carry
thine
Arke
above
all
rocks
and
mountaines
,
and
to
set
it
downe
at
length
in
safety
upon
dry
land
,
that
yet
thou
wilt
not
betrust
thy selfe
to
it
,
nor
resigne
up
thy
feares
unto
him
!
Oh
,
thou
shalt
be
speechlesse
when
the
Lord
comes
against
thee
!
Therefore
(
to
finish
the
point
)
beare
thy selfe
upon
this
sweet
priviledge
of
ease
and
enjoy
it
;
was
not
Ruth
willing
to
enjoy
the
favour
of
easie
gleaning
?
Did
she
reject
the
ease
which
Boaz
his
favour
allowed
her
,
Ruth
2.16
.
&
3.13
.
in
suffering
the
eares
of
corne
to
be
scattered
before
her
by
handfulls
?
No
surely
,
she
and
her
mother
both
tooke
it
as
from
God
.
Say
thus
,
I
thinke
it
was
thy
good
will
and
pleasure
(
Lord
)
to
have
it
thus
,
else
it
should
never
have
beene
,
thou
meantest
love
to
me
,
else
I
should
have
made
no
such
earnings
of
it
:
But
seeing
thou
wilt
have
it
so
,
shall
I
reject
it
?
No
,
but
rather
draw
others
by
thine
experience
to
seeke
the
like
.
2
King
.
7.
Ease
makes
men
very
ready
to
talke
.
The
two
lepers
having
found
such
an
easie
booty
,
could
not
bee
quiet
till
they
had
declared
it
to
the
Kings
house
;
declare
it
thou
to
thy
wife
,
to
thy
poore
children
,
let
it
be
as
a
loadstone
to
pull
their
hearts
to
the
promise
,
Come
my
child
,
I
see
thou
fearest
thou
shalt
never
get
any
thing
;
but
looke
not
thou
at
thine
owne
awcknesse
,
looke
at
the
Lords
ease
:
I
looked
to
have
met
with
as
hard
a
bargaine
of
it
as
ever
did
any
;
but
no
sooner
had
the
Lord
tired
me
with
mine
owne
wrastlings
,
and
humbled
me
under
the
hope
of
his
sweet
ease
,
but
my
chiefe
worke
was
over
.
Even
so
,
get
downe
thy
heart
,
subdue
it
to
Gods
promise
,
and
all
shall
be
sweet
and
easie
.
If
a
Lady
being
sued
too
by
a
King
to
be
his
wife
,
should
answer
,
were
I
a
Queene
I
would
soone
hearken
:
but
alas
I
am
a
poore
Lady
!
Would
the
King
affect
her
?
No
surely
;
the
marrying
of
a
King
will
make
a
Queen
of
it selfe
.
1
Sam.
25.
Abigail
hearing
that
David
had
sent
for
her
to
be
his
wife
,
made
a
great
matter
of
it
,
but
seeing
he
would
needs
have
it
so
,
rejected
it
not
,
though
she
was
not
meet
to
wash
the
feet
of
his
servants
:
1
Sam.
18.23
.
And
David
though
he
said
,
Seems
it
an
easie
thing
unto
you
to
be
the
Kings
sonne
in
law
?
Yet
refused
not
finally
to
bee
so
when
it
was
put
upon
,
but
accepted
it
with
gladnesse
.
No
man
willingly
stands
in
the
light
of
his
owne
lawfull
preferment
,
save
a
foole
.
And
so
much
for
this
last
Use
,
and
for
the
whole
Doctrine
,
grounded
upon
this
first
Argument
of
the
Servants
.
The
second
argument
of
the
servants
Naamans
love
and
respect
to
Elisha
.
Now
I
proceed
to
the
second
:
And
that
is
the
love
,
esteeme
and
repute
wherein
their
Master
formerly
had
had
the
Prophet
.
They
saw
it
now
to
bee
weakened
through
prejudice
,
therefore
they
put
him
in
minde
of
it
,
and
(
as
in
the
next
point
we
shall
heare
)
doe
rectifie
him
in
that
error
.
But
for
the
present
,
the
argument
(
coucht
secretly
)
is
this
,
●f
thou
lovest
and
esteemest
the
Prophet
really
,
obey
him
and
bee
ruled
by
him
:
thou
wouldest
have
done
any
thing
he
should
bid
thee
,
because
of
the
honour
thou
barest
him
.
Doe
so
still
,
if
thou
love
him
,
obey
his
counsell
.
This
their
argument
breakes
it selfe
into
two
parts
:
First
,
into
a
ground
of
reason
.
Secondly
,
into
the
reason
following
upon
it
.
The
ground
is
,
Thou
esteemest
and
honourest
Gods
Prophet
.
The
reason
,
therefore
take
his
loving
counsell
.
Of
both
these
in
order
in
handling
this
second
argument
,
if
God
will
.
The
cleering
of
the
ground
.
Touching
this
ground
of
Naamans
esteeme
of
Elisha
,
because
I
doubt
not
but
many
will
cavill
about
it
,
let
me
first
cleere
it
,
and
then
come
to
the
point
.
Some
will
say
then
,
what
wonder
,
if
so
strange
and
miraculous
a
cure
of
a
desperate
disease
as
Naamans
was
,
did
attract
extraordinary
affection
,
and
cause
a
desire
of
gratification
?
But
that
s
nothing
to
our
love
to
Gods
Minister
,
which
if
it
be
sound
,
must
arise
upon
better
bottome
:
But
to
that
I
answer
two
wayes
.
First
,
though
Naaman
of
himselfe
was
carryed
as
an
ordinary
man
,
yet
the
Lord
having
the
ordering
now
of
his
whole
course
,
bred
as
well
good
affections
to
the
Prophet
,
and
to
God
his
owne
glory
and
worship
,
as
it
bred
gladnesse
of
the
cure
:
So
that
,
even
in
this
love
of
his
(
being
in
the
bud
)
may
be
discovered
a
seed
of
that
which
after
brake
out
when
hee
was
healed
.
We
read
of
the
like
example
,
Joh.
9.
of
a
poore
blinde
creature
,
who
no
sooner
was
healed
by
our
Saviour
of
his
blindenesse
,
but
his
affections
of
love
brake
out
strangely
towards
him
;
shall
we
thinke
that
because
the
occasion
hereof
was
his
cure
,
therefore
there
was
no
more
in
it
,
save
a
meer
carnall
humour
?
No
;
if
we
read
the
37.
and
38.
verses
,
we
shall
see
what
fire
this
sparkle
brought
forth
when
our
Lord
Jesus
had
met
him
,
and
enlarged
him
with
more
grounds
,
to
love
him
upon
better
reason
.
But
secondly
,
I
say
,
it
were
well
,
if
even
we
having
deeper
and
stronger
bottomes
to
build
our
affections
upon
to
Gods
Minister
,
were
carryed
with
no
lesse
demonstration
then
he
was
,
of
which
,
more
in
the
Use
shall
be
spoken
.
And
whereas
it
s
objected
,
that
now
his
servants
rather
tax
him
for
his
want
of
present
love
to
the
Prophet
,
then
commend
him
for
the
former
.
I
answer
,
what
wonder
if
so
weake
a
man
were
so
easily
transported
in
his
passion
from
his
former
affection
?
First
,
it
was
God
who
suffered
it
for
his
humiliation
:
And
secondly
,
how
many
who
thinke
themselves
to
stand
upon
surer
ground
in
their
love
to
the
Minister
,
yet
upon
farre
lesser
occasion
then
Naamans
,
even
meer
tetches
and
pritches
,
very
toyes
and
conceits
,
can
alienate
their
love
from
the
Prophet
of
God
,
and
that
both
more
deeply
then
Naaman
and
without
repenting
thereof
,
which
yet
he
presently
did
.
So
that
the
truth
is
,
we
have
no
such
cause
to
cavill
against
this
point
,
nor
to
disdaine
to
take
Naaman
to
bee
our
example
;
rather
it
were
well
if
wee
would
prove
as
good
Scholars
,
as
hee
is
meete
to
set
us
to
Schoole
.
The
point
then
is
,
Doctrine
.
The
esteeme
of
Gods
Minister
ought
to
be
precious
.
The
esteeme
and
love
of
heart
wherewith
wee
embrace
the
Minister
of
God
,
ought
to
be
singular
.
If
the
Prophet
(
say
they
)
had
bidden
thee
do
some
great
thing
,
wouldest
thou
not
have
done
it
?
Sure
,
it
must
bee
great
affection
which
should
so
easily
cause
a
man
to
doe
great
things
?
Whether
we
understand
their
words
in
relation
to
his
obedience
,
to
any
charge
which
the
Prophet
should
have
put
upon
him
for
the
cure
of
his
disease
,
or
in
relation
to
his
readinesse
,
to
beteame
the
Prophet
a
deep
gratification
for
his
labour
;
both
must
needs
argue
love
and
esteeme
.
If
the
Prophet
had
told
thee
thou
must
goe
barefoote
on
pilgrimage
many
miles
,
or
fought
some
battell
of
great
hazard
or
the
like
,
wouldest
not
thou
have
adventured
thy selfe
to
get
thy
disease
cured
?
If
the
Prophet
should
have
required
at
thine
hands
some
rich
recompence
,
talents
of
silver
,
costly
apparrel
,
the
most
curious
presents
that
could
be
,
wouldest
not
thou
have
freely
granted
them
?
How
much
more
then
,
when
he
saith
unto
thee
,
Wash
and
be
cleane
?
So
then
Naamans
love
(
wee
see
)
runnes
in
a
strong
streame
,
a
small
thing
should
not
part
him
and
the
Prophet
,
he
would
doe
great
things
for
him
rather
then
faile
,
let
but
the
Prophet
command
a
taske
,
or
aske
a
reward
,
and
what
would
not
hee
doe
?
Nay
freely
,
unasked
,
unexpected
?
So
that
the
point
is
plaine
,
That
the
affection
which
Gods
Minister
(
if
the
faithfull
Minister
of
Christ
)
deserves
at
our
hands
,
is
and
ought
to
be
singular
and
pretious
.
This
point
first
,
I
will
prove
by
Reason
,
then
by
Scripture
,
and
so
come
to
Use
.
The
first
Reason
is
,
the
charge
of
God
.
It
s
eternall
,
and
cannot
be
infringed
.
I
enter
not
now
upon
the
strickt
question
of
Tithes
,
(
my
Text
reacheth
onely
to
the
singularity
of
loyalnesse
and
love
,
and
that
other
Reason
.
1
argument
is
at
large
handled
by
others
)
but
I
say
of
the
Ministers
patrimony
,
Note
.
as
of
the
Princes
,
it
is
eternall
and
unalienable
,
without
horrible
sacriledge
.
God
hath
both
in
the
old
and
new
Testament
,
most
cautiously
provided
that
the
Minister
should
never
be
forsaken
.
How
frequent
are
those
speeches
with
Moses
,
Deut.
and
Josh.
18.6
.
1
Cor.
9.12.13.14
.
Forsake
not
the
Levite
all
thy
dayes
.
The
Lord
hath
not
given
him
a
portion
among
his
brethren
,
but
the
Lord
himselfe
is
his
portion
:
These
Leviticall
phrases
are
of
eternall
right
.
Thou
shalt
not
muzle
the
mouth
of
the
oxe
(
saith
Paul
out
of
Moses
)
he
that
serveth
at
the
altar
must
live
upon
it
.
If
we
afford
you
spirituall
things
,
is
it
much
if
we
reap
your
temporall
?
Did
those
Ministers
of
God
,
who
were
inspired
with
extraordinary
gifts
by
the
holy
Ghost
without
their
owne
toile
and
industry
speake
thus
,
who
because
they
freely
received
,
might
freely
give
,
and
shall
it
not
much
more
bee
verified
of
them
that
serve
at
the
altar
of
the
Gospel
,
whose
labours
cost
a
greater
price
of
paines
and
charge
to
furnish
?
And
because
these
Texts
do
trench
rather
upon
the
fruits
of
love
,
then
the
affection
it self
:
How
were
the
Galathians
affected
to
Paul
,
Did
they
thinke
their
eyes
too
deare
for
him
,
to
pull
out
and
give
him
?
Are
not
the
very
feet
of
them
beautifull
,
who
bring
glad
tidings
of
peace
and
good
things
?
Did
not
those
Galathians
receive
Paul
as
an
Angel
of
God
?
Gal.
4.15
.
Would
not
they
have
imparted
to
him
not
onely
their
goods
,
but
even
their
very
soules
?
And
what
wonder
?
Are
they
not
his
joy
and
crowne
?
Are
they
not
as
his
wife
?
Are
not
their
soules
dearer
to
him
,
then
the
bodies
of
men
can
be
to
a
Physitian
?
Doth
hee
not
love
them
with
a
love
farre
above
whatsoever
a
friend
,
an
husband
,
a
father
,
a
guardian
can
affect
the
persons
of
their
friends
,
wives
,
children
or
orphans
?
If
the
love
which
they
utter
bee
greater
,
must
not
the
duty
of
love
be
so
which
they
owe
them
?
So
then
,
God
will
have
the
people
to
tender
,
esteem
and
honour
the
Minister
:
It
s
a
charge
which
no
time
,
no
prescription
can
alter
.
Reason
.
2
Secondly
,
as
they
are
thus
to
embrace
him
for
his
very
message
sake
and
the
honour
of
his
calling
:
So
also
in
respect
of
the
outward
service
he
performeth
,
as
man
to
man
.
Who
goeth
to
warfare
upon
his
owne
charge
?
Who
can
attend
the
word
and
the
world
too
?
Should
they
that
serve
at
the
altar
and
attend
to
reading
,
be
compelled
to
forsake
their
places
and
play
the
drudges
?
Plow
and
sow
,
runn●
to
mill
with
their
sacks
,
and
to
market
with
their
wallets
to
get
in
their
owne
provision
?
Shall
Gods
annointed
ones
,
upon
whose
head
the
oile
of
the
consecration
of
their
God
hath
beene
laid
,
and
are
separated
from
men
,
to
the
use
of
God
,
and
the
service
of
his
Church
,
returne
to
bee
common
worldlings
,
trade
and
trafficke
in
earthly
affaires
all
the
weeke
long
,
and
on
the
Sabbath
,
with
prophane
hands
,
attempt
holy
things
!
Is
is
not
meet
that
the
be
borne
out
of
all
other
charges
,
See
Heb.
13.17
.
that
they
may
closely
attend
to
Gods
worke
,
unto
which
who
is
sufficient
?
Yes
verily
.
Shall
shepheards
,
souldiers
,
watchmen
,
Embassadours
,
all
need
their
support
for
their
travell
,
and
shall
a
Minister
be
left
to
his
owne
charge
?
Were
it
for
the
Kings
honour
to
send
his
Embassadour
to
Venice
,
and
there
to
leave
him
so
destitute
of
meanes
and
provision
,
that
he
should
be
compelled
to
turne
Merchant
,
or
Factor
to
maintaine
himselfe
?
What
basenesse
were
that
?
Should
hee
worke
with
his
own
hands
as
Paul
(
who
therefore
made
tents
,
because
he
needed
,
neither
study
,
nor
provision
?
)
How
dishonourable
were
it
?
Read
that
choice
Text
for
this
,
Heb.
15.27
.
Thirdly
,
the
Minister
of
God
,
his
maine
worke
is
,
the
saving
of
the
Reason
.
3
soules
of
those
that
heare
him
,
to
turne
people
to
the
living
God
,
1
Tim
ult.
Act.
26.8
.
from
their
Idolls
,
to
beget
them
to
God
,
to
convert
them
,
to
travell
of
them
a
new
,
till
Christ
be
formed
in
them
,
to
marry
them
first
,
and
after
to
present
them
as
a
pure
virgin
to
the
Lord
Jesus
,
to
beare
them
upon
his
shoulders
,
to
heale
them
of
their
diseases
,
to
keepe
them
from
the
Wolfe
,
Lion
and
Beare
,
to
comfort
them
at
the
heart
,
and
to
declare
unto
them
their
righteousnesse
,
with
a
thousand
such
like
spirituall
offices
;
and
can
any
affection
,
love
,
cost
,
maintenance
,
equall
that
tender
regard
of
a
Minister
,
of
the
eternall
soules
of
Gods
people
?
No
verily
.
Nay
not
so
only
;
but
they
are
sacred
pledges
of
the
peoples
welfare
,
Reason
.
4
that
so
long
as
they
abide
among
them
,
they
carry
them
as
under
the
safe
conduct
and
banner
of
God
:
The
fire
shall
not
burne
them
,
nor
waters
drowne
them
,
nor
wrath
of
God
consume
them
.
While
Moses
and
Aaron
were
among
the
Israelites
with
their
mediation
betweene
God
and
the
people
,
carrying
Gods
gifts
downe
to
them
,
and
their
prayers
and
sacrifices
up
to
him
,
how
safe
were
they
?
While
Noah
that
Preacher
of
righteousnesse
lived
upon
earth
,
what
waters
could
hurt
it
?
Was
it
drowned
till
hee
was
taken
into
the
Arke
?
They
are
even
the
hostages
of
safety
to
their
people
:
Those
that
stand
in
the
gap
,
and
lye
in
ambush
for
them
,
howling
betweene
porch
and
altar
for
them
,
Spare
thy
people
O
Lord
whom
thou
hast
bought
!
Joel
2.
Numb
.
14.15.16
.
What
shall
the
heathen
say
(
saith
Moses
)
if
thou
bring
thy
people
into
the
wildernesse
to
destroy
them
?
Such
advocates
and
impleaders
are
they
at
the
barre
of
heaven
for
their
welfare
!
They
are
the
Dogs
of
the
great
Shepherds
flocke
to
shelter
them
from
the
wild
beasts
of
Heresie
,
Schisme
,
Prophanenesse
,
and
Atheisme
,
and
from
vengeance
provoked
thereby
:
They
with
their
Censors
stand
between
the
dead
and
the
living
to
stay
the
plague
:
They
are
the
pillars
to
hold
up
and
hold
forth
the
truth
of
God
,
and
to
preserve
it
incorrupt
and
unspotted
till
the
comming
of
Christ
:
They
are
the
Swords
and
Axes
of
God
to
cut
downe
and
destroy
the
wicked
,
and
enemies
of
the
Church
,
that
mouth
of
Christ
,
out
of
which
the
sword
of
two
edges
proceeds
,
either
to
defend
or
destroy
:
They
are
as
Abrahams
Iobs
,
Samuels
and
Daniels
;
great
stakes
&
props
to
uphold
the
great
building
and
frame
of
the
Church
:
as
they
said
to
David
,
Thou
art
worth
tenne
thousand
of
us
;
So
are
these
,
if
they
be
such
as
they
ought
,
persons
pickt
out
,
one
of
a
thousand
.
2
S●m
.
18.3
.
And
shall
not
this
honour
of
theirs
procure
them
love
and
honour
at
their
peoples
hands
deservedly
?
Yes
,
without
question
.
Not
as
though
all
they
can
returne
,
can
equall
the
cost
and
worth
of
the
Ministers
labours
;
Philem.
8.
(
for
the
worke
of
conversion
deserves
the
returne
of
the
soule
in
thanks
)
but
to
declare
the
obedience
of
their
heart
to
him
that
commands
it
;
and
the
thanks
which
they
inwardly
beare
,
and
would
testifie
in
a
far
other
kinde
if
it
were
in
their
power
.
Psal.
16.2
.
And
lastly
,
that
the
due
which
in
deed
wee
owe
to
God
(
save
that
our
goodnesse
cannot
reach
him
)
may
in
the
descent
of
it
fall
upon
his
Minister
,
whom
he
hath
made
his
instrument
of
doing
good
,
and
his
Attorney
to
receive
our
acknowledgement
.
The
reward
is
rather
an
honourable
,
then
an
equall
recompence
.
So
for
Reasons
.
Proofes
.
Gal
6.6
.
1
Cor.
7.9
.
The
Scripture
is
plentifull
of
proofs
for
it
.
Let
him
(
saith
Paul
)
that
is
taught
in
the
word
,
communicate
to
him
that
teacheth
him
in
all
good
things
.
And
the
same
Apostle
(
purposely
handling
the
point
)
Doth
any
man
plow
and
sow
or
plant
,
and
not
looke
to
eat
of
the
fruit
thereof
?
Doth
not
the
Law
(
meaning
the
perpetuall
equity
of
it
)
say
,
Thou
shalt
not
muzle
the
mouth
of
the
oxe
which
treadeth
out
the
corne
?
And
he
that
serveth
at
the
Altar
,
must
live
upon
the
Altar
?
Doth
God
take
care
for
oxen
,
or
saith
he
it
altogether
for
our
sakes
?
Surely
for
ours
,
that
he
who
soweth
in
hope
,
should
thresh
also
,
and
bee
partaker
of
it
:
If
a
man
should
sow
wheat
in
his
field
,
would
he
not
looke
at
least
to
reap
a
crop
answerable
to
rye
or
barley
?
If
we
sow
spirituall
things
,
is
it
wonder
if
we
receive
carnall
?
So
also
againe
,
he
implieth
in
Rom.
19
15.
That
they
deserve
speciall
entertainment
in
a
speciall
kinde
,
as
one
who
brings
news
of
an
inheritance
out
of
a
far
Country
!
Beautifull
are
the
feet
of
them
that
bring
glad
tidings
(
though
dirty
and
dusty
)
yet
deserve
washing
and
annointing
.
How
much
more
they
who
bring
the
Gospel
to
the
people
of
God
,
and
say
to
Zion
,
Thy
God
raigneth
!
And
our
Saviour
addeth
,
Matth.
10.
The
labourer
is
worthy
his
hire
,
not
welcome
only
,
but
maintenance
also
.
He
that
receiveth
you
,
receiveth
me
,
and
he
who
receiveth
me
,
receiveth
him
that
sent
me
.
He
that
receiveth
a
Prophet
,
in
the
name
of
a
Prophet
,
Verse
ult.
receives
a
Prophets
reward
.
In
the
old
Testament
,
when
the
Priests
and
Levites
neglected
their
service
,
the
Lord
was
fain
to
stir
up
extraordinary
Prophets
,
but
who
maintained
them
?
Was
it
not
a
custome
that
all
who
went
unto
them
for
advice
,
offered
them
a
gratification
?
Were
they
left
(
think
we
)
for
the
Ravens
to
feed
ordinarily
?
1
Sam.
9.8
.
(
In
a
famine
it
was
necessary
I
grant
:
)
No
,
witnesse
that
of
Saul
to
his
servant
,
when
he
meant
to
go
to
Samuel
,
&
heard
him
say
,
what
shall
we
bring
to
the
man
of
God
,
for
the
mony
is
spent
?
I
(
saith
he
)
have
the
fourth
part
of
a
shekel
of
silver
,
that
I
will
give
him
.
The
like
is
,
that
of
the
man
of
Baalshalisha
,
2
King
.
4.42
.
who
is
said
to
bring
to
the
man
of
God
bread
of
the
first
fruits
,
even
twenty
loaves
of
barley
and
eares
in
the
huske
.
Heb.
13.
Shall
the
Gospel
be
inferiour
to
the
Law
in
this
point
?
So
for
assistance
and
encouragement
,
Obey
them
that
are
set
over
you
,
and
submit
to
them
,
grieve
them
not
,
nor
let
them
doe
your
worke
with
care
and
dismayment
,
for
that
were
smally
for
your
benefit
.
Let
those
Elders
(
saith
Paul
)
who
rule
well
be
counted
worthy
of
double
honour
,
1
Tim.
5.17
.
(
both
of
maintenance
and
countenance
)
especially
those
that
labour
in
the
Word
and
Doctrine
.
These
are
sufficient
,
others
perhaps
may
offer
themselves
in
the
processe
of
the
point
.
Quest.
But
wherein
may
some
say
,
stands
this
love
of
the
people
to
the
Minister
?
I
answer
,
in
many
offices
;
I
will
mention
two
or
three
of
the
chiefe
.
First
,
in
the
justifying
,
honouring
and
esteeming
of
the
Minister
.
For
if
that
be
once
prejudiced
in
their
hearts
,
farewell
all
hope
of
successe
upon
his
labours
.
Ob.
But
the
Minister
himselfe
must
looke
to
that
.
Answ.
Answ.
3.
Things
.
1.
Honour
.
I
grant
it
in
part
,
viz.
That
no
man
is
bound
to
magnifie
him
,
who
dishonours
himselfe
by
his
sloth
,
scandalous
life
,
tongue
and
manners
;
and
yet
even
of
such
I
must
say
,
that
to
delight
to
deprave
such
,
or
scorne
them
,
(
whom
rather
we
should
mourne
to
behold
)
is
sinfull
.
And
as
for
the
infirmities
of
the
wel-deserving
,
we
should
cover
them
,
and
carry
a
mantle
backward
that
we
may
not
see
their
nakednesse
.
But
I
say
,
there
is
oftentimes
great
desert
of
honour
in
the
Minister
,
which
yet
he
cannot
come
by
:
Therefore
it
s
the
duty
of
the
people
perpetually
to
seeke
the
credit
,
and
promote
the
esteeme
of
such
:
For
under
Christ
,
the
Minister
is
that
wisdome
,
1
Thes.
ult.
which
all
the
children
thereof
must
justifie
,
Matth.
11.19
.
If
he
count
them
his
honour
and
crowne
,
what
should
they
count
him
,
save
their
mutuall
honour
and
best
garland
?
How
should
they
beare
up
his
name
,
as
the
Lions
of
Salomon
upheld
his
throne
,
vindicating
his
person
against
all
scorners
,
cavillers
,
upbraiders
?
Not
to
be
ashamed
of
him
before
any
,
whether
equalls
,
betters
or
inferiours
;
yea
the
whole
congregation
should
backe
him
,
and
strengthen
his
hands
against
all
opposites
,
that
hee
may
(
without
suspition
or
feare
)
goe
on
in
his
course
,
as
wee
read
of
the
people
to
Joshua
Cap.
1.
Secondly
,
2.
Sealing
to
their
Ministry
.
2.
Cor.
it
stands
in
the
peoples
sealing
of
his
Ministry
and
labours
in
their
owne
soules
and
conversation
.
That
they
may
be
an
Epistle
written
in
their
hearts
for
the
commendation
of
him
,
without
any
other
letters
testimoniall
;
and
that
the
impression
of
his
paines
may
bee
seen
upon
them
,
which
is
the
reallest
honour
of
a
Minister
in
the
world
;
unto
which
is
consequent
the
honour
of
their
adherence
Adherence
.
and
communion
with
him
as
the
chiefe
member
thereof
,
that
he
may
be
made
privy
to
their
profitings
or
decayings
in
understanding
and
grace
,
that
hee
may
mourne
with
them
in
their
sorrowes
,
and
rejoice
in
their
comforts
,
as
a
tender
father
,
guardian
and
nurse
,
that
he
may
resolve
their
doubts
,
ease
their
griefes
,
and
be
all
in
all
to
them
;
that
no
man
may
better
know
them
then
himselfe
,
and
they
him
and
his
voice
as
their
Shepherd
,
without
estrangement
or
shinesse
.
The
third
is
their
serviceablenes
3.
Serviceablenesse
.
Joh.
19.25
.
to
him
:
That
they
count
themselves
to
stand
charged
with
him
,
as
our
Saviour
charged
Iohn
with
his
mother
:
To
be
provident
for
his
supply
and
support
,
by
all
meet
preventing
of
affronts
and
offences
,
at
home
,
abroad
,
by
procuring
assistance
,
favour
and
protection
,
by
their
best
endeavours
,
travell
,
friends
,
counsell
and
mediation
,
as
acknowledging
him
to
be
theirs
.
As
once
a
Physitian
bad
his
Minister
looke
to
his
soule
,
and
he
should
not
want
one
that
would
looke
to
his
body
:
The
like
should
each
man
,
Lawyer
,
Justice
,
Gentleman
or
meaner
do
within
the
compasse
of
their
places
:
Each
one
should
have
one
shred
of
him
or
other
.
Lastly
,
allowance
of
a
faire
and
comfortable
competency
of
meanes
,
4.
Maintenance
.
to
prevent
carking
or
shifting
courses
,
or
whatsoever
might
disable
or
dismay
him
in
his
Ministery
,
or
divert
him
from
attendance
to
reading
;
that
so
he
may
the
more
freely
devote
himselfe
to
his
worke
:
And
this
must
not
onely
last
while
he
is
in
the
yoke
and
occupied
,
but
also
if
hee
shall
by
any
infirmity
,
disease
,
age
,
decay
,
become
lesse
fit
for
his
service
then
formerly
,
(
especially
if
wrong
and
opposition
of
enemies
cause
it
)
that
yet
they
take
it
in
good
part
,
not
adding
sorrow
to
sorrow
,
but
sticking
to
him
in
his
distresse
.
So
much
for
the
Answer
of
this
Question
.
Vses
.
Ministers
must
not
be
distrustfull
of
providenc●
.
I
proceed
to
the
Uses
of
it
.
And
here
first
,
let
this
point
be
solemne
Admonition
,
Information
and
Instruction
to
the
Minister
of
God
.
Admonition
first
to
beware
lest
through
distrust
and
infidelity
,
he
suffer
his
spirit
to
consult
with
flesh
and
bloud
for
the
matter
of
his
encouragement
and
support
in
his
Ministry
.
Hath
the
Lord
had
such
respect
unto
him
as
to
charge
his
people
solemnly
with
the
sustenance
and
maintenance
of
such
his
faithfull
Ministers
as
serve
at
his
Altar
?
Hath
he
engaged
himselfe
by
promise
to
them
,
to
be
their
exceeding
great
reward
,
and
not
to
suffer
them
to
want
?
Hath
hee
betrusted
his
Church
with
their
welfare
,
that
as
they
would
looke
for
mercy
and
blessing
from
him
,
so
they
honour
and
uphold
the
person
,
state
,
life
and
liberties
of
his
servants
the
Ministers
?
Oh!
take
this
kindly
at
Gods
hand
,
trust
him
to
make
good
his
promise
;
he
who
hath
the
hearts
and
affections
,
the
estates
and
purses
of
all
at
his
controll
and
command
,
he
is
able
to
encourage
us
and
sustaine
us
in
our
painfull
,
conscionable
discharge
of
the
taske
imposed
upon
us
,
to
feed
his
lambs
and
his
sheep
,
to
wa●ch
over
them
,
to
goe
before
them
in
an
holy
example
.
Let
us
not
shrinke
from
this
worke
,
nor
shrug
at
the
difficulty
of
it
through
feare
,
opposition
of
men
,
malice
of
enemies
,
bad
examples
of
those
who
favour
their
owne
ease
,
belly
,
pleasures
:
But
leave
we
such
to
themselves
,
and
trust
we
God
,
who
hath
taken
such
strickt
order
for
our
provision
and
contentment
,
so
long
as
we
be
faithfull
.
As
Peter
speakes
,
Feed
we
the
flocke
of
Christ
,
not
for
filthy
lucre
sake
or
from
a
greedinesse
of
gaine
,
Pet.
5.2
.
but
from
a
ready
minde
,
well
appaid
and
satisfied
with
our
service
,
as
serving
a
good
Master
who
will
see
us
abundantly
requited
?
Josh.
13.33
.
The
Lord
told
the
tribe
of
Levi
that
they
should
have
no
inheritance
among
their
brethren
in
the
division
of
Canaan
:
For
why
?
He
himselfe
would
be
their
portion
:
He
had
taken
good
and
sure
order
for
them
and
theirs
,
that
they
should
have
no
cause
to
complaine
.
And
so
he
did
.
For
so
long
as
they
walked
in
their
places
faithfully
,
they
were
richly
provided
for
.
Should
the
Levites
then
murm●re
against
God
for
this
unequall
distribution
?
Should
they
cavill
against
him
and
say
,
that
he
had
cut
them
off
from
their
hopes
and
means
,
and
preferred
their
brethren
before
them
,
so
that
they
must
wait
upon
their
trenchers
,
and
feed
upon
their
scraps
?
No
,
no
;
Rather
he
had
exalted
them
above
their
brethren
,
and
alotted
them
a
portion
out
of
their
estates
by
a
command
;
so
that
now
their
life
was
a
life
of
faith
,
their
duty
was
to
feed
his
people
in
Iaacob
,
and
his
inheritance
in
Israel
:
Their
lips
were
to
preserve
knowledge
,
so
that
the
people
might
from
their
mouthes
understand
the
lore
and
law
of
God
:
If
they
attended
these
things
well
,
they
were
to
cast
themselves
upon
God
for
the
rest
,
who
was
their
God
allsufficient
in
a
more
eminent
measure
then
any
of
the
other
Tribes
.
Even
so
let
the
same
care
of
God
for
us
,
encourage
us
to
our
worke
.
Let
us
not
forsake
this
plow
of
the
Ministry
,
looking
backe
after
the
world
and
our
owne
ends
:
Let
us
not
distrust
him
for
sinister
and
outward
respects
:
The
world
is
unthankefull
,
and
the
hearts
of
men
very
false
and
hollow
:
this
might
cause
us
to
forsake
conscience
and
seeke
our
owne
ends
,
leave
our
studies
,
conceale
needfull
discountenanced
truths
,
pick
quarrells
with
our
calling
,
and
alledge
that
we
Ministers
of
all
others
,
are
meanliest
appointed
,
exposed
to
the
wrong
and
base
usage
of
men
,
that
know
not
their
worth
,
nor
how
to
prise
their
paines
:
Therefore
they
must
be
faine
to
be
lesse
attendant
to
reading
,
study
,
oversight
,
visitation
of
the
people
,
and
regarding
of
their
soules
;
They
must
be
compelled
to
turne
Purchasers
,
Usurers
,
Merchants
,
Husbandmen
,
and
to
busie
themselves
deeply
in
the
world
:
They
have
a
charge
to
looke
too
,
wife
and
children
to
maintaine
,
and
they
know
if
they
bee
gone
,
no
body
will
looke
after
their
posterity
,
therefore
if
they
turne
their
studies
and
Ministeries
into
carkings
and
toylings
for
the
world
,
let
none
blame
them
!
Well
,
there
is
,
no
doubt
,
some
cause
to
accuse
the
unthankefulnesse
of
people
:
But
of
all
others
you
may
worst
complaine
;
for
you
rather
harden
their
hearts
by
your
own
covetousnesse
and
base
dishonouring
of
your
Ministry
,
by
your
sloth
and
idlenesse
,
then
procure
to
your selves
,
or
deserve
respect
and
esteem
from
them
;
they
only
may
plead
that
who
cleave
to
their
Ministry
,
and
be
instant
in
season
and
out
of
season
,
not
distrustfull
,
Tit.
1.6
.
slothfull
Cretians
and
worldlings
;
and
therefore
be
admonished
:
Take
not
an
occasion
by
the
sinnes
of
the
people
to
distrust
God
,
but
rather
by
the
promise
of
God
abhorre
your
ease
and
distrust
,
and
fall
to
Gods
work
with
cheerfulnesse
and
good
conscience
.
Againe
,
seeing
God
hath
taken
the
care
for
us
Ministers
,
2.
Branch
.
Admonition
.
Snare
not
our
consciences
in
doing
our
worke
.
whiles
we
are
at
worke
,
let
us
not
snare
our selves
with
an
ill
conscience
in
the
doing
of
our
worke
.
God
is
not
tyed
to
our
sinne
for
the
meanes
of
supporting
us
.
Many
make
it
a
strong
argument
for
the
swallowing
of
any
gobbets
,
and
to
defend
themselves
in
their
flattering
of
their
betters
in
their
sinne
,
smoothing
and
blanching
them
in
their
base
courses
;
because
else
,
say
they
,
wee
shall
not
have
their
good
will
,
encouragement
and
assistance
:
Great
mens
frownes
are
now
a
dayes
all
in
all
to
scare
men
from
faithfulnesse
in
their
Ministry
!
And
if
any
perill
or
danger
be
cast
in
mens
way
for
keeping
of
conscience
,
presently
this
objection
offers
it selfe
,
but
what
shall
wee
doe
?
would
you
have
us
beg
,
endanger
our
estates
and
freeholds
,
our
liberties
and
welfares
?
Alas
poore
soules
!
Is
this
the
thanke
which
you
returne
to
God
for
his
alsufficient
providing
for
you
?
Should
you
distrust
him
after
all
the
care
which
hee
hath
taken
?
1
Pet.
3.
Should
you
now
(
as
Peter
speaks
)
cry
a
confederacy
with
the
wicked
,
cleave
to
base
dishonourable
courses
,
to
attaine
your
owne
ends
,
as
if
there
were
no
God
to
provide
?
It
were
base
enough
to
do
thus
if
the
Lord
hath
left
you
at
six
and
sevens
,
to
shift
for
your selves
,
but
having
so
faithfully
promised
to
see
to
you
while
you
are
faithfull
;
why
should
so
vile
a
thought
enter
into
you
,
as
to
imagine
,
that
except
you
lick
up
the
scurfe
of
the
time
and
play
the
temporizers
and
hypocrites
against
conscience
;
you
must
needs
want
supplies
,
and
be
destitute
of
maintenance
?
No
,
no
:
Trust
God
,
walke
in
your
uprightnesse
,
feare
not
the
feares
of
the
malicious
,
but
sanctifie
the
Lord
God
in
your
heart
,
who
hath
promised
to
bee
with
you
to
the
end
of
the
world
:
Matth.
28.
ult.
Let
him
be
your
fear
:
Let
his
promise
be
your
strong
hold
,
forsake
him
not
,
and
he
will
not
faile
you
;
he
hath
a
treasure
hid
in
the
bowels
of
the
earth
for
those
that
cleave
to
him
,
and
warpe
not
from
him
by
an
ill
conscience
;
hee
hath
not
set
men
on
worke
to
honour
and
support
them
,
to
the
end
that
he
himselfe
should
let
them
sinke
or
swim
,
if
others
should
happly
neglect
them
;
but
in
such
a
case
,
he
will
step
in
himselfe
,
and
be
their
God
alsufficient
rather
then
faile
,
so
that
they
shall
say
by
experience
,
There
is
nothing
lost
by
trusting
God
:
Heb.
13.5
.
At
the
hardest
,
they
have
Gods
bond
to
put
in
sure
,
and
he
hath
said
,
1
Pet.
4.
ult.
Matth.
16.26
.
Habac.
3.
He
will
not
faile
them
:
Fear
not
therefore
what
man
can
do
:
But
in
well
doing
commit
your self
unto
him
who
is
a
faithfull
keeper
;
lose
not
conscience
,
for
what
shall
a
man
give
for
the
recompence
of
ir
?
Can
all
that
a
man
gaines
by
such
a
bargaine
,
requite
his
losse
?
No
surely
:
Therefore
quiet
our selves
,
though
there
were
no
calfe
in
the
stall
or
bullocke
in
the
flock
,
yet
the
Lord
will
be
your
strong
salvation
.
I
have
seen
the
posterity
of
the
idle
,
scandalous
,
covetous
,
of
Epicures
and
lovers
of
their
owne
bellles
,
ease
and
lusts
,
such
as
with
Hophni
and
Phinees
,
have
stollen
from
Gods
sacrifices
,
to
serve
their
owne
turnes
,
to
beg
their
bread
,
yea
in
that
very
place
,
1
Sam.
3.
it
s
threatned
:
But
never
saw
I
the
righteous
forsaken
:
I
have
heard
of
a
faithfull
Minister
who
refused
to
change
his
living
for
conscience
sake
(
though
it
were
poore
)
and
that
which
was
offered
him
was
rich
:
There
came
to
his
house
a
good
gentleman
who
seeing
him
fare
hardly
with
great
content
of
minde
,
instantly
gave
him
some
peeces
to
encourage
him
in
his
course
:
Or
,
the
Lord
hath
given
such
a
blessing
upon
a
little
,
that
it
shall
goe
a
great
way
;
or
,
if
he
have
given
a
man
meanes
of
his
owne
,
he
shall
willingly
live
upon
them
and
spend
them
,
that
God
may
have
his
work
done
the
whiles
;
and
if
men
faile
,
yet
God
shall
cause
the
Ravens
to
feed
us
,
rather
then
we
shall
perish
:
Children
shall
have
portions
,
education
and
meanes
,
from
unknowne
friends
,
and
nothing
shall
be
wanting
to
them
,
that
are
not
wanting
to
God
.
3.
Branch
.
Admonition
.
Debauch
not
nor
dishonour
our selves
.
Moreover
it
shall
warne
Gods
Ministers
to
beware
,
lest
they
deprive
themselves
of
this
promise
,
by
dishonouring
and
debauching
their
own
persons
,
names
and
estates
,
by
their
misdemeanours
.
They
may
long
enough
cry
out
of
the
despisednesse
of
the
Clergy
;
if
themselves
pull
downe
the
house
of
honour
and
due
respect
,
with
their
owne
hands
.
Such
have
too
much
honour
in
that
they
hold
their
places
.
Quit
your selves
therefore
(
my
brethren
)
of
all
such
indecency
and
vulgarnesse
of
carriage
towards
your
people
,
as
might
disparage
you
:
Be
no
common
Proctors
and
Barretors
among
them
,
seeke
not
theirs
but
them
,
chiefly
love
them
for
the
good
which
is
planted
in
them
,
teach
them
not
the
fashions
of
the
world
,
to
be
quarrellers
,
contentious
,
covetous
,
side
not
with
some
against
others
,
main●aine
no
factions
and
partialities
,
bee
no
common
companions
with
them
in
their
bargaines
and
worldly
trafficke
,
hang
not
about
their
shop
windows
,
be
no
janglers
and
pratlers
with
them
in
common
matters
,
haunt
not
the
Alehouse
,
pot
and
pipe
,
with
them
:
In
a
word
,
be
no
joviall
,
boone
fellow
with
them
in
their
meetings
,
feasts
,
games
,
and
pastimes
:
Easily
is
such
a
one
despised
,
who
discovers
himselfe
in
such
kindes
,
and
the
like
I
may
say
in
eager
pursute
of
the
uttermost
of
our
dues
,
grating
upon
them
,
A
sad
time
when
the
Ministers
are
not
so
countenanced
as
they
ought
.
and
threatning
them
,
alway
at
Law
,
and
never
satisfied
;
rather
buy
peace
and
interest
it
in
their
soules
to
doe
them
good
,
though
by
denying
our selves
,
aime
not
at
great
things
,
esteeme
of
the
poore
with
their
two
mites
;
be
not
proud
,
ambitious
and
disdainefull
,
seeke
not
the
account
of
the
greatest
onely
:
Honour
stands
not
in
the
self-esteeme
of
the
honourer
of
himselfe
,
but
in
the
esteeme
and
account
of
others
that
honour
us
;
who
commonly
thinke
the
meanlier
of
us
,
when
we
thinke
highliest
of
our selves
:
Honour
being
a
shadow
which
flyes
from
the
pursuer
,
and
pursues
him
that
flyes
from
it
:
Be
not
therefore
lovers
of
honour
,
inquisitive
after
the
reputations
of
men
,
it
s
a
means
to
make
us
scorned
;
rest
content
with
the
portion
assigned
us
by
God
;
reach
not
after
great
matters
,
lest
God
abase
us
to
a
meane
condition
:
Hold
an
holy
mediocrity
between
covetousnesse
and
improvidence
or
expensivenesse
;
betweene
pride
and
contempt
of
our
reputation
;
betweene
supercilious
or
disdainfull
carriage
,
and
a
common
prophaneing
of
our
persons
with
the
basest
;
maintaine
the
meane
in
holy
contentment
,
sobernesse
and
gravity
,
which
may
uphold
both
our
names
in
that
credit
,
and
our
estates
in
that
sufficiency
,
which
is
meet
to
encourage
and
support
us
in
our
Ministry
,
with
hope
of
profit
and
blessing
.
And
to
conclude
this
first
Use
:
4.
Branch
.
Be
encouraged
to
feed
Gods
flock
.
This
provision
which
God
hath
made
for
the
Minister
of
the
Gospel
,
should
be
encouragement
unto
him
,
that
setting
apart
all
other
matters
,
hee
apply
himselfe
to
that
one
thing
necessary
for
a
Minister
to
looke
to
,
that
is
to
feed
and
watch
over
the
flocke
of
God
betrusted
him
.
Alas
!
what
should
it
need
that
we
busie
our selves
about
the
needlesse
,
and
neglect
the
essentiall
thing
of
our
Calling
!
What
is
this
,
save
to
taxe
the
Lord
of
improvidence
and
carelessenesse
of
us
?
As
if
he
would
put
us
to
all
the
worke
,
and
leave
us
to
sinke
in
our
owne
charge
!
As
if
hee
had
no
respect
to
our
travell
and
labour
of
love
,
but
put
us
to
our
shifts
!
Shall
he
cloath
the
grasse
of
the
field
and
the
Lillies
,
which
neither
labour
nor
spinne
?
Shall
his
eye
reach
to
the
falling
of
a
sparrow
(
scarce
worth
a
mite
)
and
shall
we
his
Ministers
fill
our
soules
with
distrust
of
his
providence
,
and
aske
who
shall
feed
us
,
or
cloath
us
,
or
save
out
of
the
hands
of
our
potent
enemies
?
Are
we
not
better
then
many
sparrowes
?
Shall
wee
then
,
or
can
we
fall
without
the
notice
of
our
Almighty
Father
?
Doth
he
not
hold
us
in
his
right
hand
,
and
walke
in
the
midst
of
us
?
What
should
we
then
doe
,
but
take
more
thought
how
we
might
walke
in
our
course
of
life
and
Ministery
,
inoffensively
,
cheerfully
and
confidently
?
As
for
other
matters
,
casting
our
care
upon
him
who
careth
for
us
;
for
whose
honour
it
is
,
that
we
be
regarded
,
encouraged
,
backed
,
assisted
and
supported
,
to
the
uttermost
of
that
which
is
meet
for
us
;
and
in
deserting
of
us
(
in
this
our
worke
)
he
,
his
name
,
his
glory
,
his
promise
must
needs
suffer
,
farre
more
then
we
,
poore
wormes
,
can
doe
.
It
is
our
distrust
,
not
Gods
unfaithfulnesse
which
leaves
us
to
our
shifts
:
And
what
wonder
then
,
if
we
take
his
office
out
of
his
hands
,
to
carke
and
plod
,
and
be
sicke
of
our
owne
discontents
?
What
wonder
then
,
if
the
great
worke
of
our
attendance
upon
reading
,
watching
,
admonishing
,
and
being
instant
in
season
and
out
of
season
,
lye
by
as
an
arme
or
bone
out
of
joint
,
unfit
for
use
?
But
certainly
could
we
honour
God
in
beleeving
him
to
be
that
he
is
an
alsufficient
God
,
and
one
to
whom
the
Tribe
of
Levi
is
pretious
,
and
his
peculiar
portion
,
wee
should
goe
to
worke
as
men
set
at
liberty
,
as
they
who
are
discharged
from
thought
and
care
,
and
therefore
having
but
one
thing
to
doe
,
let
us
doe
it
to
purpose
,
leaving
the
rest
to
him
,
who
will
secure
us
from
feare
,
wrong
,
danger
,
enemies
;
and
if
he
save
us
not
quite
from
such
,
yet
will
support
us
in
them
,
and
more
then
that
,
redeeme
us
in
due
time
,
from
all
our
sorrowes
,
and
wipe
all
teares
away
from
our
eyes
!
Oh!
live
we
by
faith
in
this
promise
,
stand
still
and
behold
we
this
salvation
of
our
God
:
And
as
the
Lord
said
to
Ioshua
,
so
he
saith
to
us
,
Feare
not
,
I
will
neither
faile
nor
forsake
thee
.
Only
bee
strong
and
of
good
courage
.
So
much
for
this
first
Use
.
Vse
2
Secondly
,
this
is
Terror
and
Reproofe
to
the
people
.
Terror
first
▪
to
all
scorners
and
blasphemers
of
the
person
and
function
of
the
Minister
.
Of
Terror
.
Scorners
and
reproachers
of
Gods
Ministers
,
reproved
.
It
was
once
thought
to
be
an
odious
and
black
marke
of
a
Jew
,
to
speak
against
the
Priest
,
as
the
Prophets
words
intimate
:
But
we
have
such
as
both
speake
and
doe
against
the
person
and
calling
of
the
Minister
,
with
all
the
poison
and
disdaine
they
can
,
professing
thems●lves
to
hate
the
very
tribe
of
them
with
a
deadly
&
irreconciliable
feud
.
That
Centurian
in
Luke
5.7
.
is
praised
for
loving
the
Nation
of
the
Jewes
:
But
these
abhorre
both
the
persons
and
the
whole
Nation
of
the
Ministers
,
taking
occasion
by
all
possible
meanes
to
expresse
it
in
whatsoever
companies
they
come
,
yea
in
the
most
reproachfull
manner
,
what
opinions
and
affections
they
beare
toward
them
.
2
King
.
9.11
.
Such
were
those
fellow
Captaines
of
Iehu
,
who
when
the
Prophets
messenger
came
to
doe
his
message
,
asked
him
,
what
mad
fellow
was
this
who
came
in
unto
thee
?
Even
such
base
triviall
names
doth
the
world
give
to
the
Ministers
of
God
:
And
as
the
villany
of
old
Popish
Idolls
deserved
the
base
tearmes
of
pild
Priest
,
hedge
Priest
,
knave
Priest
,
and
the
like
:
So
now
ungodly
wretches
dare
abuse
Gods
Ministers
as
fast
for
their
goodnesse
,
calling
them
singular
fellowes
,
proud
,
pestilent
Preachers
,
fantasticall
fellowes
,
factious
,
enemies
to
the
estate
:
Oh!
of
all
other
men
they
thinke
such
may
be
spared
,
they
were
well
ere
such
came
,
and
till
they
be
rid
of
them
they
shall
never
be
quiet
:
As
Ieremy
saith
,
Woe
is
me
that
my
mother
bred
me
a
man
of
contention
!
And
againe
,
Jerem.
15.10
.
Esay
8.18
.
I
and
my
children
are
as
signes
of
contradiction
;
publick
spectacles
to
men
and
Angels
,
yea
the
very
off-scouring
of
men
!
It
cannot
be
imagined
how
Alehouse
hunters
,
libertines
,
epicures
,
swea●ers
,
worldlings
,
dare
speake
and
thinke
of
Gods
Ministers
:
Oh!
the
bitternesse
of
their
spirits
,
Proverb
.
the
venome
of
their
tongues
;
who
can
stand
before
envy
?
Well
,
let
not
all
this
daunt
us
!
Let
us
do
as
our
Lord
Jesus
himself
and
his
Apostles
,
(
who
escaped
not
the
like
handling
even
carry
our selves
as
wisely
as
we
can
,
and
heap
hot
coales
upon
their
heads
by
our
long
suffering
and
meeknesse
:
But
as
for
them
,
look
for
no
other
while
they
continue
as
they
are
,
they
doe
but
their
kinde
.
They
who
despise
Christ
himselfe
are
high
traitors
and
they
cannot
be
guilty
of
lesse
then
of
petty
treason
who
dispise
his
Ministers
;
and
if
the
maligners
or
revilers
of
the
fathers
of
their
bodies
were
to
be
stoned
without
any
more
adoe
:
What
shall
the
scorners
and
revilers
of
the
fathers
of
souls
be
done
too
?
Psal.
105.15
.
Surely
although
they
may
escape
the
judgement
of
man
,
they
shall
never
avoid
his
,
who
hath
threatned
them
that
doe
but
touch
,
how
much
more
lay
so
violent
and
execrable
hands
upon
his
Ministers
?
From
what
other
spirit
can
it
come
(
let
the
pretences
be
what
they
will
)
but
a
spirit
of
desperate
prophanenesse
and
debauchednes
,
yea
a
Giant-like
defiance
with
God
,
which
because
it
cannot
reach
God
himself
,
therefore
le
ts
fly
all
their
reproaches
and
scorns
upon
such
as
doe
most
neerly
resemble
and
beare
witnesse
of
him
upon
earth
:
Psal.
69.9
.
The
reproaches
of
them
that
reproached
thee
(
saith
the
Prophet
)
have
lighted
upon
me
:
If
the
Minister
can
approve
it
against
thee
that
he
beares
no
other
blowes
or
markes
,
then
such
as
should
have
lighted
upon
God
himselfe
:
Woe
to
them
that
are
guilty
of
such
blasphemy
!
for
the
Lord
shall
plague
them
with
the
same
eternall
plagues
,
wherewith
he
plagues
those
who
immediately
have
blasphemed
Majesty
it selfe
.
But
I
dwell
not
upon
these
.
I
hasten
to
Reproofe
.
And
first
this
sharpely
censures
all
such
as
disesteem
,
discourage
and
Vse
3
desert
such
Ministers
as
they
are
bound
doubly
to
honour
and
respect
.
Of
Reprofe
.
Deserters
and
discouragers
of
such
Ministers
as
they
are
bound
too
,
to
be
blamed
.
This
very
fact
of
Naaman
shall
rise
up
in
judgement
against
them
in
the
day
of
Christ
:
Did
Naaman
so
deerly
love
the
Prophet
,
one
whom
he
never
saw
before
?
Before
whose
gate
only
he
had
stood
and
heard
a
message
from
,
but
as
yet
had
not
seene
?
At
the
bare
report
of
him
?
For
a
bodily
cure
?
Nay
the
hope
of
it
a
far
off
?
Shall
an
heathen
do
all
this
?
Shall
he
even
doe
some
,
yea
any
great
thing
for
him
?
What
colour
shall
they
pretend
then
that
are
farre
from
doing
the
least
thing
for
such
a
Minister
of
God
,
as
not
onely
they
have
seene
,
but
also
heard
,
lived
and
conversed
with
,
not
the
first
day
,
but
ten
,
twenty
,
thirty
,
forty
yeares
?
Not
as
Prophets
but
Preachers
,
(
the
least
whereof
is
not
onely
greater
then
Elisha
,
but
Iohn
Baptist
himselfe
,
Matth.
11.12
.
)
not
promising
the
cure
of
leprosie
,
but
of
the
soule
,
not
offering
the
effect
of
Jordens
waters
,
but
the
waters
of
regeneration
in
baptisme
!
Not
by
a
messenger
,
but
by
their
owne
hand
,
and
by
the
power
of
the
word
,
farre
more
excellent
then
the
urim
of
a
Priest
,
or
the
vision
of
a
Prophet
?
Surely
one
might
well
thinke
,
that
such
people
should
refuse
no
paines
,
cost
or
hazard
for
such
Ministers
!
But
be
willing
(
if
need
were
)
to
thrust
themselves
between
the
swords
point
and
their
bosomes
,
to
ride
and
runne
to
doe
them
good
,
to
stake
their
purse
,
counsell
,
travell
,
selves
,
soules
and
all
for
their
encouragement
:
If
for
the
Brethren
,
much
more
for
the
Fathers
,
should
we
lay
downe
our
lives
.
But
is
it
so
?
2
Joh.
3.16
.
Surely
let
that
prejudice
which
men
generally
have
of
the
very
handling
,
yea
naming
of
such
a
point
as
this
is
,
say
for
them
what
their
affections
are
in
this
case
!
yea
and
the
thoughts
even
of
Ministers
themselves
,
who
study
how
to
passe
over
this
point
,
as
the
Dog
of
Nilus
passeth
by
the
streame
,
rather
catching
here
and
there
a
lap
,
then
daring
to
stay
and
drinke
for
feare
of
some
Crocodile
or
other
to
snap
him
up
!
I
hope
(
brethren
)
you
will
pardon
me
,
if
I
deale
plainly
,
as
having
no
claime
either
to
your
tithes
or
purses
,
who
(
I
am
sure
have
spent
five
times
more
charge
in
furnishing
my selfe
for
the
worke
of
the
Ministery
,
then
ever
my
Ministery
was
worth
unto
me
)
therefore
the
rather
I
beseech
you
give
me
favour
:
I
come
not
to
accuse
you
of
this
congregation
,
for
your
present
love
or
countenance
:
Onely
I
must
tell
you
,
many
who
now
in
our
welfare
,
use
of
gifts
,
liberty
and
elbowroome
,
shew
themselves
forwardest
to
encourage
us
;
Note
this
fulfilled
Prophesie
.
if
God
turne
the
wheele
,
and
change
our
publicknesse
into
privacy
,
and
our
liberty
to
restraint
,
and
our
peace
into
enmity
,
and
our
health
into
sicknesse
,
and
leave
us
to
their
curtesies
,
will
be
the
first
that
will
lowre
upon
us
,
and
challenge
us
rather
for
our
curiosity
and
precisenesse
,
then
regard
us
either
for
the
former
services
we
have
done
,
or
for
the
sorrowes
we
suffer
.
Experience
hath
proved
it
so
throughly
already
in
many
worthy
lights
,
who
have
spent
all
their
oile
for
the
use
of
the
Sanctuary
;
that
even
those
hearers
of
theirs
,
who
most
of
all
seemed
to
rejoice
in
their
light
,
have
no
sooner
saw
their
light
to
be
a
little
darkened
to
the
worldward
,
but
they
have
slipt
away
in
a
mist
,
and
beheld
them
as
strangers
afar
off
,
deserted
them
,
their
wives
and
children
,
so
that
,
(
except
God
had
sent
them
meat
and
support
from
unknowne
places
)
they
might
have
either
famished
,
Luke
16.3
.
or
beene
urged
to
dig
or
beg
for
their
livings
.
And
what
measure
is
to
be
expected
here
from
you
,
God
knoweth
;
but
it
is
no
other
like
,
but
the
most
will
fulfill
the
sins
of
their
forefathers
in
this
kinde
,
and
verifie
the
Proverb
,
No
penny
,
no
Pater
noster
.
Speciall
Reproofe
.
1.
Against
partiall
lovers
of
the
Minister
.
But
I
must
confine
my
Reproof
to
some
order
.
For
I
see
that
which
is
spoken
in
generall
and
to
all
,
is
spoken
to
none
.
First
then
,
here
are
reproved
all
partiall
lovers
and
esteemers
of
the
Minister
,
such
as
love
not
directly
out
of
the
judgement
of
a
Ministers
calling
and
labours
,
but
out
of
humor
and
conceit
.
Such
a
Minister
,
they
say
,
they
love
and
can
well
affect
,
but
as
for
others
,
their
edge
is
not
so
much
toward
them
:
Why
?
Are
they
not
as
faithfull
,
zealous
Ministers
of
God
as
the
other
?
Yes
verily
:
Why
then
do
you
carry
so
partiall
an
affection
between
them
,
occasioning
both
emulation
between
the
Ministers
themselves
;
and
provoking
others
by
your
examples
(
for
such
one
doth
a
great
deal
of
hurt
in
a
congregation
)
to
partiality
and
basenesse
this
way
?
But
know
O
man
!
whosoever
thou
art
,
that
what
ever
content
thy
giddy
humour
may
give
it selfe
in
such
a
course
,
thy
conscience
(
if
thou
have
any
left
)
will
one
day
take
on
with
thee
!
Poore
wretch
,
that
which
is
done
according
to
God
is
done
equally
!
Unequall
affections
are
from
selfe
and
self-ends
,
and
therefore
must
looke
for
no
reward
from
God
,
they
have
all
the
reward
they
shall
have
already
:
Looke
to
thy selfe
therefore
betime
and
repent
;
get
thine
hide-bound
spirit
enlarged
in
thee
,
&
be
not
straitned
in
thy
bowells
to
such
as
are
large
toward
thee
.
2.
Passionate
lovers
.
Secondly
,
it
reproves
all
passionate
lovers
of
the
Minister
,
onely
so
long
as
the
pang
holds
;
in
a
gare
and
heat
,
they
will
runne
,
ride
and
take
any
paines
for
the
getting
and
countenancing
of
a
Preacher
:
But
why
?
Hoping
to
tye
him
to
their
owne
girdle
:
So
long
as
this
hope
lasteth
,
they
will
be
formost
in
procuring
him
dwelling
,
meanes
and
account
,
and
who
but
he
?
But
let
him
once
come
neer
,
and
touch
their
disease
to
the
quick
,
and
shew
himselfe
a
true
friend
indeed
to
search
and
heale
their
sores
:
Oh
then
!
They
turne
as
deepe
enemies
;
then
all
love
is
forgotten
,
then
they
must
fall
as
low
as
the
earth
,
who
before
were
lifted
up
to
heaven
:
Alas
!
whom
sought
yee
when
yee
sought
Ministers
?
Such
as
might
sooth
and
flatter
you
?
Matth.
11.8
.
Reeds
shaken
with
the
winde
?
Are
they
therefore
become
your
enemies
,
because
they
tell
you
the
truth
?
Surely
then
are
you
sicke
of
some
such
malady
as
must
be
strongly
purged
:
If
God
love
you
he
will
heale
you
with
better
Physicke
then
you
seek
.
A
third
sort
there
are
,
who
love
indirectly
and
for
by
&
base
ends
,
3.
Lovers
indirectly
.
not
for
the
end
of
the
Ministers
labours
,
but
if
they
can
please
themselves
in
his
wit
,
memory
,
elocution
;
if
they
like
the
phrase
,
quaintnesse
and
carriage
of
his
matter
to
tickle
their
eare
,
or
if
his
company
bee
merry
and
joviall
,
apt
to
correspond
with
their
humours
,
if
he
bee
usefull
to
them
in
any
other
kinde
,
then
they
can
love
him
:
But
if
these
accidentalls
be
wanting
,
the
oile
failing
,
their
love
wanzes
also
.
Others
there
are
,
4.
Lovers
for
vain-glory
.
who
will
shew
themselves
forward
for
the
Minister
,
that
their
zeale
may
be
noted
,
and
it
may
appeare
,
that
they
are
especiall
men
above
others
,
and
so
they
seeke
the
opinion
of
men
in
that
behalfe
.
But
if
they
see
others
as
forward
,
or
more
forward
then
they
,
so
that
they
are
not
like
to
have
the
repute
and
name
of
it
,
then
they
are
cold
,
yea
dead
in
the
nest
;
shewing
that
they
sought
themselves
more
then
God
in
their
love
;
and
therefore
although
they
should
have
all
their
will
,
and
win
the
spurs
without
any
contradiction
,
yet
their
love
would
not
prove
effectuall
to
their
owne
good
,
except
God
do
change
both
it
and
them
in
a
speciall
manner
.
Fifthly
,
all
formall
,
verball
and
fulsome
lovers
of
the
Minister
,
5.
Formall
and
verball
lovers
.
who
will
not
deny
him
good
tearmes
,
good
salutations
,
complements
(
yea
praises
behinde
his
backe
)
but
there
they
rest
and
goe
no
further
:
If
they
be
urged
to
any
reall
respect
and
acknowledgement
,
they
vanish
presently
;
for
you
must
know
words
cost
them
nothing
,
therefore
they
can
afford
them
good
cheap
,
but
more
they
will
not
beteame
.
Countenance
,
assistance
,
maintenance
and
the
like
,
are
burthensome
to
them
:
Rather
they
pull
away
from
them
that
which
is
their
due
,
defraud
them
of
that
right
which
is
not
in
their
power
,
lawfully
to
deny
;
&
that
with
all
the
secret
subtilty
,
cunning
and
devices
which
possibly
they
can
,
and
thinke
that
the
best
gotten
goods
which
is
fleeced
from
him
.
All
bread
of
deceit
is
sweet
,
but
especially
the
bread
of
sacriledge
;
but
as
all
stollen
bread
shall
become
the
bane
of
the
theefe
,
so
above
all
other
shall
this
.
Oh
say
they
!
its
good
reason
that
the
Minister
should
be
regarded
,
and
we
hope
he
lives
well
,
and
where
he
is
worth
a
score
of
pounds
,
would
he
were
worth
hundreds
,
God
stir
him
up
many
friends
,
we
should
be
glad
to
see
him
prosper
,
and
many
such
good
morrowes
;
but
as
that
empty
barren
companion
in
Saint
Iames
,
who
bids
the
poore
be
warme
,
and
fed
,
and
cloathed
,
(
as
if
he
were
all
made
of
mercy
)
yet
neither
cloathes
,
feeds
nor
warmes
his
backe
,
belly
or
flesh
;
so
fares
it
with
these
lovers
.
Oh
the
world
is
full
of
such
empty
and
hypocriticall
dissemblers
!
Sixtly
,
such
as
care
not
what
cost
they
bestow
upon
their
lusts
,
6.
Lovers
of
their
pastimes
and
sports
better
.
their
sports
and
pastimes
,
pricking
up
their
children
in
vaine
fashions
,
maintaining
a
sort
of
loose
and
rude
servants
that
spend
their
time
in
guzling
and
drinking
:
Their
Hounds
and
Hawkes
they
care
not
what
they
give
for
:
In
a
word
,
for
their
own
ease
and
ends
,
to
game
and
spend
upon
their
riotous
appetites
,
they
care
not
what
course
they
take
,
give
up
their
house-keeping
,
and
cut
off
all
charges
which
can
bee
,
and
more
then
they
ought
,
till
they
make
themselves
odious
:
But
presse
them
to
doe
any
thing
for
a
poore
Minister
,
who
preaches
painfully
upon
small
allowance
:
Oh
how
hardly
it
comes
off
from
them
!
It
s
death
,
and
as
the
cutting
off
a
joint
,
to
be
drawne
to
such
a
service
.
7.
Scant
lovers
.
Again
,
others
perhaps
,
will
afford
him
some
poor
and
dry
pittance
,
but
there
is
all
:
It
s
as
water
taken
out
of
a
pit
,
not
out
of
a
fountaine
,
when
they
have
done
their
devotion
,
all
is
finished
:
They
add
not
assisistance
,
countenance
,
maintenance
and
honour
,
as
thinking
all
too
little
;
but
stint
themselves
within
very
narrow
bounds
&
will
stir
no
further
.
Let
no
liberall
people
in
the
City
or
Country
be
offended
.
Endlesse
it
were
to
speake
of
all
:
These
may
serve
for
a
taste
,
by
the
paw
you
may
judge
of
the
Lion
.
Oh!
that
this
Reproofe
might
so
pierce
them
,
that
they
might
fall
upon
themselves
,
and
reprove
themselves
bitterly
for
their
more
then
heathenish
,
unnaturall
,
unthankefulnesse
.
Papists
may
cond●mne
us
for
our
disregard
of
our
Ministers
.
This
blinde
generation
of
Papists
shall
rise
up
in
judgement
and
condemne
us
Protestants
,
yea
many
of
us
noted
for
our
zeale
:
For
what
cost
doe
they
refuse
to
be
at
,
to
maintaine
their
Priests
and
Jesuits
in
their
bravery
,
nay
what
fines
would
they
not
be
willing
to
pay
for
the
liberty
of
their
Religion
?
But
alas
!
We
who
professe
a
better
,
and
seeme
zealous
for
it
,
have
no
such
principle
of
love
in
us
:
Our
Religion
must
stand
alone
,
and
defend
her selfe
,
or
else
she
may
sinke
or
swim
for
us
:
It
s
the
mercy
of
God
to
our
Kingdome
,
to
keepe
the
hearts
of
our
Q●een
and
Kings
of
blessed
memory
and
noblenesse
of
heart
,
in
the
defence
of
the
truth
of
God
,
without
toleration
and
imbezeling
,
and
long
may
the
Lord
so
rule
and
dispose
of
their
spirits
!
For
it
s
to
be
feared
,
if
they
&
we
were
but
brought
to
the
triall
,
who
would
give
most
for
their
Religion
,
they
for
their
Priests
,
or
we
for
our
Ministers
,
they
would
out-bid
and
outdrop
us
,
(
many
of
us
,
even
wealthy
Gentlemen
and
others
,
I
will
not
tax
all
)
as
much
as
Crownes
or
Royalls
outbid
brasse
farthings
.
The
Lord
shew
us
our
disease
,
and
to
what
issue
it
would
come
,
if
God
prevented
it
not
.
Vse
3
Thirdly
,
this
point
is
Exhortation
to
all
,
who
are
convinced
of
this
Truth
:
People
exhorted
to
honour
and
support
the
Minister
.
That
they
practise
this
duty
of
love
to
the
Minister
of
God
.
If
you
would
truly
be
free
from
all
these
aspersions
,
(
as
what
good
heart
would
not
shake
her
lap
of
such
dung
?
)
Do
not
only
abhor
the
treachery
,
inconstancy
,
basenesse
and
unthankfulnesse
of
hollow
lovers
:
Doe
not
onely
abhorre
the
love
of
your selves
,
lusts
and
appetites
more
then
God
or
his
Minister
;
But
especially
learne
this
mystery
of
loving
a
Prophet
for
himselfe
,
and
in
the
name
of
a
Prophet
,
for
his
message
sake
:
Get
an
heart
knit
to
him
in
a
close
band
of
amity
which
no
sword
can
cut
in
two
,
no
time
,
occasion
or
danger
interrupt
:
Let
it
not
bee
a
love
of
teeth
outward
,
or
outward
signification
,
but
a
child-like
,
loyall
,
reverend
and
sacred
love
without
dissimulation
.
Let
the
very
joy
of
his
message
goe
as
d●epe
into
thy
soule
,
How
that
may
be
effected
.
as
these
bad
properties
goe
into
the
spirit
of
the
contrary
.
Lin
not
till
the
Minister
of
God
have
as
well
kindled
a
fire
in
thy
heart
of
sound
love
and
affection
,
as
set
up
a
flashing
light
in
thy
mind
of
knowledge
and
understanding
,
which
may
vanish
,
though
for
a
time
thou
seeme
to
rejoice
in
it
:
Brethren
,
if
we
desire
your
love
,
pardon
us
this
wrong
,
for
you
shall
fare
the
better
.
If
once
this
Epistle
be
written
or
engraven
in
thy
heart
with
the
pen
of
a
Diamond
,
the
characters
thereof
will
be
indeleble
.
It
s
no
letter
of
inke
and
paper
,
but
written
by
an
Adamant
claw
of
the
Spirit
,
which
knits
you
faster
,
then
Ionathan
was
knit
to
David
:
This
will
make
you
close
and
faithfull
,
and
you
will
goe
under
a
woods
side
,
into
a
wildernesse
to
renue
your
covenant
.
No
message
can
so
pierce
into
your
spirit
as
this
.
If
your
Lawyer
should
by
his
skill
and
pleading
,
win
the
day
at
Law
for
you
,
if
the
Physitian
should
recover
you
of
a
deadly
disease
,
if
your
spokesman
should
prevaile
in
a
great
marriage
of
many
thousands
:
None
would
sticke
so
deepe
,
nor
deserve
such
love
as
the
message
of
reconciliation
,
and
the
cure
of
spirituall
leprosie
,
causing
the
flesh
of
thy
soule
to
returne
againe
as
the
flesh
of
a
little
child
.
This
will
make
thee
doe
great
things
for
the
Prophet
,
this
will
ingratiate
and
make
him
as
one
of
a
thousand
unto
thee
.
Shall
any
thing
now
part
him
and
me
?
Act.
8.
Thinke
we
that
the
Eunuch
(
as
speedily
as
Philip
was
snatcht
from
him
)
carried
him
not
away
with
him
in
his
heart
?
Should
mony
,
travell
,
feare
or
danger
,
ever
have
separated
them
?
Oh
brthren
!
let
this
example
here
of
Naaman
,
soke
as
oile
into
our
spirits
!
And
before
you
depart
hence
,
beg
it
of
God
,
that
he
would
teach
you
the
obligation
of
a
soule
to
his
Minister
:
And
then
we
will
give
up
our selves
(
as
Paul
speakes
)
first
to
the
Lord
,
and
then
to
him
in
a
league
of
faithfull
amity
:
Make
but
this
sure
that
we
have
received
his
message
,
Rom.
18.
and
then
there
needs
no
more
.
That
will
be
a
principle
within
to
dictate
and
direct
the
rest
;
be
the
fruits
greater
or
smaller
,
so
that
love
be
the
guide
,
all
shall
be
well
.
The
odds
which
Paul
to
Philemon
speakes
of
,
Thou
owest
me
thine
owne
soule
:
And
that
which
our
Saviour
speakes
of
,
To
give
a
cup
of
cold
water
,
we
know
,
is
very
large
and
different
;
yet
where
love
is
the
roote
,
both
are
accepted
with
God
,
and
all
the
steps
which
passe
betweene
:
Love
may
be
trusted
for
the
measure
,
for
shee
hath
an
instinct
which
teacheth
her
what
to
doe
;
shee
can
purge
the
heart
of
scantnesse
and
straitnesse
,
and
enlarge
it
with
opennesse
and
freedome
.
If
Popish
and
ungrounded
love
be
so
full
and
free
,
shall
love
truly
rooted
be
barren
?
Shall
error
bee
more
powerfull
then
truth
?
No
,
no
:
The
favour
of
love
that
comes
from
a
soule
redeemed
with
the
pretious
bloud
of
Christ
,
excells
all
other
respects
whatsoever
,
and
carryes
more
demonstration
with
it
.
And
if
love
beare
the
sway
,
a
true
Minister
of
Chrst
will
be
as
free
to
impart
himselfe
to
the
poorest
and
meanest
of
his
congregation
,
who
can
make
him
little
requitall
,
as
to
the
richest
and
best
;
yea
although
he
be
at
some
cost
with
them
also
,
as
in
some
cases
of
distresse
,
and
visiting
of
the
sicke
it
may
be
expected
from
him
:
The
loadstone
which
drawes
his
heart
in
pitty
and
compassion
,
being
the
grace
and
necessity
of
the
parties
,
rather
then
his
own
advantage
.
But
to
returne
to
the
people
,
in
a
word
,
The
duty
urged
.
give
your
hearts
openly
and
freely
(
next
to
God
)
to
his
Minister
for
his
worke
sake
.
Lately
I
read
a
story
of
the
afflicted
state
of
Belgia
,
thralled
under
Philip
of
Spaine
,
and
Don
Iohn
of
Austria
his
brother
,
of
whose
tyranny
the
poore
Province
being
weary
,
they
chose
by
common
consent
the
Prince
of
Orange
for
their
defendor
and
protector
,
and
meeting
him
in
a
solemne
assembly
at
the
Towne
of
Gaunt
,
presented
him
with
a
golden
heart
opened
,
with
this
Motto
eng●aven
about
it
,
[
SINCERITY
.
]
And
truly
,
brethren
;
to
apply
this
,
I
say
the
true
present
of
a
soul
won
to
God
by
the
peace
of
reconciliation
,
is
an
heart
(
though
not
of
gold
,
yet
more
pretious
)
even
made
of
love
and
opennesse
,
with
sincerity
of
affection
:
without
this
we
cannot
receive
the
Minister
of
Christ
aright
;
we
may
blear
his
eyes
with
false
colours
,
but
God
is
not
mocked
.
It
behooves
us
to
hope
the
best
of
all
,
whom
we
cannot
convince
of
the
contrary
:
But
except
this
principle
be
ingrafted
first
,
all
other
shewes
will
vanish
,
and
a
false
heart
must
one
way
or
other
,
bewray
her selfe
.
This
open
sincere
heart
,
is
the
best
present
for
a
Preacher
,
and
that
which
will
doe
great
things
if
need
be
,
as
Naaman
was
here
ready
to
do
:
It
saith
to
the
Minister
,
there
is
mine
heart
,
take
that
in
pawn
,
and
the
rest
will
follow
.
But
an
iron
close
hollow
heart
,
is
poison
to
a
Minister
.
The
Jesuits
begged
of
King
Henry
the
fourth
of
France
,
that
he
would
bequeath
them
his
heart
in
token
of
his
esteeme
,
which
they
keep
in
a
golden
cup
in
one
of
their
Chappells
.
Let
us
doe
so
to
the
Minister
of
Christ
,
and
as
I
said
,
let
not
Fryers
and
Jesuits
prevaile
more
with
their
votaries
for
their
hearts
,
then
faithfull
messengers
from
heaven
with
their
people
.
That
which
is
well
for
the
present
among
us
,
brethren
,
I
commend
:
(
If
the
Gospel
had
not
some
friends
,
it
could
not
be
so
well
as
it
is
)
onely
take
heed
,
that
bad
times
eclipse
it
not
:
But
I
speake
as
I
doe
,
because
daies
of
peace
,
are
not
as
daies
of
trouble
;
among
some
good
hearts
of
sincerity
,
many
are
hollow
,
and
the
best
may
amend
,
and
learne
to
bee
confirmed
to
doe
that
they
doe
,
upon
grounds
of
conscience
:
And
I
desire
the
Lord
that
without
prejudice
wee
might
heare
this
truth
and
receive
it
.
Aske
thine
heart
whence
is
it
,
that
my
affections
are
so
blunt
,
and
dead
towards
Gods
Minister
?
The
more
I
am
loved
the
lesse
I
love
,
2
Cor.
12.15
.
What
?
Did
his
message
never
pierce
my
soule
?
Did
it
never
convince
me
to
be
a
ranke
enemy
of
God
by
nature
?
That
the
wrath
or
favour
of
the
Almighty
was
my
life
or
death
?
Did
it
never
convince
me
of
this
,
that
the
Lord
Jehovah
hath
in
the
bloud
of
his
owne
sonne
,
devised
,
offered
,
sealed
up
a
reconciliation
,
and
that
for
me
?
Alas
!
what
wonder
,
if
the
hearth
of
that
Altar
be
cold
,
whereon
Gods
fire
was
never
kindled
.
O
Lord
!
work
the
sense
of
the
message
of
immortality
and
life
in
me
by
the
Spirit
of
grace
,
and
then
I
shall
behold
the
honour
and
worth
of
thy
Minister
with
a
spirituall
eye
,
and
that
common
base
judgement
of
the
world
shall
vanish
!
Then
shall
his
feet
be
beautifull
,
his
face
and
voice
pretious
,
and
his
love
above
the
love
of
any
earthly
object
.
Job
33.
Then
shall
I
call
him
(
with
Elihu
)
one
of
a
thousand
!
For
where
one
Minister
cares
for
reconciliation
himselfe
,
or
teacheth
it
to
others
,
some
others
doe
not
;
so
they
have
the
fleece
,
what
care
they
whether
men
sinke
or
swim
!
Oh!
Now
I
see
,
it
s
a
rare
grace
for
a
Minister
to
prise
a
soule
,
to
tremble
at
the
losse
of
it
,
to
value
it
at
the
price
of
the
bloud
of
the
eternall
God
and
the
losse
thereof
,
as
the
spilling
of
the
heart
bloud
of
Christ
!
Oh
Lord
!
Didst
thou
meane
a
poore
soule
so
well
as
to
give
him
a
part
in
this
bloud
?
And
to
send
me
tidings
thereof
by
the
messenger
of
peace
,
thy
Minister
sealing
up
that
unto
me
on
earth
,
which
in
heaven
thou
hast
granted
me
?
My
goodnesse
,
my
thanks
cannot
reach
thee
,
but
it
shall
fall
upon
thy
Minister
,
whose
blessed
voice
thou
hast
caused
to
sound
in
mine
eares
,
and
to
convey
thy
love
into
my
soule
!
I
hope
I
shall
not
forget
such
a
Levite
all
my
dayes
!
So
much
for
this
Use
.
Fourthly
and
lastly
,
this
point
is
for
Instruction
,
to
teach
us
what
duty
Vse
4
we
owe
to
God
himselfe
.
Instruction
.
If
we
owe
the
Minister
great
things
,
what
owe
we
to
God
himselfe
?
If
to
the
Minister
(
a
poore
mortall
worm
)
we
owe
such
honour
and
reverence
,
what
then
owe
wee
to
God
himselfe
?
If
we
should
doe
great
things
for
the
instrument
of
our
peace
,
who
is
the
messenger
onely
of
glad
tidings
:
What
then
owe
we
to
him
that
is
the
fountaine
of
it
,
and
him
that
sends
it
from
heaven
to
us
?
What
should
seeme
great
unto
us
for
such
kindnesse
?
How
should
wee
carry
our
lives
,
liberties
,
soules
and
selves
in
our
bosomes
,
ready
to
lay
downe
for
him
?
What
cost
,
what
price
is
so
great
,
which
should
part
the
Lord
and
us
?
Gen.
23.15
.
As
Ephron
said
to
Abraham
touching
the
price
of
Machpelah
,
its
worth
so
many
shekels
of
silver
,
but
what
is
that
betweene
me
and
thee
?
So
should
we
say
,
Oh
what
is
my
best
treasure
worth
Lord
,
in
respect
of
losing
thy
love
and
communion
?
God
will
have
his
servants
do
some
singular
thing
for
him
.
Some
shreds
(
I
doubt
not
)
we
should
beteame
him
,
what
great
thing
would
we
doe
for
him
?
What
vertue
goes
out
of
us
?
What
streames
of
our
love
and
affection
goe
to
him
,
from
whose
springs
all
proceed
unto
us
?
What
singular
thing
doe
we
for
him
,
who
gave
his
Sonne
to
save
enemies
,
and
his
Minister
to
bring
us
newes
of
it
?
Servants
who
attend
royall
Benefactors
,
love
to
seale
their
loyall
love
by
some
undeniable
exploit
and
marke
of
extraordinary
service
.
As
those
worthies
of
David
would
breake
through
an
hoast
of
enemies
to
fetch
him
water
;
2
Sam.
23.15
.
so
great
an
hazard
that
David
thought
it
a
present
meet
for
God
:
And
all
to
teach
us
,
that
he
whom
great
things
do
become
to
give
,
deserves
the
greatest
from
us
,
even
the
very
neglect
of
life
it self
,
if
he
aske
it
!
When
I
read
of
the
strange
adventures
of
men
for
the
pleasing
of
their
Lords
and
Commanders
,
methinks
it
shames
us
Christians
!
It
s
recorded
of
the
souldiers
of
Charles
the
fifth
,
who
hearing
that
he
desired
a
way
to
be
made
for
his
army
over
a
certaine
broad
River
,
then
beset
with
the
ships
of
the
enemy
:
They
put
their
swords
in
their
mouthes
,
and
drew
those
ships
surprised
to
the
shore
,
and
conveied
over
the
army
in
them
?
What
was
this
but
for
the
pleasing
of
a
mortall
man
?
But
when
as
(
one
day
)
the
soule
shall
be
summoned
before
God
,
and
demanded
by
the
Judge
,
what
singular
thing
hast
thou
done
to
put
it
out
of
question
,
what
love
thou
bearest
to
me
?
What
a
wofull
regret
will
it
be
when
it
can
bethink
it selfe
of
nothing
,
save
shreds
and
parings
?
We
could
beteame
that
God
should
straine
himselfe
to
a
demonstration
of
some
great
thing
for
us
:
If
it
were
to
make
the
Sunne
stand
still
,
or
goe
backe
ten
degrees
,
to
worke
some
miracle
,
or
shew
some
signe
from
heaven
of
love
to
us
,
that
it
might
appeare
how
great
we
are
in
his
bookes
!
And
we
make
small
account
of
small
blessings
which
others
share
in
with
us
,
who
are
lesser
then
the
least
.
But
what
doe
we
picke
out
to
resalute
him
withall
?
How
doe
we
curtall
him
of
his
ordinary
dues
rather
,
Gen.
22.2
.
as
thinking
much
of
that
?
The
Lord
bad
Abraham
do
a
great
thing
for
him
,
even
kill
his
son
,
and
he
was
ready
to
do
it
,
and
the
Lord
said
,
Now
I
know
that
thou
lovest
me
indeed
:
But
if
he
should
put
us
to
such
selfe-deniall
,
or
try
us
with
hard
duties
,
we
rather
would
hang
downe
the
head
with
that
young
man
,
and
goe
away
sorrowfull
:
So
that
he
might
say
of
us
,
I
have
tried
thee
now
,
and
found
,
that
thy
wealth
,
thy
liberty
,
wife
,
children
are
dearer
to
thee
then
my selfe
,
I
will
trust
thee
no
more
!
Oh
how
should
we
tremble
at
this
!
How
should
our
base
,
penurious
,
scanty
hearts
,
even
stinke
in
our
nostrills
and
shame
us
!
Act.
3.3
.
when
that
creeple
looked
stedfastly
upon
Peter
and
Iohn
,
all
he
gaped
after
was
a
penny
or
two
of
almes
,
but
they
bestowed
more
then
he
desired
,
and
healed
his
lamenesse
.
How
(
thinke
wee
)
was
hee
astonished
?
1
King
.
3.15
.
And
how
was
Salomon
ravished
,
when
he
had
Gods
answer
?
Even
so
which
of
us
(
brethren
)
that
belong
to
God
,
can
deny
,
but
that
he
hath
given
us
more
then
ever
we
could
aske
or
thinke
?
But
what
have
we
done
for
him
?
Have
we
found
out
singular
things
for
him
?
Deniall
of
our selves
,
forgoing
of
our
wills
,
lusts
,
pleasures
for
him
?
Nay
,
have
we
not
taken
our
uttermost
liberty
in
them
?
A
good
wife
,
husband
,
child
,
recovery
out
of
sicknesse
,
have
deserved
more
from
us
,
then
ever
we
rendred
?
But
what
can
we
say
,
when
his
Christ
is
yet
unpaid
for
?
1631.
Now
this
deare
yeare
,
which
of
us
makes
it
our
season
to
doe
great
things
for
God
?
We
know
,
that
we
doe
for
his
members
,
wee
doe
for
him
:
Where
is
the
man
who
fellow-feeles
this
hard
pinching
yeare
,
and
these
prises
of
corne
and
victualls
?
If
you
of
the
poorer
sort
,
would
doe
great
things
for
God
,
even
live
by
faith
,
and
set
up
the
promise
and
alsufficiency
of
God
,
above
your
hungry
bellies
and
empty
purses
,
hee
would
doe
great
things
for
you
!
But
(
brethren
)
let
the
sinnes
of
the
poore
goe
,
looke
we
to
our
owne
and
amend
them
.
Be
wee
really
pinched
(
in
the
feare
of
God
)
with
their
present
miseries
.
Say
not
with
that
churle
,
shall
I
take
my
flesh
and
bread
and
give
it
these
beggars
!
1
Sam.
25.
No
,
give
a
portion
to
six
and
to
seven
,
the
necessity
of
the
time
craves
some
singular
thing
.
Common
service
stinkes
in
Gods
nostrills
in
a
season
of
speciall
duty
.
If
now
we
come
in
with
our
common
stuffe
our
sinne
shall
be
as
great
,
as
our
denying
them
altogether
at
another
time
.
Oh!
it
were
a
great
thing
if
we
would
even
feele
a
pinch
in
our
owne
selves
while
this
pinch
lasts
,
and
abridge
our
diet
,
our
apparrell
,
much
more
our
feasts
and
excesse
,
in
an
holy
sympathy
of
their
pinch
,
and
let
our
pinching
and
sparing
from
our selves
,
become
a
reliefe
of
theirs
and
a
bound
to
their
refreshing
:
Else
wee
shall
pay
full
dearly
for
our
basenes
!
Sell
a
groat
,
a
test
on
,
yea
two
(
if
need
be
)
cheaper
then
every
churle
!
Pinch
your selves
in
your
prises
,
sell
your
corne
,
eat
your
meat
and
put
up
gaines
with
lesse
sweetnesse
,
more
pinching
of
sorrow
then
at
other
times
.
If
it
were
not
(
Lord
thou
knowest
)
for
this
pinching
time
,
I
would
not
be
so
scanty
to
my selfe
as
I
am
,
but
seeing
I
cannot
abound
my selfe
,
Satan
who
seeks
thy
bloud
can
prevaile
for
more
then
Christ
who
shed
his
bloud
for
thee
.
but
I
am
prone
to
be
scanty
to
others
;
therefore
I
will
chuse
to
scant
my selfe
,
that
I
may
bee
enlarged
to
others
:
Let
his
(
good
brethren
)
be
that
singular
thing
wherein
we
declare
our
selves
to
God
.
And
if
we
do
this
in
love
,
and
be
sutable
in
other
the
like
we
shall
have
the
reward
of
such
as
doe
great
things
for
God
,
when
as
others
doe
little
or
nothing
at
all
.
Remember
Satan
himselfe
requires
it
and
obtaines
it
at
the
hands
of
his
servants
.
So
much
for
the
ground
of
this
second
Argument
.
Now
I
come
to
the
inference
upon
it
.
The
which
is
,
The
second
branch
of
this
Argument
.
the
application
and
urging
of
this
truth
upon
their
Master
,
If
thou
wilt
do
such
great
things
out
of
thy
love
to
the
Prophet
,
then
shew
it
by
reall
obeying
his
counsell
;
q.
d.
else
,
all
thy
shews
are
naught
worth
.
The
point
is
,
True
love
and
honour
to
a
Prophet
,
Doctrine
.
True
love
and
honour
of
Gods
Prophets
appears
in
our
obeying
them
.
stands
in
obeying
his
voice
.
We
see
in
common
experience
,
if
a
man
have
a
friend
whom
he
seems
to
thinke
highly
of
,
yet
if
that
friend
perceive
that
in
any
case
of
importance
and
weight
,
his
friend
will
sooner
hearken
to
any
stranger
then
to
him
,
and
that
he
shall
be
of
his
court
,
but
others
of
his
counsell
:
What
will
he
doe
,
thinke
himselfe
regarded
?
No
,
he
will
conclude
,
surely
this
man
slights
my
counsell
and
followes
his
owne
wayes
whatsoever
I
say
,
therefore
for
my
part
,
I
leave
him
to
them
who
can
sway
him
more
with
their
counsell
then
I
can
.
How
much
more
then
is
it
thus
with
the
Minister
?
If
he
see
his
people
court
him
in
their
carriage
,
complement
with
him
in
speech
and
curtesies
,
but
still
abide
the
old
men
,
reforme
nothing
amisse
,
goe
on
still
in
their
course
,
what
shall
he
conclude
?
Surely
this
,
I
see
this
people
loves
me
not
,
for
I
can
prevaile
with
them
in
nothing
,
their
owne
waies
they
will
take
,
though
I
teare
my
tongue
to
the
stumps
,
therefore
surely
they
love
me
little
or
not
at
all
.
But
let
us
see
first
some
Reasons
,
then
some
Scriptures
to
prove
the
point
,
and
so
come
to
some
use
.
First
,
they
who
love
from
the
heart
,
will
obey
from
the
heart
,
because
Reason
.
1
there
is
a
reciprocall
affection
of
people
to
Minister
as
well
as
of
Minister
to
God
and
Christ
.
Now
the
Minister
out
of
a
loyall
heart
of
love
to
God
and
Christ
,
doth
as
he
is
bidden
,
God
saith
,
If
thou
love
me
feed
my
lambes
and
my
sheep
,
else
pretend
no
love
to
colour
thy
sloth
and
negligence
.
Even
so
should
the
Minister
of
God
say
to
the
people
,
If
you
love
me
obey
my
counsell
,
and
do
as
I
teach
;
else
colour
not
over
your
falshood
with
pretences
:
As
the
Minister
is
to
carry
himselfe
to
God
,
so
are
they
(
under
God
)
to
carry
themselves
to
him
.
It
will
bee
smally
to
their
comfort
,
if
all
the
obedience
lye
upon
his
shouldiers
,
for
although
he
hath
saved
his
owne
soule
,
yet
no
thanke
to
them
:
Ezek.
18.
But
when
there
is
a
reciprocation
of
affection
with
the
fruit
of
obedience
,
then
shall
neither
grudge
at
other
:
Both
stand
in
equall
obligation
to
obey
,
if
both
performe
it
,
there
is
mutuall
cause
of
joy
and
love
,
but
if
one
be
faithfull
to
God
,
and
the
other
unfaithfull
to
him
,
there
will
be
unequall
drawing
in
the
yoake
,
and
great
cause
of
complaint
.
Secondly
,
there
is
an
holy
judiciousnesse
and
wisdome
in
love
,
compelling
Reason
.
2
the
people
to
consider
,
that
the
Minister
presseth
that
he
doth
upon
them
,
not
as
from
himselfe
,
but
as
from
God
;
it
s
nothing
to
him
what
they
doe
or
doe
not
,
he
is
but
a
servant
,
he
is
set
over
them
for
good
,
and
to
give
an
account
to
God
for
them
;
hee
shall
have
his
recompence
for
his
worke
,
and
his
labour
is
with
God
;
if
then
for
conscience
he
seekes
their
welfare
,
and
counts
it
his
crowne
if
they
obey
;
Esay
49.4
.
its
equall
and
righteous
that
they
requite
love
for
love
,
duty
for
duty
:
That
they
set
his
crowne
upon
his
head
by
their
faithfull
obedience
.
The
businesse
concernes
themselves
very
sadly
,
for
the
Minister
preaches
not
,
comforts
not
,
exhorts
not
for
his
owne
ends
,
but
for
theirs
:
If
then
he
be
for
them
and
not
himselfe
;
shall
they
be
able
to
answer
it
,
if
they
be
not
for
their
owne
soules
?
Alas
!
what
shall
the
discouragement
they
afford
to
the
Minister
,
hurt
him
?
Shall
it
not
redound
to
them
?
See
Heb.
13.17
.
That
were
smally
to
their
comfort
.
He
is
from
God
,
and
as
in
the
stead
of
Christ
,
doing
his
Embassage
.
As
Ieremy
speakes
to
those
rebells
,
Chap.
44.
Lo
I
am
before
you
,
you
may
answer
me
as
you
will
:
But
know
,
that
he
who
sent
me
,
will
not
be
so
easily
answered
,
2
Pet.
1.16
.
he
will
pay
ye
home
for
your
rebellion
.
If
the
Minister
be
bound
to
follow
God
,
and
not
cunning
devises
and
fables
of
his
own
head
,
and
must
give
a
strict
account
thereof
to
his
Master
:
Woe
be
to
them
that
perceive
not
nor
lay
to
heart
!
What
a
solemne
account
will
lye
upon
them
if
they
dispise
that
message
,
which
he
delivers
upon
such
tearmes
:
He
hath
saved
his
soule
,
but
thy
bloud
shall
be
upon
thine
owne
head
.
True
love
then
is
judicious
,
(
see
2
Cor.
5.14
.
)
and
as
in
all
other
things
,
so
in
this
;
she
is
loath
to
offer
any
measure
to
the
Minister
,
which
she
is
loath
God
should
offer
herselfe
.
Reason
.
3
Thirdly
,
love
is
marveilous
tender
.
He
then
that
loves
his
Minister
,
is
very
sensible
of
that
griefe
and
discontent
,
which
must
needs
smites
his
heart
when
he
sees
his
labours
slighted
,
1
Cor.
13.
especially
if
he
be
a
man
wholly
set
to
seek
Gods
ends
in
preaching
.
A
good
heart
will
say
,
I
warrant
you
,
it
stings
the
heart
of
him
who
teaches
us
soundly
,
to
behold
in
us
slight
acceptance
:
Oh
this
will
breed
bad
bloud
!
This
will
load
him
with
sorrow
,
and
he
hath
no
whither
to
goe
for
ease
,
but
to
him
who
set
him
on
worke
:
And
the
Lord
will
take
his
wrongs
to
heart
,
and
count
them
his
owne
,
and
that
will
prove
sad
for
us
.
Oh!
let
us
not
provide
so
ill
,
let
us
not
cut
downe
the
onely
prop
we
stand
on
;
let
us
condole
him
in
his
heavinesse
,
and
remove
the
cause
of
it
;
that
so
his
heart
being
joyed
,
may
procure
a
good
errand
to
heaven
in
our
behalfe
,
and
bring
downe
a
blessed
answer
from
God
unto
us
.
Reason
.
4
Fourthly
,
love
is
given
to
esteem
highly
of
that
which
it
loves
,
unites
it
and
strengthens
it selfe
in
the
object
delighted
in
,
she
sets
it
up
in
her
heart
exceedingly
,
and
good
cause
why
;
for
love
proceeds
from
some
convinced
amiablenesse
and
worth
in
the
thing
loved
,
and
that
reflects
backe
honour
and
esteeme
.
Now
if
it
be
so
,
then
love
of
a
Minister
will
breed
honour
to
him
,
under
God
,
neither
under
his
worth
nor
above
it
,
but
sutable
to
it
;
contrariwise
,
if
there
be
small
or
no
love
,
what
will
the
answer
be
?
Tush
!
what
is
he
?
He
is
but
a
man
as
others
,
yea
and
perhaps
a
weake
one
,
a
man
of
passions
and
frailties
:
So
then
marke
:
A
lovelesse
heart
despiseth
a
Minister
,
shames
him
,
is
as
rottennesse
to
his
bones
,
thwarts
the
doctrine
,
makes
all
that
behold
him
in
the
mirror
of
such
people
to
thinke
,
they
have
a
Minister
of
like
disposition
to
themselves
,
else
(
for
shame
)
they
would
not
be
so
base
.
I
conclude
then
,
true
love
will
devise
with
her selfe
,
what
will
grace
and
magnifie
the
Minister
and
his
labours
,
and
finding
that
nothing
will
do
it
so
much
as
the
obeying
of
his
voice
;
they
will
force
and
compell
themselves
out
of
the
meer
nature
of
their
love
to
obey
him
to
the
uttermost
,
cost
it
them
never
so
much
the
setting
on
;
as
face
answers
face
in
water
;
Proverb
.
so
doth
the
life
of
an
hearer
who
loves
his
Minister
answer
his
labours
.
Love
must
needs
destroy
it selfe
,
if
it
should
disesteem
her
object
;
therefore
she
honoureth
that
,
as
she
would
support
herselfe
.
So
much
for
Reasons
.
This
point
,
first
affords
Terror
to
all
basely
minded
men
,
who
live
Vse
1
in
the
utter
hatred
and
scorne
of
their
Ministers
,
thwarting
,
Terror
.
Two
or
three
Branches
.
vexing
and
crossing
them
to
the
uttermost
,
in
stead
of
obeying
:
Such
as
Jer.
44.16
.
openly
tell
him
,
The
word
of
God
which
thou
spakest
unto
us
we
will
not
heare
it
:
Such
as
live
at
open
defiance
with
the
Minister
,
asking
,
Shall
this
fellow
reigne
over
us
?
No
:
Shall
we
be
tyed
to
his
girdle
?
We
scorne
it
:
Let
us
cast
his
cords
from
us
!
Psal.
2.12
.
What
Lord
shall
controll
us
?
Our
tongues
,
our
spirits
and
wayes
are
our
owne
:
Shall
he
teach
us
to
marry
,
to
buy
,
sell
,
keep
company
,
use
our
liberties
?
Shall
he
come
among
us
to
forestall
our
pleasures
,
our
wills
and
lusts
?
They
that
live
at
open
defiance
with
their
Ministers
,
are
odious
.
Cannot
wee
tell
as
well
as
he
what
is
good
for
us
?
He
serves
us
and
lives
upon
us
;
and
shall
we
maintaine
our
servant
to
be
in
our
tops
?
Oh
base
wretch
!
He
is
thy
servant
for
thy
good
,
but
made
so
by
God
,
not
a
slave
,
but
a
free
honourable
Minister
of
reconciliation
,
not
to
serve
thy
humours
,
but
to
controll
them
:
And
(
as
I
said
before
)
then
they
will
runne
and
ride
,
and
lay
their
purses
together
,
nay
set
on
all
the
mastives
of
the
Country
against
them
to
worry
them
out
!
But
oh
wofull
creatures
!
Reproach
of
Ministers
,
shame
and
spots
of
assemblies
,
you
need
not
to
hunt
them
out
:
Read
but
that
in
Mica
2.6.7
.
and
there
you
shall
finde
God
himself
will
doe
it
for
you
:
You
say
,
prophesie
not
:
But
I
say
,
Ezek.
3.26
.
they
shall
not
prophesie
unto
such
,
lest
they
take
shame
:
I
will
not
suffer
their
faces
to
be
covered
with
such
confusion
,
as
to
be
plagued
with
such
:
I
will
rid
them
from
among
such
,
and
carry
them
to
a
people
that
love
them
:
As
for
these
haters
of
them
,
when
as
once
their
shepheards
are
gone
,
I
will
come
in
among
them
and
worry
them
that
worried
these
:
And
I
will
let
in
a
flood
upon
them
of
woe
,
when
my
Noa's
are
taken
into
mine
Arke
:
That
which
they
sought
for
,
revenge
of
my
Minister
,
I
will
inflict
as
a
revenge
upon
them
,
and
when
they
see
themselves
left
to
be
consumed
by
those
lusts
of
theirs
,
which
they
scorned
to
be
rooted
out
by
him
,
then
they
shall
roare
for
very
anguish
,
some
here
under
penury
,
rags
,
shame
,
diseases
and
impenitency
,
some
in
hell
,
but
then
one
houre
of
a
faithfull
Minister
shall
not
be
given
them
if
they
had
the
world
to
give
for
it
.
Beware
lest
(
seeing
the
fearefull
examples
of
vengeance
in
Scripture
for
contempt
of
the
Minister
,
besides
daily
experience
of
the
sudden
end
of
scorners
and
persecutors
,
will
not
draw
you
from
your
trade
)
God
make
you
examples
for
others
to
take
warning
by
.
See
and
tremble
at
the
examples
of
Ahabs
ruine
upon
contempt
of
Micaja
:
Those
Jewes
in
Egypt
for
despising
of
Ieremy
,
1
King
.
22.32
.
Jer.
44.
the
whole
Nation
of
them
both
then
and
after
,
for
rejecting
the
Prophets
,
Christ
and
his
Apostles
;
and
rather
make
use
of
such
to
prevent
destruction
.
Briefly
,
peruse
these
Texts
,
Jer
26.18
.
Josh.
22.17
.
&c.
A
second
branch
of
Terror
may
reach
to
such
,
2.
Branch
.
as
will
first
qualifie
their
Minister
in
his
charges
&
counsells
,
and
then
they
will
obey
him
,
but
not
till
then
.
It
is
irkesome
unto
them
to
obey
him
in
the
Lord
in
matters
of
conscience
:
For
why
?
Their
hearts
are
licentious
,
carnall
and
prophane
:
There
be
other
Ministers
which
will
do
the
like
to
their
people
,
till
they
have
made
them
like
to
themselves
.
And
yet
they
thinke
it
a
disgrace
to
live
otherwise
then
lovingly
and
curteously
with
their
Minister
.
What
course
then
take
they
?
Surely
this
,
they
will
first
try
whether
they
can
by
policy
,
by
kind
offices
,
feasting
and
entertaining
of
him
,
pull
him
into
their
company
,
and
draw
him
into
the
fellowship
of
their
pleasures
,
games
and
merriments
:
These
(
they
thinke
)
will
be
least
suspected
,
and
having
snared
him
by
these
,
then
they
seeke
by
degrees
to
fetch
him
into
the
Ale-house
,
People
that
will
seem
to
love
their
Minister
that
they
may
lu●ke
in
their
sins
,
odious
.
to
drinke
and
be
a
good
fellow
:
Then
they
inject
a
suspition
and
jealousie
into
his
minde
against
such
as
feare
God
,
and
oppose
them
in
their
base
evills
:
Then
to
whet
his
tongue
in
the
pulpit
against
them
,
to
flesh
and
encourage
themselves
in
their
liberties
and
lusts
:
And
so
by
these
meanes
having
baned
him
,
and
made
him
for
their
turne
,
they
will
obey
him
,
good
reason
:
For
they
have
first
made
him
sure
enough
,
and
for
their
tooth
,
they
have
taught
him
to
be
a
meet
Cooke
for
their
appetite
,
and
to
dresse
their
meat
their
owne
way
,
with
the
sawce
that
likes
them
best
,
therefore
they
may
well
venture
to
eat
of
it
.
Oh
base
creatures
!
Doe
ye
first
crooke
the
rule
by
which
you
are
to
write
,
and
doe
ye
then
write
after
it
?
Thus
it
was
with
him
,
1
King
.
21.
who
being
sent
for
Micaja
to
Ahab
,
would
needs
teach
him
his
lesson
by
the
way
:
Let
(
I
pray
thee
)
thy
words
be
sutable
to
the
words
of
the
foure
hundred
Prophets
,
and
then
my
Master
will
surely
doe
as
thou
biddest
him
.
Doe
thou
flatter
and
claw
him
,
and
then
he
will
obey
thee
.
So
doe
many
to
their
Ministers
:
Note
.
They
will
prescribe
him
what
truths
hee
shall
teach
them
,
and
what
he
shall
balke
,
they
will
tell
him
what
method
he
shall
use
,
be
much
in
discourse
,
and
little
in
application
,
preach
smooth
and
pleasing
things
,
and
then
they
will
heare
him
.
But
oh
wofull
people
!
Is
this
to
heare
him
or
to
obey
your
lusts
?
When
Iehoiada
was
dead
,
the
Text
tells
us
,
that
his
Princes
came
to
Ioash
,
2
Chron.
24.17
.
and
finding
him
a
facile
and
flexible
man
,
they
ingratiated
themselves
with
him
by
gifts
and
rewards
,
by
praises
and
flatteries
,
till
they
had
drawne
his
spirit
away
from
God
to
Idolls
,
and
to
serve
their
own
base
turne
.
Oh
say
they
!
We
are
all
thy
loyall
subjects
and
friends
,
willing
to
be
thy
servants
:
But
we
see
that
except
thou
hearken
in
the
point
of
Religion
to
thy
people
,
they
will
scarce
continue
in
their
loyall
obedience
:
Wherefore
it
is
much
for
thy
safety
and
honour
to
yeeld
to
them
,
and
else
it
will
create
much
trouble
in
thy
Kingdome
:
And
even
thus
fares
it
with
people
of
this
ranke
towards
their
Minister
.
For
the
love
of
their
lusts
,
what
will
they
not
doe
?
Oh
,
Sir
,
say
they
,
we
see
you
are
a
man
of
worth
and
learning
,
and
you
make
us
good
Sermons
,
we
should
be
glad
to
live
and
love
together
,
and
we
hope
you
will
be
faire
and
curteous
to
us
:
We
love
to
keepe
our
Church
and
live
honestly
:
Indeed
we
are
shy
of
them
that
are
so
zealous
and
precise
in
their
preachings
,
as
to
scare
their
good
people
,
we
would
be
loath
the
hearts
of
your
Parish
should
be
alienated
from
you
,
which
we
see
will
be
if
you
be
against
our
liberties
,
pleasures
and
good
fellowships
:
Hitherto
we
have
lived
well
and
like
kinde
neighbours
,
and
we
hope
you
will
further
rather
then
hinder
it
,
and
so
doing
,
we
shall
live
in
peace
and
good
will
with
you
:
Oh
how
such
smooth
persons
fret
like
a
canker
!
How
easily
doe
they
prevaile
with
such
as
are
not
armed
with
prevention
?
Alas
!
they
are
taken
and
snared
by
such
baites
,
and
that
little
sparkle
of
good
which
seemed
to
be
in
them
,
is
soone
quenched
!
But
to
finish
this
Use
,
beware
(
O
Minister
of
God
)
lest
thou
be
deceived
with
such
cunning
of
men
!
and
as
for
them
that
do
so
entice
them
,
that
they
might
the
more
securely
live
in
their
lusts
:
Woe
be
unto
them
!
they
may
seeme
to
make
a
league
with
hell
,
to
provide
a
safety
and
immunity
to
their
lusts
:
But
the
Lord
will
breake
their
league
and
put
a
spirit
of
division
betweene
them
,
so
that
they
shall
be
as
bitter
enemies
as
ever
they
were
friends
,
and
all
because
their
union
was
cursed
,
and
tyed
by
the
band
of
their
lusts
:
(
As
Sampsons
Foxes
were
tyed
by
their
tailes
with
firebrands
to
doe
mischiefe
)
but
not
with
the
band
of
grace
and
love
,
which
would
have
held
for
continuance
.
So
much
for
this
point
of
Terror
.
Now
a
second
Use
may
be
Reproofe
of
sundry
sorts
.
And
first
,
Vse
2
of
all
such
hearers
as
professe
to
love
the
Minister
of
God
,
Reproofe
.
1.
Branch
.
Lovers
of
the
Minister
in
generall
,
yet
con●ealing
their
doubts
and
cases
from
them
,
reproved
.
and
comply
with
him
in
generall
;
but
still
hold
off
aloofe
in
point
of
counsell
and
advice
concerning
their
particular
actions
:
Doubts
they
have
many
touching
their
estates
to
Godward
,
also
many
difficulties
they
meete
with
in
their
course
in
matters
of
weight
;
but
they
will
never
acquaint
their
Minister
with
any
of
them
,
he
shall
bee
one
of
the
first
of
them
that
shall
bee
last
acquainted
wi●h
them
:
Partly
through
folly
,
strangenesse
,
and
darkenesse
of
their
spirit
,
partly
through
base
feare
,
lest
their
wants
should
be
discovered
;
and
especially
because
(
in
truth
)
they
are
not
willing
to
bee
e●sed
thereof
,
but
still
to
stagger
,
and
are
resolved
to
consult
with
flesh
and
bloud
,
rather
then
to
be
ruled
by
knowledge
.
Such
as
these
the
Minister
shall
never
heare
of
,
till
sorrow
and
repentance
compell
them
to
utter
their
folly
;
when
they
see
they
have
overshot
themselves
in
their
bargaines
,
or
marriages
,
till
conscience
beginne
to
sting
them
for
their
unjust
and
unwarranted
courses
;
or
God
crosse
them
with
losses
,
shame
,
enemies
,
then
(
too
late
)
they
come
for
counsell
,
which
if
they
had
sought
for
in
season
,
all
this
had
beene
prevented
.
Others
,
when
they
have
taken
their
owne
course
and
bound
sure
,
2.
Branch
.
such
as
first
vow
and
then
enquire
,
doe
badly
.
then
for
fashion
,
they
will
make
shew
of
consulting
with
a
Minister
,
making
him
beleeve
that
they
advise
with
him
upon
equall
tearmes
;
whereas
in
truth
,
they
make
him
but
a
stalking
horse
,
telling
their
owne
tale
so
faire
,
that
they
pull
some
word
of
allowance
from
him
,
that
so
they
may
say
,
they
went
to
worke
by
advice
;
so
if
any
thing
befall
amisse
,
he
shall
beare
the
brunt
of
it
:
But
if
it
fall
out
that
he
disswade
and
oppose
their
purpose
,
they
have
made
sure
beforehand
to
follow
their
owne
counsell
:
And
I
have
had
experience
of
such
,
that
whereas
they
have
seemed
to
weepe
and
bewaile
some
lusts
and
corruptions
of
theirs
,
or
to
hearken
to
reasons
disswading
them
from
rash
changing
of
their
callings
,
or
entring
upon
dangerous
marriages
,
or
to
restore
goods
gotten
badly
,
or
the
like
;
whereas
the
simple
Minister
thought
they
meant
plainly
as
they
spake
;
when
hee
enquires
afterwards
of
such
,
perhaps
hee
heares
some
of
these
who
so
wept
and
bemoaned
themselves
,
are
ordinary
drunkards
,
or
uncleane
wretches
;
others
were
sure
of
their
changes
ere
they
consulted
,
others
continue
in
their
extortion
or
usury
still
;
but
none
of
them
sought
counsell
directly
,
but
to
make
semblance
of
that
,
is
not
in
them
,
or
to
get
the
opinion
of
teachable
ones
,
or
to
stoppe
the
mouth
of
accusing
conscience
for
the
present
,
or
to
prevent
some
ill
report
of
themselves
,
which
they
more
feare
the
Minister
should
know
,
then
themselves
should
commit
.
I
have
knowne
some
who
have
earnestly
besought
the
Minister
to
come
to
their
house
,
and
to
meete
with
some
friends
to
prevent
haunting
of
their
houses
with
loose
company
,
who
(
when
the
Minister
is
come
)
are
about
the
practice
of
lewd
fellowship
,
and
drinking
the
selfe
same
morning
;
and
others
who
have
pittifully
bewailed
,
how
raging
,
shrewish
,
froward
they
are
,
vowing
to
curbe
these
passions
,
who
yet
are
found
to
returne
to
them
after
with
more
violence
then
ever
,
when
they
have
had
some
word
of
comfort
upon
hope
of
their
humiliation
.
Salomon
hath
a
Proverb
of
such
as
vow
first
,
and
then
enquire
,
saying
,
it
is
not
good
:
First
,
to
commit
sacriledge
,
and
then
aske
whether
it
bee
lawfull
.
These
may
mocke
men
and
their
owne
conscience
,
but
God
is
not
mocked
.
And
to
conclude
this
Use
.
3.
Branch
.
Very
teachable
men
in
shew
,
yet
persisters
in
those
sins
which
are
reproved
,
are
dissemblers
.
Thirdly
,
this
also
reproves
all
such
as
pretend
to
bee
very
faire
and
propense
in
taking
counsell
,
but
when
all
is
done
,
still
they
will
follow
their
owne
course
.
They
are
so
tractable
(
in
shew
)
that
the
Minister
seemes
to
admire
them
:
For
why
?
Whereas
some
are
so
rough
and
stout
,
that
no
man
may
speake
to
them
against
their
rebellious
courses
;
lo
,
these
are
so
faire
,
that
you
may
say
what
you
please
unto
them
;
admonish
,
convince
,
rebuke
and
advise
them
,
you
cannot
perceive
any
word
or
passion
to
come
from
them
which
might
offend
.
Who
would
not
now
thinke
these
men
to
be
the
onely
obedient
ones
and
to
be
ruled
?
But
marke
them
,
still
they
are
the
same
men
,
their
tongues
as
unruly
,
their
families
as
ungoverned
,
their
marriages
as
perverse
,
themselves
as
disordered
:
For
why
?
They
are
moulded
by
a
custome
into
this
dangerous
habit
to
suffer
you
to
say
any
thing
,
they
have
Asses
eares
,
talke
what
you
will
,
you
shall
have
a
nod
and
be
endured
,
but
there
is
no
heart
in
them
to
obey
,
no
strength
to
bee
ruled
.
1
King
.
22.
Thus
Iehoshaphat
hearing
the
false
Prophets
,
would
needs
have
Micaja
sent
for
,
but
to
what
purpose
?
Indeed
he
would
heare
him
speak
,
and
perhaps
would
have
wished
Ahab
to
be
ruled
by
him
:
But
when
he
would
not
,
did
he
tremble
to
joine
with
him
,
or
desist
from
the
enterprise
?
No
,
but
still
continued
this
trade
with
him
and
his
sonne
Iehoram
,
and
married
his
sonne
to
a
daughter
of
that
Idolatrous
family
which
was
their
ruine
!
Such
a
desperate
slynesse
,
or
fillinesse
,
or
weakenesse
,
there
is
in
many
,
that
winde
themselves
by
this
smoothnesse
,
out
of
all
mens
fingers
,
that
they
may
roll
backe
into
the
armes
of
their
accustomed
habits
and
humours
,
whatsoever
hath
beene
said
to
the
contrary
.
Simil.
The
thicke
haile
falling
upon
the
tiles
of
houses
doth
as
much
pierce
and
breake
them
,
as
counsell
prevailes
with
these
,
as
the
one
rebounds
backe
as
fast
as
it
comes
,
so
doth
every
droppe
of
counsell
passe
away
from
these
.
Their
honour
to
the
Minister
,
is
to
give
him
the
hearing
with
both
eares
;
but
to
obey
him
in
nothing
:
Far
are
these
from
him
that
said
,
Esay
50.5
.
The
Lord
hath
opened
me
an
eare
,
I
was
not
rebellious
.
But
I
have
lengthened
out
my
speech
beyond
the
due
limits
of
the
time
:
Here
therefore
I
cease
for
the
present
,
leaving
the
rest
till
another
season
.
Let
us
pray
,
&c.
The
end
of
the
Fourtenth
Lecture
.
THE
FIFTEENTH
LECTVRE
Still
continued
upon
this
thirteenth
VERSE
.
VERSE
XIII
.
And
his
servants
came
neere
,
and
said
unto
him
,
Father
,
if
the
Prophet
had
bid
thee
doe
some
great
thing
,
wouldest
thou
not
have
done
it
?
How
much
more
then
,
when
he
saith
unto
thee
,
Wash
and
be
clean
?
VERSE
14.
Then
he
went
downe
to
Iorden
,
and
dipped
himselfe
&c.
2
Kings
WEE
ended
the
last
Lecture
(
brethren
)
with
the
latter
use
of
Reproofe
,
in
the
processe
whereof
,
we
were
cut
off
:
Returne
to
the
former
use
of
Reproofe
.
But
the
point
was
,
a
sharpe
rebuke
to
all
smooth
people
,
who
will
heare
all
,
and
say
as
you
say
,
but
hold
their
owne
and
doe
as
they
list
.
They
seeme
to
want
a
bottome
,
all
that
is
said
leaketh
as
fast
out
as
it
was
powred
in
,
for
lacke
of
a
digesting
and
retentive
spirit
,
which
their
frothy
vanity
cannot
admit
.
It
should
seeme
that
those
Jewes
were
such
,
Deut.
5.29
.
who
when
Moses
declared
Gods
covenant
to
them
,
told
him
the
word
of
the
Lord
was
good
,
they
would
obey
all
:
But
the
Lord
cries
out
.
This
people
have
said
well
in
all
they
have
spoken
:
But
oh
,
that
there
were
such
an
heart
in
them
to
doe
it
,
to
feare
and
obey
,
that
it
might
goe
well
with
them
!
And
this
sinne
seemed
to
runne
in
a
bloud
with
them
,
Ezek.
33.
ult.
for
the
Lord
tells
Ezekel
thus
,
This
people
will
sit
and
heare
thy
voice
as
the
voice
of
a
musitian
,
yea
thou
art
to
them
as
one
that
singeth
pleasantly
to
an
instrument
,
so
are
they
catcht
with
thy
words
:
But
they
will
not
doe
as
thou
saiest
;
for
their
hearts
goe
still
after
their
owne
covetousnesse
:
They
are
as
slye
fishes
,
which
will
get
out
at
one
mash
or
other
of
the
net
.
To
finish
this
Use
therefore
,
let
all
such
know
,
that
as
it
is
sinfull
bashfulnesse
for
them
,
to
conceale
themselves
from
their
Minister
,
whose
lips
are
to
preserve
knowledge
:
So
it
is
double
sinne
and
subtilty
in
them
to
advise
with
him
for
their
owne
ends
,
and
to
use
him
onely
as
a
stale
,
when
as
their
hearts
are
bent
their
owne
way
:
The
former
are
their
own
wors●
enemies
:
But
the
latter
trench
upon
the
honour
of
God
,
the
esteeme
of
the
Minister
,
the
peace
of
their
owne
soules
,
and
therefore
must
be
renounced
.
But
to
proceed
.
Exhortation
.
Obedience
to
the
Minister
urged
.
This
point
in
the
third
place
affords
exhortation
to
Vse
3
all
who
desire
to
approve
their
love
to
the
Minister
of
God
,
that
they
do
as
entirely
obey
his
voice
in
all
things
,
that
God
by
him
convinces
them
of
,
as
they
would
be
loth
to
forfeit
the
repute
of
their
love
.
It
s
almost
counted
as
treason
now
to
strive
with
the
Priest
,
he
is
thought
halfe
a
Publican
,
who
lives
in
any
contest
with
the
Minister
,
or
is
ill
affected
to
him
,
and
yet
he
or
she
are
as
rare
to
be
found
almost
as
black
swans
,
who
obey
their
Minister
for
Gods
cause
.
Therefore
as
we
would
love
him
(
or
God
rather
in
him
)
so
be
we
sure
we
obey
him
.
Wherein
,
you
will
say
?
I
answer
,
since
the
holy
Ghost
hath
traced
out
the
way
himselfe
:
I
will
insist
in
his
owne
steps
.
Esay
50.10.11
.
2
Cor.
5.20
.
&
6.1
.
One
solemne
proofe
of
obeying
the
voice
of
the
Minister
is
,
to
beleeve
Gods
promise
.
Receive
not
the
grace
of
God
in
vaine
:
Be
reconciled
to
God
.
Who
is
among
you
(
saith
Esay
)
that
feareth
the
Lord
,
and
obeyeth
the
voice
of
his
servant
,
that
walketh
in
darkenesse
and
hath
no
light
?
Let
him
trust
in
the
name
of
the
Lord
,
and
stay
himselfe
upon
his
God
:
Let
him
not
compasse
himselfe
about
with
sparkes
,
nor
walke
in
the
light
of
his
own
fire
which
he
hath
kindled
.
Marke
:
This
is
a
sound
triall
of
obeying
the
Minister
,
Some
Instances
of
the
obedience
of
love
.
if
we
shall
deny
our
owne
wills
and
carnall
reason
,
reject
all
our
false
colours
and
exceptions
,
and
embrace
the
promise
of
the
Gospel
,
to
beleeve
and
be
saved
.
This
is
the
weightest
charge
that
God
hath
given
him
to
urge
,
and
it
is
the
greatest
seal
which
we
can
set
to
his
Ministery
,
if
we
beleeve
it
.
In
this
one
obedience
we
lay
the
foundation
of
obeying
all
the
rest
.
It
s
like
Naamans
obeying
Elisha
,
to
wash
and
be
cleane
;
if
Naaman
had
obeyed
twenty
other
charges
besides
,
what
had
it
booted
him
?
But
in
this
he
obeyed
all
.
Doe
not
then
sullenly
abide
in
thy
darkenesse
and
unbeleefe
still
,
because
thou
art
darke
,
but
the
rather
,
abhorre
that
rebellious
proud
heart
of
thine
,
which
would
keep
thee
in
bondage
or
staggering
,
and
come
to
Gods
promise
,
his
light
and
heat
,
and
that
shall
comfort
thee
,
quicken
thee
,
humble
and
enlarge
thee
.
As
Naamans
heart
grew
enlarged
to
God
and
the
Prophet
by
his
obeying
that
one
charge
,
so
that
he
thought
nothing
too
deare
for
them
,
so
shall
thine
.
It
will
make
thee
free
to
obey
,
not
(
as
he
being
crossed
)
to
goe
away
sorrowfull
;
but
to
lye
downe
at
his
feet
,
saying
,
Speake
Lord
,
for
thy
servant
heareth
.
So
also
,
be
exhorted
not
to
rest
here
,
but
proceed
to
other
obedience
:
Doth
he
desire
thee
to
seal
to
his
Ministery
by
living
amiably
and
subjectly
in
thy
marriage
,
husband
and
wife
,
each
to
other
?
Doth
hee
charge
thee
to
acquaint
thy selfe
with
God
in
secret
?
To
set
up
his
worship
in
thy
family
?
To
keepe
bounds
in
the
use
of
thy
lawfull
liberties
,
and
not
to
take
thy
uttermost
?
To
fellow-feele
the
miseries
of
the
distressed
?
To
serve
God
in
thy
time
?
Mourne
for
the
abominations
of
all
states
,
and
the
miseries
which
they
have
justly
procured
?
Oh
then
obey
him
!
Hee
hath
warrant
to
enjoine
thee
,
this
taske
hee
himselfe
obeyes
with
thee
,
and
suffers
as
thou
dost
:
Wilt
thou
leave
him
as
an
owle
in
the
wildernesse
,
and
not
beare
him
company
?
So
againe
,
put
case
that
he
entreats
thee
from
God
to
lay
aside
thy
peevishnesse
,
thy
wrath
,
thy
worldlinesse
?
Doth
he
tell
thee
they
are
the
ey-sores
of
his
Ministery
?
It
vexes
his
righteous
heart
to
behold
them
!
It
joyes
him
to
see
them
subdued
in
thee
!
Oh
comfort
him
in
renouncing
them
!
2
Cor.
6.11.12.13
.
Thou
knowest
how
to
sting
him
,
and
how
to
cheere
his
heart
!
His
honour
and
content
rests
in
thy
hand
,
it
is
in
thee
to
sadden
or
to
solace
him
:
Be
not
so
cruell
as
to
destroy
thine
owne
chiefe
prop
under
God
:
If
he
shall
say
,
O
deare
friend
,
as
you
love
me
,
obey
me
in
reforming
and
purging
your
family
and
children
of
their
abuses
,
their
running
out
to
drunken
companies
and
unseasonable
meetings
,
their
garish
attires
and
proud
fashions
;
I
tell
you
its
your
and
my
dishonour
,
that
in
other
things
you
seeme
Religious
,
but
in
these
as
loose
as
others
.
Perhaps
ye
will
not
openly
set
up
M●y-poles
and
Morris-dauncings
to
fret
me
,
but
you
will
suffer
your
servants
to
breake
the
Sabbath
,
which
your selves
would
seem
to
keep
:
What
shall
we
thinke
of
this
?
Surely
(
to
say
no
more
)
you
shall
give
mee
leave
to
know
my
friends
from
my
foes
in
these
your
doings
:
How
can
you
say
you
love
me
,
Judg.
15.16
.
when
your
heart
is
not
with
me
.
Urging
of
the
Exhortation
.
Brethren
,
shew
what
kindnesse
you
please
in
other
regards
to
your
Minister
,
pay
him
his
dues
,
send
him
what
gratuities
you
will
;
but
know
,
if
he
be
a
Minister
of
Christ
,
the
maine
scope
of
his
heart
and
pitch
of
his
ambition
,
is
,
to
sit
neer
your
hearts
in
the
power
of
his
commands
and
Ministery
;
Tokens
of
our
love
to
the
Minister
in
other
kinds
,
are
no
markes
of
sound
love
,
except
obedience
follow
.
all
other
things
are
but
the
killing
him
with
kindnesse
,
and
breaking
of
his
head
to
give
him
a
plaister
,
if
you
obey
not
from
the
heart
;
love
is
alway
content
to
be
taught
and
to
obey
,
not
to
teach
or
prescribe
;
be
content
then
to
love
him
as
he
from
God
shall
appoint
thee
,
and
not
as
thou
thy self
wouldest
,
and
put
case
thou
shouldest
perswade
thy
Minister
thou
lovest
him
(
by
some
other
marks
)
it
were
his
folly
to
thinke
so
,
but
it
is
neverthelesse
thy
sinne
.
When
thy
Minister
comes
first
to
thee
,
he
findes
thee
a
man
of
a
double
heart
to
God
;
he
strives
to
draw
thee
to
sincerity
and
plainnesse
,
he
findes
thee
very
ignorant
,
and
seekes
to
breed
knowledge
of
God
and
thy selfe
in
thee
;
he
findes
thee
a
man
of
an
inconstant
frame
and
not
to
be
trusted
,
or
proud
,
ambitious
and
vaine-glorious
,
or
perhaps
contentious
,
covetous
,
stout
,
wilfull
and
rebellious
,
and
labours
to
change
thee
;
thou
saist
thou
lovest
him
:
Jerem.
Doth
his
love
then
prevaile
with
thee
to
reforme
these
vices
,
or
art
thou
still
the
same
man
,
so
that
he
may
hope
as
soon
to
alter
the
skin
of
a
Black-more
,
as
to
alter
them
?
Then
I
say
thou
liest
,
for
thou
lovest
him
not
.
As
that
young
man
comming
to
Christ
,
told
him
many
things
that
he
did
and
had
done
from
his
youth
:
But
our
Saviour
answers
him
,
yet
one
thing
remaines
,
Sell
all
,
and
all
is
well
;
so
say
I
to
thee
,
in
thy
paying
of
tithes
,
in
thy
friendly
assistance
and
countenance
,
thou
dost
well
,
but
one
thing
still
remaines
,
obey
him
,
and
then
it
will
appeare
,
that
the
other
are
not
done
to
blanch
and
daub
over
thine
hypocrisie
,
but
from
an
heart
of
love
and
obedience
.
I
have
known
some
loose
professors
who
have
sought
to
exceed
all
other
their
neighbours
in
the
love
of
a
godly
Preacher
,
and
who
but
they
,
in
their
running
,
riding
,
assisting
of
him
?
They
have
been
as
his
right
hand
of
trust
and
service
:
But
lo
,
in
a
short
time
these
fellows
bewray
that
which
lay
secret
,
to
wit
,
an
uncleane
,
covetous
,
voluptuous
heart
;
and
what
then
?
Surely
all
men
see
evidently
that
these
clave
to
the
Minister
for
their
owne
base
ends
,
and
to
conceale
their
vices
.
A
speciall
watchword
to
all
Ministers
of
God
to
beware
how
farre
they
engage
themselves
in
the
love
of
any
professors
,
A
caveat
to
Ministers
.
See
Joh.
2.24.25
.
Ministers
reproach
themselves
in
ascribing
too
much
and
trusting
too
far
such
as
they
know
not
.
who
make
toward
them
in
speciall
relation
:
Try
them
throughly
in
their
obedience
,
as
well
as
their
pretended
love
;
or
else
the
time
may
come
,
when
as
their
basenesse
shall
discredit
your
persons
and
Ministery
farre
more
then
all
their
love
could
prevaile
.
If
when
all
is
done
,
they
are
so
subtill
that
we
cannot
espy
them
,
the
sinne
shall
be
theirs
,
wee
have
saved
our
owne
soules
,
and
may
wash
our
hands
in
innocency
,
because
we
have
done
our
duties
.
When
all
is
done
,
(
therefore
)
this
will
hold
water
if
we
obey
:
Heb.
13.
So
saith
the
Apostle
,
Obey
them
that
are
set
over
you
:
And
Paul
,
I
beare
you
witnesse
,
you
obeyed
the
forme
of
doctrine
delivered
unto
you
:
And
againe
,
you
received
our
doctrine
,
not
as
the
word
of
man
,
but
as
the
word
of
God
:
Every
good
hearer
should
say
to
his
Minister
as
Elisha
did
to
Gehazi
,
2
King
.
5.
end
.
Went
not
thy
spirit
with
me
when
I
ranne
after
the
man
?
So
,
did
not
the
spirit
of
my
faithfull
Pastor
goe
with
me
when
I
was
in
such
a
company
,
recreation
or
worldly
businesse
?
Me
thought
it
curbed
me
from
lightnesse
and
vanity
,
from
deceit
,
from
sinning
in
my
tongue
,
or
in
any
disguisement
of
intemperancy
,
or
cousenage
,
or
covetousnes
,
to
think
,
if
he
now
saw
me
,
how
should
I
be
ashamed
to
do
thus
?
Oh!
he
loves
me
tenderly
&
my
souls
welfare
,
and
should
I
grieve
him
thus
?
2
Cor.
3.2
.
This
is
indeed
to
be
the
Epistle
of
the
Minister
written
in
our
hearts
,
approving
our
love
unto
him
to
purpose
.
Not
that
there
is
not
a
stronger
motive
then
this
,
to
awe
and
draw
people
from
good
to
evill
,
for
there
is
an
holy
Spirit
of
annointing
which
is
given
to
all
good
ones
,
which
hath
shed
the
love
of
Christ
into
their
hearts
,
and
filled
them
with
the
length
and
bredth
of
it
;
this
should
hem
in
the
soules
of
beleevers
,
(
for
so
the
word
is
,
2
Cor.
5.7
.
)
and
compell
them
to
watch
over
themselves
:
This
must
bee
the
chiefe
Monitor
in
the
Schoole
of
Christ
:
If
the
voice
of
this
great
Prophet
be
not
obeyed
for
it selfe
,
the
voice
of
the
servant
(
as
he
is
called
,
Esay
50.
)
will
be
little
worth
:
For
what
wonder
if
they
disobeyed
the
voice
of
Moses
the
messenger
of
God
,
Heb.
2.2.3
.
who
rebelled
against
that
holy
Spirit
which
set
him
on
worke
,
and
vexed
it
all
those
forty
yeares
,
as
it
is
Esay
63.11
.
No
it
must
be
the
spirit
of
the
Master
which
must
make
his
Steward
esteemed
:
The
love
of
the
Lord
Jesus
,
must
make
the
love
of
the
Minister
compulsive
,
else
it
will
prove
nothing
but
slavish
feare
,
or
to
avoid
base
shame
;
as
we
see
in
many
a
drunkard
,
or
swearer
,
who
for
the
presence
sake
of
a
sinfull
man
,
will
(
for
an
houre
or
two
)
bite
in
their
qualities
,
which
yet
they
tremble
not
to
commit
in
the
presence
of
God
all
the
yeare
long
.
Conclude
this
point
then
and
say
,
I
pretend
love
to
my
Minister
,
how
shall
I
demonstrate
it
really
?
As
Cornelius
did
,
Act.
10.
It
s
said
,
he
fell
downe
and
tooke
Peter
by
the
feet
in
token
of
excessive
love
and
respect
:
But
what
,
was
this
all
?
No
surely
:
But
this
,
that
he
tells
him
,
They
were
all
ready
to
hearken
to
whatsoever
the
Lord
said
unto
them
by
him
:
This
was
a
sure
marke
;
love
and
feare
make
reverence
,
and
thence
comes
obedience
.
When
love
is
solid
it
workes
by
feare
,
and
causes
a
loathnesse
to
doe
any
thing
which
might
grieve
the
Minister
;
it
sits
like
Mary
at
the
feet
of
the
Minister
ready
to
obey
:
And
that
not
onely
in
slight
matters
to
remove
some
sinne
which
may
be
spared
,
1
Sam.
15.
as
Saul
that
killed
the
leane
cattell
and
the
baser
sort
of
Amalek
;
but
even
the
belovedst
lust
and
most
pretious
vice
,
even
the
fat
cattell
,
and
the
King
himselfe
:
True
love
abhorres
common
evidence
,
its
painfull
,
it
will
be
singular
,
and
aske
,
Matth.
5.47
.
Joh.
21.
what
singular
thing
doe
I
to
approve
my
love
?
When
our
Saviour
would
try
Peters
love
,
he
askes
him
,
Lovest
thou
me
more
then
these
?
As
some
think
he
meant
of
his
nets
&
occupation
,
as
others
of
his
fellow
Apostles
.
Both
will
do
well
:
Love
thy
Minister
by
obeying
more
then
others
,
yea
love
him
more
then
thy
nets
,
thy
beloved
trade
,
thy
lusts
which
bring
thee
in
the
greatest
gaine
,
thy
sweet
usury
,
thy
gaming
,
thy
deceit
,
which
others
(
who
love
him
not
)
would
as
soone
lose
their
lives
as
forgoe
:
The
forfeit
of
these
will
import
strongly
that
thou
lovest
not
him
for
any
by
respect
,
but
as
he
is
a
Minister
of
God
.
I
remember
a
story
of
Pope
Pius
the
fifth
,
(
one
that
was
reputed
as
humble
as
a
proud
Pope
might
be
)
who
being
told
of
a
base
fellow
that
had
much
abused
him
in
a
Pasquill
;
answered
,
I
sustaine
two
persons
,
one
of
a
poore
Monk
,
another
of
Christs
Vicar
,
if
thou
hast
railed
upon
me
as
a
Monk
,
I
pardon
thee
,
if
as
Pope
,
I
must
punish
thee
.
So
there
is
no
true
Minister
of
Christ
who
lookes
at
himselfe
as
a
man
,
but
at
the
honour
of
him
whose
servant
he
is
,
and
to
whom
he
desires
all
the
peoples
obedience
should
be
derived
.
Try
therefore
whether
thy
lusts
can
draw
thee
stronglier
then
he
;
if
two
loadstones
draw
both
together
,
the
iron
will
goe
to
the
strongest
:
So
let
thy
love
goe
to
him
from
thy
lust
.
Fleire
not
in
his
face
,
nor
beare
him
faire
in
hand
,
when
as
yet
thine
heart
goes
another
way
.
Doe
nothing
behinde
his
backe
,
which
thou
wouldest
not
doe
before
him
:
In
all
thy
doubtfull
matters
consult
with
him
,
let
him
come
within
thy
bosome
,
know
thy
secrets
,
and
hide
nothing
from
him
wherein
he
can
informe
thee
,
for
he
is
for
God
and
Christ
,
1
Cor.
5.20
.
as
a
faithfull
Embassadour
for
thy
good
.
Doth
he
tell
thee
,
O
my
friend
,
I
perceive
your
zeale
quales
shrewdly
in
this
Laodicean
age
,
you
heare
oft
,
but
sleep
much
at
Sermons
,
you
jangle
so
much
of
earthly
businesse
upon
the
Sabbath
,
that
I
feare
you
meditate
little
:
Or
,
you
are
zealous
,
but
you
grow
not
in
knowledge
,
wisdome
,
tendernesse
,
to
manage
your
zeal
aright
from
rashnesse
and
censoriousnes
:
Or
,
you
are
noted
to
be
full
of
words
or
a
busie
body
:
Or
,
you
are
given
to
flout
and
jeere
when
you
are
in
company
:
Or
,
you
are
bold
to
dally
with
women
:
Or
,
you
are
too
idle
in
your
calling
,
and
runne
up
and
downe
needlesly
:
Or
,
you
faile
in
compassion
to
the
poore
,
or
doe
small
good
with
that
you
have
,
you
are
hard
and
sore
in
dealings
,
or
make
no
conscience
of
keeping
promise
,
in
all
which
respects
the
Gospel
suffers
,
and
the
Lord
(
with
your
own
credit
and
Ministery
)
lye
at
the
stake
:
I
beseech
you
,
if
you
love
me
,
as
you
professe
to
doe
,
amend
these
,
I
say
obey
him
in
all
,
and
be
earnest
with
God
and
him
to
make
thy
love
effectuall
herein
,
that
thou
maiest
appeare
not
to
love
in
word
,
but
in
deed
and
truth
.
And
so
much
for
this
Exhortation
.
And
for
the
Minister
,
one
word
let
me
adde
.
Vse
ult
.
Ministers
must
love
only
for
procuring
obedience
to
the
truth
.
That
which
in
the
greene
tree
is
not
to
be
suffered
,
how
much
lesse
in
the
dry
?
If
people
must
not
equivocate
with
their
Minister
,
much
lesse
may
he
with
them
.
Doe
not
seeke
favour
with
the
people
,
and
seeme
to
love
them
to
any
other
ends
,
save
to
draw
them
to
obey
thy
Doctrine
.
If
thou
wilt
needs
seem
great
with
them
,
improve
al
thine
interest
for
God
and
their
good
:
Seeke
not
to
idolize
thy selfe
in
any
mans
heart
and
affections
for
thine
own
ends
,
that
thou
mightst
either
magnifie
thy
person
above
other
Ministers
,
or
get
the
reputation
of
some
great
person
(
as
Magus
did
)
or
enlarge
thine
estate
and
preferments
:
But
in
all
let
it
appeare
,
2
Cor.
12.14
.
that
thou
seekest
them
,
not
theirs
;
and
as
a
servant
of
Christ
thou
seekest
to
set
up
him
,
though
with
thine
owne
abasement
.
As
thou
usest
thy selfe
,
so
will
it
appeare
in
thy
course
what
thou
aimest
at
;
and
if
once
people
smell
what
thou
seekest
,
thou
shalt
both
draw
flatterers
enough
,
(
as
being
meet
covers
for
thy
cup
)
and
deterre
all
that
make
conscience
from
honouring
thee
from
the
heart
:
For
why
?
Under
colour
of
serving
thy
Master
,
thou
tradest
for
thy selfe
,
and
discoverest
thy self
to
bee
a
meer
Sycophant
,
not
caring
which
end
goes
forward
,
so
thou
canst
worke
thine
owne
ends
.
Not
much
unlike
those
timeservers
,
the
Princes
of
Ioash
,
who
came
and
did
him
great
homage
,
but
why
?
To
draw
his
heart
from
God
to
Idolls
,
and
their
owne
purposes
;
and
those
leaguers
in
France
,
in
King
Henry
the
fourth
his
time
,
for
the
aliening
of
his
heart
from
the
Protestant
Religion
,
which
proved
the
ruine
of
them
both
.
But
of
this
in
the
next
Argument
.
Lastly
,
here
is
Consolation
to
all
such
as
second
their
affection
to
the
Vse
4
Minister
of
God
,
with
entire
and
sincere
obeying
his
voice
.
Comfort
.
Thou
canst
doe
little
for
thy
Minister
perhaps
,
but
this
thou
doest
,
thou
obeyest
him
:
It
s
a
signe
unto
thee
that
thy
love
is
sincere
unto
him
(
and
which
is
better
)
to
the
Lord
himselfe
,
to
the
message
he
brings
;
nay
it
s
a
signe
thy
heart
is
in
love
with
the
truths
of
God
,
his
commands
,
threats
and
promises
;
It
argues
thou
lovest
all
the
Ministers
of
God
without
dissimulation
or
partiality
,
(
a
rate
gift
,
and
hardly
found
,
for
each
man
will
have
his
owne
Paul
,
Cephas
or
Apollo
.
)
Nay
,
to
conclude
,
1
Cor.
3.4
.
it
s
a
signe
that
there
are
many
graces
in
thee
,
saith
purging
thy
conscience
,
humility
and
selfe-deniall
,
all
saving
gaces
.
This
obeying
is
above
all
sacrifices
,
and
fat
of
lambes
;
yea
more
to
be
rejoyced
in
then
so
many
Jewells
.
Could
but
I
prove
this
in
you
(
my
beloved
)
who
throng
to
heare
,
and
looke
me
in
the
face
to
pull
out
my
words
out
of
my
mouth
,
I
should
not
need
to
comfort
you
or
praise
you
:
Matth.
11.19
.
Wisdome
is
justified
by
her
children
,
your selves
should
praise
you
in
the
gates
though
I
were
silent
.
Luke
1.
And
as
the
babe
sprang
in
the
wombe
of
Elizabeth
when
Mary
came
neare
her
,
so
should
your
hearts
leap
in
your
bosomes
while
you
heare
me
speake
;
and
as
those
two
Disciples
going
to
Emmeus
,
Luke
22.
so
should
you
beare
me
witnesse
this
day
,
and
say
,
Did
not
our
hearts
burne
within
us
while
he
applied
his
doctrine
?
But
well
may
this
use
come
in
the
last
place
,
for
they
are
fewest
whom
it
may
truly
concerne
.
And
so
much
for
this
second
Argument
of
the
Servants
,
drawne
from
his
love
to
the
Prophet
.
Now
I
come
to
the
Third
.
And
that
is
couched
closely
,
but
effectually
in
these
words
,
How
much
more
when
he
saith
unto
thee
,
3.
Argument
.
The
sincerity
of
the
Prophet
Wash
and
be
cleane
?
As
if
they
should
say
,
Alas
!
What
seekes
the
Prophet
in
all
this
his
charging
thee
to
wash
in
Jorden
?
What
,
doth
he
expect
a
reward
of
thee
?
Doubtlesse
,
then
he
would
not
so
effectedly
have
kept
in
and
refused
to
talke
with
thee
,
he
would
then
have
sought
thy
face
as
a
Prince
bringing
great
gifts
,
flattered
and
fawned
on
thee
for
his
owne
vantage
:
But
now
behold
,
Explication
of
the
ground
.
he
simply
and
sincerely
tells
thee
Gods
message
,
looking
at
nothing
else
:
That
which
he
urges
is
nakedly
this
,
that
for
thine
owne
good
thou
mightst
wash
and
be
cleane
.
If
he
had
sought
from
thee
some
great
matter
for
himselfe
,
(
though
no
doubt
,
thou
wouldest
easily
have
yeelded
to
that
also
,
yet
)
then
he
might
with
more
colour
have
beene
suspected
:
But
now
,
since
he
hath
no
further
reach
then
thy
cure
and
welfare
,
entirely
desiring
thy
good
,
and
loath
to
see
thee
returne
home
with
thy
disease
,
why
shouldest
thou
not
yeeld
to
him
and
wash
?
Shall
he
seeme
more
heartily
to
wish
thy
happinesse
then
thou
thine
owne
?
That
were
to
be
doubly
blindefolded
with
passion
,
neither
to
see
his
love
,
nor
to
wish
thine
owne
good
.
This
being
their
argument
,
it
affords
us
this
observation
.
Sincerity
in
a
counsellor
,
claimes
acceptance
.
That
its
a
strong
motive
to
all
(
who
are
not
perversly
led
by
their
own
self-love
)
to
hearken
to
counsell
,
when
it
shall
appeare
,
that
he
who
gives
it
is
sincerely
affected
to
the
party
counselled
,
without
any
respect
to
his
owne
advantage
.
And
in
very
deed
,
it
is
that
argument
by
which
(
throughout
the
Scriptures
)
the
holy
Ghost
pleads
audience
.
1
Sam.
12.3
.
Samuel
being
to
urge
the
Israelites
to
repent
and
return
againe
into
covenant
with
God
,
and
to
contest
with
them
for
their
Rebellion
,
beginnes
with
this
argument
,
Behold
here
I
am
,
witnesse
against
me
,
before
the
Lord
,
Whose
Oxe
or
Asse
have
I
taken
?
Whom
have
I
defrauded
or
oppressed
?
Of
whose
hands
have
I
taken
bribes
to
blinde
mine
eies
?
q.
d.
If
it
were
thus
,
my
mouth
might
be
stopt
in
my
conviction
.
The
Apostle
Paul
,
Act.
20.31.23.34
.
being
to
presse
those
Elders
of
Ephesus
to
tread
in
his
steps
,
and
to
conceale
nothing
of
Gods
truth
from
his
Church
,
urges
his
owne
patterne
,
I
have
coveted
no
mans
silver
,
gold
,
nor
apparell
,
yea
your selves
know
,
that
these
hands
have
ministred
unto
my
necessities
,
and
to
yours
who
have
been
with
me
;
and
by
this
rule
he
bids
them
proceed
,
pleading
that
golden
speech
of
Christ
:
It
s
a
more
blessed
thing
to
give
then
receive
.
The
same
Apostle
,
2
Cor.
12.14.15.16
.
being
to
draw
the
Corinths
to
listen
to
his
charges
,
cleers
himselfe
from
all
imputation
of
seeking
himself
&
insincerity
:
This
third
time
am
I
ready
to
come
unto
you
,
and
I
will
not
be
burthensome
,
for
I
seeke
not
yours
,
but
you
:
I
will
gladly
spend
and
be
spent
for
you
,
though
the
more
I
love
you
,
the
lesse
I
am
loved
;
but
be
it
so
,
yet
I
did
not
burthen
you
,
yet
being
crafty
,
I
taught
you
by
guile
.
Note
how
he
opposes
his
craft
to
the
false
Apostles
,
their
craft
was
to
catch
that
they
had
,
but
Pauls
to
catch
them
.
Not
to
be
endlesse
,
take
another
Text
,
which
reacheth
to
another
kinde
of
falshood
,
viz.
the
exalting
of
himself
in
their
thoughts
,
2
Cor.
11.
being
there
urging
them
against
those
Impostors
which
disparaged
his
person
,
he
saith
,
2
Cor.
11.7
.
Have
I
committed
any
offence
in
abasing
my selfe
,
that
you
might
be
exalted
?
Or
in
preaching
freely
?
I
was
chargeable
to
no
man
:
and
2
Cor.
7.2
.
being
to
joine
issue
with
the
maine
doctrine
of
Christ
,
he
argues
thus
,
Brethren
,
receive
us
,
we
have
wronged
no
man
,
corrupted
,
defrauded
no
man
,
q.d.
you
may
beleeve
us
the
rather
:
The
like
we
have
in
the
entrance
of
this
Epistle
,
2
Cor.
1.12
.
For
this
is
our
rejoycing
,
the
testimony
of
our
conscience
,
that
in
all
simplicity
,
and
godly
sincerity
,
and
not
in
fleshly
wisdome
,
but
in
the
grace
of
God
we
have
had
our
conversation
in
the
world
,
and
more
especially
towards
you
,
q.d.
else
you
might
suspect
us
.
So
in
the
first
Epistle
,
1
Cor.
2.1.2
.
When
I
came
unto
you
,
I
came
not
with
the
excellency
of
speech
,
or
of
wisdome
:
But
my
preaching
was
in
the
demonstration
of
spirit
,
q.d.
therefore
you
have
cause
to
receive
it
.
Saint
Peter
likewise
,
Feed
the
flocke
of
God
which
is
among
you
,
overseeing
it
,
not
by
constraint
,
1
Pet.
5.2
.
or
for
filthy
lucre
sake
,
but
of
a
ready
minde
.
Other
Texts
will
offer
themselves
by
occasion
:
One
thing
I
will
add
occasioned
by
my
Text
,
and
that
is
,
That
as
insincere
and
selfe-seeking
ends
are
alway
sinfull
,
so
even
the
abridging
of
our selves
of
some
of
that
lawfull
liberty
(
which
a
Minister
or
other
publicke
person
might
otherwise
use
)
is
meet
and
requisite
,
Ministers
who
will
purchase
interest
in
others
,
must
forfeit
some
of
their
own
.
so
oft
as
we
have
to
deal
with
weake
ones
and
silly
novices
,
who
are
not
yet
strong
enough
to
digest
our
priviledge
,
but
rather
to
stumble
at
us
,
and
so
turne
all
our
counsell
and
labours
to
meer
unprofitablenes
.
To
covet
other
mens
esteem
or
wealth
,
is
simply
evill
:
But
as
the
case
may
stand
,
it
is
not
meet
to
urge
the
uttermost
of
our
due
,
when
thereby
our
Ministery
lyes
upon
hazard
:
But
so
pretious
ought
soules
to
be
,
and
the
preserving
of
the
honour
of
our
persons
and
labours
,
(
especially
since
there
will
ever
be
weake
ones
and
ignorant
,
till
they
see
their
folly
by
wiser
experience
)
that
even
sometimes
we
must
remit
of
our
dues
,
that
so
wee
may
serue
into
the
mindes
of
men
the
more
perswasively
:
Which
I
speake
not
to
disanull
the
Ministers
right
,
or
the
right
of
succession
,
when
his
dues
are
injuriously
detained
by
those
that
are
basely
minded
and
fraudulent
:
But
according
as
a
wise
mans
judgement
would
in
such
cases
think
meet
for
a
time
to
avoid
greater
perill
:
And
so
was
it
in
the
case
of
Paul
,
and
in
those
primitive
times
:
And
not
unlike
to
it
was
the
case
of
Naaman
here
,
whom
the
Prophet
durst
not
in
any
wise
offend
,
but
aiming
at
the
honour
and
esteem
of
God
and
his
worship
,
that
it
might
be
kept
entire
,
would
not
so
much
as
come
out
before
,
nor
after
this
cure
effected
,
accept
either
more
or
lesse
at
his
hands
,
though
otherwise
Prophets
accepted
poore
presents
from
men
,
as
appeares
,
1
Sam.
9.8
.
being
the
meanes
of
their
ordinary
support
allowed
them
by
God
.
But
from
Proofes
,
I
come
to
a
few
Reasons
.
First
,
that
deserves
justly
to
be
effectuall
which
is
from
God
.
No
argument
Reason
.
1
so
much
perswades
&
convinces
as
that
which
is
divine
.
Witnesse
heathen
Laben
in
point
of
the
marriage
of
Rebecca
,
Gen.
24.50
.
what
can
wee
say
?
Neither
good
nor
bad
,
but
that
is
from
God
,
and
therefore
must
take
effect
:
Witnesse
Gamaliel
,
Looke
to
your selves
(
saith
he
)
what
ye
doe
against
these
men
,
for
if
they
be
not
of
God
,
they
will
fall
of
themselves
;
Acts
5.
but
if
from
him
you
doe
but
in
vaine
to
fight
against
God
.
Now
marke
,
That
counsell
which
seekes
not
it selfe
,
but
the
good
of
the
party
counselled
,
comes
nearest
to
the
point
of
divinenesse
.
For
why
?
What
is
more
like
to
be
from
God
then
that
which
is
for
God
?
And
what
is
more
like
to
be
for
God
,
th●n
that
which
least
savours
of
self-love
and
selfe-ends
?
Partly
in
respect
of
the
nature
of
it
,
because
nothing
doth
more
resemble
Gods
excellency
then
Purenesse
&
Sincerity
:
And
partly
,
because
usually
nothing
doth
so
much
hinder
and
forestall
Gods
glory
and
ends
,
then
seeking
our
own
:
look
one
place
or
two
,
in
which
both
these
are
put
together
,
as
making
to
one
and
the
same
purpose
.
1
Pet.
1.16.17
.
Saint
Peter
pressing
the
Jewes
to
beleeve
his
Epistle
,
useth
this
argument
,
Because
(
saith
he
)
we
speake
without
all
dissimulation
and
cunning
deceit
:
But
how
doth
he
prove
this
?
Surely
by
this
reason
,
because
he
preached
no
other
doctrine
then
that
which
had
been
taught
him
by
his
Master
,
We
have
not
followed
cunningly
devised
fables
,
but
that
of
which
we
our selves
were
ey-witnesses
,
for
Christ
had
it
of
the
Father
,
and
we
had
it
of
him
.
Marke
how
he
fetcheth
the
sincerity
of
his
writings
from
the
divine
authority
by
which
he
spake
.
If
then
Divinenesse
be
so
strong
a
reason
to
perswade
our
sincerity
,
much
more
ought
sincerity
to
prevaile
and
perswade
them
whom
we
deale
with
.
And
the
reason
is
,
because
many
may
possibly
plead
truthes
as
from
God
,
who
yet
plead
them
not
in
a
due
manner
,
that
is
sincerely
,
as
wee
know
that
many
preach
Christ
of
envy
:
But
when
both
goe
together
,
that
is
,
sincere
truth
,
and
truth
sincerely
handled
,
what
can
be
so
powerfull
?
2
Cor.
4.2
.
Saint
Paul
puts
both
together
in
the
place
forequoted
,
We
walked
not
in
craftinesse
,
but
by
manifestation
of
truth
and
the
word
of
God
:
How
?
Commending
our selves
to
each
mans
conscience
as
in
the
sight
of
God
.
Briefly
then
,
the
first
Reason
stands
thus
,
Sincere
counsell
deserves
acceptance
,
because
it
cannot
but
be
from
God
,
and
so
carries
with
it
the
force
of
a
divine
perswasion
which
must
needs
work
more
with
the
conscience
then
any
thing
of
our
owne
,
be
it
never
so
powerfull
.
Reason
.
2
The
second
argument
of
the
point
,
That
sincere
counsell
deserves
acceptance
,
is
from
the
nature
of
Sincerity
:
There
is
nothing
in
the
nature
of
it
which
hath
more
efficacy
.
Now
that
which
is
in
it selfe
most
effectuall
,
ought
to
winne
accordingly
ground
in
the
minde
of
them
whom
it
concernes
.
This
may
easily
appeare
by
the
contrary
:
Nothing
is
so
disswasive
as
counsell
when
it
appeares
to
come
from
falshood
,
and
mixture
of
our
owne
ends
with
the
truth
we
utter
.
See
it
in
1
King
.
22.
When
all
those
flattering
Baals
Priests
brought
in
their
verdict
to
Ahab
very
plausibly
,
Iehoshaphat
smelling
their
pretence
to
please
Ahab
,
could
not
rest
quiet
,
but
asked
,
is
not
here
a
Prophet
of
the
Lord
to
enquire
of
?
None
but
a
perverted
man
by
his
blinding
self-love
would
hearken
to
them
,
because
he
beleeved
that
which
he
desired
.
Therefore
on
the
contrary
,
sincerity
must
needs
carry
with
it
the
powerfull
perswasion
of
all
other
:
Now
if
so
,
then
ought
it
to
take
most
place
with
men
whom
it
concernes
.
What
did
so
carry
the
silly
ignorant
multitude
in
the
darkenesse
of
Popery
,
after
the
persons
and
devotions
of
the
Regulars
,
Fryers
and
Monkes
,
from
the
counsel
and
ministery
of
their
Secular
Priests
?
Oh
the
wonderfull
opinion
of
their
sincerity
and
sanctity
of
life
and
doctrine
,
and
the
apparant
basenesse
and
rottennesse
of
the
Secular
Clergy
!
Not
that
the
one
was
one
whit
holier
then
the
other
(
neither
barrell
better
herring
)
but
so
it
was
,
that
the
one
lived
in
their
Cells
and
Cloysters
,
wherein
all
their
villany
was
covered
from
the
sight
of
men
;
they
blinded
the
people
by
their
coorse
fare
,
apparell
,
poverty
,
and
counterfeit
sincerity
,
being
double
iniquity
:
the
other
sinnes
brake
out
more
openly
in
the
sight
of
the
world
,
and
made
them
most
odious
:
and
so
did
the
other
after
the
light
had
discovered
it
,
for
then
all
men
saw
them
so
much
the
more
vile
,
by
how
much
they
had
lurked
and
lyen
hid
so
long
under
their
covert
of
shame
.
To
end
the
Reason
.
Except
men
bee
mad
and
besotted
,
those
Arguments
shall
prevaile
most
with
them
which
are
in
themselves
most
effectuall
,
not
those
which
savor
of
the
contrary
,
to
wit
,
falshood
and
dissimulation
.
And
thirdly
,
sutable
to
the
nature
of
sincerity
and
falshood
,
is
the
nature
Reason
.
3
of
man
,
to
whom
sincerity
or
falshood
is
applyed
.
Take
it
thus
,
We
doe
by
nature
marveilously
distaste
all
truth
,
whether
it
concerne
the
shunning
of
evill
,
or
the
doing
of
good
.
But
let
it
but
appeare
to
such
persons
that
those
who
perswade
them
to
the
one
or
from
the
other
,
that
they
doe
it
for
any
other
ends
save
Gods
,
they
are
thereby
more
ready
to
catch
at
somewhat
which
may
strengthen
them
in
their
naturall
opposition
to
good
,
or
inclination
to
evill
:
And
by
this
they
are
strengthened
in
their
course
.
But
if
this
their
colour
be
washt
off
,
and
that
it
appeare
that
they
are
sincerely
counselled
from
God
,
then
either
it
secretly
drawes
the
heart
to
embrace
it
,
or
if
not
,
yet
it
stoppes
the
mouth
from
all
shuffling
and
just
cavill
against
it
.
And
this
is
a
great
matter
.
So
naturally
doth
sincerity
prevaile
with
the
spirit
of
such
as
are
not
soked
and
sapped
in
their
sinne
,
willing
to
be
gulled
(
nay
to
gull
their
owne
conscience
)
that
although
it
doe
not
for
the
present
convince
,
yet
afterward
it
prevailes
:
when
the
seed
under
the
dry
clod
is
moystned
by
some
showre
of
affliction
,
or
worke
of
conscience
;
and
put
case
it
never
should
,
as
we
see
Davids
could
not
with
Saul
(
save
for
the
present
)
yet
will
it
(
and
that
justly
)
leave
such
an
one
altogether
inexcusable
.
The
issue
is
,
therefore
they
are
monsters
in
kinde
whom
sincere
counsell
perswades
not
at
all
,
nay
enrages
them
the
more
both
against
counsell
and
counsellor
.
Fourthly
and
especially
,
therefore
such
counsell
deserves
to
prevaile
,
Reason
.
4
because
it
outshootes
carnall
reason
in
her
owne
bow
;
they
who
out
of
the
sincerity
of
their
spirit
strive
to
give
counsell
to
others
,
doe
in
a
sort
beare
downe
their
carnall
reason
by
the
practice
of
selfe-deniall
.
Now
what
is
more
strong
to
beat
that
downe
which
most
resists
gracious
counsell
,
then
when
he
that
gives
counsell
reads
a
lecture
to
another
of
that
which
himself
hath
first
practised
?
True
it
is
,
if
Gods
matters
might
bear
sway
with
men
according
to
their
worth
,
as
the
perswading
men
to
beleeve
,
repent
and
be
saved
:
What
should
need
to
be
laid
in
the
ballance
with
them
to
enforce
obedience
?
But
now
the
question
is
not
so
much
touching
the
things
themselves
,
or
the
divine
grounds
whereupon
they
infallably
rest
,
no
nor
the
assured
profit
which
they
carry
to
the
receivers
.
These
all
are
undoubted
;
but
alas
!
That
which
must
be
looked
at
,
is
the
disproportion
and
uncapablenesse
of
the
receiver
,
blinded
with
prejudice
,
forestalled
by
error
,
ill
custome
,
infidelity
,
sensuality
:
In
these
respects
,
Gods
counsells
unto
flesh
and
bloud
are
as
the
Camel
,
or
a
Cable
to
a
needles
eye
,
so
that
there
must
bee
collaterall
and
by-waies
used
to
draw
such
.
Hence
came
Iohn
Baptist
,
the
Lord
Jesus
,
the
Apostles
of
Christ
,
with
so
strange
spirits
,
not
only
of
gifts
,
but
of
self-deniall
,
of
humility
,
of
sincerity
,
and
such
other
gifts
of
attraction
and
perswasion
to
beleeve
those
divine
truths
they
urged
:
All
that
heard
them
perceived
that
they
sought
not
a
Kingdome
to
themselves
,
but
made
way
for
God
,
Truth
and
Heaven
;
the
diet
,
the
apparell
of
Iohn
,
the
lowlinesse
of
Christ
,
that
he
had
not
so
much
as
a
bird
or
a
fox
,
nest
or
hole
of
the
earth
to
hide
himself
in
,
the
Apostles
kept
no
money
in
their
girdles
,
but
had
their
labour
for
their
paines
:
this
countermined
carnall
sense
in
her
owne
element
,
and
gave
unspeakeable
evidence
to
the
counsells
,
they
gave
that
they
were
to
be
followed
,
because
they
practised
what
they
spake
,
and
so
convinced
the
very
sense
of
the
hearer
,
and
let
in
(
as
a
needle
the
thred
)
the
light
and
life
of
truth
into
the
soule
by
beating
downe
that
which
resisted
:
else
had
it
been
easie
for
men
to
reply
,
Tush
these
men
seek
themselves
,
but
now
your
mouth
is
stopped
.
And
these
Reasons
may
suffice
.
Vse
1
To
proceed
to
some
Use
.
The
first
may
be
of
Instruction
,
To
wit
,
what
course
is
to
be
taken
about
the
setling
of
cases
controversial
,
Instruction
.
Judgement
of
controversall
truthes
must
be
chiefly
ascribed
to
the
most
sincere
counsellors
.
either
for
doctrine
or
practise
,
when
there
is
endlesse
contention
in
the
Church
about
them
,
and
when
the
Scriptures
yeeld
not
so
punctuall
assent
,
or
at
least
their
verduict
is
depraved
and
mistaken
by
men
of
contrary
mindes
.
Surely
in
such
cases
let
their
counsell
bee
taken
,
who
out
of
question
were
men
of
most
sincere
and
incorrupt
practise
,
such
as
were
farre
from
seeking
their
owne
ends
,
honour
,
repute
,
wealth
or
welfare
,
these
may
be
thought
to
bee
the
most
entire
witnesses
to
the
truth
,
because
they
had
the
least
corrupt
affections
to
bribe
and
defile
their
judgement
;
they
were
the
cleanest
boxes
and
sweetest
vessels
to
preserve
the
truth
of
God
in
,
without
weof
or
tang
of
their
owne
;
look
what
came
from
Iohn
,
Who
these
are
,
and
how
to
be
tried
.
Christ
or
his
Apostles
,
is
most
unquestionably
best
counsell
;
if
there
be
any
expresse
text
of
Scripture
extant
about
it
,
we
may
buy
and
sell
upon
their
counsell
,
because
most
sincere
:
If
there
be
not
(
as
it
is
to
be
noted
that
in
some
cases
there
be
not
,
that
God
might
try
our
honesty
)
then
in
the
next
place
consult
with
the
practise
of
such
as
lived
next
them
in
the
most
incorrupt
ages
and
prime
dayes
of
the
Church
,
when
truth
was
as
a
chrystall
streame
which
might
bee
seen
to
the
bottome
.
Read
the
writings
of
them
who
lived
not
only
in
times
of
prosperity
and
glory
three
hundred
or
foure
hundred
yeares
after
Christ
,
but
in
those
times
of
purity
and
sincerity
,
when
as
yet
truth
had
received
no
mixtures
,
no
defilements
,
by
the
pompe
,
the
excesse
of
them
who
lived
in
them
.
Enquire
of
the
dayes
of
old
,
when
men
were
hunted
,
persecuted
,
martyred
for
the
cause
of
Christ
:
They
to
whom
truth
was
dearer
then
their
lives
,
who
were
farre
from
seeking
great
things
for
themselves
,
but
carryed
their
lives
in
their
bosomes
to
be
let
out
with
their
life
bloud
for
Christ
.
I
deny
not
but
they
are
much
to
be
reputed
who
have
lived
since
,
but
with
difference
,
the
more
arguments
there
be
for
their
sincerity
,
the
more
they
deserve
credit
,
the
more
they
suffered
,
lost
or
forwent
,
or
still
are
ready
to
lose
&
forgo
for
him
,
when
they
need
not
the
more
(
ordinarily
)
they
are
to
be
trusted
,
except
just
reason
may
be
alledged
against
them
,
to
wit
,
that
their
self-deniall
is
contrary
to
the
word
,
as
Popish
martyrs
&
the
like
:
Look
how
they
preacht
,
look
what
tenets
they
held
concerning
the
aptnesse
of
men
for
the
Ministry
,
look
what
manners
they
were
of
,
what
contempt
of
the
world
,
of
fashions
,
of
carnall
pompe
,
look
what
they
judged
fittest
for
the
calling
of
Ministers
,
the
pure
administration
of
sacraments
,
prayer
in
the
assemblies
,
collection
for
the
poor
,
censures
of
offendors
,
admonition
of
the
unruly
,
frequency
of
preaching
,
that
let
us
take
counsell
from
them
in
:
If
they
kept
the
Lords
day
onely
as
an
humane
ordinance
,
by
the
Apostles
appointment
arbitrary
,
and
Ecclesiastically
constituted
,
or
as
the
Lord
Jesus
his
Agents
from
divine
instinct
,
and
as
a
day
perpetually
to
be
observed
for
the
honour
of
our
perfected
redemption
,
then
let
us
doe
so
:
looke
what
Paul
hath
thought
of
free-will
,
of
election
,
of
rejection
,
of
the
free
grace
of
God
,
and
so
those
worthies
who
followed
:
looke
what
those
Martyrs
ancient
or
moderne
,
thought
of
justification
,
whether
by
workes
or
faith
,
of
Purgatory
,
the
Masse
,
Popish
Martyrs
against
the
Scripture
,
not
to
be
regarded
.
or
the
adoring
of
Saints
and
Images
,
that
let
us
cleave
too
,
for
they
wanted
those
blindeings
of
eies
which
others
had
,
(
though
honour
must
be
given
to
some
without
prejudice
to
any
)
and
the
reason
is
my
Doctrine
:
Sincerity
in
the
counseller
deserves
that
their
counsell
be
regarded
.
And
the
like
rule
holds
still
good
,
that
those
to
whom
truths
are
more
pretious
then
goods
,
lives
,
liberties
,
or
ends
,
other
things
sutable
,
are
to
be
preferred
in
point
of
advice
and
conscience
,
then
those
who
are
short
of
them
in
selfe-deniall
,
because
the
more
of
Selfe
abides
,
the
lesse
Sincerity
.
Secondly
,
it
may
be
a
caveat
unto
us
in
our
judgements
,
Caveat
how
to
judge
of
meet
or
unmeet
Counsellors
.
touching
Vse
2
them
whom
God
hath
set
a
marke
of
exception
upon
,
why
their
counsell
ought
in
no
wise
to
be
followed
,
whether
Writers
,
Preachers
or
Professors
:
To
wit
,
such
as
have
in
all
their
courses
bewraid
themselves
to
be
flatterers
,
timeservers
,
and
seekers
of
their
owne
ends
,
setters
up
of
themselves
with
the
pulling
downe
of
Christ
and
his
Gospel
.
And
they
are
first
of
all
,
the
nation
of
Papists
;
contrary
to
Iohn
Baptist
,
Joh.
3.30
.
whose
saying
was
,
I
must
decrease
,
but
he
must
encrease
:
But
these
contrarily
:
we
must
grow
and
encrease
,
decrease
who
so
will
.
Tell
me
,
what
one
thing
belonging
to
their
Kingdomes
savors
of
sincerity
,
Popish
falshood
in
all
their
waye
in
particulars
.
from
the
crowne
of
the
Miter
to
the
foote
?
Nay
,
what
was
not
first
grounded
in
counterfeit
humility
to
catch
silly
soules
,
and
to
strip
them
both
of
their
bodily
welfare
and
salvation
?
Even
as
the
Ivy
creeps
out
of
the
earth
upon
the
silly
stocke
of
the
tree
,
but
never
lins
till
it
have
overtopped
it
,
and
suckt
out
the
sap
and
so
destroied
it
:
Sure
if
onely
sincerity
plead
for
audience
,
then
may
all
good
Christians
say
of
them
,
their
doctrine
,
their
lives
,
their
miracles
,
traditions
,
ceremonies
,
sacraments
,
Priests
,
preachings
,
prayers
:
Gen.
49.6
.
Into
their
counsell
let
not
my
soule
come
!
Their
scopes
are
carnall
to
set
up
their
owne
pompe
,
ease
,
belly-cheere
,
to
destroy
the
doctrine
of
faith
,
true
selfe-deniall
and
mortification
.
Under
the
pretext
of
chastity
,
of
poverty
,
of
fasting
,
pennance
,
confession
,
sacraments
,
what
have
they
done
,
but
lived
in
odious
uncleannesse
,
raked
the
treasures
of
whole
Kingdomes
into
their
Cells
,
devoured
whole
houses
of
their
votaries
,
puft
up
themselves
in
the
opinion
of
more
righteousnesse
then
the
Law
exacts
,
dived
into
the
secrets
of
Princes
,
hidden
most
cruell
murthers
of
lawfull
Kings
,
and
enhansed
themselves
to
such
a
pompe
&
state
,
as
made
the
whole
Christian
world
groane
under
their
tyranny
:
Is
it
like
that
such
should
ever
bring
home
soules
to
God
,
whose
onely
study
is
to
bring
sacks
to
their
Popes
mill
.
As
he
once
said
of
the
Turkes
horse
,
that
where
he
came
no
more
grasse
grew
:
So
I
may
say
of
them
,
so
farre
are
they
from
sincerity
in
seeking
mens
salvation
and
Gods
glory
,
that
they
waste
and
blast
all
and
every
branch
and
blossome
that
tends
that
way
.
Nay
their
most
seeming
holy
devotions
,
what
serve
they
for
but
to
fulfill
the
flesh
,
to
puffe
up
the
heart
with
a
conceit
of
her
owne
goodnesse
?
Their
counsells
of
perfection
,
what
tend
they
unto
but
to
pride
them
in
a
thought
of
greater
righteousnesse
then
God
commands
?
Their
excommunications
and
censures
,
to
what
end
doe
they
aime
,
save
to
live
upon
the
sinnes
of
the
people
,
to
picke
their
purses
,
and
spoile
their
soules
?
Who
ever
by
any
of
their
counsells
grew
more
chaste
,
devoute
or
temperate
,
and
not
rather
desperate
,
as
knowing
that
money
will
answer
all
?
And
when
they
write
books
,
what
intend
they
,
but
to
flatter
their
Idoll
the
Pope
,
and
tell
him
,
although
he
draw
milions
of
souls
to
hell
,
yet
may
no
man
aske
him
,
what
dost
thou
?
The
travells
of
those
Jesuits
attending
the
Spanish
armies
into
the
East-Indies
,
what
scope
had
they
?
Surely
in
shew
for
enlarging
the
religion
of
the
Pope
,
but
in
effect
the
murthering
of
infinite
thousands
savages
,
and
that
contrary
to
oaths
&
vows
,
that
so
they
might
fill
their
purses
with
their
treasures
and
hoards
of
gold
,
till
they
made
all
Religion
stinke
in
the
nostrills
of
such
as
they
pretended
to
convert
.
Luther
after
all
his
experience
of
their
Religion
,
professed
it
to
be
the
cutthroate
of
the
soule
,
and
the
leaver
thereof
,
at
the
brinke
of
despaire
.
Doe
not
their
attires
,
fares
,
attendance
,
Temples
,
exceed
all
the
wealth
of
Princes
,
their
treasures
are
outward
bravery
?
Are
such
like
to
save
souls
?
Those
Monks
which
were
sent
for
to
wait
upon
Austin
(
the
Apostle
as
they
stile
him
of
England
)
found
him
mounted
upon
a
throne
,
and
thence
dictating
his
new
lawes
and
devices
,
and
therefore
abhorred
his
counsell
:
Even
so
let
us
doe
,
and
let
all
their
nation
,
head
and
taile
,
branch
and
rush
,
bee
abhorred
by
us
to
the
pit
of
hell
;
for
those
who
give
not
lawes
,
counsell
and
rules
,
out
of
sincerity
,
but
for
the
setting
up
of
the
flesh
,
and
destroying
the
Kingdome
of
Christ
,
deserve
no
allowance
,
neither
they
,
nor
such
as
tread
in
their
steps
.
So
much
for
this
Use
.
Vse
3
Thirdly
,
let
this
point
afford
Admonition
to
all
such
as
are
in
the
place
of
Counsellors
,
Admonition
.
Magistrates
,
Ministers
,
all
Superiours
,
be
sincere
in
their
censures
.
Admonishers
,
Censurers
and
Governours
of
others
,
whether
Magistrates
or
Ministers
,
or
Officers
of
Courts
,
or
others
in
authority
.
Is
it
so
?
Can
onely
such
counsell
and
instruction
,
claime
regard
and
obedience
,
as
comes
from
simplicity
and
deniall
of
our
owne
ends
?
Is
all
other
counsell
unsavory
,
unpowerfull
and
ridiculous
?
In
the
feare
of
God
,
then
consider
your
places
,
remember
that
the
eyes
of
men
are
upon
you
,
they
looke
for
uprightnesse
and
conscience
in
you
;
Amos
5.7
.
&
6.12
.
if
they
finde
judgement
and
equity
turned
into
the
wormwood
and
gall
of
your
owne
respects
,
they
will
scorne
their
counsells
and
warning
,
your selves
have
lost
your
honour
,
and
your
counsell
is
as
salt
which
hath
lost
her
savor
.
Ye
Magistrates
first
,
remember
that
you
execute
not
onely
the
judgements
of
the
King
but
of
God
,
2
Chron.
19.6
.
to
him
you
are
to
give
account
;
abhorre
covetousnesse
,
bribes
,
gifts
,
bee
not
perverted
hereby
:
Let
righteousnesse
blinde
your
eye
from
all
flattery
,
feare
and
falshood
:
Let
not
these
blinde
the
eye
of
justice
and
counsell
.
Favour
not
the
wicked
,
pinch
not
the
innocent
,
Prov.
17.23
.
turne
the
edge
of
your
sword
against
the
vile
,
and
the
backe
of
it
to
the
weldeserving
,
doe
not
beare
it
in
vaine
,
as
undoubtedly
you
shall
,
Rom.
13.4
.
if
once
yee
be
found
unfaithfull
in
your
places
:
Doe
not
for
base
respects
beare
downe
a
good
cause
,
nor
speake
not
booty
for
a
bad
:
If
inferior
officers
complaine
and
crave
counsell
and
assistance
against
drunkards
,
Sabbath
breakers
and
disordered
ones
,
swearers
,
lewd
companions
;
beware
lest
a
false
heart
,
savouring
sinne
and
distasting
goodnesse
,
cause
ye
to
shuffle
and
conceale
your
owne
power
and
authority
in
beating
down
sin
,
be
impartiall
:
Say
not
falsely
you
want
law
,
&
you
should
do
more
then
you
can
answer
,
and
you
must
have
good
cards
to
shew
,
this
argues
insincerity
:
Doe
not
call
the
delinquents
and
talke
a
few
cold
words
of
reproofe
to
them
,
when
both
they
and
you
know
they
deserve
greater
censure
,
such
counsell
will
never
prevaile
,
it
stinkes
,
it
hath
a
dead
flye
of
falshood
in
it
.
Will
your
admonitions
prevaile
when
they
bewray
such
basenesse
?
No
,
no
:
ye
strengthen
the
hands
of
sinners
,
Eccles.
10.1
.
flesh
them
against
good
officers
,
dismay
the
good
,
and
bolster
sinne
;
for
why
,
what
doe
men
say
of
you
?
Tush
as
for
such
Justices
,
they
maintaine
Alehouses
and
disorder
in
their
owne
servants
and
Tenants
,
and
for
a
base
bribe
,
will
advance
those
sins
which
they
sit
in
place
to
put
downe
:
What
are
you
then
but
painted
walls
under
which
a
world
of
rottennesse
lurkes
?
Act.
23.3
.
Ecclesiasticall
Officers
.
So
also
you
Officers
(
for
I
see
this
day
some
of
all
sorts
to
heare
me
)
who
sit
in
Ecclesiasticall
seats
,
and
professe
to
aime
at
Evangelicall
correction
and
censure
,
looke
to
your selves
;
make
not
a
mart
of
the
uncleannesse
and
disorderly
courses
of
men
,
let
it
not
appeare
that
a
little
money
can
blunt
the
edge
of
excommunication
,
or
admonition
,
let
not
men
finde
you
out
to
be
takers
of
gifts
to
pervert
the
way
of
Gods
censures
,
doe
not
openly
raile
against
sinne
,
but
after
(
for
an
underhand
bribe
)
discharge
an
adulterer
or
other
sinner
;
this
doth
but
cast
oile
in
the
flame
,
encrease
sinne
,
enrage
the
offender
;
for
why
,
he
thinkes
of
it
according
to
the
easie
price
he
payes
,
and
what
will
not
a
man
give
to
buy
off
shame
and
punishment
?
No
,
no
,
if
you
will
prevaile
,
maintaine
the
authority
of
Officers
,
if
ye
be
from
God
,
be
for
him
,
and
let
sincerity
arme
your
censures
and
counsells
,
Act.
5.7.8
.
so
that
men
may
tremble
and
feare
that
great
thunderbolt
,
and
sinne
no
more
:
else
they
will
esteeme
you
and
your
counsell
no
more
then
men
will
doe
a
cracke
of
thunder
,
which
when
it
s
past
is
forgotten
,
and
they
will
goe
to
their
trade
more
fresh
then
ever
.
So
you
the
sacred
Ministers
of
God
,
Ministers
.
in
whom
above
all
the
wisdome
and
counsell
of
God
should
dwell
:
who
should
be
as
Iob
describes
himselfe
,
honourable
and
reverend
,
terrible
as
banners
;
such
as
both
young
and
old
should
rise
up
unto
,
Job
29.22
.
hide
themselves
,
and
lay
their
hands
to
their
mouth
:
Bee
you
exhorted
to
sincerity
if
you
would
preserve
the
honour
of
your
persons
,
places
and
labours
,
and
not
be
made
as
unsavoury
salt
,
trodden
under
feet
of
men
.
Above
all
,
the
Divell
labours
to
make
your
counsells
unprofitable
,
because
thereby
hee
brings
mens
soules
to
perdition
.
If
your
carriage
be
seasoned
with
gravity
,
purenesse
,
selfe-denial
,
men
will
honour
you
,
and
your
counsells
shall
beare
sway
where
no
power
of
man
can
reach
,
even
in
the
consciences
of
men
:
But
if
once
they
have
the
measure
of
your
foote
,
that
any
base
lust
defile
your
spirits
,
it
will
presently
make
all
that
comes
from
you
vile
and
contemptible
:
Oh
brethren
,
consider
many
things
will
pollute
us
!
One
thing
onely
can
make
us
and
our
counsells
savoury
,
and
that
is
selfe-deniall
and
sincerity
.
If
men
perceive
us
to
be
leavened
with
the
vice
of
sensuality
,
gaming
,
pleasures
,
company
,
Alehouse
and
boone
companionship
,
and
yet
perhaps
on
the
Lords
day
lay
load
upon
other
sinners
:
what
will
they
doe
but
laugh
in
their
sleeves
,
and
say
,
Physitian
heale
thy selfe
,
Luke
5.
and
then
I
will
take
thy
physicke
.
If
they
see
us
set
another
way
to
domineer
over
them
as
the
best
men
of
the
Parish
,
to
maintaine
a
great
stomacke
and
bring
them
under
our
girdles
,
to
stoope
to
us
and
know
who
we
are
;
they
will
but
scorne
us
,
and
tell
us
Christ
and
his
Apostles
were
humble
and
meeke
,
and
sought
to
be
great
in
the
conscience
,
not
lord
it
over
mens
persons
:
If
they
shall
spy
in
us
a
jollity
and
pride
of
life
in
our
fare
,
apparell
or
course
,
that
all
is
little
enough
to
maintaine
our selves
,
and
our
wives
and
children
in
the
fashions
of
the
world
,
at
the
highest
pitch
,
though
we
borrow
,
runne
into
debt
,
and
beg
:
Alas
!
what
will
they
doe
?
They
will
slight
all
our
words
,
Judg.
9.
disdaine
our
counsells
,
and
say
,
these
men
have
forsaken
their
fatnesse
and
sweetnesse
,
by
which
they
cheerd
the
heart
of
God
and
man
,
and
all
to
exalt
themselves
above
the
trees
like
brambles
:
If
they
perceive
all
our
bent
and
streame
to
runne
after
honours
,
dignities
,
benefices
or
preferments
,
in
the
meane
while
,
suffering
the
people
to
runne
riot
,
and
to
goe
to
havocke
,
leaving
them
to
hirelings
and
Idolls
at
our
pleasure
:
If
they
see
that
we
are
all
for
gold
and
gaine
,
little
caring
for
a
flocke
,
save
for
the
fleece
,
raking
all
from
them
to
fill
our
purses
and
coffers
,
and
letting
their
soules
goe
to
hell
:
I
pray
tell
me
▪
will
they
care
for
our
preachings
or
counsells
?
If
wee
shall
now
and
then
come
in
with
a
quaint
Sermon
or
two
,
and
speake
like
Angels
,
shall
our
counsell
prevaile
?
When
they
see
our
lives
,
will
they
heare
our
words
?
Shall
not
some
poore
simple
Preacher
,
far
inferiour
to
us
in
learning
or
parts
,
sway
more
with
the
conscience
,
then
a
thousand
such
as
we
?
Cease
therefore
our
owne
base
ends
,
doe
not
fret
against
them
who
are
above
us
in
honesty
,
but
equall
them
in
sincerity
,
and
then
wee
,
our
gifts
and
counsells
,
shall
beginne
to
perswade
,
and
as
a
needle
,
draw
the
thred
of
conviction
after
them
.
Feed
we
the
flocke
of
Christ
not
of
constraint
,
for
base
lucre
,
or
our
owne
ends
,
but
of
a
ready
minde
,
and
then
the
worke
will
succeed
and
prosper
.
1
Pet.
5.4
.
Parliament
men
〈◊〉
Patriots
.
The
like
I
may
say
to
such
as
(
when
occasion
serves
)
are
employed
in
weighty
matters
of
Church
&
Common-wealth
:
I
am
perswaded
there
be
many
good
Patriots
in
this
Land
who
wish
well
to
the
publicke
good
;
but
what
is
that
which
hath
hitherto
hindred
?
Simil.
They
say
there
is
a
fish
(
called
therefore
Echeneis
)
which
will
take
hold
of
a
ship
and
stop
the
passage
of
it
:
And
there
is
a
weed
(
whins
I
thinke
)
which
will
cause
the
plow
(
which
rends
up
most
weeds
)
to
stand
still
:
and
I
thinke
no
lesse
but
that
this
selfe-love
is
the
fish
and
weed
which
hath
thus
long
in
secret
prejudiced
the
effect
of
our
Parliaments
,
where
Sages
sit
to
consult
,
but
they
have
not
cast
out
this
Davus
(
as
I
may
call
it
)
which
disturbs
all
:
such
and
such
abuses
I
could
reforme
(
thinkes
one
)
and
seeke
to
reduce
improptiations
to
the
right
of
the
Church
,
but
then
I
must
restore
many
my self
,
and
that
will
pinch
:
Such
Lawes
I
could
wish
,
but
then
perhaps
I
should
be
the
first
that
should
suffer
:
If
such
a
Minister
were
in
my
Parish
as
made
conscience
,
he
would
spy
out
my
base
wayes
,
and
reprove
them
,
and
then
I
should
be
noted
,
and
so
it
were
better
to
live
under
a
worse
,
that
I
may
still
sleepe
in
a
whole
skin
:
The
truth
is
,
this
selfe-love
is
the
canker
which
ruines
States
and
Common-wealths
;
whiles
each
man
lookes
at
the
consequence
of
good
Lawes
,
not
at
their
goodnesse
;
what
hurt
will
redound
to
my
name
and
state
,
not
what
good
may
accrew
to
the
publicke
.
And
hence
it
is
,
that
although
for
their
owne
liberties
,
and
the
outward
welfare
of
the
subject
,
each
one
is
ready
to
strike
in
,
yet
for
those
things
which
concerne
the
honour
of
God
,
the
welfare
of
his
Gospell
,
and
purging
out
abuses
,
they
are
fearefull
to
medle
:
Oh
,
they
feare
they
shall
hereby
bring
their
names
in
question
,
and
thus
private
ends
crosse
the
publicke
!
Oh
,
if
men
in
authority
had
sincerity
sutable
,
the
North
winde
doth
not
so
drive
away
raine
,
as
they
might
suppresse
sin
!
And
when
inferiours
perceive
the
honest
bent
of
governours
to
make
and
execute
Lawes
,
neither
turning
to
the
right
hand
nor
the
left
,
neither
looking
at
flattery
,
feare
or
foolish
pitty
!
Oh
how
would
they
quaile
and
tremble
!
If
in
our
Townes
and
families
it
were
thus
,
that
Headborrowes
would
consult
and
governe
according
to
this
rule
,
not
looking
at
their
owne
ends
a
squint
,
but
with
a
single
eye
,
what
might
not
be
done
?
Whereas
the
most
like
well
a
good
order
,
and
punishing
of
the
unruly
in
generall
,
till
it
come
to
my
sonne
,
daughter
,
servant
,
tenant
or
kinsman
,
and
then
they
have
the
disease
in
the
nose
,
called
touch
me
not
,
then
their
wine
is
water
,
and
their
silver
tin
,
and
their
zeale
turnes
to
ashes
.
Others
love
and
like
order
,
but
they
will
not
stir
themselves
,
they
love
to
spare
their
travell
,
their
purses
,
or
the
note
of
others
;
they
love
ease
,
and
thereby
sinne
goes
unpunished
,
or
foolish
pitty
marres
the
City
,
and
sinne
growes
so
rife
by
custome
,
that
its
past
remedy
.
To
conclude
,
if
husbands
would
sincerely
counsell
their
wives
,
Husbands
and
Parents
.
without
selfe
respects
,
and
parents
their
children
,
and
Masters
their
servants
;
what
housholds
should
we
have
?
But
when
husbands
are
affraid
to
distaste
their
wives
and
chuse
rather
to
endure
ill
fashions
,
the
losse
of
the
worship
of
God
in
family
,
then
displeasure
of
their
wives
;
parents
chuse
rather
to
lay
the
bridle
on
their
childrens
neckes
,
then
to
crosse
them
,
(
seeking
their
owne
ease
with
their
ruine
,
as
Ely
and
David
did
)
and
Masters
care
not
how
servants
spend
the
Sabbath
or
carry
themselves
,
so
their
worke
goe
forward
:
how
should
it
be
chosen
,
but
God
and
Religion
must
be
cast
out
of
the
family
?
So
much
shall
serve
for
Admonition
.
Vse
4
Next
whereto
,
as
I
conceive
,
Exhortation
may
be
added
:
That
as
I
have
warn'd
them
against
base
respects
,
Exhortation
to
sincerity
in
Counsell
.
so
I
might
perswade
all
sorts
(
and
especially
such
as
whose
counsell
amounts
to
the
greatest
good
,
or
deepest
evill
)
to
sincerity
and
faithfulnesse
.
And
once
againe
(
my
brethren
Ministers
)
consider
,
you
shall
never
be
able
to
convince
by
the
sincerity
of
truth
and
the
word
,
till
you
adde
sincerity
of
conscience
and
intention
of
the
peoples
good
.
Evidence
of
truth
from
God
,
and
evidence
of
sincerity
for
God
,
must
(
as
Aaron
and
Hur
)
alway
prop
up
your
Ministery
on
both
sides
,
(
as
Moses
arme
)
from
flagging
.
Ministers
doe
not
alway
prevaile
when
they
doe
thus
,
but
never
when
they
doe
otherwise
.
Act.
26.27
.
Excellent
was
that
speech
of
Paul
to
Agrippa
,
Oh
I
desire
that
thou
wert
not
almost
,
but
altogether
as
I
am
,
excepting
my
bands
.
He
wishes
him
well
with
integrity
of
love
:
So
thou
were
a
through
Christian
,
let
the
chaine
rest
upon
me
,
I
seek
thy
soul
,
no
ease
to
my self
.
I
know
there
be
many
of
us
who
have
shot
those
gulfes
which
I
spake
of
in
the
Use
before
:
And
I
know
that
we
would
(
many
of
us
)
abhor
to
crooke
the
rule
of
Truth
,
to
flatter
others
in
their
lewdnesse
and
sinne
for
our
owne
bellies
,
hopes
,
or
purposes
;
and
to
hold
correspondence
with
our
betters
by
corrupt
consciences
.
I
know
we
dare
not
(
to
curry
favour
,
and
shunne
the
opinion
of
singularity
)
sow
pillowes
under
mens
elbows
,
&
cry
peace
,
peace
in
their
ears
against
the
word
,
which
were
to
put
out
theirs
and
their
owne
eyes
both
,
Matth.
23.
●
Jam.
ult.
that
both
leader
and
led
might
fall
into
the
pit
.
But
yet
there
is
even
in
us
another
dreg
of
Selfe
to
bee
purged
out
.
We
are
men
of
passion
(
as
Elia
was
)
and
when
the
Divell
sees
that
we
will
close
with
our
calling
&
be
painfull
,
or
that
we
will
not
easily
be
seduced
to
open
ambition
,
epicurisme
,
company
,
pleasures
and
covetousnesse
,
(
all
which
nourish
false
ends
)
then
he
hath
another
bait
for
us
:
That
we
may
couch
Selfe
under
our
best
reproofes
,
and
sometime
pitch
upon
them
with
uncharitable
affections
,
revenge
of
such
as
we
distaste
,
too
good
conceit
of
such
as
we
affect
,
or
adde
some
bitter
gourd
or
other
of
our
owne
to
mar
the
pottage
.
Numb
.
20.11
.
Thus
did
Moses
being
willed
to
speake
to
the
rocke
,
he
would
adde
of
his
owne
,
and
smote
it
,
that
the
people
might
see
their
sinne
,
but
it
cost
him
deare
,
and
did
no
good
:
So
hard
a
taske
it
is
for
flesh
to
trade
in
Gods
m●tters
with
Gods
minde
,
entirely
and
sincerely
;
if
the
meekest
man
was
so
,
what
are
we
prone
unto
?
And
yet
how
may
this
dreg
of
ours
hurt
the
receit
,
even
as
if
we
made
no
conscience
at
all
?
Brethren
every
mans
temptations
lye
within
his
owne
element
.
Perhaps
we
are
faithfull
and
diligent
preachers
,
but
our
livings
are
not
to
our
mindes
,
we
thinke
our selves
not
regarded
to
our
deserts
,
here
steps
in
our
owne
spirit
and
mixes
it selfe
unlawfully
with
a
thing
lawfull
:
It
s
meet
we
were
well
requited
:
But
say
we
come
short
(
we
are
never
knowne
while
we
be
tryed
)
where
then
is
our
sincerity
in
doing
our
worke
,
for
the
workes
sake
,
and
trusting
our
Master
for
wages
who
hath
set
us
on
worke
?
How
doe
mutterings
and
murmurings
break
in
upon
us
,
with
complaints
,
discontents
and
unwillingnesse
to
proceed
?
How
doth
the
unthankfulnesse
of
people
encroach
upon
our
spirits
to
breed
distrust
and
impatience
,
which
rather
should
excite
and
improve
our
faith
to
the
uttermost
?
And
this
is
so
farre
from
healing
our
sore
,
that
it
rather
incenses
it
more
,
and
weakens
both
the
opinion
of
our
labours
,
and
the
supply
of
our
wants
in
the
mindes
and
practices
of
our
hearers
,
who
thinke
thus
of
us
to
be
(
not
as
we
are
,
but
as
we
should
be
)
men
void
of
self-love
,
and
full
of
sincerity
for
the
true
ends
of
God
and
their
soules
.
Now
(
brethren
)
what
peace
can
we
have
within
,
while
we
are
carnall
in
ministring
of
the
spirituall
things
of
God
,
or
vend
his
wares
upon
our
owne
stall
,
fleecing
the
Lord
of
his
dearest
jewell
,
his
glory
,
and
making
him
a
stalking
horse
for
our
owne
game
?
The
base
ends
of
other
professions
,
as
Physitians
,
Lawyers
,
Tradesmen
,
is
not
of
so
deep
a
dye
as
ours
,
because
the
ground
we
stand
on
,
and
the
Trade
we
drive
is
holy
and
divine
,
theirs
only
civill
and
worldly
.
But
how
(
will
some
say
)
may
this
Quest.
grace
be
gotten
?
I
will
give
two
or
three
Answ.
directions
,
and
two
or
three
motives
,
and
finish
the
Use
.
First
,
addict
we
our selves
with
delight
,
to
attend
upon
reading
,
1.
Rules
for
sincerity
in
Ministery
and
Counsell
.
study
,
converse
with
one
another
,
imparting
our
needs
and
aides
in
the
ordinances
each
to
other
,
as
immediately
serving
to
breed
and
feed
this
grace
and
to
weane
us
from
the
contrary
;
refusing
not
onely
the
usuall
pleasures
,
profits
and
vanities
of
the
world
,
(
except
meet
and
private
recreations
)
but
even
denying
our
owne
curiosity
,
in
studies
and
abuse
of
gifts
to
ostentation
,
or
to
vent
our
owne
way
of
quotations
and
conceits
:
Doe
not
shew
your
tooles
,
but
your
workemanship
,
and
that
you
are
workemen
that
need
not
be
ashamed
,
dividing
the
word
aright
,
not
seeking
your selves
but
the
end
of
your
labours
,
men
thinke
if
they
have
once
got
them
a
name
,
they
are
made
for
ever
.
But
let
us
not
looke
at
the
carnall
custome
of
the
times
,
but
at
that
which
may
breed
sincerity
in
us
.
God
may
be
served
with
the
best
of
our
gifts
,
so
that
we
first
resigne
up
our selves
and
them
to
him
,
&
so
take
them
back
againe
refined
and
purged
,
washed
and
pared
and
shaven
for
his
owne
service
.
When
God
hath
stampt
them
with
his
owne
Image
and
Spirit
,
there
is
use
of
them
all
.
If
ordinary
meanes
will
not
serve
,
let
extraordinary
be
used
:
observe
what
speciall
tang
of
selfe-love
doth
most
assault
us
,
every
man
is
not
alike
tempted
;
some
itch
after
one
impure
end
,
some
another
,
sloth
and
ease
,
bearing
sway
,
pride
of
life
,
gaine
,
pleasures
,
or
as
the
humour
lyes
.
Doe
but
consider
what
excellent
lights
have
waxen
dimme
,
yea
gone
out
as
a
snuffe
by
one
of
these
,
Demas
,
Diotrephes
,
Alexander
,
many
in
our
owne
experience
.
If
there
be
not
sincerity
in
our
preaching-scope
,
it
is
a
shrewd
presumption
,
there
is
but
little
in
any
respect
,
and
then
what
may
not
befall
us
?
I
have
noted
some
in
this
kinde
,
who
by
degrees
have
wanzed
and
betraied
themselves
to
be
but
unfaithfull
in
the
maine
,
and
for
their
ends
have
forsaken
the
cause
of
Christ
altogether
.
Consider
how
little
good
is
done
at
the
best
,
1.
Some
motives
to
sincerity
in
Counsell
.
when
we
are
most
sincere
:
But
as
for
the
other
,
how
little
or
no
good
appeares
to
be
done
in
the
places
where
they
reside
.
Who
knowes
(
in
such
a
world
as
this
,
so
full
of
timeservers
,
so
full
of
temptations
,
baites
,
feares
)
how
great
need
we
have
of
prayer
,
of
armour
and
watching
,
lest
he
that
thinks
he
stands
,
yet
fall
before
he
be
aware
?
How
many
are
our
snares
on
every
side
,
either
by
the
flattery
of
such
as
applaud
us
,
or
the
unthankefulnesse
of
such
as
forsake
us
,
or
the
ignorance
of
such
as
will
not
acknowledge
us
,
or
the
wrongs
of
such
as
provoke
us
,
the
unprofitablenesse
of
our
hearers
,
the
cousenage
of
Satan
,
or
the
falshood
of
our
owne
hearts
?
How
many
in
discontent
have
turned
Papists
,
Pelagians
,
Anabaptists
,
Socinians
,
and
never
come
to
a
pitch
till
death
have
ended
their
ambitious
dayes
?
How
will
hard
times
,
the
multitude
of
expences
,
the
example
of
others
our
inferiours
,
exceeding
us
in
preferments
,
tickle
us
to
forsake
sincerity
,
exept
God
have
put
a
sweetnesse
into
us
of
working
for
himselfe
and
conscience
,
and
trusting
him
for
successe
?
It
must
be
our
whole
worke
even
to
locke
our selves
,
wives
and
posterity
into
the
arke
of
providence
,
and
the
promise
of
alsufficiency
;
knowing
that
(
except
we
be
such
as
can
swallow
any
gobbets
)
we
shall
not
by
all
our
carking
,
adde
one
cubit
,
or
make
one
haire
white
or
blacke
:
one
promise
beleeved
will
prove
a
surer
stocke
then
all
our
selfe-love
and
selfe-seeking
will
profit
us
,
not
to
speake
of
an
ill
conscience
besides
.
Let
us
beare
this
minde
,
that
whatsoever
our
meanes
be
for
our
labours
,
yet
rather
then
we
would
not
honour
God
in
them
if
we
might
,
and
the
case
so
required
,
we
would
trust
him
for
support
and
supply
.
To
conclude
,
oft
muse
of
the
price
of
soules
.
It
is
Peters
argument
,
when
he
urges
Ministers
to
preach
of
a
ready
minde
,
not
for
gaine
,
because
the
flocke
of
Christ
is
bought
with
his
bloud
.
And
to
conclude
with
that
which
he
there
addeth
,
That
hundred
fold
which
wee
shall
reap
for
all
our
losses
in
and
for
the
cause
of
God
and
sincerity
will
fully
requite
us
;
if
here
we
lose
our
skinne
and
fleece
by
wolves
and
dogs
,
which
pursue
and
teare
us
:
the
great
Shepheard
of
the
flocke
our
Lord
Jesus
shall
come
,
we
shall
have
a
Crowne
of
glory
that
fades
not
,
better
then
all
that
we
can
expect
,
or
men
can
gratifie
us
with
.
Thus
much
also
for
Exhortation
may
serve
the
turne
.
Vse
5
Nextly
,
here
is
Terror
and
Reproofe
for
all
that
live
under
convincing
,
Terror
to
all
proud
despisers
of
sincere
Counsell
.
sincere
and
faithfull
counsell
,
yea
such
as
they
cannot
except
against
,
to
proceed
from
unfaigned
desire
of
their
salvation
,
conversion
and
repentance
,
and
yet
still
live
in
a
stout
and
wilfull
obstinacy
and
resolution
,
to
abide
in
their
lusts
and
liberties
without
controll
.
This
is
sure
,
while
men
can
pretend
any
sinister
end
in
the
Minister
,
they
thinke
themselves
to
have
buckler
enough
to
beare
off
all
blowes
.
But
even
to
you
,
this
I
say
,
that
it
shall
not
serve
your
turne
to
cast
this
blame
upon
your
Minister
;
for
the
power
of
the
word
ought
more
to
convince
you
,
and
scare
you
from
your
base
courses
,
then
the
Ministers
insincerity
to
excuse
you
.
But
when
all
this
your
plea
is
gone
and
cut
off
,
and
you
cannot
deny
,
but
the
evidence
of
the
word
goeth
with
the
evidence
of
sincerity
,
and
you
cannot
for
your
eares
deny
but
that
your
soules
and
selves
have
beene
sought
with
the
denying
of
our
owne
health
,
gaine
,
nay
,
that
you
have
had
some
Ministers
who
have
robb'd
themselves
to
teach
you
,
denyed
many
succours
for
your
sake
,
and
been
at
their
owne
cost
to
study
and
preach
unto
you
,
and
yet
the
day
is
to
come
,
that
one
of
many
of
you
are
wonne
from
your
blindenesse
,
Atheisme
,
infidelity
,
hollownesse
,
pride
,
worldlinesse
,
or
the
like
:
Oh
what
answer
shall
you
make
to
the
Lord
when
hee
shall
load
you
with
this
accusation
!
Saul
himselfe
in
a
pang
,
relented
at
Davids
simplicity
of
heart
in
cutting
off
the
lap
,
when
he
might
have
cut
his
throat
:
1
Sam.
24.4
.
but
such
confession
was
yet
never
extorted
from
some
of
you
;
I
will
not
make
all
alike
in
this
kinde
,
God
forbid
:
But
I
wish
all
to
looke
about
them
.
Some
are
so
cursed
as
those
hearers
of
Christ
,
who
when
he
by
the
finger
of
God
cast
out
Divells
,
Matth.
12.31.32
.
yet
enraged
their
hearts
even
against
the
very
Spirit
it selfe
,
by
which
he
wrought
and
preacht
in
an
high
degree
,
whom
he
pronounced
unpardonable
:
It
were
enough
to
sin
against
any
one
doctrine
,
promise
or
threat
,
or
command
of
the
Spirit
,
as
thousands
doe
daily
,
and
many
of
you
before
me
have
done
.
Speak
before
the
Lord
and
answer
for
your selves
,
what
one
sound
reproofe
,
what
truth
of
Gods
Spirit
,
either
of
Law
or
Gospel
hath
pierced
many
here
for
their
dead
hearing
,
tyring
out
the
hearts
of
Gods
Ministers
,
for
their
drunkennesse
,
uncleannesse
,
base
tongues
,
lying
,
and
the
like
?
But
some
there
are
,
who
have
set
themselves
against
the
Spirit
it selfe
of
truth
and
sincerity
in
the
Preacher
:
Witnesse
this
,
That
the
more
faithfull
he
is
,
the
more
they
have
raged
against
him
and
rebelled
;
nay
some
have
studied
how
to
make
the
sincerity
of
the
Preacher
his
snare
,
entrapping
him
in
those
speeches
wherein
(
perhaps
not
with
so
much
caution
,
yet
with
as
great
sincerity
as
is
possible
for
sinfull
flesh
)
he
hath
expressed
himselfe
for
their
good
:
And
if
not
so
,
yet
they
wilfully
have
slept
and
lived
in
security
under
it
:
As
Nicodemus
told
Christ
,
Joh.
3.2
.
that
the
Pharisees
(
his
fellowes
)
knew
him
to
be
from
God
in
their
conscience
,
but
yet
smothered
their
light
.
Oh
fearfull
sinne
!
How
dare
any
of
you
provoke
the
wrath
of
God
thus
to
smoke
against
you
?
I
remember
that
example
of
them
who
came
to
Christ
and
practised
this
treachery
:
Matth.
16.22
.
Mark
.
11.31
.
Master
(
say
they
)
we
know
thee
to
be
from
God
,
and
teachest
the
word
sincerely
,
not
caring
for
the
person
of
any
:
Tell
us
then
,
Is
it
lawfull
to
give
tribute
to
Cesar
or
no
?
As
if
they
should
say
,
Thou
preachest
sincerely
,
therefore
wee
come
to
cut
thy
throat
with
thine
owne
words
.
Worse
then
Herod
in
this
kinde
,
who
murthered
Iohn
halfe
against
his
will
,
Matth.
14.2
.
and
afterward
feared
that
he
was
risen
,
and
could
have
no
peace
,
because
he
had
slaine
so
sincere
a
witnesse
of
God
;
but
these
would
shed
the
bloud
of
such
,
and
no
whit
blanke
,
but
thinke
they
doe
God
good
service
.
But
say
that
all
are
not
so
vile
,
Joh.
16.2
.
yet
how
many
of
us
are
there
who
being
guilty
in
our
owne
conscience
of
our
sinnes
,
and
of
the
sincerity
of
the
reprover
,
yet
hold
their
owne
and
will
not
come
in
,
will
not
discerne
a
gift
of
God
above
any
thing
which
man
can
reach
unto
,
but
resist
it
.
Partly
by
their
slightnesse
,
partly
that
they
are
so
full
of
their
owne
matters
,
contentions
with
others
,
covetous
courses
,
politicke
principles
and
self-delusions
,
with
pride
of
heart
,
stoutnesse
and
disdaine
,
techinesse
,
and
reliques
of
some
old
bitter
roote
which
is
bred
in
the
bone
,
or
such
like
evills
,
and
the
love
of
them
;
will
not
be
drawne
by
any
sincerity
of
the
Minister
to
forsake
these
wayes
which
long
custome
hath
hardned
them
in
;
but
rather
become
more
pathed
in
their
sinnes
by
much
be●ting
upon
:
To
whom
I
say
,
will
you
never
bethinke
you
?
Will
it
not
be
bitternesse
in
the
end
?
What
will
you
deferre
all
till
death
?
And
then
(
as
others
have
done
)
cry
out
for
the
Minister
,
and
empty
out
your
whole
heart
,
The
misery
of
contemners
.
and
say
,
Oh
Sir
,
I
knew
of
a
long
time
that
you
spoke
unto
me
from
God
,
but
,
what
for
one
cause
and
what
for
another
,
I
contemned
the
love
and
compassion
wherewith
you
spake
,
dallyed
with
God
,
and
sinned
against
my
owne
soule
,
and
that
tender
honesty
of
your
reproofes
and
admonitions
;
Oh
you
have
been
patient
long
and
borne
with
my
frowardnesse
!
Prov.
1.26
.
But
now
if
I
live
,
I
hope
I
shal
see
your
affection
,
honour
your
Ministery
,
humble
my selfe
under
your
terrors
,
beleeve
the
promises
,
reforme
my
wayes
!
Oh
doe
you
delay
till
now
!
But
who
can
tell
whether
God
will
not
leave
you
at
such
a
time
to
the
former
hardnesse
of
your
heart
?
Or
if
not
,
yet
whether
your
humiliation
will
prove
sincere
or
false
,
as
being
on
the
racke
?
Whether
God
will
take
you
away
in
your
dallyings
or
no
,
ere
that
day
?
It
is
not
safe
venturing
:
But
most
wise
and
safe
to
yeeld
to
the
sincerity
of
good
counsell
while
it
is
given
ere
it
be
too
late
.
This
know
,
that
wheresoever
God
hath
a
sincere
Minister
,
he
shall
never
goe
without
honour
,
although
it
be
in
the
destruction
and
finall
conviction
of
the
gainsayers
.
Take
heed
you
be
none
of
them
whom
this
guilt
ceazes
upon
.
Vse
6
Sixtly
,
this
is
Instruction
,
and
that
in
two
kindes
:
The
former
this
,
To
judge
by
this
rule
,
1.
Br●nch
.
Inst●uction
.
Gods
counsells
are
most
sincere
.
Rom.
15.3
.
Rom.
5.7
.
what
great
reason
God
hath
to
presse
us
to
obey
all
his
offers
,
counsels
,
exhortations
,
promises
.
To
be
sure
(
although
we
should
say
all
men
are
lyars
,
and
seeke
themselves
)
yet
the
Lord
is
sincere
,
faithfull
,
he
cannot
seeke
his
owne
ends
to
our
hurt
.
Hee
cannot
bee
benefited
by
us
:
his
are
the
sheep
upon
a
thousand
mountaines
,
Psal.
50.10
.
he
needs
not
our
wealth
,
but
goodnesse
reaches
not
to
him
Psal.
16.2
.
Who
hath
given
to
him
first
,
and
it
shall
not
be
restored
?
Nay
the
Lord
Jesus
our
great
Prophet
,
hath
even
stript
and
emptied
himself
of
all
his
excellency
and
glory
to
make
us
rich
and
glorious
,
Philip.
2.5
.
He
craves
nothing
of
us
in
all
his
counsells
and
dispensations
,
but
to
beleeve
and
be
saved
,
he
sought
not
to
please
himselfe
,
but
us
,
even
to
be
murthered
for
enemies
,
if
we
obey
him
,
to
be
sure
he
hath
deserved
it
:
doubtlesse
for
the
base
and
ungodly
,
none
would
dye
:
But
when
we
could
not
profit
him
,
but
were
traitors
,
hee
shed
his
bloud
for
us
!
all
to
breake
our
hearts
:
Give
him
but
faith
and
obedience
,
and
take
the
fat
of
Rams
to
thy selfe
;
he
taskes
thee
not
to
the
cost
of
Jewish
worship
,
or
Popish
wast
:
Doe
but
maintaine
his
Ministers
,
and
poore
Saints
,
and
there
is
all
he
tyes
thee
too
:
Oh
then
!
if
thou
heare
not
the
voice
of
this
Prophet
,
so
faithfull
in
all
his
house
,
who
seeks
thine
ends
in
his
owne
,
how
shalt
thou
be
able
to
stand
before
him
?
Oh!
thou
shouldest
stoope
and
say
,
Lord
thine
honour
and
ends
,
shall
be
dearer
to
me
then
mine
owne
salvation
:
And
thy
Ministers
shall
prevaile
the
rather
for
thy
sake
,
for
they
urge
us
to
be
reconciled
in
thy
Name
.
Vse
6
To
draw
therefore
to
an
end
,
let
this
be
Instruction
to
all
that
enjoy
the
mercy
of
a
sincere
Minister
and
Counsellor
:
2.
Branch
.
Thinke
not
that
God
doth
enjoine
him
to
be
faithfull
,
and
leave
you
to
your
liberty
,
to
bee
hollow
,
to
looke
between
the
fingers
,
and
to
escape
in
a
mist
:
except
you
get
an
heart
of
candor
and
simplicity
,
it
will
little
boot
him
to
teare
his
tongue
to
the
stumps
,
and
kill
his
spirits
in
plaine
reproofe
and
counsell
.
No
,
as
I
told
you
in
the
former
Doctrine
,
so
now
shortly
I
touch
upon
it
,
and
hasten
to
an
end
:
Doe
as
those
Dutch
did
to
their
new
elected
Prince
of
Orange
,
present
a
sincere
Minister
with
a
sincere
heart
;
better
then
that
golden
open
heart
which
there
I
spake
of
,
as
rich
as
it
was
:
A
man
may
be
faithfull
,
and
yet
mistaken
by
unfaithfull
hearers
:
Therefore
let
people
also
be
meet
and
apt
tinder
to
take
this
sparkle
,
People
must
be
sincere
and
open
to
receive
counsell
.
1
Pet.
2.1
.
and
kindle
by
it
:
let
them
bring
all
ingenuity
and
humblenesse
of
heart
to
embrace
it
,
that
so
it
may
be
well
bestowed
;
else
he
doth
well
,
but
thou
shalt
pay
for
it
.
To
this
end
,
take
Saint
Peters
counsell
,
Casting
away
all
superfluity
of
maliciousnesse
,
prejudice
,
distemper
and
envy
:
As
new
borne
babes
covet
the
sincere
milke
of
the
word
,
that
you
may
grow
thereby
.
Receive
it
as
it
is
,
it
is
sincere
,
and
take
it
sincerely
.
His
similitude
is
very
pithy
:
Simil.
A
new
borne
babe
looks
simply
and
only
at
the
milke
that
it
may
be
nourished
and
grow
:
Though
it
bee
the
child
of
a
Prince
and
sucke
the
brest
of
a
meane
nurse
,
yet
it
turnes
not
away
in
disdaine
,
but
takes
the
brest
without
any
more
adoe
.
So
I
say
to
you
,
Take
heed
of
curiosity
,
conceits
,
partiality
,
fulsomenesse
,
if
the
milke
and
nurse
be
both
cleer
and
sincere
,
descant
not
,
but
like
a
babe
covet
and
embrace
it
,
to
thrive
and
grow
by
it
.
Alas
!
what
should
it
boot
thee
to
conceit
that
the
Minister
means
thee
worse
then
he
speaks
?
Or
what
should
it
boot
him
to
doe
so
?
If
his
words
may
beare
a
good
as
well
as
a
bad
construction
,
why
shouldest
thou
fasten
a
bad
?
Is
it
not
an
heathenish
sinne
,
Rom.
1.
to
construe
all
in
the
worst
part
?
Ezek.
18.
If
he
do
ill
and
I
take
it
well
,
my
bloud
not
be
shed
;
but
if
his
counsells
be
sincere
and
I
perverse
,
my
soule
shall
pay
for
it
.
Rather
thinke
,
although
he
should
not
be
sincere
,
yet
the
reproofe
is
just
,
rather
then
cavill
against
him
being
upright
;
however
if
thou
be
sincere
to
thy
head
,
it
shall
be
as
balme
;
for
to
snort
in
thy
sinne
were
deadly
.
Psal.
141.5
.
And
say
that
a
Minister
should
erre
,
on
which
side
were
it
better
for
thee
to
erre
,
whether
in
smiting
thy
impostume
or
smoothing
thee
?
Once
an
enemy
wounded
the
side
of
another
that
fought
with
him
,
and
let
out
a
sore
which
neither
love
nor
money
could
doe
:
Put
case
thou
wert
under
the
Ministery
of
a
dawber
and
flatterer
,
Poore
peopl●
have
a
pr●viledge
above
the
rich
in
this
,
that
they
be
reproved
.
were
it
not
a
plague
?
It
is
not
the
priviledge
that
meane
persons
have
above
the
noble
,
the
great
and
mighty
,
that
the
former
may
have
sincere
counsell
when
the
other
cannot
come
by
it
?
It
is
not
their
commodity
,
but
thine
,
(
though
it
were
to
be
wisht
to
be
theirs
most
of
all
)
but
alas
it
is
denied
them
!
They
cannot
say
as
forelorne
Nero
did
,
have
I
neither
foe
nor
friend
to
stab
me
?
For
they
have
enemies
to
kill
them
by
flattery
,
but
few
friends
to
wound
them
in
love
.
As
of
late
it
appeared
in
a
great
man
(
being
in
discontent
)
who
visited
a
Minister
and
desired
counsell
from
him
:
The
Minister
dealing
very
roundly
and
home
with
him
,
the
Gentleman
wondred
,
professing
that
no
friend
in
the
world
had
ever
said
so
much
to
him
,
and
thanked
him
for
it
.
This
argues
that
great
ones
meet
with
little
plaine
dealing
.
If
it
be
then
the
priviledge
of
the
meaner
sort
to
be
sincerely
counselled
,
who
should
bee
such
a
foole
as
to
forfeit
it
by
his
frowardnesse
?
Put
case
that
sincerity
see
cause
to
deale
more
roughly
and
sharply
with
us
then
we
expected
,
and
put
some
vinegar
into
our
sores
;
yet
we
know
that
milke
sodden
well
●●ough
it
run
over
)
is
better
then
raw
;
so
it
is
better
to
be
told
of
our
〈◊〉
too
much
,
then
murthered
with
flattery
;
say
we
therefore
to
a
sincere
Minister
,
loving
friend
,
here
is
my
heart
hand
and
all
;
I
am
as
thou
art
,
and
my
horses
as
thine
,
mine
heart
is
as
open
to
reproof
and
counsell
,
as
thine
is
to
give
it
.
I
dare
not
nourish
a
lowring
heart
against
thee
.
Lastly
,
this
affords
Consolation
to
all
sincere
Counsellors
.
For
why
?
Vse
7
Their
counsell
is
not
frothy
and
light
in
the
ballance
,
but
weighty
,
deserving
audience
.
〈◊〉
to
〈◊〉
Coun●●●●●●●●●b
.
Let
them
therefore
count
it
their
requitall
to
themselves
in
that
their
vertue
is
in
it self
contentfull
.
For
why
?
A
faithfull
counsellor
shall
be
honoured
at
last
more
then
a
flatterer
,
whose
words
goe
downe
into
the
bowells
to
rot
them
,
when
as
the
other
heale
the
inward
parts
.
What
although
sincerity
is
justled
to
the
walls
,
hated
,
pursued
to
the
death
?
As
Iohns
plainnesse
by
Herod
,
Micaja's
by
Ahab
?
I
doubt
not
but
when
the
arrowes
stucke
in
Ahabs
sides
Micaja
was
honoured
,
first
or
last
it
will
be
so
:
There
is
none
so
desperate
,
but
at
a
time
they
adore
sincerity
,
and
call
it
a
jewell
.
Even
our
very
enemies
being
Judges
our
faithfulnesse
is
honourable
.
Let
us
therefore
hold
on
our
practice
,
and
not
be
discouraged
:
Had
these
servants
(
thinke
we
)
any
cause
to
repent
them
of
their
counsell
when
they
saw
him
cured
?
No
,
they
would
not
for
a
world
have
concealed
it
;
but
now
they
were
glad
that
they
gave
not
place
to
their
Masters
madnesse
,
or
their
own
feare
of
his
ill
will
;
and
that
by
this
craft
of
theirs
(
even
of
sincerity
)
they
had
conquered
him
:
Oh
how
many
temptations
we
have
within
and
without
to
lay
downe
our
counsells
and
give
all
over
,
thinking
wee
shall
tire
our selves
and
prevaile
little
,
purchase
ill
will
for
our
love
,
and
hatred
for
our
sincerity
,
and
that
would
grieve
us
?
Grive
us
:
nay
it
would
have
grieved
us
if
we
had
beene
hollow
;
but
there
is
no
cause
of
griefe
now
,
whether
our
counsell
take
or
not
,
our
labour
is
with
God
.
Sonne
of
man
,
saith
God
to
Ezek.
18.
If
thou
seest
the
plague
comming
,
and
shalt
plainly
tell
them
of
it
,
thou
hast
saved
thine
owne
soule
,
their
bloud
shall
be
upon
their
owne
head
if
they
beleeve
not
.
Here
is
the
season
of
upbraiding
by
base
Rebels
for
our
plaine
dealing
.
But
bee
of
good
cheere
,
hereafter
will
be
the
day
in
which
wee
shall
be
admired
:
when
the
Lord
shall
arraigne
all
Sycophants
for
their
flattery
,
and
spilling
the
bloud
of
soules
and
the
bloud
of
Christ
the
price
thereof
;
then
conscience
shall
rend
them
in
peeces
,
then
all
their
owne
ends
of
gaine
or
ambition
shall
vanish
,
and
then
they
will
cry
out
,
Oh
that
we
had
beene
faithfull
!
Then
shalt
thou
be
comforted
,
and
they
tormented
:
yea
let
all
such
as
have
received
good
counsell
rejoice
and
bee
thankefull
.
David
having
heard
Abigails
plaine
counsell
was
rapt
into
praise
unto
God
:
1
Sam.
25.
Oh
(
saith
she
)
my
Lord
it
will
not
grieve
thee
when
thou
shalt
sit
upon
the
throne
that
thou
hast
obeyed
thine
handmaid
,
and
not
shed
innocent
bloud
!
Grieve
thee
:
nay
wonderfully
glad
thee
that
thou
scapedst
such
a
disaster
.
Oh
(
saith
he
)
blessed
be
the
Lord
,
and
blessed
be
thy
counsell
which
hath
turned
off
my
sword
from
this
fact
,
which
else
I
had
committed
!
so
shalt
thou
blesse
God
for
a
counsellor
,
and
for
mercy
to
perswade
thee
by
it
,
and
say
,
it
was
ten
to
one
that
I
tooke
it
;
I
had
as
many
temptations
to
reject
it
as
Naaman
had
here
,
which
if
I
had
,
I
had
gone
on
in
my
unbeleefe
and
pride
to
hell
,
which
gulfe
I
have
now
shot
.
We
need
not
aske
whether
Naaman
comforted
himselfe
in
following
the
advice
of
his
Servants
.
Concerning
which
,
the
verses
following
entreat
.
Thus
much
for
this
third
argument
of
the
Servants
,
viz.
the
sincerity
of
Elisha
his
counsell
.
There
is
yet
one
more
which
now
I
come
to
,
and
so
finish
the
whole
Verse
.
And
that
is
in
the
last
words
[
How
much
more
when
he
saith
unto
thee
,
wash
and
be
cleane
?
]
It
is
taken
from
a
comparison
of
unequalls
:
Their
fourth
and
last
a●gument
from
comparison
.
Thus
,
thou
pretendest
great
respect
to
the
Prophet
in
greater
things
,
this
is
but
a
small
one
;
if
thou
meane
as
thou
makest
shew
,
thou
must
needs
obey
in
the
lesser
,
if
thou
meantst
it
in
the
greater
,
else
thou
shouldest
be
but
hollow
and
not
to
be
trusted
.
The
point
is
,
He
that
is
honest
and
upright
,
Doctrine
.
The
faithfull
in
greater
things
,
will
much
more
be
so
in
smaller
.
if
he
be
faithfull
in
greater
things
,
will
much
more
be
so
in
smaller
.
This
point
attends
the
former
very
fitly
:
That
called
upon
us
for
the
brestplate
of
righteousnesse
:
This
puts
upon
us
the
belt
or
girdle
of
Truth
:
Both
are
peeces
of
the
Christian
armor
,
Ephes.
6.
and
the
summe
of
it
is
,
That
where
truth
is
,
there
is
proportion
and
equalnesse
:
A
man
may
know
where
to
have
an
honest
man
,
if
he
shew
forwardnesse
in
great
things
,
by
good
reason
,
a
man
may
expect
readines
to
do
smaller
matters
.
He
is
but
a
meer
boaster
and
hypocrite
,
who
makes
great
shewes
of
doing
this
or
that
,
but
being
pu●
to
the
triall
,
shrinkes
his
neck
out
of
the
collar
,
even
in
trifles
;
no
man
judges
such
a
one
to
be
any
better
then
a
gull
.
But
to
speak
a
word
or
two
in
the
Proofe
,
and
so
breefly
come
to
the
Use
.
Luke
16.11
.
The
ground
of
it
may
be
fetcht
from
that
speech
of
our
Saviour
,
If
you
be
unfaithfull
in
the
lesser
things
,
(
the
Mammon
of
this
world
)
who
will
trust
you
in
the
greater
Treasure
?
That
is
,
if
you
may
not
be
trusted
in
the
disbursing
of
a
little
pelfe
and
trash
that
perisheth
,
for
the
good
of
the
body
,
and
releefe
of
the
poore
,
who
will
trust
you
in
the
dispensing
of
heavenly
treasure
to
the
comfort
of
the
soules
of
such
as
need
it
?
As
if
he
had
said
,
The
Law
of
equity
supposes
that
if
you
were
faithfull
in
a
greater
,
you
might
be
well
trusted
with
the
lesser
;
but
if
the
lesser
bewray
you
to
be
unfaithfull
,
doubtlesse
much
more
would
you
be
so
in
the
greater
:
If
I
should
betrust
a
man
with
twenty
shillings
to
distribute
it
among
poor
folke
,
&
the
party
should
deceive
me
and
rob
the
poor
of
it
,
I
durst
hardly
trust
him
to
be
my
Executor
to
disburse
a
great
summe
to
their
use
.
The
reason
is
good
and
holds
strong
,
that
basenesse
of
heart
which
hinders
him
from
the
lesse
by
reason
of
a
trifle
,
would
assuredly
much
more
withdraw
him
by
a
greater
booty
,
and
try
his
falshood
.
And
so
by
contraries
.
But
I
will
adde
a
Reason
or
two
.
First
,
Religion
agrees
well
with
naturall
principles
,
and
admits
those
consequences
which
reason
allowes
.
Now
there
is
nothing
more
common
Reason
.
1
in
nature
and
reason
then
this
,
That
every
whole
must
needs
containe
his
parts
,
and
every
general
his
particulars
:
for
why
?
its
greater
,
and
therefore
includes
his
lesser
.
Againe
,
we
have
a
rule
issuing
from
hence
,
That
which
availes
in
the
greater
,
much
more
availes
in
the
lesser
.
Whether
greater
in
quantity
the
greater
circle
includes
the
lesse
,
the
perfectest
figure
as
a
circle
,
comprehends
a
lesse
perfect
,
as
a
cube
;
or
in
quality
,
as
a
greater
heat
containes
a
lesser
,
a
greater
light
(
as
the
Sun
)
containes
the
lesser
,
as
the
Moone
:
So
in
other
degrees
,
greater
strength
containes
a
lesse
;
in
numbers
,
hundred
comprehends
scores
;
oftnesse
comprehends
seldomenesse
;
in
notions
,
the
more
unlikely
comprehends
the
lesse
;
the
more
difficult
,
the
more
easie
;
and
arguments
may
easily
be
drawne
from
the
one
to
the
other
to
convince
any
that
is
guided
by
sound
reason
.
Therefore
it
must
hold
in
Religion
also
.
Reason
.
2
Secondly
,
God
is
the
God
of
order
,
and
his
off-spring
is
like
him
;
Religion
is
an
orderly
thing
,
no
confusion
.
But
if
men
might
goe
to
worke
as
they
list
,
and
goe
out
and
in
,
be
off
and
on
,
in
greater
matters
conscionable
,
in
lesser
carelesse
,
bound
to
no
rule
,
where
should
wee
have
or
finde
men
?
Religion
being
the
seed
of
God
,
acts
and
workes
the
heart
to
grace
or
duty
by
an
infallible
principle
;
so
that
who
so
makes
conscience
of
great
things
,
doth
it
upon
a
command
of
God
,
and
not
only
for
observation
sake
or
base
respects
:
Now
he
who
is
guided
by
a
command
,
considers
it
according
to
the
extent
of
it
,
and
if
he
bee
willing
in
cases
of
difficulty
to
obey
,
he
is
much
more
ready
to
obey
in
easier
and
lesser
,
because
else
he
should
justly
question
his
sincerity
in
the
greater
.
The
same
generall
tye
lying
upon
the
soule
in
both
great
and
small
,
the
soule
dares
not
offend
in
the
small
,
lest
it
should
seeme
to
obey
the
greater
for
some
ends
of
it
owne
to
avoid
the
shame
which
the
neglect
of
the
greater
might
rather
cause
,
then
the
violation
of
the
smaller
.
Reason
.
3
Thirdly
,
faithfulnesse
in
the
greater
takes
away
that
barre
of
falshood
which
might
hinder
the
performance
of
the
smaller
:
Perhaps
a
false
heart
might
possibly
buckle
to
a
greater
worke
of
Piety
or
Charity
,
then
to
a
smaller
,
because
it
sees
more
carnall
content
accruing
to
it selfe
by
the
greater
then
by
the
smaller
.
But
a
sincere
heart
that
abhorres
falshood
,
is
carried
by
another
instinct
,
and
cares
not
so
much
what
men
thinke
,
as
what
God
thinkes
,
remembring
that
speech
,
Not
he
who
men
praiseth
is
a
true
Jew
or
Christian
,
but
whom
God
praiseth
.
The
argument
in
sundry
respects
prevailes
with
a
Christian
from
the
lesser
to
the
greater
,
Rom.
2.
ult.
as
well
from
the
greater
to
the
lesser
:
When
great
duties
lye
upon
him
to
be
done
,
he
argues
thus
,
Shall
I
make
conscience
of
smaller
,
secreter
offences
,
and
shall
I
not
much
more
abhor
the
grosser
?
Doe
I
provide
for
my
owne
peace
in
the
smaller
,
so
that
the
least
gnat
makes
me
straine
,
and
doe
I
not
make
much
more
conscience
of
greater
,
which
would
more
waste
and
weaken
my
peace
?
So
in
good
things
:
Doe
I
make
conscience
of
smaller
duties
,
as
to
give
an
almes
,
to
rule
my
tongue
,
or
a
passion
wherein
God
is
lesser
honoured
;
and
doe
I
not
much
more
regard
the
maine
duties
of
faith
,
and
the
purging
of
my
heart
and
inner
man
from
hypocrisie
,
in
which
I
should
honour
him
much
more
?
Again
,
when
the
question
is
of
lesser
sinnes
avoiding
,
or
duties
doing
,
then
it
disputes
another
way
:
Have
I
found
the
yoke
of
God
light
unto
me
in
those
things
which
I
feared
my
base
heart
would
never
be
drawne
too
,
because
of
their
difficulty
and
danger
,
and
shall
I
draw
backe
in
smaller
wherein
no
such
hurt
or
hardnesse
is
to
be
feared
?
Surely
this
were
to
requite
God
evill
for
good
,
and
to
bewray
my
lewdnesse
,
that
I
seeke
starting
holes
and
excuses
to
shake
off
the
yoke
when
I
see
the
least
crevis
of
liberty
to
the
flesh
afforded
;
so
that
I
will
serve
God
no
more
then
needs
must
,
and
would
shift
my
hands
of
the
greatest
much
more
,
if
the
necessity
thereof
,
and
the
expectation
of
others
did
not
compell
me
.
So
then
the
point
is
cleer
:
He
that
is
faithfull
in
a
greater
,
will
be
so
much
more
in
the
lesser
.
Howbeit
the
point
must
be
understood
aright
,
Explanation
of
the
point
.
and
according
to
the
naturall
meaning
and
intent
of
it
;
we
must
therefore
qualifie
(
Greatnesse
)
and
(
Smalnesse
)
in
their
due
measure
,
or
else
the
point
will
not
hold
.
First
,
we
must
qualifie
men
aright
in
their
opinion
,
for
to
some
men
that
may
seem
greatest
,
which
to
another
is
smallest
,
and
another
may
judge
that
least
,
which
another
thinks
greatest
:
When
that
young
man
came
to
our
Saviour
and
told
him
,
He
had
kept
all
the
Commands
from
his
youth
,
our
Saviour
answered
him
,
Goe
sell
all
.
The
scope
of
Christ
was
to
confute
his
presumption
,
in
keeping
all
by
laying
open
his
inability
to
keepe
one
,
and
that
lesser
then
any
of
the
morall
ones
.
For
to
obey
one
command
in
the
manner
and
due
measure
thereof
,
is
that
which
never
yet
flesh
could
do
:
But
to
sell
all
hath
beene
done
by
many
,
who
never
obeyed
one
command
of
the
morall
Law
in
his
extent
and
fulnesse
.
Now
yet
marke
,
this
young
man
tooke
it
otherwise
,
for
hee
thought
to
sell
all
to
be
harder
then
all
the
other
,
in
which
respect
our
Saviour
searcht
him
to
the
quicke
,
but
in
the
thing
it selfe
it
was
not
so
.
Againe
,
in
this
case
circumstances
prove
essentialls
sometimes
,
as
of
time
,
for
at
some
time
a
man
may
be
fit
for
a
greater
,
who
at
another
is
not
fit
for
a
smaller
:
As
to
give
ten
pound
at
his
death
for
religious
uses
,
who
perhaps
while
hee
lived
could
not
so
well
spare
tenne
shillings
.
Also
the
preparation
of
the
heart
must
be
considered
:
In
the
generall
,
David
may
be
thought
to
be
readier
to
pardon
Mephibosheth
then
Shemei
,
the
one
failing
by
error
,
the
other
substantially
;
but
he
was
armed
in
the
case
of
the
one
,
but
naked
in
the
other
.
Besides
he
beheld
Shemei
under
a
true
colour
,
as
set
on
by
God
to
try
him
;
but
the
other
in
a
false
,
as
suspecting
that
a
favorite
should
be
treacherous
which
was
nothing
so
.
So
a
generall
custome
of
corrupt
nature
may
fasten
greater
degree
upon
a
lesser
thing
,
and
a
lesser
upon
a
greater
.
Act.
14.
Those
people
of
Lycaonia
might
have
thought
it
a
greater
humility
for
men
to
abase
themselves
to
men
,
then
to
God
:
But
Idolatry
and
corrupt
custome
caused
even
their
proud
hearts
to
proffer
worship
to
Paul
and
Barnabas
,
(
as
agreeing
with
a
fleshly
heart
)
rather
then
God
himself
,
whom
when
they
were
urged
to
worship
,
they
tooke
up
stones
to
kill
the
Apostles
.
And
endlesse
it
were
to
shew
the
variety
of
respects
wherein
this
rule
may
faile
:
But
this
I
say
,
if
the
true
natures
of
things
and
the
judgements
of
men
about
them
,
be
reconciled
,
taking
things
in
their
due
extent
without
error
,
then
the
point
alway
holds
true
,
He
that
is
faithfull
in
the
greater
,
is
so
much
more
in
the
smaller
.
For
why
?
A
Christian
is
acted
by
such
a
spirit
as
teaches
him
to
doe
all
things
with
sincerity
,
equality
and
proportion
,
both
great
and
small
,
one
and
another
,
lest
if
any
flaw
appeare
,
it
should
breed
a
disproportion
in
the
eye
of
God
,
or
of
man
,
and
cause
an
ey-sore
to
both
:
As
when
wee
see
a
comely
face
joyned
to
a
crooked
body
,
or
a
deformed
and
crooked
back
and
shoulders
to
a
good
countenance
,
presently
there
appeares
an
indignation
in
us
at
the
eye-sore
.
Vse
1
The
first
Use
is
for
Instruction
.
It
informes
us
of
the
reason
why
many
men
who
seem
forward
in
some
greater
acts
of
religion
(
especially
for
the
bulke
thereof
)
yet
faile
most
grossely
in
the
smaller
.
I●struction
.
It
s
a
shrewd
marke
of
unfai●hfulnesse
to
be
forward
in
great
duties
,
and
backward
in
small
.
Surely
it
is
an
argument
of
great
unfaithfulnesse
and
impurity
of
spirit
.
For
if
there
were
soundnesse
,
there
would
bee
much
more
forwardnesse
in
lesser
then
in
greater
,
as
being
joyned
with
lesse
damage
and
difficulty
.
But
when
the
heart
is
impure
,
there
is
no
sure
rule
in
a
man
to
keep
him
in
;
he
may
bee
franke
in
greater
acts
,
and
very
defective
in
smaller
.
What
was
the
cause
that
moved
our
Saviour
to
magnifie
the
woman
that
cast
in
two
farthings
into
the
treasury
above
them
that
cast
in
handfulls
of
silver
?
Mark
.
12.43
.
Not
for
the
summe
,
but
the
different
spirit
of
both
:
She
cast
in
out
of
devotion
,
and
would
have
cast
in
more
if
she
had
had
it
:
But
the
other
cast
in
out
of
ostentation
,
because
they
were
seen
of
men
,
and
cast
in
of
their
superfluity
and
jollity
of
spirit
;
who
(
perhaps
)
if
they
had
been
moved
in
secret
to
give
here
or
there
a
shilling
,
where
their
gift
should
have
beene
buried
,
would
have
shrunke
in
their
heads
.
Whence
is
it
(
thinke
we
)
that
many
jolly
fellowes
are
very
forward
to
give
scores
of
hundreds
of
pounds
to
Schools
,
Hospitalls
,
or
in
a
publick
sort
,
who
if
they
see
private
reasons
of
contribution
to
many
a
decayed
Christian
,
or
Minister
,
are
hardly
drawne
to
it
?
Oh!
because
not
the
naked
simplicity
of
the
thing
as
to
God
,
but
the
observation
,
publickenesse
,
memoriall
and
name
of
the
one
,
better
agrees
with
their
pharisaicall
spirit
then
the
other
:
whereas
if
the
true
end
were
,
reliefe
of
the
distressed
,
Eccles.
11.1
.
they
would
as
well
cast
their
bread
upon
the
waters
,
as
into
an
open
stocke
.
I
discourage
none
,
nor
censure
any
particular
persons
for
their
almes
,
these
are
no
dayes
for
it
,
I
rather
would
speake
two
words
to
further
,
then
one
to
hinder
;
yet
we
know
such
a
disease
there
is
,
Eccles.
10.1
.
and
who
would
spoile
a
whole
box
of
ointment
for
one
dead
fly
;
doe
both
,
scatter
in
private
some
handfulls
,
as
well
as
powre
out
whole
bushells
,
and
then
the
suspition
is
taken
away
.
Once
I
remember
a
man
who
long
profferd
his
kindenesse
to
a
Colledge
,
but
still
left
his
gift
sealed
up
till
death
,
then
he
would
give
all
,
but
before
nothing
:
Why
?
Alas
!
after
death
there
is
no
pleasure
,
which
before
there
is
,
and
men
are
willing
to
part
with
their
wealth
,
when
pleasure
in
it
,
and
power
of
it
are
gone
.
I
tax
none
who
give
after
death
,
but
desire
to
rectifie
them
;
(
for
ability
permitting
)
who
should
not
rather
chuse
(
in
part
at
least
)
to
be
his
owne
executor
then
to
leave
it
to
strangers
,
not
knowing
what
it
may
come
to
.
Take
an
instance
out
of
the
six
later
commands
,
whereof
every
former
exceeds
his
later
.
But
why
(
I
demand
)
doe
many
men
seem
to
obey
in
the
maine
command
which
provides
for
the
life
it selfe
of
man
,
when
as
the
lesser
which
concerne
his
chastity
,
his
wealth
,
his
name
,
are
slighted
?
He
that
does
no
murther
,
dares
defile
his
neighbours
wife
,
steale
his
goods
or
traduce
his
name
?
Doth
not
this
practice
directly
crosse
my
doctrine
?
Yes
,
but
then
you
must
marke
,
here
is
no
honesty
,
no
faithfulnesse
in
such
a
person
.
Where
that
failes
,
there
be
many
causes
why
the
greater
may
tye
them
,
who
in
the
smaller
will
bee
loose
.
First
,
because
a
lesser
vice
may
be
more
naturall
to
the
constitution
of
the
body
then
the
greater
:
All
vices
cannot
roote
alike
in
the
soile
of
a
bad
heart
,
(
at
least
providence
barres
and
bounds
our
corrupt
nature
that
it
be
not
endlesse
)
all
vices
cannot
be
nourished
,
corruption
hath
a
streame
,
if
it
should
scatter
it selfe
,
one
sinne
and
lust
might
crosse
another
.
Thou
maiest
regard
the
life
of
a
poore
man
,
although
thou
be
an
uncle●ne
beast
,
because
that
sinne
is
thy
beloved
and
predominant
sin
,
and
so
matters
the
rest
.
Secondly
,
this
disorder
may
arise
from
terror
and
feare
of
horrible
impieties
,
horror
of
the
penalty
,
unnaturalnesse
of
the
fact
,
and
such
like
bits
and
bridles
which
God
puts
into
the
mouthes
of
men
,
which
if
they
were
absent
,
the
rule
would
soone
prove
true
;
the
committer
of
the
greater
,
would
make
no
bones
of
the
smaller
.
Eye
for
eye
,
tooth
fortooth
,
skin
for
skin
,
and
all
that
he
hath
,
will
a
man
give
for
his
life
:
but
smaller
things
are
not
so
perilous
.
Thirdly
,
this
may
issue
from
vain-glory
,
when
a
man
thinks
he
shall
have
a
deeper
esteeme
among
men
for
some
greater
worke
which
in
a
lesser
would
vanish
,
of
which
before
:
Or
pride
,
when
a
base
heart
thinks
smaller
duties
to
be
under
him
,
and
not
equall
to
his
great
stomacke
to
undertake
;
though
perhaps
some
great
ones
he
will
stoope
unto
,
as
more
suting
to
his
greatnesse
.
We
have
a
Proverb
,
Eagles
catch
no
flies
.
So
the
spirits
of
great
ones
thinke
that
small
matters
are
a
dishonour
to
them
,
they
will
not
foule
their
fingers
with
them
.
So
much
for
this
.
This
serves
againe
for
confutation
of
Popery
.
They
would
beare
us
Vse
2
downe
and
make
themselves
above
us
in
the
point
of
mortification
(
and
God
helpe
,
Confutation
of
Popery
.
the
best
of
us
come
short
of
it
in
these
daies
of
sensuality
and
fleshly
liberty
.
)
But
to
goe
to
our
Doctrine
.
They
tell
us
that
the
perfection
of
self-deniall
stands
in
outward
workes
,
of
Penance
and
Satisfaction
,
in
scourgings
,
in
fastings
,
in
abstinence
from
marriage
,
in
course
apparell
,
in
standing
up
to
the
midle
in
cold
water
in
the
winter
time
in
pilgrimages
and
such
like
;
of
which
the
Apostle
saith
,
Col.
3.
ult.
They
have
a
shew
of
wisdome
in
will-worship
,
humility
,
and
neglect
of
the
body
,
denying
honour
to
the
satisfying
of
the
flesh
:
Popish
mortifications
discovered
to
be
false
.
But
nothing
to
the
true
mortifying
of
the
spirit
,
the
frame
of
that
still
continues
the
same
;
proud
,
conceited
,
and
imputing
these
to
merit
as
if
they
engaged
God
to
themselves
by
them
.
But
as
for
our
mortification
,
which
they
say
is
secret
,
and
stands
in
the
mortifying
of
our
wills
and
concupiscence
,
lusts
and
affections
,
the
fruit
of
faith
,
purging
the
conscience
,
Oh
this
is
but
a
pretence
of
hypocrites
,
who
come
farre
short
of
their
fruits
in
this
case
.
And
to
confesse
the
truth
,
it
were
to
be
desired
,
that
we
Protestants
discovered
our
mortification
in
greater
and
more
outward
selfe-deniall
then
we
doe
:
But
as
for
them
,
this
I
say
,
if
they
excell
us
so
much
in
the
greater
,
how
comes
it
to
passe
that
they
faile
so
much
in
th●t
they
count
the
smaller
,
I
meane
inward
humility
,
denying
of
their
owne
affections
?
Is
it
not
tenne
times
harder
to
get
that
grace
of
faith
and
change
of
heart
into
us
,
which
should
make
us
abhor
our selves
in
all
our
performances
,
then
to
tame
the
flesh
for
a
while
,
that
so
the
spirit
may
gaine
thereby
a
deeper
opinion
of
merit
,
and
giving
full
satisfaction
to
God
for
sin
?
Did
not
those
thus
in
Mica
6.
offer
to
God
whole
flocks
,
and
droves
,
and
rivers
of
oile
and
wine
,
and
their
first
borne
?
Did
not
they
esteem
these
great
matters
?
But
what
saith
the
Lord
unto
them
?
Doth
he
not
convince
them
of
their
hypocrisie
and
tell
them
,
That
the
things
which
he
calls
for
are
within
?
Outward
things
he
cares
not
for
,
but
to
walke
humbly
with
him
,
and
to
do
justly
,
and
shew
mercy
:
Therefore
it
is
evident
,
they
&
these
fail
in
their
account
,
and
set
a
greater
marke
upon
their
devotion
then
God
doth
,
and
therefore
are
lyars
:
If
those
things
which
they
alledge
were
greatest
,
surely
they
who
are
so
forward
in
them
would
not
be
behinde
hand
in
such
as
they
account
the
smaller
.
Esay
66.2
:
They
would
say
of
themselves
when
all
is
done
,
our
righteousnesse
is
as
a
menstrous
clout
,
and
count
themselves
(
for
ought
is
in
them
to
merit
)
as
Publicans
and
vilest
ones
,
unprofitable
servants
,
whereas
their
building
within
rises
up
to
a
greater
height
of
self-confidence
by
their
outward
castings
downe
;
for
they
thinke
that
not
onely
they
may
merit
for
themselves
,
but
for
others
,
and
more
then
fulfill
the
Law
,
and
so
by
equalling
themselves
to
Christ
,
they
overthrow
the
sole
soveraignty
of
his
satisfaction
and
merit
.
But
O
ye
●opish
mortifiers
of
the
flesh
,
adde
one
thing
more
,
get
the
power
of
the
word
into
you
to
divide
betweene
the
bones
and
the
marrow
,
Heb.
4.12
.
to
goe
betweene
your
hearts
and
your
corruption
,
and
to
cast
downe
those
high
things
of
yours
,
those
imaginations
which
set
up
themselves
against
the
simplicity
of
Christ
,
and
then
so
farre
as
the
word
warrants
us
,
wee
will
joyne
with
you
in
outward
fruits
;
wherein
,
though
many
of
us
faile
more
then
you
,
yet
this
makes
your
Doctrine
never
the
sounder
,
nor
justifies
your
defect
in
the
great
matter
of
Sincerity
and
Faithfulnesse
.
Wofull
hypocrites
!
who
straine
out
a
gnat
,
but
swallow
a
Camel
,
dare
not
eat
an
egge
in
Lent
,
but
dare
kill
your
Prince
.
And
although
wee
will
not
wholly
condemne
all
those
patternes
of
humility
,
whom
you
boast
of
,
(
for
certainly
many
of
your
first
Monks
and
Votaries
were
honester
then
your selves
)
yet
we
know
that
their
devotion
had
much
wil-worship
in
it
,
which
cannot
warrant
yours
,
much
lesse
can
yours
stand
,
which
hath
neither
honesty
within
,
nor
warrant
of
the
word
without
to
maintaine
it
.
So
much
for
this
also
.
Vse
3
Thirdly
,
this
serves
to
instruct
us
how
to
esteem
of
Gods
administrations
and
dealings
,
and
how
to
dispute
with
our
own
soules
in
the
case
of
our
distrust
and
infidelity
.
I
remember
the
argument
by
which
Elisha
perswades
that
Iehoram
and
his
company
,
2
King
.
3.
to
beleeve
that
God
will
give
them
water
in
that
perill
of
drought
:
This
is
a
small
thing
(
saith
he
)
for
the
Lord
to
doe
for
you
:
For
why
?
He
will
also
deliver
the
Moabites
into
your
hands
,
a
farre
greater
thing
.
Sutable
to
which
was
that
which
the
Lord
would
convince
Ahaz
of
by
Isaiah
,
Esay
7.
viz.
the
victory
he
should
have
of
the
Aramites
:
Is
it
a
small
thing
(
saith
he
)
for
you
to
weary
the
Lord
,
and
to
distrust
his
power
?
Behold
a
Virgin
shall
conceive
and
bring
forth
a
son
,
and
shall
call
his
name
Emanuel
,
which
is
a
greater
thing
then
to
give
you
victory
.
To
apply
this
:
Let
us
learne
hence
to
summe
up
the
mercies
of
God
vouchsafed
us
already
,
and
let
us
weigh
them
in
due
ballance
:
If
wee
have
seene
him
feed
seven
thousand
with
a
few
loaves
,
Gods
faithfulnesse
to
us
in
the
maine
,
must
make
us
trust
him
in
the
smaller
things
.
doe
we
distrust
him
to
feed
twelve
Disciples
?
Do
we
finde
that
he
hath
bestowed
upon
us
the
maine
,
let
us
beware
of
distrusting
him
in
the
lesser
?
For
he
holds
this
rule
much
more
surely
then
we
:
We
will
trust
a
friend
that
hath
lent
us
an
hundred
pound
,
for
the
lending
us
twenty
shillings
,
and
shall
we
distrust
God
?
He
that
hath
made
our
bodies
and
breathed
in
our
soules
,
will
he
deny
us
food
and
raiment
?
Is
not
the
belly
better
then
meat
,
and
the
body
then
cloathing
?
Whence
is
then
this
our
distrust
?
If
he
hath
given
us
his
Sonne
,
Matth.
6.25
.
will
he
not
with
him
much
more
give
us
other
things
?
lesser
matters
?
If
he
have
made
us
a
feast
in
the
mountaines
,
will
he
not
much
more
give
us
ordinary
food
in
the
valleyes
?
Had
it
not
beene
a
base
distrust
in
them
that
came
into
Canaan
,
to
thinke
that
God
might
suffer
them
to
starve
in
the
midst
of
a
land
flowing
with
milke
and
hony
,
having
before
by
a
miracle
nourished
them
with
manna
,
quales
,
and
the
following
rocke
of
water
,
in
the
desert
?
Doth
the
Lord
urge
us
sinfull
wretches
by
a
Law
,
which
himselfe
will
not
observe
?
If
we
be
faithfull
in
the
greater
treasure
,
will
he
trust
us
in
the
lesser
,
and
will
not
we
trust
him
?
Let
us
boldly
urge
the
argument
upon
him
by
faith
,
and
we
shall
prevaile
,
Rom.
8.32
.
he
himselfe
hath
put
it
into
our
mouth
:
If
it
become
weake
,
Read
a
speciall
place
in
Math.
16.8.9
.
it
s
because
we
have
made
it
so
by
our
unbeleefe
,
and
let
it
fall
to
the
earth
.
We
deceive
our selves
in
the
fundamentall
promise
,
and
then
accuse
him
that
he
keeps
not
touch
with
us
in
the
lesser
:
But
if
we
would
deale
substantially
in
matters
of
weight
,
we
should
finde
that
other
lesser
things
would
follow
our
hand
with
ease
▪
and
the
great
ship
of
the
main
promise
would
carry
all
our
smaller
vessells
of
our
secondary
supplies
after
it
without
our
rowing
or
strife
.
But
oh
how
basely
doe
we
deale
herein
with
God
and
our selves
?
We
dare
beleeve
that
God
will
save
our
soules
,
but
whether
he
will
keep
us
from
poverty
or
no
,
or
bring
us
out
of
debt
,
or
enable
us
to
maintaine
our
charge
we
cannot
tell
,
we
have
not
so
cleer
a
word
for
that
(
we
say
)
as
for
the
other
.
Nay
,
rather
we
yeeld
more
to
sense
and
carnall
reason
in
this
,
then
in
the
other
;
or
else
make
our selves
thinke
we
beleeve
the
former
better
then
indeed
we
doe
.
Alas
!
if
the
greatest
were
beleeved
,
it
were
easie
to
cast
anchor
upon
the
other
:
If
the
mountaine
be
given
us
,
shall
a
molehill
be
denied
us
?
No
,
but
we
are
pinched
more
with
unbeleefe
in
the
lesser
,
then
the
greater
;
if
we
had
the
like
pinch
of
heart
about
the
chiefe
point
of
favour
and
pardon
,
would
it
not
(
thinke
we
)
dash
the
other
,
and
make
it
nothing
?
Save
my
soule
Lord
,
and
for
my
body
doe
thou
as
thou
wilt
,
for
thou
canst
not
doe
amisse
,
thou
art
tyed
by
thy
promise
to
the
lesser
.
How
comes
it
to
passe
then
,
that
those
who
have
tasted
how
sweet
the
Lord
hath
beene
in
easing
us
of
a
burthen
which
wee
never
lookt
to
be
rid
of
,
that
we
distrust
him
for
faith
in
petty
cases
?
As
for
the
easing
us
of
such
a
strait
,
aiding
us
in
such
a
crosse
of
bad
wife
,
subtill
enemy
,
helping
us
in
the
losse
of
a
good
Ministery
or
in
the
encumbrance
of
a
bad
,
unprofitable
people
,
or
ill
and
unsavoury
Minister
,
or
strengthning
us
against
such
a
lust
,
or
enlarging
in
us
such
a
grace
,
or
granting
us
such
friends
in
our
distresse
of
body
,
or
blessing
in
our
trade
,
or
training
up
of
children
,
or
saving
us
and
them
from
the
customes
of
this
present
evill
world
,
or
giving
us
our
daily
bread
:
Oh
thou
of
little
faith
!
what
wilt
thou
be
heathenish
?
Shall
the
Lord
cloath
the
grasse
and
deck
the
lillies
,
which
labour
not
,
nor
spinne
,
and
shall
he
leave
thee
naked
?
Not
if
thou
labour
and
spinne
out
the
promise
in
speciall
.
Other
of
Gods
people
have
done
so
:
Habac.
3.
1
Sam.
17.
Habacuc
would
not
distrust
God
though
no
bullocke
were
in
the
stall
,
no
calfe
or
sheep
in
the
fold
:
David
will
not
distrust
God
touching
the
Philistin
,
having
killed
both
Lion
and
Beare
;
and
concludes
,
1
Chron.
16.
that
God
will
not
forsake
himselfe
because
he
made
a
promise
to
his
posterity
.
So
let
us
doe
.
But
if
we
want
any
gift
,
as
of
memory
,
prayer
,
asking
questions
,
conference
,
we
distrust
God
,
although
we
have
received
greater
gifts
of
the
Spirit
,
which
are
onely
peculiar
to
sanctification
.
We
love
Christ
,
say
some
,
and
his
members
without
dissimulation
,
Esay
26.
and
our
desires
are
to
his
name
;
but
we
have
no
gift
in
private
prayer
,
fasting
or
uttering
of
our
mindes
,
and
wants
:
what
then
,
doth
not
the
greater
circle
include
the
lesse
?
If
it
bee
meet
for
you
,
he
that
gave
you
the
cheefe
,
can
give
you
the
smaller
;
if
hee
doe
not
,
you
shall
not
need
them
:
If
you
have
got
those
that
concerne
the
Kingdome
and
righteousnesse
of
God
,
Matth.
6.32
.
the
other
shall
be
cast
in
.
Only
I
adde
,
seeke
God
in
the
smaller
,
as
well
as
in
the
cheefe
,
and
beleeve
the
particular
as
well
as
the
generall
;
else
although
you
have
scaped
a
gulfe
,
yet
a
shallow
may
endanger
you
.
Iona
was
abased
in
the
whales
belly
,
yet
impatient
for
the
losse
of
a
gourd
:
Jona
Cap.
3.
and
4.
Our
fooles
bable
is
more
to
us
then
a
Kings
Crowne
.
If
our
bafe
heart
be
set
upon
a
trifle
,
it
s
with
us
as
a
penny
cuttle
,
or
a
fine
feather
is
with
an
Indian
,
more
pretious
then
much
gold
:
If
God
have
kept
thee
in
thy
midle
age
,
he
can
keep
thee
in
thine
old
age
:
If
in
thy
long
sea-voyag●
,
he
can
keepe
thee
from
shipwracke
in
the
haven
,
much
more
provided
,
that
thou
doe
not
entertaine
any
base
lust
which
should
eclipse
thy
former
honour
.
As
Hezechia
dyed
with
his
blurre
through
loosenesse
.
Phil.
3
:
But
if
thou
wilt
looke
still
forward
to
the
price
of
the
high
call
of
God
,
and
not
backward
with
pride
for
that
which
is
past
,
not
be
high
minded
but
feare
:
God
will
not
deceive
thee
;
having
escaped
a
Lion
,
a
Beare
shall
not
devoure
thee
.
Vse
4
Fourthly
,
let
us
be
exhorted
to
that
which
is
the
scope
of
the
Doctrine
,
Admonition
and
Exhortation
.
even
Faithfulnesse
and
Sincerity
,
for
that
will
preserve
in
us
that
boldnesse
and
confidence
whereby
we
shall
beleeve
that
he
who
hath
made
us
faithfull
in
the
greater
things
,
will
not
leave
us
in
the
smaller
:
otherwise
nothing
is
more
easie
for
us
to
fall
into
then
this
.
He
whose
head
gazes
up
to
the
clouds
,
soonest
falls
into
the
ditch
;
but
hee
who
walkes
with
his
eye
upon
his
way
circumspectly
and
narrowly
shall
not
need
to
feare
it
.
Ephes.
5.16
.
The
truth
is
,
our
cursed
spirit
is
so
beset
with
corruption
of
all
sorts
,
that
no
law
,
no
rule
of
proportion
can
levell
and
make
our
lives
equall
and
sutable
.
We
thinke
that
because
we
have
wonne
the
spurres
in
one
great
battell
,
therefore
no
lesser
enemy
dare
looke
us
in
the
face
:
But
let
not
any
that
puts
on
his
harneis
,
boast
as
he
that
puts
them
off
:
When
the
house
is
swept
and
garnisht
,
then
comes
in
the
uncleane
spirit
and
marres
all
our
logicke
and
confidence
,
1
King
.
20.11
.
and
makes
many
who
beganne
in
the
spirit
,
to
end
in
the
flesh
.
Behold
and
observe
the
course
of
such
men
as
want
the
bridle
of
God
to
curbe
them
,
there
is
no
certainty
where
to
finde
them
;
Matth.
12.
Inconstancy
in
mens
affections
and
disproportion
,
argues
fashood
.
though
at
a
time
you
may
perceive
them
above
the
clouds
in
their
zeale
,
often
hearing
,
vows
of
great
reformation
,
yet
you
shall
marke
them
in
a
short
time
quite
other
persons
:
for
why
?
Not
a
principle
of
grace
acts
them
(
for
then
you
should
see
a
proportion
in
them
)
but
a
pang
,
an
humour
,
soone
up
,
soone
downe
.
Some
time
in
the
clouds
,
in
admiring
such
a
Preacher
,
or
Christian
,
none
are
like
them
;
by
and
by
,
(
as
the
ship
in
the
sea
tossed
from
the
tops
of
hils
to
the
lowest
depth
)
none
are
so
bad
or
meane
as
they
,
they
thrust
them
downe
to
the
lowest
pit
.
Who
abhors
not
so
base
and
inconstant
a
course
?
Their
proud
,
prodigall
,
vainglorious
,
foolish
,
selfe-loving
heart
puffes
them
sometimes
to
very
deepe
protestations
and
purposes
what
they
will
doe
;
but
not
wisely
weighing
with
themselves
that
they
want
stocke
to
hold
out
,
they
who
at
sometime
will
buy
a
good
Minister
into
the
Parish
with
great
cost
,
at
another
time
will
runne
and
ride
to
hunt
him
out
as
fast
;
on
their
supposed
death
bed
they
bequeath
great
things
to
the
poore
,
but
being
recovered
they
doe
nothing
(
nay
perhaps
grinde
their
faces
.
)
As
those
Barbarians
,
Acts
ult.
now
made
Paul
a
God
,
but
presently
a
murtherer
.
Oh
(
saith
one
)
I
love
thee
from
my
heart
,
I
would
ride
an
hundred
mile
to
doe
thee
a
good
turne
,
an
hundred
pounds
should
not
part
thee
and
me
!
who
would
not
beleeve
him
?
But
there
is
no
soundnesse
within
,
for
at
another
time
,
he
will
deny
you
his
horse
to
ride
five
mile
,
or
to
lend
you
five
pound
if
you
should
goe
to
prison
for
want
of
it
:
what
Christian
that
feares
God
,
would
not
looke
close
to
himselfe
,
when
he
sees
the
world
so
mad
and
so
unsettled
through
a
false
heart
?
When
a
tender
body
goes
abroad
into
the
aire
,
or
foule
weather
,
he
puts
on
his
cap
and
hood
close
about
his
eares
,
and
girds
up
his
loines
close
,
lest
any
the
least
dint
or
impression
of
weather
should
annoy
him
.
So
will
a
tender
conscience
feele
the
smallest
distemper
,
and
take
heed
of
the
least
occasions
of
evill
;
whereas
a
base
heart
is
for
all
weathers
,
companies
,
occasions
.
Let
us
then
seeke
to
get
into
us
a
principle
of
constancy
which
may
undertake
for
us
,
else
an
inconstant
man
is
as
a
wave
of
the
sea
,
and
is
unlike
himselfe
in
all
his
wayes
:
Jam.
1.4
.
Beware
lest
by
this
malady
men
cast
our
Religion
in
our
teeth
.
What
is
so
common
as
this
:
We
have
a
good
Churchman
as
any
in
the
Country
,
if
he
were
as
good
out
of
the
Pulpit
as
in
it
,
and
could
play
at
small
game
as
well
as
at
great
in
his
worldly
businesse
,
family
government
,
liberties
,
company
,
studies
,
or
the
like
,
as
in
his
preaching
,
none
were
better
:
where
he
does
well
(
as
he
spake
of
Origen
)
none
does
better
,
but
where
ill
,
none
worser
.
What
a
sad
reproach
is
that
to
his
stedfastnesse
?
So
for
Professors
:
Oh
(
saith
one
)
for
his
Sabbaths
zeale
to
God
and
piety
,
few
may
compare
with
such
an
one
:
But
come
to
the
second
Table
to
the
duties
of
righteousnesse
,
mercy
,
keeping
promises
,
ruling
his
children
,
scarce
one
civill
man
in
the
Town
,
but
is
more
reasonable
,
compassionate
,
and
keeps
his
day
better
.
What
,
faithfull
in
the
cheefe
treasure
,
and
yet
untrusty
in
the
smaller
?
What
principle
doth
this
come
from
?
Who
dare
dispute
for
the
credit
of
such
a
man
as
confutes
all
arguments
by
his
unfaithfulnesse
?
Iob
hath
a
pretty
allusion
in
one
place
,
and
bids
us
try
the
Unicorne
whether
he
will
be
bound
to
our
yoke
,
Job
39.9
.
or
draw
our
cart
or
plough
;
meaning
that
his
wildnesse
will
not
frame
to
it
.
Surely
a
man
might
as
soone
doe
that
or
tye
the
wilde
Asse
to
our
Crib
,
as
binde
an
unstedfast
man
to
one
settled
course
in
Religion
or
duties
:
Alas
!
he
is
a
man
at
his
owne
hand
,
an
outlaw
,
masterlesse
,
not
redeemed
with
a
price
from
the
service
of
himselfe
and
his
vagrant
humours
,
to
serve
God
.
Conclusion
of
the
Use
.
To
conclude
,
labour
for
truth
as
a
girdle
to
compasse
thy
soule
,
and
that
will
set
this
argument
on
foote
for
thee
,
and
keepe
in
thy
sides
as
a
corner
stone
doth
the
walles
from
flying
out
:
this
will
set
thy
course
streight
:
If
thou
hast
beene
zealous
in
Gods
matters
,
this
will
awe
thee
to
a
zealous
care
of
a
sutable
walking
in
the
second
Table
:
If
thou
hast
obeyed
the
Lord
in
doing
his
will
,
it
will
urge
thee
to
bee
as
conscionable
in
suffering
also
for
God
;
if
thou
hast
denyed
thy selfe
in
the
promise
of
salvation
,
it
will
compell
thee
also
to
renounce
thy selfe
,
liberty
and
life
for
God
in
the
matter
of
persecution
&
the
crosse
for
his
names
sake
.
It
will
alway
be
reading
that
maxime
to
thee
,
whatsoever
is
done
according
to
God
,
is
done
equally
.
Disproportion
in
Religion
,
argues
great
unsoundnesse
:
And
as
it
will
argue
from
the
,
greater
to
the
smaller
for
an
holy
sutablenesse
,
so
it
will
doe
also
from
the
smaller
to
the
greater
for
the
procuring
of
the
greater
glory
to
God
:
For
alas
!
what
is
our
greatest
and
best
,
but
silly
?
Except
he
accepted
us
who
hath
said
,
Thou
good
and
faithfull
servant
,
thou
hast
been
faithfull
in
a
little
,
be
ruler
over
much
;
Marth
.
25.
enter
into
thy
Masters
joy
.
Vse
5
To
finish
all
,
this
should
bee
comfort
to
all
faithfull
ones
,
because
God
will
trust
them
,
Disconsolation
to
the
unequall
and
unsound
.
and
men
wil
honour
them
;
and
dismayment
to
all
sly
and
subtill
ones
who
cannot
bee
trusted
.
Let
men
plead
for
themselves
as
they
will
,
and
insinuate
themselves
into
the
mindes
of
some
Christians
as
they
can
,
thinking
to
encredit
and
ingratiate
themselves
into
their
affections
by
their
shew
of
zeale
at
some
running
pulls
,
or
in
their
good
moodes
;
yet
God
and
such
as
are
wise
to
observe
their
inconstancy
,
will
be
so
bold
as
to
doubt
of
them
by
their
leaves
.
It
s
to
be
noted
,
that
although
Barnabas
(
for
kindred
sake
)
favoured
Iohn
,
Marke
,
Act.
15.38
.
to
associate
him
to
the
worke
which
himselfe
and
Paul
went
about
,
yet
Paul
and
the
Church
who
had
noted
his
staggering
before
in
the
same
worke
,
durst
not
trust
him
then
,
and
it
was
a
just
blur
unto
him
.
The
Lord
warrants
us
to
suspect
the
inconstant
,
and
hee
will
have
constancy
and
sincerity
to
be
honoured
.
Read
the
Scripture
,
and
you
shall
observe
a
brand
of
infamy
set
upon
them
who
have
withdrawne
themselves
from
the
yoke
of
God
.
Those
spyes
how
are
they
blurred
?
Numb
.
14.
Caleb
and
Ioshua
how
honoured
?
Phinees
in
the
case
of
Zimri
and
Cozbi
,
those
Levites
in
the
common
defection
of
the
Tribes
to
Idolatry
,
Exod.
32.
how
are
they
graced
?
That
curse
of
Iaacob
was
by
this
meane
turned
to
a
blessing
,
as
appeares
by
the
reason
which
Moses
gives
thereof
,
Deut.
33.7
.
If
we
have
observed
a
man
not
to
be
trusty
in
great
matters
of
executorships
,
or
other
trust
reposed
upon
him
though
he
be
never
so
neer
thee
,
honour
him
not
with
such
a
trust
,
for
he
hath
disabled
himself
.
It
is
no
uncharitablenesse
at
all
,
but
wisdome
and
caution
.
He
that
in
a
smaller
office
of
the
Towne
hath
been
slacke
and
backed
the
bad
,
trust
him
in
no
greater
;
let
him
have
the
repulse
with
shame
.
The
like
I
might
say
in
other
cases
.
He
that
in
marriage
hath
lived
badly
with
one
wife
,
let
him
not
have
thy
voice
for
another
till
thou
see
a
change
:
Put
not
thy
child
to
be
a
servant
to
him
or
her
,
who
by
their
ill
government
of
former
servants
is
disabled
in
in
their
credit
.
Hee
that
cannot
rule
his
owne
children
well
,
commit
not
the
education
of
thine
to
him
,
either
living
or
dying
,
for
feare
of
unfaithfulnesse
.
And
so
much
for
this
Verse
,
this
Doctrine
,
and
Lecture
.
The
end
of
the
Fifthteenth
Lecture
.
THE
SIXTEENTH
LECTVRE
upon
the
Fourteenth
VERSE
.
VERSE
XIIII
.
Then
he
went
downe
to
Iorden
,
and
washed
himselfe
seven
times
,
according
to
the
saying
of
the
man
of
God
,
and
his
flesh
came
againe
as
the
flesh
of
a
young
child
,
and
he
was
cleane
.
WEE
are
now
by
Gods
assistance
come
to
the
14.
Verse
,
and
the
upshot
of
the
foregoing
Story
;
wherein
I
told
you
(
brethren
)
that
the
fourth
and
last
generall
head
of
the
whole
is
contained
,
Transition
to
the
●ourteenth
Verse
.
viz.
the
issue
of
the
counsell
of
the
Prophet
and
of
the
Servants
:
That
is
the
cure
of
Naaman
both
bodily
and
ghostly
.
A
very
sweet
conclusion
of
so
sad
a
distemper
as
passed
betweene
,
and
so
happy
as
every
one
that
would
wish
it
a
good
end
,
could
not
have
wisht
it
better
then
it
fell
out
.
In
the
which
that
wee
may
steere
our
course
aright
in
the
beginning
,
let
us
doe
with
this
as
wee
did
with
the
former
generalls
,
that
is
analyse
it
into
the
naturall
branches
arising
from
it
.
The
Verse
in
generall
containes
the
obedience
of
Naaman
to
the
charge
of
the
Prophet
,
Explication
and
Analyse
of
this
fourth
generall
.
and
it
hath
two
parts
,
to
wit
,
the
act
of
his
obeying
:
Or
the
consequents
thence
following
:
In
the
former
we
have
three
things
:
First
,
the
time
when
.
[
Then
he
went
]
viz.
being
by
the
counsell
of
the
servants
,
and
the
perswasion
of
Gods
Spirit
brought
downe
from
his
former
resolution
,
and
mollified
to
an
humble
spirit
of
obeying
:
[
Then
he
went
.
]
The
Prophets
message
enraged
him
.
But
the
Servants
counsel
overpowres
him
.
We
may
say
of
it
as
Deborah
in
another
case
said
to
Barak
:
Judg.
4.
Thou
shalt
not
have
the
honour
of
the
victory
,
but
a
woman
.
So
the
Prophet
must
not
have
the
credit
of
the
conquest
,
but
the
poore
Servants
.
The
second
is
the
act
it selfe
,
noting
wherein
the
worke
of
faith
consists
,
even
in
the
obedience
of
the
soule
to
a
word
of
command
and
promise
:
He
went
and
washed
seven
times
.
The
third
is
the
extent
of
his
obedience
,
it
was
full
as
large
,
and
no
more
then
the
word
of
charge
and
promise
imported
,
for
he
did
according
to
the
saying
of
the
man
of
God
:
The
sense
of
it
is
,
he
went
not
casually
or
for
his
own
ends
,
or
by
compulsion
,
because
they
would
needs
force
him
to
it
,
but
of
his
owne
accord
by
the
leading
of
the
word
.
The
second
generall
is
the
consequents
hereof
;
and
they
are
first
or
remote
:
The
first
and
chiefe
is
the
issue
of
his
obedience
,
partly
expressed
and
partly
implyed
;
expressed
at
large
,
as
if
the
holy
Ghost
would
be
as
full
in
laying
down
the
issue
on
Gods
part
,
as
he
had
done
the
obedience
of
the
part
on
Naaman
:
His
flesh
became
as
a
childs
,
cleere
and
contrary
to
the
scurvy
and
unsightly
flesh
of
a
leper
,
and
he
was
cleane
,
as
if
hee
should
say
,
God
was
not
wanting
in
his
performance
to
the
uttermost
,
nay
did
more
then
he
promised
,
cast
in
the
cure
of
his
soule
,
as
an
overplus
to
the
cure
of
his
body
.
The
other
is
secret
and
yet
manifest
enough
;
for
now
the
Text
would
give
us
to
understand
,
That
all
his
old
wrath
and
conceits
were
vanisht
,
all
was
now
on
the
suddaine
changed
:
Jorden
was
an
happy
water
to
him
,
(
but
rather
his
faith
)
for
that
scoured
away
all
his
distempers
at
once
,
never
to
be
heard
of
any
more
.
This
for
the
analyse
of
this
Verse
.
Other
second
consequents
there
are
,
not
belonging
to
my
purpose
and
scope
in
handling
of
this
story
,
and
they
lye
in
the
three
verses
after
.
We
come
to
the
first
of
these
,
which
(
as
I
noted
)
the
coherence
of
the
verse
with
the
former
,
gives
us
to
conceive
of
.
To
wit
,
that
now
at
last
seasonably
,
(
even
as
apples
of
gold
and
pictures
of
silver
)
comes
in
a
calme
after
a
great
and
long
storme
.
Who
loves
not
to
heare
of
rest
after
labour
,
and
joy
after
heavinesse
?
Oh
it
s
as
dew
to
the
grasse
,
and
as
drinke
to
the
thirsty
!
Naaman
was
one
whom
God
had
a
purpose
to
honour
his
grace
upon
at
last
;
and
therefore
lo
,
so
must
it
prove
,
though
it
were
long
first
,
even
after
many
defeats
and
conflicts
,
yet
he
obeyes
the
Prophet
,
and
is
healed
of
his
leprosie
.
The
point
is
,
God
hath
an
appointed
and
set
time
for
all
his
,
Doctrine
.
God
hath
a
time
of
accomplishing
the
worke
of
grace
in
his
Elect.
wherein
after
all
their
feares
and
distempers
,
he
will
vouchsafe
them
an
happy
issue
at
the
last
.
No
corruption
within
them
,
no
difficulty
in
the
worke
of
faith
,
no
malice
of
Divell
,
no
discouragements
by
others
,
nor
the
longsome
delayes
of
grace
and
mercy
,
shall
finally
deprive
them
of
pardon
and
comfort
:
But
at
the
time
appointed
,
God
shall
bring
forth
judgement
unto
victory
,
and
in
the
meane
season
support
the
soule
from
utter
sinking
under
her
burthen
.
Psal.
97.11
.
There
is
light
sowne
for
the
righteous
,
though
it
lye
long
in
the
moulds
by
reason
of
cold
snuffes
of
weather
,
yet
a
sweet
day
at
last
will
come
,
and
a
sunshine
to
fetch
it
up
.
Proofes
of
Scripture
are
so
many
that
I
must
cull
out
some
few
.
Heb.
4.9
.
That
in
the
Hebrewes
agrees
well
with
this
in
the
generall
,
There
is
then
a
rest
for
the
people
of
God
,
a
Sabbath
of
grace
,
of
pardon
and
peace
,
after
many
unlikelihoods
,
and
a
Sabbath
of
glory
after
all
their
combats
and
conflicts
here
.
That
which
Elizabeth
tells
Mary
,
Luke
1.
is
true
of
all
whom
God
hath
by
his
Spirit
conceived
in
the
wombe
of
the
Church
,
there
shall
be
given
a
performance
to
them
of
all
the
things
which
are
promised
from
the
Lord
.
A
time
there
is
for
all
things
,
as
of
toile
,
feare
,
doubts
,
resistance
,
so
of
ease
,
rest
,
resolution
and
submission
to
the
word
:
Eccles.
1.2
.
They
shall
be
as
glad
of
it
as
ever
they
were
averse
and
aloofe
from
it
.
God
creates
the
fruit
of
the
lips
,
peace
to
them
not
onely
who
are
neere
,
and
faire
for
it
,
but
far
off
,
and
unlike
to
speed
of
it
.
Esay
57.17
.
Heb
10.37
.
Mal.
3.
Hos.
12.
He
who
commeth
will
come
and
not
tarry
,
and
bring
healing
in
his
wings
.
He
will
accomplish
the
warfare
of
his
Sion
,
and
be
as
one
that
takes
off
the
yoke
from
the
jawes
,
and
lay
meat
unto
them
.
A
most
divine
text
is
that
of
Esay
;
I
saw
his
concupisence
,
and
I
will
heale
him
:
for
why
?
He
will
not
be
angry
nor
contend
for
ever
;
for
then
should
flesh
faile
,
and
the
soules
which
he
hath
made
.
The
like
whereto
is
that
in
his
54.
Chap.
For
a
moment
in
wrath
I
smote
him
,
I
hid
my selfe
and
was
angry
for
a
while
,
Esay
54.7
.
for
a
short
time
:
But
with
everlasting
compassions
will
I
returne
to
him
,
saith
the
the
Lord
thy
redeemer
.
Marke
,
The
dayes
of
peace
shall
not
be
as
the
time
of
trouble
,
that
s
but
an
houre
of
darkenesse
,
but
this
a
day
of
light
:
And
shall
recompence
the
tribulation
with
a
settled
welfare
.
Job
ult.
As
Iob
when
God
turned
his
captivity
,
enjoyed
all
comforts
with
continuance
:
yea
the
Lord
addes
,
This
is
no
casuall
thing
but
certaine
:
It
is
as
the
flood
of
Noah
,
which
the
Lord
sware
should
no
more
destroy
the
earth
,
and
his
covenant
is
as
the
Rainbow
which
when
we
see
,
we
resolve
there
shall
be
no
more
such
deluge
.
Reason
.
1
Reasons
also
are
many
.
Not
onely
from
Gods
secret
purpose
who
knowes
his
owne
,
and
therefore
its
impossible
for
any
chaines
to
hold
them
from
him
:
They
must
one
day
feele
the
power
of
that
election
,
to
call
them
,
to
save
them
,
which
first
preordained
them
to
grace
:
But
also
from
the
course
of
Gods
revealed
will
and
dispensation
.
For
that
grace
which
first
prevents
them
,
afterward
assists
and
followes
them
,
till
at
last
it
perfect
the
worke
of
faith
in
them
.
Both
the
former
I
noted
in
this
present
example
;
God
prevented
him
by
the
message
of
the
Prophets
ablenesse
to
heale
him
by
the
Damsels
meanes
,
and
brings
him
to
the
Prophet
,
though
after
much
error
.
The
same
God
assisted
him
there
,
and
raised
up
his
servants
to
be
his
Counsellors
,
though
much
pudder
came
betweene
.
And
now
at
last
,
when
the
disease
was
ripe
,
he
lets
out
the
impostume
,
overthrowes
Selfe
and
carnall
reason
,
melts
and
perswades
his
heart
,
so
that
,
although
he
was
more
like
to
have
gone
from
Jorden
in
a
rage
,
yet
now
he
goes
and
washes
himselfe
in
it
,
and
recovers
.
And
thus
deales
the
Lord
with
us
,
if
he
have
savingly
prevented
,
graciously
assisted
,
he
will
powerfully
finish
his
worke
,
else
should
his
power
be
questioned
,
and
men
might
say
of
him
,
as
they
do
of
men
who
have
laid
a
platform
of
a
great
building
and
begun
the
bottomes
of
it
,
Luke
14.39.30
.
but
cannot
finish
.
Now
this
were
repugnant
to
the
glory
of
his
grace
,
and
the
power
of
his
might
,
unto
which
nothing
(
be
it
never
so
unlikely
)
is
impossible
.
Luke
1.
Reason
.
2
The
second
Reason
may
be
taken
from
the
absurdity
and
inconvenience
which
must
follow
,
if
this
were
otherwise
.
This
I
toucht
out
of
Esay
57.16
.
before
,
and
God
himself
makes
it
a
reason
teaching
us
to
alledge
it
.
If
it
could
be
otherwise
,
then
it
were
possible
that
the
most
excellent
nature
of
God
,
wherein
he
exceeds
all
his
other
attributes
,
might
be
questioned
:
I
say
,
then
might
that
compassion
and
mercy
in
God
receive
a
great
foile
and
reproach
:
Then
should
God
seeme
to
take
from
man
his
righteousnesse
,
which
he
is
farre
from
,
Lam.
3.35
.
To
rejoice
in
the
misery
of
the
creature
,
then
should
he
lose
his
name
and
honour
with
his
people
,
and
not
attaine
his
owne
ends
,
but
faile
of
his
purpose
:
Then
should
the
art
of
God
in
the
way
of
conversion
,
bee
frustrate
and
prove
uneffectuall
,
as
not
being
grounded
upon
certaine
foundations
;
then
should
his
promises
incur
the
blur
of
unfaithfulnesse
,
and
in
a
word
,
the
soule
should
become
as
one
in
a
wood
,
wandring
and
wildring
it selfe
untill
at
the
last
it
lye
downe
in
her
owne
sorrow
and
confusion
,
utterly
desolate
and
desperate
,
which
is
the
estate
of
hypocrites
and
selfe-deceivers
,
Esay
50.
ult.
and
so
God
should
put
no
difference
between
a
poor
humbled
soul
mourning
for
him
,
and
one
that
compasses
himselfe
with
his
own
sparkles
.
All
these
being
of
infinite
absurdity
,
and
ill
consequcnce
,
it
must
needs
bee
that
God
will
not
bee
angry
,
nor
contend
for
ever
,
but
finde
a
time
,
an
accepted
season
,
in
which
he
will
ease
the
heavy
heart
of
her
distempers
,
and
set
her
at
liberty
.
Thirdly
,
the
Lord
hath
the
spirit
of
man
,
and
the
passages
and
waies
Reason
.
3
thereof
in
his
owne
hand
,
to
sway
,
draw
,
alter
&
turn
it
as
he
pleases
.
He
formed
the
spirit
first
of
his
owne
breath
,
knows
how
it
defiled
it self
,
understands
the
wofull
inability
of
it
to
heale
it selfe
,
sees
and
beholds
the
secret
windings
and
turnings
of
it
,
how
it
wraps
it selfe
into
endlesse
errors
and
wearisome
doubtings
,
he
permits
all
these
in
wisdome
,
and
when
he
sees
his
fittest
time
,
he
can
turne
the
course
and
streame
of
the
spirit
his
owne
way
,
though
the
rebellion
,
crossenesse
,
feares
and
staggerings
thereof
be
never
so
perplexed
.
There
is
an
absolute
soveraignty
of
God
over
the
will
and
conscience
of
man
,
that
when
hee
please
he
can
do
with
it
as
men
do
with
rivers
of
waters
,
Proverb
.
which
though
naturally
they
runne
downeward
,
yet
by
art
and
skill
are
recalled
,
and
derived
to
such
uses
as
best
serve
to
the
benefit
of
the
owners
;
so
that
the
question
is
not
whether
the
heart
would
of
it selfe
encline
,
but
whether
God
enclines
it
.
Fourthly
,
the
power
of
the
Spirit
is
such
,
that
it
blowes
at
it
owne
Reason
.
4
pleasure
,
and
is
of
a
most
perfect
freedome
to
blow
where
,
when
,
how
farre
it selfe
will
,
and
is
not
in
the
power
of
any
Divell
,
enemy
,
man
himselfe
to
crosse
it
.
God
hath
the
winde
of
perswasion
in
his
owne
hand
,
and
he
holds
the
winde
in
his
fist
.
All
perswasions
,
arguments
and
motives
doe
so
farre
prevaile
,
or
not
prevaile
with
the
spirit
of
man
as
the
Spirit
it selfe
pleases
to
set
them
on
:
When
he
will
overrule
the
Spirit
,
a
little
motive
,
a
word
speaking
shall
effect
it
;
when
he
will
stop
the
power
of
it
,
nothing
shall
prevaile
.
Luke
5.3.7
.
As
Peters
nets
lay
by
when
the
season
was
,
so
when
the
time
of
catching
came
,
all
the
fish
came
together
and
were
enclosed
under
it
.
So
the
counsells
of
the
best
,
wisest
,
strongest
must
lye
by
as
ineffectuall
,
when
God
is
absent
;
the
heart
lies
as
a
stone
frozen
into
ice
:
no
axes
,
mattocks
,
strife
of
man
shall
break
it
:
But
when
his
heart
is
enclining
to
man
,
and
meanes
him
good
,
then
shall
the
Spirit
lye
in
another
coast
,
and
suddenly
thaw
and
melt
the
ice
of
the
soule
,
and
dissolve
those
strong
chaines
which
bound
it
before
,
and
made
it
past
mans
skill
to
pierce
it
;
so
that
as
before
nothing
could
soften
it
,
so
now
nothing
shall
harden
it
.
Now
then
marke
,
If
this
power
be
in
the
Spirit
of
grace
,
it
must
needs
serve
for
somewhat
,
it
is
not
needlesse
:
Therefore
it
must
serve
to
this
end
,
to
rid
captives
of
their
chaines
,
to
speake
a
word
in
season
to
a
soule
that
is
weary
,
to
carry
the
seed
of
life
,
and
the
promise
into
the
poore
and
fatherlesse
spirit
,
and
there
to
enter
,
open
,
and
enlarge
the
soule
so
farre
,
that
as
it
had
no
power
to
apply
,
to
receive
or
embrace
any
light
or
hope
,
now
it
may
be
as
the
eternall
gate
opened
by
the
eternall
Spirit
,
who
hath
the
key
of
David
,
and
have
no
power
to
shut
it selfe
any
more
,
nor
to
resist
the
Spirits
power
and
perswasion
.
Reason
.
5
The
fifth
Reason
is
taken
from
the
scope
which
mercy
propounds
to
herselfe
in
the
turning
the
soule
to
God
.
Even
the
glory
of
it
own
selfe
,
and
that
nothing
may
share
with
it selfe
in
this
great
worke
of
over-powring
the
soule
.
As
she
onely
hath
those
weights
in
her
hand
which
can
over
weigh
the
base
and
backward
heart
,
so
she
will
doe
it
,
when
the
soule
hath
struggled
and
tyred
her selfe
in
her
owne
way
,
hoping
by
her
owne
skill
to
effect
it
.
Then
can
mercy
onely
save
the
soule
,
and
remove
the
false
principle
which
she
found
in
the
soule
to
crosse
it
,
even
when
the
soule
seemed
to
be
most
earnest
in
seeking
it
.
The
Lord
seeks
more
to
honour
himselfe
above
the
soule
,
then
to
shew
it
mercy
onely
for
the
private
good
thereof
;
and
when
he
findes
that
the
soule
herselfe
can
make
no
work
of
it
,
is
past
hope
in
herselfe
,
sees
most
basenesse
in
herselfe
,
then
is
his
fittest
season
to
worke
for
his
owne
name
,
and
then
none
shall
share
with
him
in
that
point
whereof
he
is
so
jealous
,
that
is
his
glory
.
Esay
63.4
.
Esay
42.5
.
There
is
a
speciall
text
of
worth
for
this
point
,
which
I
wish
all
to
observe
.
Esay
57.17
.
I
was
angry
with
him
,
and
he
went
on
frowardly
in
the
way
of
his
heart
:
But
I
have
seene
his
wayes
,
and
will
heale
him
,
and
restore
comfort
,
and
create
peace
.
What
?
While
he
goes
on
in
his
frowardnesse
,
kicks
against
the
pricks
,
and
hath
no
disposition
in
him
to
convert
?
Surely
no
:
(
for
all
the
work
of
Selfe
is
but
the
frowardnesse
of
a
man
with
himself
,
because
he
cannot
have
his
will
of
God
.
)
But
then
will
God
heale
,
that
man
may
be
set
on
ground
,
and
bee
convinced
of
his
owne
impotency
;
for
no
reason
can
be
given
why
at
last
the
Lord
should
so
overrule
him
,
save
meer
mercy
to
one
in
misery
,
except
any
will
say
,
that
a
froward
heart
can
merit
any
mercy
.
So
then
,
the
entire
glory
of
the
grace
of
mercy
causes
the
Lord
at
last
to
finish
the
worke
hee
hath
begunne
;
that
both
the
Alpha
and
Omega
may
be
his
,
both
warpe
and
woofe
from
him
.
Thus
much
for
Reasons
.
Now
I
proceed
to
some
Questions
.
Three
Questions
.
For
upon
that
I
have
said
,
sundry
may
be
made
:
Especially
these
three
.
First
,
wherein
doth
appeare
,
that
a
soule
in
the
way
of
grace
,
and
under
the
condition
of
it
,
may
yet
a
long
time
lie
under
such
distempers
ere
it
come
to
apply
the
promise
;
this
may
arise
from
the
present
case
of
Naaman
,
of
whom
the
Doctrine
saith
,
that
the
Lord
now
found
a
time
of
grace
for
him
,
though
it
were
long
first
:
some
therefore
may
desire
to
see
it
proved
,
that
it
may
be
long
first
,
wondring
that
it
befalls
not
the
soule
as
soone
as
shee
is
under
the
condition
of
it
.
The
second
question
may
bee
,
why
the
Lord
should
permit
such
delayes
and
longsome
staggering
,
since
that
it
may
seeme
it
were
better
if
it
were
speedy
,
and
put
out
of
doubt
at
first
.
Thirdly
,
it
is
asked
,
by
what
markes
it
may
appeare
to
a
poore
soule
that
the
Lord
intends
to
finish
his
worke
,
and
to
set
her
out
of
her
old
feares
and
distempers
.
To
answer
the
first
of
these
,
this
I
say
,
experience
proves
it
,
that
conversion
is
not
finisht
in
many
a
soule
(
which
yet
may
be
under
a
condition
Quest.
1
of
it
)
as
soone
as
begunne
:
Why
conversion
is
not
perfected
all
at
once
?
But
many
things
befall
one
in
such
an
estate
,
(
I
say
not
alway
but
oftentimes
)
which
buffet
and
baske
it
shrewdly
,
put
it
into
sad
demurres
,
feares
and
suspitions
,
that
all
will
not
prove
well
at
last
,
that
she
hath
begunne
at
the
wrong
end
,
and
therefore
not
knowing
what
to
make
of
it selfe
,
sits
in
ashes
and
heavinesse
a
long
time
till
God
bring
healing
to
her
.
To
mention
some
of
these
out
of
the
experience
of
most
mens
ordinary
complaints
:
one
may
be
this
:
Answ.
That
although
they
have
been
loaden
with
sin
,
and
desirous
of
ease
,
Conversion
h●th
many
preparations
,
althoug●
the
very
act
of
it
be
at
an
instant
.
yet
by
ignorance
they
are
held
downe
so
,
that
they
know
not
whether
there
be
any
ease
for
them
to
be
had
or
no
:
Satan
so
blindefolds
their
eyes
,
that
the
way
of
God
is
hidden
from
their
eyes
;
their
conscience
is
oppressed
,
but
they
doe
not
feele
that
it
it
is
a
work
of
God
preparing
them
to
hearken
after
ease
and
remedy
;
but
rather
esteeme
it
as
a
most
unhappy
condition
fallen
upon
them
to
bring
them
to
ruine
,
for
they
judge
themselves
by
others
whom
they
heare
of
,
who
make
away
themselves
to
be
rid
of
their
misery
:
And
indeed
so
it
falls
out
to
many
burthened
consciences
who
live
in
blinde
places
,
having
neither
Minister
nor
friend
to
succour
them
with
counsel
,
they
dye
in
darkenesse
and
for
lacke
of
light
,
and
so
they
grow
to
interpret
the
sense
of
their
sinne
to
be
a
marke
of
vengeance
upon
them
(
as
if
they
were
Cains
)
and
to
be
weary
of
their
burthen
till
they
have
laid
violent
hands
upon
themselves
:
All
such
I
dare
not
simply
condemne
:
Sundry
instances
named
.
But
I
may
say
,
their
way
is
darke
,
and
they
are
blindefolded
by
Satan
,
and
by
grosse
ignorance
,
so
that
the
scope
of
God
,
and
the
glorious
Gospel
of
Christ
should
be
hidden
from
them
:
During
which
,
who
wonders
if
they
come
short
of
comfort
?
Sithence
all
hope
of
a
possible
remedy
is
taken
from
them
.
A
second
sort
there
are
,
who
for
the
present
doe
not
put
difference
betwixt
the
condition
and
the
performance
:
And
therefore
comparing
their
estate
only
with
that
which
formerly
they
lay
in
ere
they
felt
their
sins
to
pinch
them
;
&
feeling
now
some
hope
by
the
promise
,
they
content
themselves
with
that
,
as
affording
them
some
distaste
of
sin
,
and
some
touches
of
conscience
,
some
flashes
of
desire
;
also
they
feel
themselves
loth
to
lose
their
good
affections
bred
in
them
,
as
sorrow
and
zeale
,
and
hope
of
growing
better
,
and
therefore
none
can
disswade
them
from
hearing
,
and
prayer
,
and
ordinances
,
because
they
feele
these
to
nourish
affection
in
them
;
and
thus
their
warmth
tickles
their
hearts
,
and
hereby
(
through
self-love
and
ease
)
they
are
held
by
the
heele
,
that
they
set
downe
their
staffe
,
making
a
damme
to
stop
their
rebellious
lusts
from
breaking
in
upon
them
,
and
beleeving
that
the
meer
absence
thereof
,
or
restraint
of
their
violence
is
a
signe
of
true
grace
,
though
they
goe
no
further
.
And
were
it
not
that
their
damme
brake
out
often
upon
them
,
and
their
corruptions
betraid
them
to
themselves
,
and
their
affections
forsooke
them
,
and
left
them
to
be
dead
and
unsavoury
,
as
before
at
the
worst
;
doubtlesse
they
would
wanze
away
as
hypocrites
,
and
lye
downe
in
sorrow
:
onely
the
Lord
will
not
suffer
his
to
perish
in
this
error
,
but
having
manifested
it
,
makes
them
turne
a
new
leafe
,
and
breake
off
their
false
confidence
.
But
in
the
meane
time
,
who
wonders
that
they
attaine
no
settling
?
For
alas
!
Can
their
hearings
,
duties
,
affections
or
services
,
take
away
the
guilt
of
an
ill
conscience
,
and
give
them
any
sound
bottome
?
No
,
doubtlesse
.
Thirdly
,
others
who
are
set
to
a
sounder
purpose
,
yet
oftentimes
are
so
confounded
in
themselves
,
that
they
forget
what
God
hath
done
for
them
;
because
that
grace
of
faith
(
which
they
covet
)
is
absent
,
this
so
disquiets
and
perplexes
their
spirit
,
that
they
unthankfully
forget
what
God
hath
done
for
them
,
nay
they
flatly
,
but
falsely
,
affirme
,
that
God
did
never
any
thing
for
them
at
all
.
They
are
so
hooded
by
the
Divell
,
that
whereas
they
heare
the
Lord
will
not
forsake
his
owne
worke
,
but
perfect
it
:
They
will
not
confesse
that
ever
he
wrought
any
at
all
in
them
:
They
that
thinke
so
of
them
(
they
say
)
are
deceived
;
for
their
hearts
are
hardned
,
senselesse
,
carelesse
,
empty
of
sorrow
and
desire
,
and
meanes
using
:
They
never
heard
(
say
they
)
otherwise
then
as
the
common
sort
of
hearers
,
they
were
as
good
never
have
heard
:
Whereas
it
is
most
evident
,
that
the
word
both
of
Law
and
Gospel
have
wrought
many
sweet
preparations
in
them
,
if
they
had
power
to
see
them
,
save
that
a
deep
discontent
of
heart
hath
possessed
them
for
the
want
of
that
they
would
have
,
but
are
not
wisely
guided
from
extremities
,
such
as
selfe-love
may
soon
poison
them
withal
.
So
that
as
it
is
with
a
man
who
goes
upon
an
hill
,
over
against
which
there
is
another
in
their
eye
,
that
the
vally
lying
betweene
is
quite
hidden
from
them
:
So
is
it
with
these
,
till
the
Lord
restore
the
sight
of
it
againe
.
But
in
the
meane
time
wanting
the
sense
of
what
God
hath
wrought
already
,
how
can
they
gather
hope
that
God
will
perfect
it
?
A
fourth
sort
retaine
the
memory
of
that
which
is
already
wrought
in
them
by
the
word
:
But
their
let
is
,
that
when
once
they
move
forward
to
the
promise
,
to
fasten
upon
that
,
they
feele
such
a
marvellous
cold
qualme
come
over
their
spirit
,
that
they
feare
they
shall
never
reach
it
.
They
think
it
so
divine
,
so
spirituall
a
thing
,
they
see
the
grace
thereof
,
and
the
gaine
so
admirable
,
so
above
them
,
so
beyond
them
,
that
they
thinke
they
shall
never
compasse
,
it
were
too
good
for
them
to
enjoy
,
it
belongs
to
other
gates
persons
then
they
:
The
Lord
hath
somewhat
else
to
doe
with
his
Christ
then
to
bestow
it
upon
such
:
It
belongs
to
some
few
choice
ones
,
and
peculiar
folke
,
not
to
them
;
they
that
can
reach
it
may
have
it
:
But
as
for
them
they
deem
it
(
if
not
a
thing
impossible
to
come
by
)
yet
exceeding
unlikely
,
a
thousand
to
one
,
and
very
difficult
howsoever
,
so
that
perhaps
they
may
spend
all
their
time
and
paines
about
it
,
and
yet
come
short
too
at
last
;
therefore
they
were
as
good
spare
their
labour
as
spend
it
in
vaine
.
Thus
as
some
thinke
heaven
easie
,
and
they
looke
to
be
one
,
though
there
were
but
three
saved
.
So
others
are
on
the
other
side
so
slavish
that
they
dare
not
looke
at
it
.
And
thus
they
would
abide
,
if
the
Lord
by
degrees
cast
not
out
this
bondage
:
which
while
it
abides
,
who
wonders
that
they
be
far
from
this
prosperity
?
Another
sort
are
much
held
under
with
the
sense
of
present
corruption
prevailing
in
them
,
abasing
them
,
and
making
them
stinke
in
their
owne
nostrills
,
so
that
although
God
have
begunne
to
worke
in
them
,
yet
so
long
as
the
stinch
of
their
lusts
,
their
ignorance
,
unprofitablenesse
,
hypocrisie
,
inconstancy
,
pride
,
earthly
hearts
abides
in
them
,
and
annoyes
them
,
they
cannot
thinke
the
promise
concernes
them
.
Oh!
if
they
could
finde
themselves
rid
of
these
,
they
should
have
hope
,
else
none
.
Others
cast
their
thoughts
afarre
off
,
and
thinke
that
faith
carries
with
it
the
implied
condition
of
such
a
change
for
time
to
come
as
they
shall
never
attaine
too
.
For
(
say
these
)
beleevers
must
be
holy
and
cleane
;
whereas
we
carry
such
base
lusts
about
us
,
hearts
so
hardned
with
sins
,
that
we
cannot
repent
,
it
were
death
to
us
to
forgoe
some
beloved
evills
,
or
to
keep
within
a
compasse
of
an
holy
course
for
any
time
.
As
good
tye
a
Tygre
to
a
rope
and
make
him
to
plow
the
furrowes
,
as
their
wilde
hearts
to
any
duty
and
good
behaviour
.
And
when
they
are
told
that
faith
will
purge
their
hearts
,
and
they
must
not
forestall
God
,
then
they
say
,
though
they
should
repent
,
yet
they
should
never
persevere
:
Before
they
dye
,
the
Divell
(
who
owes
them
a
mischiefe
)
will
surely
pay
it
them
;
one
temptation
or
other
will
foile
and
betray
them
,
so
that
ere
they
die
they
shal
revolt
most
fouly
,
and
fall
away
like
Demas
&
Hymeneus
,
and
so
goe
to
their
grave
with
misery
,
without
returning
to
God
,
and
besides
bring
such
a
staine
upon
the
Gospel
as
will
never
bee
worne
out
.
There
are
others
discouraged
by
the
long
space
of
time
since
they
came
to
see
themselves
under
the
condition
of
grace
,
as
to
be
lost
,
broken
,
&c.
and
yet
they
come
not
to
any
sound
settling
upon
the
promise
;
if
God
(
they
say
)
meant
to
save
them
at
all
,
he
would
have
saved
them
long
ere
now
,
for
they
were
once
farre
more
tender
then
now
they
are
;
they
were
at
first
onely
guilty
of
sinnes
against
the
Law
,
but
now
they
have
added
sinnes
against
the
Gospel
also
,
as
it
were
drunkennesse
to
thirst
,
yea
they
are
hardned
,
sapped
,
and
past
feeling
:
And
moreover
they
see
many
others
,
who
beganne
farre
later
then
they
,
yet
are
got
before
them
,
as
in
other
gifts
and
graces
,
so
in
faith
,
and
insight
into
the
mystery
of
Christ
,
in
which
they
grow
not
,
but
notwithstanding
all
meanes
,
abide
so
silly
,
so
simple
,
so
ignorant
and
uncapable
,
that
there
is
little
or
no
probability
of
being
better
.
They
feele
little
difference
neither
(
they
say
)
in
their
course
,
but
alway
in
darkenesse
,
sad
feares
,
going
on
and
on
,
but
gaining
no
ground
,
nor
growing
more
toward
the
hope
of
beleeving
;
and
therefore
they
conclude
that
they
belong
not
to
Gods
number
,
they
are
not
(
surely
)
chosen
of
God
,
and
therefore
they
may
will
and
runne
long
enough
,
but
they
shall
not
finde
mercy
.
And
so
long
as
this
bone
sticks
in
the
throat
,
how
should
any
savour
of
the
promise
goe
downe
their
stomacks
,
or
enter
into
their
hearts
?
Another
sort
by
these
and
the
like
distempers
,
wax
sullen
,
and
transported
with
melancholy
and
mopishnesse
,
and
grow
therein
so
obstinate
,
and
that
they
will
heare
no
counsell
;
they
know
,
they
say
,
what
their
destiny
is
,
therefore
let
no
body
trouble
himselfe
about
them
:
As
it
is
and
hath
beene
,
so
it
will
be
with
them
still
:
They
know
as
much
as
any
Minister
can
teach
them
:
They
will
not
bee
brought
so
much
as
to
consent
that
there
is
any
better
estate
then
they
live
in
,
neither
doe
they
thinke
that
any
can
have
any
more
assurance
then
themselves
,
if
they
see
any
Christians
merier
then
themselves
,
they
presently
judge
them
to
be
presumptuous
hypocrites
,
and
condemne
them
.
Others
do
not
so
much
censure
others
as
themselves
;
and
grow
conceited
against
the
meanes
,
will
not
be
perswaded
to
heare
or
pray
,
because
they
doe
but
encrease
their
damnation
;
nay
(
but
for
necessity
of
nature
)
they
would
not
eat
their
meat
,
nor
drinke
when
they
are
athirst
,
nor
goe
to
any
,
nor
suffer
any
to
come
at
them
,
neither
aske
,
nor
take
counsell
,
for
they
say
,
these
things
belong
to
them
whose
they
are
:
But
they
are
none
of
Christs
,
and
therefore
have
no
right
unto
them
.
And
yet
even
many
of
these
(
setting
aside
the
malice
of
Satan
,
holding
them
under
with
this
melancholy
of
body
,
or
conceit
of
minde
,
or
both
)
have
given
good
signes
of
a
loaden
,
broken
and
desirous
heart
.
To
draw
to
an
end
,
the
most
sad
hindrance
of
all
is
,
that
the
beauty
of
the
promise
,
the
good
things
of
God
given
to
his
are
not
seene
into
by
them
:
They
have
not
yet
met
with
the
spirit
of
light
and
perswasion
;
somewhat
or
other
hath
dazled
it
,
either
their
confidence
that
it
shall
be
well
with
them
,
or
their
neglect
of
meanes
,
or
their
using
them
in
a
scanty
,
slacke
and
formall
manner
;
or
their
subtilty
,
closenesse
,
slynesse
,
loathnesse
to
part
with
their
pleasures
;
or
some
bitter
roote
of
earthlinesse
,
which
dampes
the
esteeme
of
the
Lord
Jesus
;
they
cannot
be
gastered
from
the
creature
,
it
is
so
naturall
,
so
rooted
in
them
;
or
some
base
thing
or
other
they
will
nourish
(
as
sugar
under
the
tongue
)
and
hope
to
reconcile
it
with
Christ
,
so
that
both
may
goe
together
,
loth
they
are
that
onely
bare
and
naked
Christ
should
beare
sway
,
and
come
into
a
naked
house
:
or
else
I
say
,
the
true
,
kindly
and
cleere
beauty
of
that
which
the
promise
presenteth
to
a
soule
under
a
condition
,
is
by
some
meanes
hidden
from
them
,
as
by
error
,
and
misconceiving
what
faith
is
,
by
giddinesse
,
by
forgetfulnesse
,
by
foolish
intermedling
with
many
things
,
Luke
11.
one
thing
being
necessary
;
by
little
meditation
,
applying
,
pondering
,
and
incorporating
the
word
into
their
hearts
;
by
stumbling
at
the
very
point
in
hand
,
thinking
that
seeing
good
onely
can
and
in
time
will
releeve
the
soule
;
therefore
let
all
goe
,
cast
all
upon
God
,
and
be
lazy
and
secure
.
But
one
more
,
I
will
adde
of
most
usuall
error
to
many
,
especially
such
as
are
ungrounded
,
and
that
is
in
the
putting
no
difference
between
Doctrines
and
Truths
handled
in
the
course
of
their
hearing
.
As
it
is
a
sad
error
of
some
men
,
that
so
they
preach
,
it
skills
not
what
nor
how
:
They
little
attend
the
estates
,
periods
and
degrees
of
their
people
,
so
the
people
are
like
them
;
so
they
heare
the
truth
,
they
little
minde
what
truths
doe
most
concerne
them
,
2
Tim.
3.7
.
and
so
alway
are
hearing
,
but
never
come
to
knowledge
.
Why
?
They
are
foolish
and
undiscerning
.
All
is
fish
which
comes
to
the
net
,
and
they
embrace
alike
one
and
other
;
whereas
(
although
all
be
good
)
yet
it
concernes
them
to
looke
out
such
as
might
fit
their
needs
,
and
further
them
in
the
worke
they
aime
at
.
Tell
a
woman
whose
fruit
is
come
to
the
birth
of
this
tale
and
that
,
aske
her
what
linnen
she
hath
,
or
what
meat
she
will
eat
;
doth
she
savour
such
questions
?
Are
they
not
tedious
?
Doth
she
not
aime
at
one
thing
,
that
is
,
how
she
may
get
strength
to
bring
forth
?
So
should
an
hearer
that
seekes
the
fruit
of
his
labour
,
not
while
himselfe
with
every
truth
lesse
concerning
for
the
present
,
but
hearkning
after
such
as
may
answer
his
doubts
,
cleere
his
objections
,
reveale
that
which
he
most
wants
,
and
which
speakes
most
directly
to
his
heart
.
As
for
pleasing
himselfe
in
being
in
the
element
of
any
truth
whereof
he
sees
no
use
,
it
is
irkesome
to
a
wise
heart
,
although
he
reverence
all
.
And
these
may
serve
for
a
taste
of
many
more
lets
,
(
which
differ
as
men
differ
)
and
for
answer
to
the
first
question
.
I
come
to
the
second
.
Since
it
is
thus
,
what
reason
may
be
given
to
Quest.
2
satisfie
men
in
this
way
of
good
;
for
many
would
thinke
it
better
if
God
tooke
a
more
short
and
speedy
way
?
But
I
answer
,
Answ.
for
many
causes
God
permits
it
.
To
summe
them
up
breefly
.
One
is
,
1.
Cause
.
because
the
Lord
herein
lookes
at
some
grosse
sins
which
ruled
and
reigned
in
the
former
part
of
mens
life
and
in
youth
,
which
are
as
iron
moles
,
and
will
hardly
be
worne
out
of
the
flesh
,
being
bred
in
the
bone
,
save
by
tozing
and
searching
the
heart
throughly
.
Secondly
,
that
he
might
breed
some
restraint
in
youth
,
and
curbe
them
from
such
offences
as
after
must
cost
a
great
deale
of
purging
,
plowing
and
harrowing
,
ere
the
soule
will
affoard
good
mould
for
the
word
.
For
sure
it
is
,
the
more
rebellion
the
Lord
meets
with
,
the
more
irons
he
loades
the
soule
with
,
Esay
28.
Thirdly
,
that
he
might
exercise
each
soule
in
finding
out
her
owne
speciall
let
,
and
not
goe
to
worke
in
a
fulsome
generalnesse
.
Fourthly
,
to
breed
in
the
soule
a
solemne
and
sad
thought
concerning
the
way
of
God
,
and
roote
out
that
giddinesse
and
vanity
which
puffes
up
the
soule
in
a
vaine
presumption
and
ease
.
Fifthly
,
to
occupy
the
minde
of
the
Minister
in
right
and
carefull
dividing
the
word
,
and
studying
to
approve
himselfe
as
a
workeman
not
to
be
ashamed
;
striving
to
be
faithfull
both
in
the
gift
of
discerning
spirits
,
that
he
may
speake
to
the
purpose
not
at
randon
;
as
also
to
be
painfull
in
catechizing
,
which
containes
the
wise
and
leasurely
way
of
God
,
to
scrue
and
dive
into
the
hearts
of
men
by
degrees
,
and
to
soke
the
heart
in
the
principles
of
faith
,
which
they
that
want
may
be
long
enough
in
hearing
Sermons
ere
they
conceive
the
order
of
the
mystery
of
faith
,
and
how
the
soul
comes
to
claspe
with
the
promise
.
Sixtly
,
the
Lord
hereby
corrects
those
most
wicked
evills
which
have
carried
the
soule
in
and
under
the
Ministry
of
the
Gospel
,
especially
the
dallying
with
the
seasons
of
grace
.
7.
That
by
this
mean
the
Lord
might
clense
the
heart
from
Selfe
in
every
kinde
,
and
twitch
up
every
roote
and
rinde
of
selfe-love
which
would
dangerously
mix
it selfe
with
the
promise
.
Lastly
,
that
the
Lord
(
as
I
toucht
before
)
might
prepare
way
for
himselfe
in
the
honour
of
the
soul
when
it
shall
finde
by
experience
,
that
all
her
salvation
is
of
him
,
and
he
could
bring
it
out
of
nothing
,
nay
worse
then
nothing
,
when
as
the
soule
lay
strugling
with
herselfe
without
hope
or
remedy
.
So
much
for
answer
to
the
second
question
.
The
third
and
last
question
is
,
how
the
soule
may
finde
by
markes
,
Quest.
3
that
the
Lord
is
following
on
with
the
work
of
grace
:
That
so
it
may
be
comforted
in
this
,
that
she
is
no
hypocrite
,
and
so
shall
not
wanze
and
moulder
away
as
wax
before
the
Sunne
,
but
obtaine
the
fruit
of
the
promise
in
Gods
due
time
.
For
answer
whereto
,
this
I
say
,
it
may
bee
knowne
by
the
contrary
to
those
markes
which
bewray
hypocrites
.
Answ.
Marke
.
1
The
first
shall
be
this
:
A
soule
truly
under
the
condition
of
grace
is
very
vigilant
,
stirring
and
observant
of
the
seasons
which
affoord
grace
;
not
only
generally
to
hearken
after
the
word
,
but
specially
to
observe
the
Angels
moving
of
the
water
.
The
Lord
doth
not
alway
stir
alike
:
The
Minister
is
not
moved
,
nor
the
heart
of
the
hearer
affected
alike
:
It
s
rare
when
the
Lord
and
the
soule
close
throughly
one
with
the
other
,
when
the
word
is
preacht
so
savourly
and
lively
,
and
carryes
the
vertue
of
the
speaker
with
it
into
the
hearer
,
and
when
the
hearer
meets
it
with
a
discerning
of
a
season
from
God
.
But
when
the
soule
meets
with
such
,
Oh
it
abhors
to
dally
and
trifle
with
God
,
to
greeve
him
with
slightnesse
,
either
for
the
present
or
after
:
But
confesses
it
to
be
a
rare
occasion
,
presses
hard
with
the
Lord
for
blessing
,
and
followes
on
as
Gedeon
did
those
enemies
,
Judg.
7.
while
the
sent
was
hot
,
lest
he
should
be
defeated
.
Thus
doth
a
good
heart
watch
her
time
,
alway
being
upon
wing
for
her
prey
,
and
loaths
carelessenesse
of
the
watchwords
of
God
.
No
sin
stings
her
more
then
former
dallyings
with
the
Lord
,
nothing
brings
her
upon
her
knees
in
secret
more
then
this
sinne
,
and
the
sad
fruit
of
it
,
nothing
puts
her
in
more
feare
lest
God
should
forsake
her
,
and
suffer
his
Spirit
to
give
over
all
saving
strife
with
her
;
nothing
more
is
desired
then
that
the
Lord
would
forget
her
many
provokings
this
way
,
and
stir
her
up
with
threefold
alacrity
to
redeeme
such
seasons
for
time
to
come
.
Whereas
an
hypocrite
sees
not
such
mercy
from
God
,
or
else
vanishes
in
the
fruit
of
them
,
le
ts
all
goe
,
and
nouzles
himselfe
in
a
blinde
hope
all
shall
be
well
,
whiles
yet
old
sinnes
and
dallyings
are
upon
the
score
,
unrepented
of
,
and
unforgiven
,
and
the
soule
hardning
more
and
more
,
and
waxing
daily
more
and
more
crazy
,
and
unfit
to
be
wrought
upon
.
Marke
.
2
Secondly
,
a
thriving
soule
God
and
promise-ward
,
above
all
things
nourishes
life
in
herselfe
,
not
onely
in
ordinances
,
but
in
the
course
and
way
of
conversation
.
Where
ever
she
become
,
the
Spirit
of
life
leaves
her
not
wholy
,
but
(
more
or
lesse
)
accompanies
her
spirit
to
preserve
it
from
deadnesse
,
flatnesse
,
remissenes
,
and
suffering
the
worke
of
God
to
lye
by
in
her
.
And
howsoever
she
feels
a
very
body
of
death
in
this
kinde
,
fighting
against
the
law
of
life
in
her
;
yet
knowing
which
is
the
stronger
,
she
gives
not
place
:
No
,
although
the
more
she
strives
to
be
lively
and
savoury
upon
the
promise
and
by
faith
,
the
more
the
death
of
corruption
resists
her
and
discourages
her
:
yet
even
in
this
darke
belly
of
the
whale
she
casts
her
eie
towards
the
Temple
,
Jonah
2.8
.
and
dares
not
yeeld
when
yet
she
is
almost
foiled
;
but
discernes
a
base
body
of
death
from
the
desire
of
her
owne
heart
;
and
because
she
feeles
a
dying
,
she
judges
herselfe
not
wholly
dead
,
but
to
have
some
life
under
the
embers
,
which
she
makes
much
of
,
and
nourishes
as
one
would
hatch
up
one
coale
of
fire
upon
dry
straw
lest
it
should
goe
quite
out
.
Such
a
soule
abhors
a
daily
deadish
and
sad
heart
,
more
then
death
it selfe
;
labours
to
revive
it selfe
by
all
hot
waters
from
swowning
and
dying
;
rejoyces
when
she
recovers
,
exercises
her selfe
with
others
(
as
well
as
in
secret
)
to
whet
up
that
dull
and
weake
edge
of
life
and
faith
which
remaines
,
and
is
glad
to
feele
that
it
is
not
alway
alike
with
her
in
this
kinde
.
Whereas
an
hypocrite
who
never
attaind
to
this
sweet
life
,
is
faine
to
shuffle
as
he
is
able
,
to
counterfeit
life
and
zeale
,
and
when
his
endeavours
succeed
not
,
he
commits
all
to
hazard
,
and
shifts
off
a
dead
heart
as
he
can
with
head
and
shoulders
.
Thirdly
,
these
persons
may
be
knowne
by
this
,
That
they
discerne
Marke
.
3
of
the
distempers
which
formerly
molested
them
,
Opposite
to
the
ten
former
Objections
.
and
held
them
off
from
the
promise
,
as
may
appeare
by
these
particulars
,
opposite
to
the
former
objections
named
in
the
first
question
.
First
,
they
discover
a
mercy
in
their
deep
castings
downe
and
feares
,
and
in
the
spirit
of
bondage
which
they
feele
,
they
looke
upon
it
not
as
a
marke
of
wrath
,
but
as
the
entrance
upon
the
way
of
God
,
for
their
further
humbling
and
making
their
heart
tender
,
acknowledging
it
could
not
be
spared
,
and
looking
into
the
promise
for
some
hope
of
redresse
.
Secondly
,
they
wisely
consider
,
that
the
condition
of
faith
,
and
the
gift
of
faith
it selfe
,
differ
much
;
and
therefore
for
them
to
rest
in
any
such
worke
of
preparation
,
as
will
not
stablish
their
hearts
in
peace
through
the
bloud
of
the
Covenant
,
were
a
deceit
of
Satan
,
causing
them
to
lye
by
the
way
when
they
have
a
further
journey
to
goe
.
Affections
and
Ordinances
they
embrace
,
but
rest
not
therein
,
as
wanting
a
bottome
of
the
satisfaction
of
Christ
to
Gods
justice
,
and
therefore
in
that
they
onely
dare
pitch
their
rest
,
renouncing
whatsoever
of
their
owne
might
satisfie
them
.
Thirdly
,
they
wisely
cosinder
what
degrees
they
have
atained
in
grace
,
and
dare
not
forget
or
deny
what
God
hath
already
done
for
them
,
confesse
that
thousands
want
that
which
they
have
;
yea
that
it
s
nothing
but
selfe-love
which
buries
all
former
mercies
under
a
clod
of
discontent
for
that
which
they
want
,
and
with
the
lowest
humblenesse
acknowledge
themselves
the
least
of
all
others
,
and
that
whatsoever
is
not
hell
,
is
more
then
God
owes
them
,
they
count
themselves
not
worth
the
ground
they
tread
on
,
submitting
themselves
unto
God
to
doe
with
them
as
he
pleases
,
and
willing
to
be
as
he
will
have
them
.
Fourthly
,
they
moderate
their
own
judgements
touching
the
matter
of
faith
,
and
desire
to
looke
at
it
as
that
gift
which
God
in
wisdome
useth
for
the
saving
of
his
;
neither
on
the
one
side
making
it
lesse
,
nor
on
the
other
side
more
high
and
solemne
then
God
would
have
them
,
for
though
it
be
too
good
for
them
to
enjoy
,
yet
not
for
God
to
bestow
,
whose
gifts
although
very
precious
,
yet
are
most
free
;
and
so
they
shake
off
that
base
slavery
of
heart
which
possessed
them
.
Fifthly
,
they
consider
themselves
not
as
they
shall
be
when
faith
hath
clensed
them
,
but
as
now
they
lye
,
and
are
objects
of
mercy
,
such
as
God
purposes
to
declare
the
riches
of
grace
upon
in
due
time
;
in
the
meane
season
they
are
the
vilest
of
all
sinners
,
as
also
Paul
and
others
were
in
their
corrupt
estate
:
They
consider
that
sinne
causes
mercy
to
abound
,
so
it
bee
not
wilfully
committed
:
See
Acts
2.34.35
.
And
this
is
the
honour
of
God
to
beteame
it
to
enemies
,
hypocrites
,
proud
,
uncleane
,
prophane
ones
,
yea
Christ
died
for
sinnes
against
the
Gospel
,
an
hard
,
dead
,
rebellious
heart
of
unbeleefe
,
as
well
as
against
the
Law
:
Therefore
they
see
in
that
dunghill
of
drosse
(
alway
steaming
out
of
them
)
an
occasion
of
mercy
in
God
,
not
of
despaire
,
save
in
themselves
.
And
if
they
were
as
they
would
be
,
void
of
such
corruption
,
they
should
need
no
mercy
,
they
might
plead
merit
.
Rom.
3.19
.
Christ
came
to
save
sinners
,
and
hath
shut
up
all
under
disobedience
,
that
he
might
save
some
,
even
the
weakest
,
unworthiest
of
all
others
;
for
these
will
cun
him
most
thank
:
Pharisees
need
him
not
.
As
for
the
dogging
of
their
corruptions
,
they
consider
Satan
most
clogs
and
dogs
that
soule
which
is
most
earnest
to
be
rid
of
them
,
whereas
others
are
shut
up
in
false
peace
,
and
feare
nothing
.
Sixtly
,
they
grow
to
this
resolution
,
not
to
cast
feares
aforehand
more
then
they
ought
,
Micah
ult.
ult.
if
God
will
pardon
them
,
they
doubt
not
but
he
will
afterward
purge
them
,
subdue
their
corruptions
for
them
,
and
finish
his
worke
with
perseverance
.
They
were
not
fit
judges
to
speake
of
time
to
come
:
What
hath
he
who
wants
faith
,
to
doe
with
the
condition
of
him
that
hath
it
?
They
will
therefore
attend
one
thing
at
once
,
and
not
many
:
If
once
they
can
obtaine
faith
in
that
,
they
shall
have
the
rest
:
For
why
?
Faith
will
purge
the
conscience
and
set
the
beleever
on
worke
to
preserve
in
himselfe
that
which
is
already
planted
:
Therefore
they
see
it
were
a
great
folly
to
hinder
themselves
of
a
present
mercy
through
the
distrust
of
a
future
.
Seventhly
,
they
repent
them
of
those
ungrounded
cavills
from
the
length
of
time
,
the
example
of
others
,
and
the
feare
of
election
;
and
with
a
mourning
heart
for
that
hardnesse
and
unprofitablenesse
of
theirs
,
they
acknowledge
it
to
be
none
of
theirs
,
but
Gods
priviledge
to
appoint
the
times
and
seasons
of
grace
:
They
ought
not
to
forestall
God
in
this
kinde
,
but
wait
his
leasure
:
They
must
not
grudge
at
others
but
follow
their
example
:
Others
are
not
gone
so
fast
before
,
but
mercy
can
send
them
after
with
as
good
speed
:
And
as
for
election
,
it
is
not
for
them
,
its
Gods
secret
,
they
know
no
such
matter
that
they
are
reprobated
,
but
when
they
shall
beleeve
,
they
shall
know
that
they
are
elect
:
Let
therefore
God
alone
with
his
secrets
,
confesse
his
Soveraignty
and
tremble
,
but
apply
themselves
to
the
revealed
way
of
God
,
and
behold
his
ladder
and
cords
of
mercy
put
downe
unto
them
into
the
dungeon
,
and
clapse
about
them
as
they
are
commanded
to
do
.
Eightly
,
they
look
up
to
the
promise
,
and
thereby
shake
off
their
melancholy
&
sullennes
of
heart
,
see
the
emptinesse
,
the
absurdity
of
their
froward
hearts
,
which
God
doth
as
much
detest
,
as
they
admire
:
They
see
a
world
of
pride
,
self
and
rebellion
in
it
,
and
therefore
desire
to
send
it
to
hell
whence
it
came
,
and
to
turn
their
censure
of
others
into
imitation
of
their
grace
.
Ninthly
,
and
especially
,
whatsoever
hath
witheld
them
from
the
promise
&
from
beholding
the
excellency
of
it
,
in
the
meaning
of
God
,
in
the
bounty
,
truth
and
fidelity
,
constancy
,
stablenes
,
fulnesse
&
sufficiency
of
the
same
,
they
shake
it
off
:
Jonah
2.8
.
they
forsake
other
vanities
&
conceits
of
their
own
,
their
morall
contents
,
their
busying
themselves
about
many
things
,
whereby
Satan
(
as
by
his
golden
apple
)
would
keep
them
from
the
silver
Bell
;
and
therefore
now
,
they
resolve
to
lay
all
other
sacrifices
by
the
Altar
till
their
reconciliation
be
made
;
to
which
end
,
they
trade
with
the
promise
by
meditation
,
and
use
all
meanes
to
dive
into
it
,
and
to
looke
into
it
,
as
the
Angels
into
the
Mercyseat
,
till
their
misery
for
want
of
it
,
cause
them
to
venture
themselves
,
and
jeopard
their
salvation
upon
it
.
Lastly
,
they
correct
their
loose
and
generall
hearings
of
the
word
,
purposing
to
bend
their
minds
,
(
as
to
all
the
truth
of
God
without
neglect
,
so
)
especially
to
those
maine
truths
which
they
most
sticke
at
,
and
come
shortest
of
,
that
their
insight
into
Gods
method
and
way
may
be
more
evident
unto
them
:
As
for
novelties
and
fancies
of
men
of
unstable
minds
,
ready
to
carry
them
away
from
the
simplicity
of
the
Gospell
;
whether
erroneous
opinions
,
or
things
which
have
some
truth
,
but
yet
for
the
present
are
not
pertinent
or
profitable
,
but
might
(
under
some
pretence
of
zeale
and
devotion
)
withdraw
them
from
their
grounds
ere
they
be
setled
,
(
which
I
observe
to
be
a
notable
trick
of
the
Divell
to
disorder
the
course
of
a
soule
travelling
towards
heaven
)
they
are
shy
thereof
,
and
cannot
close
with
it
.
Let
every
one
that
desires
to
know
himself
to
thrive
to
Godward
well
,
marke
this
whole
Section
.
So
much
for
this
third
marke
.
Another
is
,
That
such
a
soule
strives
after
that
which
makes
most
Marke
.
4
for
her
owne
good
,
and
for
the
justifying
of
God
.
Even
that
foolish
modesty
which
holds
many
under
the
hatches
that
they
will
not
open
themselves
to
any
,
but
keepe
the
Divells
counsell
to
their
owne
hindrance
,
and
thereby
nourish
unbeleefe
the
longer
in
themselves
,
when
they
are
convinced
of
it
(
as
its
long
ere
many
will
be
)
they
abhor
it
,
using
all
means
with
Paul
,
if
by
any
they
may
attaine
faith
at
last
.
They
doe
not
as
Ahaz
,
who
being
willed
to
aske
a
signe
from
God
to
confirme
his
promise
,
refused
it
,
and
let
all
goe
at
six
and
sevens
,
pretending
that
he
needed
none
,
but
would
leave
it
to
God
without
such
adoe
.
Esay
7.
But
he
is
rebuked
for
greeving
of
God
by
such
slightnesse
,
who
loves
that
his
people
should
take
order
to
resist
their
infidelity
,
and
hasten
to
beleeve
,
using
every
ordinance
,
each
occasion
for
the
atchieving
of
such
a
grace
.
Such
a
restlesse
spirit
they
are
led
by
,
who
keepe
the
price
of
the
high
calling
of
God
in
their
eie
,
loth
to
lose
it
,
Phil.
3.
and
preserving
the
tender
care
and
inquiry
after
it
in
their
soules
,
as
an
object
of
greatest
excellency
.
A
bottomlesse
,
carelesse
spirit
to
get
and
lose
as
fast
,
and
to
spill
that
pretious
liquor
which
God
hath
been
long
putting
into
them
,
they
loath
and
detest
,
2
Joh.
8.
and
still
seek
to
make
up
a
full
reward
to
themselves
,
and
cannot
be
quiet
till
the
Lord
give
into
their
bosomes
measure
heaped
up
,
and
running
over
,
that
they
may
be
at
rest
.
If
they
have
any
bottomlessenesse
it
is
for
the
world
and
the
cares
of
it
,
but
as
for
grace
they
keep
all
they
have
,
and
still
are
on
the
gaining
hand
till
they
attaine
their
desire
.
Psalm
.
84.
No
faintnesse
there
shall
be
;
but
from
strength
to
strength
they
goe
full
fast
,
till
they
appeare
before
God
in
Sion
.
Fifthly
,
as
they
are
alway
hastening
the
Lord
,
and
impatient
in
Marke
.
5
respect
of
their
importunity
of
desire
,
Psal.
70.5
.
so
yet
they
are
patient
in
respect
of
discontent
&
unweariedly
waiting
upon
the
Lord
for
the
accomplishing
of
their
petition
;
They
have
learned
that
lesson
of
the
Psalmist
,
Blessed
are
they
that
wait
upon
him
:
and
of
Ieremy
,
Lamen
.
3.25
.
It
is
good
to
wait
patiently
upon
the
Lord
.
It
s
much
to
them
that
the
Lord
will
come
and
bring
healing
in
his
wings
at
last
,
requiting
long
delay
,
as
Malachi
speakes
,
with
speed
,
Mal.
3.
and
as
for
urging
the
particular
time
when
he
will
come
,
and
how
soone
,
they
leave
it
to
him
,
whose
the
seasons
of
mercy
are
,
by
whom
onely
the
day
of
sealing
is
appointed
,
they
must
wait
.
They
attend
upon
a
Soveraigne
God
who
shewes
mercy
to
whom
and
when
he
pleases
;
Rom.
9.
yet
also
his
mercies
are
fare
to
them
whom
hee
hath
called
to
the
hope
thereof
:
Therefore
their
part
is
to
get
the
spirit
of
supplication
(
alway
attending
the
Spirit
of
grace
,
Zach.
12.10
.
)
which
will
hold
out
with
the
Lord
without
fainting
,
and
concurre
with
him
in
his
time
of
ease
:
In
which
respect
it
makes
not
haste
,
but
considers
that
each
day
hastens
Gods
time
.
For
as
it
is
in
the
second
comming
of
our
Lord
Jesus
,
Matth.
24.
end
.
so
it
is
in
his
first
:
None
knowes
whether
he
will
come
at
noonetide
,
or
at
the
evening
,
midnight
or
cockcrowing
,
but
come
he
will
:
So
whether
in
youth
,
or
middle
yeares
,
or
old
age
,
thou
knowest
not
;
whether
in
a
short
time
,
or
after
a
long
season
,
whether
in
thy
hearing
,
or
at
the
sacrament
,
or
in
prayer
,
or
at
a
fast
,
or
in
some
great
crosse
,
or
at
thy
death
,
its
unknowne
:
Thou
hast
a
promise
come
he
will
,
and
therefore
wait
upon
him
,
thou
art
not
too
good
,
and
when
he
comes
thou
shalt
not
repent
thee
.
Marke
.
6
Againe
,
this
is
another
marke
,
That
such
a
soule
suffers
not
it selfe
to
be
taken
up
so
deeply
with
the
common
mercies
of
the
earth
,
that
the
mercy
of
pardon
and
salvation
should
lose
her
price
,
and
wax
stale
with
her
.
Oh
she
strives
to
put
difference
alway
between
the
content
which
blessings
of
this
life
bring
,
and
those
which
the
mercy
of
heaven
affords
.
Give
Esau
a
messe
of
pottage
,
and
his
longing
is
satisfied
:
Give
a
child
a
bright
counter
,
Heb.
12.
and
he
will
forgoe
a
gold
angell
:
It
pleases
a
foole
as
well
to
have
his
bable
as
a
Kings
Crowne
:
why
?
Because
he
is
a
fool
and
discernes
not
;
so
a
wretch
that
never
came
in
the
favour
of
mercy
,
will
equall
it
to
any
common
thing
,
fill
his
belly
,
give
him
ease
,
cloath
his
body
,
fill
his
purse
,
and
you
may
rob
him
of
his
birthright
.
So
hee
have
content
any
way
,
and
for
the
present
he
is
well
.
Not
so
that
soule
that
longs
for
mercy
:
For
why
?
It
compares
one
with
other
,
and
makes
as
much
difference
as
between
gold
and
drosse
;
holds
firmly
the
esteem
of
mercy
to
herself
,
and
will
not
suffer
the
base
vanishing
creature
to
come
between
her
and
home
,
and
steale
her
heart
away
by
such
rattles
and
feathers
as
these
are
.
Zach.
12.10
.
It
comes
here
to
minde
what
Zachary
speakes
,
That
the
spirit
of
grace
goes
with
the
spirit
of
compassions
:
There
are
such
compassions
towards
the
Lord
in
a
poore
soule
,
as
there
are
in
the
Lord
towards
it
:
In
the
Lord
there
are
tender
mercies
,
as
that
other
Zachary
speakes
,
Luke
1.
[
Through
the
tender
mercies
of
our
God
]
mercies
of
tendernesse
and
compassion
to
a
poore
miserable
lost
sinner
reaching
to
forgivenesse
:
These
are
peculiar
;
not
common
,
or
such
as
he
bestowes
upon
them
whom
he
pitties
not
in
their
miserie
:
Now
therefore
that
soul
that
partakes
these
tender
mercies
,
is
as
tender
of
them
,
and
doth
so
prize
and
esteem
them
that
no
other
mercy
can
steale
away
the
affections
of
the
soule
therefrom
,
nor
stall
the
heart
therein
,
much
lesse
make
tender
mercies
to
wax
stale
and
common
,
but
still
the
price
thereof
rises
till
the
Lord
fill
her
therewith
.
Marke
.
7
Lastly
,
note
this
out
of
Naamans
example
,
That
a
perpetuall
and
sure
marke
of
a
man
who
is
grace
and
faithward
is
this
,
that
his
old
perversenesse
,
pride
and
stoutnesse
begins
to
quaile
,
and
his
great
stomack
comes
downe
.
That
heart
which
before
was
the
heart
of
Leviathan
,
as
Iob
describes
it
,
hard
as
a
stone
,
now
melts
,
and
becomes
soft
as
wax
.
This
is
a
signe
indeed
of
mercy
drawing
neare
a
poore
soule
:
that
even
as
before
all
turned
to
gall
and
bitternesse
,
Job
41.24
.
and
like
bad
physick
wrought
by
contraries
;
so
now
the
Lord
purposing
to
perfect
his
work
with
power
,
lo
all
goes
right
,
and
the
omnipotent
arme
of
God
subduing
and
casting
downe
all
high
things
that
before
caused
the
heart
to
swell
and
bluster
against
the
way
of
God
,
now
molifies
the
hard
heart
and
thaws
it
as
the
frost
by
the
southwind
.
Oh
what
a
strange
alteration
doth
the
rising
Sun
cause
in
the
horizon
?
Fogs
and
mists
,
and
darkenesse
vanish
and
disperse
themselves
,
and
all
the
coast
is
cleare
againe
,
as
if
there
had
never
beene
any
such
?
And
marke
it
who
will
,
thus
it
fares
with
every
soule
which
comes
to
God
;
the
nearer
it
drawes
to
the
Sun
of
righteousnesse
,
the
more
melting
and
humble
it
is
;
all
old
quarrells
and
cavills
,
all
old
rebellion
and
stoutnesse
of
spirit
are
scattered
;
when
Christ
once
arises
to
rebuke
the
boisterous
rage
of
the
sea
,
(
for
such
is
every
wicked
heart
,
Esay
57.
ult.
even
foaming
,
and
casting
up
mire
and
dirt
)
then
on
the
suddaine
all
waxes
mild
and
calme
,
and
the
place
where
frowardnesse
and
distempers
grew
is
no
more
found
.
Thus
much
for
the
third
question
.
I
come
to
the
Uses
of
the
point
,
which
are
many
fold
.
First
,
it
instructs
Vse
1
us
about
a
difference
betweene
the
hypocrite
and
the
sound
hearted
seeker
after
God
:
Instruction
.
1.
Branch
.
Hypocrites
&
elect
ones
differ
in
their
issues
.
Matth.
12.
There
may
seeme
no
great
oddes
in
their
paines
and
endeavours
,
both
may
seeme
earnest
and
longsome
,
both
heare
much
,
pray
and
live
in
the
element
of
meanes
constantly
;
both
have
their
terrors
,
their
hopes
,
their
flashings
of
light
and
comfort
;
both
have
their
ebbings
and
flowings
,
sorrowes
and
joyes
;
but
the
one
hath
not
the
issue
which
the
other
hath
:
The
end
of
the
one
is
to
goe
out
in
darkenesse
,
the
other
to
overcome
and
breake
forth
into
victory
.
The
end
of
the
righteous
(
marke
it
Psal.
37.
)
is
alway
peace
,
though
after
long
toile
and
hazard
:
The
righteous
are
saved
,
(
though
scarce
and
with
much
ado
)
and
at
last
they
come
to
the
haven
.
They
are
like
to
them
in
the
ship
wherein
Paul
sailed
,
Act.
27.
though
they
had
so
toilesome
a
travell
of
it
all
the
winter
,
yet
God
gave
to
Paul
all
the
soules
that
were
with
him
,
and
bid
him
be
of
good
comfort
,
for
all
should
safely
come
to
land
at
last
.
The
truth
is
,
there
is
an
ods
between
them
from
first
to
last
,
in
their
knowledge
,
in
the
work
of
the
Law
,
their
terrors
,
and
of
the
Gospell
,
their
sorrow
,
their
desire
and
the
rest
:
But
that
is
not
so
easie
for
us
to
discerne
.
God
only
sees
that
.
But
in
the
upshot
it
is
manifest
:
For
then
it
appeares
that
there
was
a
different
principle
that
acted
them
,
the
one
from
himselfe
to
himselfe
;
the
other
from
the
Spirit
of
grace
,
for
the
honour
of
grace
and
the
change
of
the
heart
.
As
Saint
Nazianzen
once
spake
of
one
of
the
Councells
,
that
neither
it
began
with
God
,
neither
would
end
for
him
.
Looke
well
about
you
(
brethren
)
for
,
God
helpe
us
,
the
worke
of
faith
seems
to
be
perfected
in
few
of
us
to
any
purpose
;
preaching
in
and
out
of
season
,
we
have
long
had
and
all
follow
it
;
but
to
behold
the
sad
and
dead
point
which
many
of
us
doe
,
and
long
have
stood
at
,
would
flait
any
honest
heart
to
think
of
!
one
would
thinke
those
former
trialls
should
exercise
every
one
of
us
to
see
what
at
last
will
come
of
all
our
struglings
and
strifes
;
I
pray
God
we
prove
not
of
the
baser
sort
,
that
enter
not
,
but
faile
of
Gods
grace
!
though
it
be
long
first
,
yet
if
at
last
our
successe
answer
our
pains
,
it
will
be
well
.
An
item
to
these
persons
.
But
it
s
not
amisse
for
some
of
us
to
suppose
the
hardest
,
and
say
,
what
if
I
should
not
be
of
them
,
who
shall
end
in
comfort
?
All
shall
not
:
If
I
be
one
,
what
doe
I
running
this
round
,
and
treading
this
maze
in
vaine
?
As
neere
at
my
death
,
as
at
my
entrance
:
And
like
to
one
wildred
all
night
,
and
in
the
morning
comming
to
the
place
he
set
out
!
I
beseech
you
looke
over
those
markes
above
,
hurt
it
can
doe
you
none
!
God
sets
us
not
to
this
taske
of
hearing
and
profession
for
policy
,
and
to
keep
us
occupied
,
and
from
idlenesse
:
No
,
he
sets
us
to
heaven-ward
,
if
we
see
not
his
scope
,
we
may
wander
all
our
lives
and
never
the
nearer
,
and
what
a
sad
woe
would
that
bring
with
it
?
Many
poore
soules
are
afraid
that
death
will
come
ere
grace
bee
perfected
:
But
I
pray
God
it
prove
not
the
portion
of
many
that
feare
it
not
,
but
are
confident
that
the
upper
milstone
running
upon
the
nether
,
the
corne
will
be
grownd
;
whereas
alas
!
they
have
no
corne
between
the
milstones
,
their
soules
la●
not
in
for
any
such
matter
as
to
get
their
soules
saved
and
broken
.
Esau
thought
nothing
when
he
dallied
with
his
birthright
;
but
after
it
was
gone
,
all
his
howling
could
not
recover
it
:
Be
wise
therefore
,
looke
still
at
the
scope
;
the
end
must
pay
for
all
;
be
sure
your
growths
to
heavenward
be
sure
,
though
slow
;
be
sure
your
conception
be
good
,
and
that
the
seed
of
God
is
in
you
;
then
shall
all
your
combats
and
strifes
be
as
Rebecca's
,
whom
God
told
she
had
twins
:
So
be
sure
there
be
a
child
a
breeding
,
and
true
life
,
for
that
will
beare
you
through
,
and
at
your
birth
you
shall
forget
your
sorrow
.
Otherwise
as
the
unhappy
woman
who
carries
a
mole
orabortive
in
her
,
hath
many
feares
,
and
saith
,
either
I
goe
with
child
,
or
with
my
death
,
so
shall
it
fare
with
you
.
So
much
for
this
first
.
2.
Branch
of
Instruction
.
Censure
neither
our selves
nor
oth●rs
in
the
matter
of
Grace
.
Againe
,
it
should
teach
us
neither
to
censure
others
,
nor
our selves
in
the
passages
of
our
endeavours
&
strifes
for
heaven
.
Not
others
:
To
say
thus
and
thus
long
they
have
beene
striving
and
making
towards
salvation
,
and
yet
they
daily
complaine
as
men
that
have
got
but
little
;
alway
in
their
complaints
,
doubts
and
conflicts
:
Surely
I
feare
there
is
little
in
them
!
No
,
say
not
so
:
If
they
be
the
Lords
,
the
issue
shall
bee
good
.
Reasons
why
God
justly
permits
it
thus
,
I
gave
before
.
Now
I
adde
,
that
these
rash
censures
are
commonly
theirs
who
are
little
acquainted
with
the
trade
of
faith
:
Alas
!
you
know
not
what
the
ventures
of
this
Merchant
,
and
the
toile
of
this
husbandman
are
!
Thinke
not
sinisterly
of
grace
for
the
paines
,
and
the
severall
troubles
that
it
brings
with
it
:
If
it
be
more
easie
with
some
then
with
others
,
blesse
God
you
have
avoided
many
a
rock
and
hazard
that
others
meet
with
:
But
therefore
to
judge
others
doe
it
not
:
Say
that
their
owne
rebellion
hath
made
an
easie
way
to
become
hard
to
them
,
what
then
if
they
be
saved
any
way
,
what
skills
it
?
The
harder
it
is
,
and
the
more
it
cost
,
the
sweeter
it
will
be
,
and
the
harder
to
forgoe
:
Looke
rather
to
thy selfe
that
thy
strivings
be
lawfull
,
then
judge
them
whose
strifes
are
difficult
;
for
so
it
must
be
till
God
have
brought
a
base
heart
to
lye
downe
at
his
feet
with
shame
:
Many
a
noise
must
pierce
a
dead
heart
ere
it
live
;
many
a
terror
,
and
many
a
pang
of
selfe-love
,
many
a
contradiction
,
feare
and
hope
must
come
in
his
way
,
who
arrives
at
heaven
;
onely
this
is
the
comfort
:
No
enemy
shall
finally
deprive
such
of
their
labour
as
are
called
to
the
hope
of
salvation
unfeignedly
.
Nay
rather
,
Rom.
14.13
.
if
thou
get
thither
more
easily
,
feare
that
there
may
be
in
thee
many
an
old
dreg
which
perhaps
is
purged
out
of
others
by
sad
medicines
,
but
how
ever
judge
them
not
:
The
end
shall
make
all
manifest
,
1
Cor.
4.5
.
judge
not
another
mans
servant
,
he
stands
or
falls
to
his
owne
Master
.
Pitty
such
rather
,
and
pray
that
God
would
ease
their
travell
.
And
secondly
,
much
lesse
condemne
thy selfe
,
3.
Branch
.
Instruction
.
Christians
must
beware
of
condemning
themselves
.
Esay
40.2
.
because
thou
findest
the
worke
of
grace
to
hang
long
in
suspence
and
not
to
come
off
with
such
ease
and
haste
as
thou
desirest
:
Doe
not
entertaine
base
feares
into
thy
heart
,
nor
tempt
God
by
putting
thy selfe
amongst
hypocrites
,
and
reading
thine
owne
doome
;
looke
to
those
markes
I
set
downe
,
and
then
conclude
,
it
s
not
in
thee
,
but
in
the
Lord
to
shorten
thy
travell
,
and
to
determine
thy
warfare
;
it
is
his
work
,
who
can
neither
be
shortned
,
nor
hastned
by
thee
;
he
onely
knowes
what
corruption
must
be
tamed
,
what
grace
quickned
;
hurt
it
shall
doe
thee
none
to
be
tried
,
if
thou
be
sure
the
worke
was
not
of
thine
owne
beginning
,
but
Gods
,
know
he
is
faithfull
who
hath
begun
,
who
also
will
finish
in
due
time
.
Thou
wouldest
be
loth
thy
wife
should
come
before
her
time
,
as
much
as
thou
longest
for
the
fruit
of
her
wombe
;
but
art
desirous
she
should
fulfill
it
:
And
thou
dost
well
:
Doe
so
here
in
thy
owne
case
:
A
thousand
yeares
is
as
one
day
with
the
Lord
;
2
Pet.
2.
to
teach
thee
some
of
his
patience
;
when
his
day
is
come
it
will
seeme
no
whit
too
long
:
And
in
the
meane
season
,
who
upholds
thee
from
sinking
?
Is
it
not
the
Lord
?
But
perhaps
thou
wilt
say
,
Thou
feelest
but
small
hope
,
and
much
sadnesse
and
deadnesse
of
spirit
!
I
answer
thee
,
That
may
be
thy
discontent
and
impatience
:
For
why
?
Although
thou
feelest
no
thrivings
,
yet
perhaps
thou
maiest
thrive
and
grow
nearer
thy
hopes
then
thou
art
aware
.
The
infant
growes
towards
birth
daily
whether
it
be
strong
or
weake
.
None
of
Gods
cost
shall
bee
lost
upon
his
,
no
drop
of
his
pretious
seed
can
be
spilt
:
Though
thy
course
seeme
dead
to
thee
,
yet
if
the
Lord
attend
thy
fruit
within
,
and
ripen
it
,
forme
and
fashion
it
in
thy
heart
by
secret
and
unknowne
degrees
,
is
it
not
well
?
Thou
dost
not
know
how
one
bone
or
one
joint
is
framed
in
the
wombe
,
Simil.
yet
they
lose
no
day
,
no
houre
of
their
appointed
time
:
Thou
seest
no
haires
bredth
of
growing
in
thy
corne
,
yet
it
encreaseth
daily
;
and
even
that
winter
life
thereof
which
stands
at
a
stay
,
and
seems
dead
,
yet
gathers
secret
heart
and
strength
at
the
roote
,
which
after
in
the
spring
makes
it
shoot
and
branch
forth
.
The
Lord
is
now
doing
for
thee
that
which
thou
knowest
not
of
,
but
shalt
know
hereafter
:
That
is
,
Joh.
10.9
.
that
grace
cannot
be
wrought
out
with
thy
sweat
and
care
,
but
by
his
spirit
,
and
he
is
the
Soveraigne
God
who
will
be
adored
by
all
that
come
to
beleeve
:
They
must
come
to
a
low
point
in
themselves
,
and
confesse
that
God
hath
them
at
the
advantage
to
save
or
destroy
,
which
when
it
hath
tamed
them
throughly
under
this
mighty
hand
of
his
to
be
at
his
dispose
;
then
perhaps
he
will
not
take
but
release
the
vantage
for
the
glory
of
his
Grace
;
yea
truly
,
although
the
Lord
should
respit
his
worke
till
thy
death
,
yet
mutter
not
,
but
know
,
that
he
chuses
that
time
,
because
then
commonly
,
the
soule
is
brought
to
the
narrowest
point
,
and
sees
no
props
to
support
her
,
nor
helpes
to
cling
to
;
then
being
at
the
greatest
strait
either
to
trust
to
a
promise
or
to
perish
,
it
is
put
to
it
and
forced
to
resigne
all
,
and
to
cast
it selfe
upon
meer
mercy
;
which
(
while
shee
walked
at
large
in
the
world
)
with
many
false
props
about
her
,
shee
found
it
not
so
easie
to
doe
.
Thus
much
for
this
Use
.
Vse
2
This
sweet
Doctrine
in
the
second
place
serves
to
reprove
and
confute
the
false
imputation
of
many
cavilling
and
slanderous
spirits
,
Reproofe
and
Confutation
.
in
their
backbiting
the
Ministers
of
the
Gospell
,
and
contrarily
for
the
encouraging
of
the
Minister
in
his
course
of
painfull
persisting
in
the
worke
of
perswasion
.
Quarrellers
against
the
Ministers
unablenesse
to
comfort
the
distressed
,
most
sinfull
.
For
the
first
of
these
:
There
be
many
prophane
ones
of
this
sort
in
all
places
,
who
cast
reproach
upon
the
Gospell
and
Ministery
,
as
unable
to
effect
that
which
it
pretends
.
Oh
say
they
!
when
these
Ministers
first
preach
the
Law
,
they
beare
people
in
hands
,
that
it
is
the
way
to
raise
up
their
soules
to
hope
;
but
for
ought
we
see
,
such
dejected
spirits
complaine
every
day
that
their
condition
is
more
and
more
heavy
,
they
see
themselves
further
off
then
ever
!
I
had
rather
be
as
I
was
(
saith
another
)
for
before
I
was
quiet
,
but
now
I
see
the
gulfe
in
which
I
lye
to
be
deep
and
terrible
!
But
oh
poore
wretch
!
Is
it
thus
with
all
?
Are
not
some
daily
raised
(
through
mercy
)
as
well
as
others
cast
down
?
What
?
Dost
thou
expect
as
soone
a
lifting
up
,
as
thou
feelest
a
consternation
?
Art
thou
better
then
he
that
said
,
Psal.
85.8
.
He
would
hearken
what
the
Lord
would
say
,
for
he
would
speake
peace
to
his
Saints
?
Surely
it
s
to
bee
feared
,
thine
humbling
is
but
violent
,
and
then
thou
maiest
cavill
long
enough
,
for
thou
shalt
revolt
quickly
to
thine
old
vomit
.
Gods
matters
are
too
hot
,
Job
15.11
.
and
too
heavy
for
thee
.
But
say
thou
art
no
such
;
yet
tell
me
,
Are
the
consolations
of
God
such
vaine
things
with
thee
?
Is
it
not
more
eligible
to
be
under
the
hands
of
a
mercifull
God
(
who
in
his
good
time
can
perswade
the
unconvinced
spirit
,
and
bring
it
to
the
bent
of
his
bow
)
then
to
be
under
that
bondage
for
a
time
,
which
the
Law
by
sin
hath
brought
upon
thee
?
The
like
speeches
doe
many
use
concerning
others
.
How
doe
base
parents
,
husbands
,
wives
and
kindred
cry
out
of
the
word
,
when
it
hath
begunne
to
ceaze
upon
their
children
,
wives
and
husbands
or
kinsfolke
?
Oh
(
they
say
)
its
pitty
such
Ministers
should
live
;
they
serve
for
no
other
,
save
to
gaster
and
unsetle
men
who
are
in
peace
!
They
have
done
that
with
their
words
,
which
all
their
labour
with
both
hands
cannot
undoe
againe
.
Oh
wofull
wretch
!
Is
the
Minister
able
to
goe
beyond
the
Lord
?
Is
he
not
a
servant
of
God
to
doe
what
he
will
use
him
for
?
Esay
10.15
.
Rom.
9.
Shall
the
axe
exalt
it selfe
against
him
that
cutteth
therewith
?
Or
the
clay
say
to
the
Potter
,
why
dost
thou
make
no
more
haste
to
fashion
me
?
No
,
it
s
enough
that
he
shall
heale
whom
he
hath
wounded
,
and
make
up
the
breach
he
hath
made
when
God
will
use
him
.
In
the
meane
time
,
perhaps
thy
cavilling
at
the
meanes
bindes
Gods
hand
behinde
him
;
thou
needest
not
wonder
that
he
doth
thy
wife
or
child
so
little
good
!
rather
cease
thy
rebelling
(
as
bootlesse
)
and
yeeld
thy selfe
to
come
into
Gods
order
,
that
he
may
worke
upon
thy
heart
as
he
hath
done
theirs
.
And
so
let
it
(
by
the
way
)
encourage
the
Minister
of
God
who
pleads
for
the
glory
of
God
,
and
travells
with
a
soule
burthened
,
and
despairing
of
ever
seeing
good
day
!
Oh
Lord
(
saith
many
a
such
one
)
Vse
3
it
is
for
thee
that
I
have
so
urged
the
conscience
of
my
hearer
to
trust
upon
thy
accomplishment
of
thy
word
!
If
I
have
deceived
the
people
,
Encouragement
to
the
Ministers
of
God
.
Ezek.
14.9
.
Rom.
3.7
.
thou
hast
deceived
me
!
Oh
if
I
should
leave
any
poore
soule
in
the
briars
,
and
never
see
the
worke
of
faith
finisht
in
him
,
I
should
be
accounted
a
liar
for
God!
what
a
dishonour
were
this
?
Lord
put
to
thine
hand
,
helpe
thy
weake
servant
,
save
thine
owne
name
and
my
credit
!
Disable
me
not
from
being
beleeved
,
leave
me
not
a
reproach
to
vile
ones
!
Alas
!
They
whom
I
have
to
deale
with
,
are
a
sturdy
and
a
rebellious
people
,
cavillers
,
and
such
as
will
disgrace
me
,
if
thy
word
should
not
prove
true
;
honour
me
therefore
,
and
set
thy
seale
to
my
poore
labours
,
that
in
my
truth
thy
name
may
be
glorified
;
2
Cor.
10.4
.
Esay
57.18
.
batter
and
pull
down
their
high
stomacks
,
plunge
them
into
horrors
,
and
then
create
the
fruit
of
the
lips
in
them
,
and
strengthen
me
to
be
an
able
Minister
of
reconciliation
,
that
so
the
mouthes
of
them
who
would
traduce
thy
Messengers
and
Ordinances
may
bee
stopped
.
Even
as
the
Lord
Jesus
,
Joh.
17.
praied
his
Father
to
glorifie
him
for
the
sake
of
them
whom
he
had
given
him
,
so
doe
thou
entreat
also
:
Oh
in
thy
weldoing
be
not
discouraged
by
such
,
nor
be
too
sollicitous
for
God!
feare
not
,
Esay
42.8
.
he
will
not
give
his
glory
to
another
,
he
will
not
be
laught
at
as
unable
to
goe
through
that
which
he
hath
begunne
!
These
poore
servants
of
Naaman
were
weake
instruments
to
speake
of
,
but
yet
made
strong
enough
by
the
Lord
to
conquer
their
Master
;
so
thou
shalt
perhaps
be
the
instrument
to
water
that
which
others
have
planted
:
Gal.
2.
And
what
if
others
enter
into
thine
?
If
God
may
have
a
Temple
built
by
Salomon
,
2
Chron.
28.14
.
David
will
lay
in
Timber
and
Cedars
,
and
willinglly
forgoe
the
name
thereof
.
And
therefore
distrust
not
God
,
nor
faint
in
thy
service
.
Thirdly
,
let
this
be
use
of
Admonition
to
us
,
that
since
God
hath
Vse
3
said
it
,
He
will
not
alway
contend
,
but
create
peace
;
Admonition
.
Cleere
and
justifie
God
in
his
delay
of
grace
.
therefore
wee
judge
not
amisse
of
God
when
we
see
the
worke
deferred
,
as
if
he
did
deserve
the
blame
;
but
rather
cleer
him
,
and
say
,
He
cannot
lie
;
the
fault
lyes
some
where
else
:
The
truth
is
,
we
heare
of
few
who
honour
God
in
the
improvement
of
this
promise
;
(
though
it
be
not
the
fault
of
all
,
for
many
doe
beare
witnesse
to
God
in
this
kinde
:
)
But
why
?
Because
they
wilfully
make
it
a
long
journey
which
God
makes
short
:
And
first
they
will
not
confesse
that
which
God
hath
done
:
They
think
faith
to
be
such
a
sensible
,
effectuall
grace
that
none
can
have
it
,
but
by
and
by
they
shall
see
the
flame
of
it
;
and
so
not
discerning
any
excellency
of
effects
,
they
consult
with
their
owne
feelings
,
and
conclude
,
there
is
nothing
at
all
:
Alas
poore
soules
!
the
beginnings
of
faith
are
poore
,
though
the
encreases
may
be
great
:
Job
8.7
.
Spirituall
things
in
a
carnall
subject
are
as
hardly
discerned
,
as
a
pearle
among
much
dung
;
that
which
is
our
owne
,
appeares
easily
and
dismaies
us
:
But
that
which
is
Gods
is
more
secret
.
Againe
,
many
looke
more
at
their
owne
stirrings
of
the
poole
then
at
Gods
.
I
can
speak
it
by
experience
,
that
whereas
one
hath
made
complaint
of
his
not
clasping
to
a
promise
,
and
mourned
simply
for
unbeleefe
,
ten
have
bemoaned
their
losse
of
the
affections
which
they
have
had
in
hearing
,
praier
or
conference
:
A
signe
that
their
owne
is
nearer
then
Gods
worke
with
them
.
Faith
is
not
alway
a
victorious
sensible
and
reflecting
grace
upon
the
soule
wherein
it
is
:
But
a
casting
of
her selfe
(
after
all
her
fruitlesse
wrastlings
,
as
being
convinced
of
the
insufficiency
and
invalidity
of
them
all
)
upon
the
streame
of
the
word
to
carry
her
to
the
haven
of
peace
.
If
then
you
have
lost
your
first
feelings
and
zeale
,
give
not
God
over
,
but
still
seek
him
for
a
further
spirit
of
recovery
,
and
encrease
upon
the
best
grounds
.
Naaman
here
had
lost
his
first
hopes
,
yet
you
see
he
recovers
them
againe
by
better
insight
and
perswasion
,
and
that
ere
he
looked
for
it
.
Pray
earnestly
,
O
Lord
,
thou
hast
power
to
set
the
Sunne
ten
degrees
backe
:
Lord
set
mine
ten
degrees
forward
:
Thou
oh
Lord
hast
all
instruments
,
meanes
,
seasons
,
perswasions
,
blessings
,
crosses
in
thy
hand
to
worke
by
;
apply
them
Lord
,
and
suffer
not
my
soule
which
is
sunke
into
giddinesse
,
ease
,
worldlinesse
,
discontent
of
spirit
,
and
dead
sullennesse
to
lye
still
in
that
dungeon
.
Drive
me
out
of
my
carnall
tracke
,
into
thy
Royall
Rode
,
and
if
I
must
be
delaid
,
yet
keepe
me
in
thy
way
;
presse
the
Lord
with
his
owne
word
,
and
say
,
Thou
canst
discover
to
me
all
my
steppings
out
of
thy
way
,
all
my
stops
and
lets
:
Thou
canst
uncharme
Satans
spell
:
Thou
canst
multiply
perswasion
and
weaken
disswasion
:
Thou
canst
remove
that
utter
unwillingnesse
and
uncouthnesse
of
the
soule
to
this
work
,
and
cause
lythnesse
and
complying
therewith
:
Thou
canst
pull
me
out
of
those
snares
which
enwrapt
me
in
bondage
,
as
the
weeds
did
Ionah
:
No
rocks
shall
split
me
with
feare
,
no
Syrens
shall
inchant
me
with
baites
if
thou
assist
:
Thou
canst
menage
thy
Spirit
with
so
strong
an
arme
,
Esay
55.8.9
.
that
it
shall
prosper
to
doe
what
thou
wilt
,
and
cause
that
no
raine
,
no
snow
shall
returne
in
vaine
,
but
doe
that
for
which
thou
sentest
it
.
Take
heed
,
give
not
God
over
,
trifle
not
out
thy
time
;
improve
fasting
to
cast
out
the
Prince
of
Divells
Unbeleefe
,
and
frequent
the
Sacrament
as
Gods
sealing
Ordinance
,
and
then
know
,
that
he
who
hath
begunne
will
finish
,
except
thou
bee
out
of
the
way
when
the
houre
of
performance
is
come
.
Vse
4
But
lastly
,
and
above
all
,
hearken
to
this
all
you
to
whom
of
right
the
Doctrine
belongs
;
Consolation
to
all
who
have
found
God
in
their
conversion
.
you
who
have
long
waited
for
this
day
,
behold
it
here
,
even
the
day
starre
of
consolation
arising
in
you
hearts
,
2
Pet.
1.19
.
I
dare
say
for
you
,
you
doe
not
gape
after
comfort
to
spend
it
upon
your
lusts
,
but
to
heare
what
God
will
say
,
That
you
returne
no
more
to
folly
,
to
your
old
distempers
:
To
you
I
apply
this
blessed
truth
,
to
you
I
say
,
whose
big
hearts
are
come
downe
,
and
lye
at
the
foot-stoole
of
mercy
,
and
marke
what
I
say
,
Come
out
of
your
ashes
,
take
unto
you
this
white
garment
of
joy
and
put
it
on
,
your
warfare
is
accomplished
:
Oh
that
this
day
might
be
the
time
of
your
lifting
up
!
(
perhaps
it
may
for
ought
I
know
)
take
this
handkercheife
and
wipe
away
all
your
teares
with
it
;
let
this
Sun
beame
of
comfort
chase
away
all
former
mists
and
fogs
of
darkenesse
and
distrust
,
and
let
it
be
as
old
Eli
,
a
voice
from
God
to
your
sad
spirits
,
that
(
with
Hanna
)
having
received
your
answer
you
may
be
heavy
no
more
:
1
Sam.
1.17
.
1
Sam.
7.12
.
Set
up
your
altar
with
Samuel
,
and
say
,
Hitherto
the
Lord
hath
holpen
us
,
and
adde
moreover
,
he
will
give
me
the
hand
and
helpe
me
over
the
hill
of
difficulties
that
remaine
.
Be
so
farre
from
distrusting
this
,
that
you
proceed
and
say
;
He
that
hath
thus
fulfilled
his
word
in
one
kinde
,
he
will
doe
it
in
all
other
,
set
me
beyond
gun-shot
of
all
corruptions
,
temptations
,
Divell
,
opposition
and
malice
of
his
instruments
,
and
keep
mee
till
his
comming
,
and
till
I
obtain
full
redemption
.
Rather
then
the
Lord
would
not
accomplish
that
promise
which
was
4000.
yeares
old
,
of
sending
the
Lord
Jesus
,
hee
would
even
strip
himselfe
and
bee
made
sinne
and
shame
of
holinesse
and
honour
.
Did
hee
so
deny
himselfe
,
Galat.
4.4
and
all
to
keep
that
maine
promise
,
and
dare
I
distrust
him
in
the
rest
and
the
smaller
?
No
surely
.
Therefore
,
poore
soule
,
that
thou
mayst
be
established
,
come
in
,
and
believe
this
maine
one
:
The
night
is
past
,
and
the
houre
of
darknesse
is
gone
.
Now
the
Almond
tree
blossomes
,
Cant.
2.11.12
.
and
all
the
sad
disasters
of
the
Winter
are
passed
.
Now
in
this
Garden
of
God
come
meet
thy
beloved
,
and
let
him
give
thee
his
love
.
Henceforth
say
,
O
my
soule
,
thou
hast
marched
valiantly
:
Thou
art
above
all
thy
former
feares
and
sorrowes
:
Thou
wert
afraid
lest
death
should
prevent
thee
ere
this
day
;
but
that
was
impossible
:
for
then
Gods
word
had
been
of
no
effect
.
Say
thus
,
Now
me
thinkes
,
in
the
comfort
of
this
truth
,
I
could
leap
over
a
wall
:
Oh
that
I
should
see
it
no
sooner
!
Now
the
time
of
God
is
come
,
it
is
so
cleare
,
that
I
wonder
I
should
ever
stagger
or
distrust
it
:
I
see
it
must
bee
wholly
spun
out
of
the
Promise
,
and
not
out
of
mine
owne
Bowels
.
Gen.
28.16
.
Surely
God
was
in
this
truth
heretofore
,
and
yet
till
now
I
was
never
aware
of
it
.
Now
I
am
,
now
I
blesse
God
that
ever
I
lived
to
this
day
,
that
God
should
in
such
a
comfortlesse
world
,
reveale
such
glad
tidings
unto
me
,
and
make
me
to
see
his
salvation
.
Oft
have
I
heard
of
him
with
mine
eare
,
but
now
I
see
him
with
mine
eyes
.
Now
I
can
say
,
Job
.
42.3.4
.
That
which
I
have
long
sought
,
I
have
found
,
I
have
found
him
whom
my
soule
loveth
.
Why
shouldst
thou
not
say
thus
?
Psal.
43.5
.
Why
doth
thy
spirit
fret
within
thee
,
&
why
art
thou
so
sad
,
when
the
Lord
hath
given
thee
the
oyle
of
gladnes
?
Doest
thou
not
know
that
it
hath
been
the
portion
of
sundry
Saints
of
God
before
thee
?
Oh
then
climbe
not
up
to
heaven
,
nor
go
downe
into
the
deep
to
fetch
Christ
:
Thou
shalt
not
need
.
This
day
is
come
thy
accepted
time
:
The
promise
is
neere
thee
,
Rom.
10.
even
in
thy
heart
to
beleeve
it
.
As
the
Angell
said
to
Peter
,
Arise
and
follow
me
:
so
doe
thou
,
and
say
,
Now
of
a
truth
I
see
the
Lord
hath
indeed
delivered
me
from
Herod
and
the
Jewes
.
Acts
12.6
.
How
went
that
Eunuch
away
from
Philip
rejoycing
?
Acts
8.
end
.
What
made
Glover
to
speake
when
hee
saw
that
Chariot
of
fire
to
carry
him
to
heaven
?
Oh!
hee
is
come
,
hee
is
come
.
And
another
at
the
stake
,
to
take
her
leave
not
onely
of
her
Husband
,
Children
and
Countrey
,
but
of
Faith
and
Hope
,
saying
,
Farewell
you
,
and
welcome
Love
.
What
a
triumphant
speech
was
it
?
Speciall
examples
of
soules
deeply
&
long
loden
,
yet
at
length
comforted
.
Another
,
whose
tendernesse
over
her
children
had
not
been
ordinary
,
and
her
feares
great
,
being
very
sicke
,
to
cry
out
,
I
take
no
thought
for
them
,
I
leave
them
to
my
God
:
and
as
for
my
distempers
and
temptations
,
I
have
none
,
I
know
I
shall
bee
saved
.
Another
fearing
hee
should
live
in
a
great
sicknesse
,
asked
,
Doe
you
thinke
I
should
ever
keep
this
assurance
,
till
another
sicknesse
and
death
come
?
He
was
answered
,
Yes
:
and
so
foure
yeares
after
at
death
,
he
lay
as
before
,
rapt
and
ravisht
above
world
and
all
:
and
being
asked
how
he
did
,
said
:
I
am
new
out
of
a
Trance
,
I
have
had
a
doore
opened
,
and
seene
the
glory
of
God
,
and
now
the
doore
is
clapt
to
,
but
I
peep
at
the
crevis
,
to
keep
the
sight
of
it
,
how
loath
am
I
to
forgoe
it
?
To
conclude
,
another
poore
creature
,
very
weake
to
hold
any
thing
all
her
life
,
yet
most
constant
in
meanes
till
death
,
when
all
thought
her
neere
gone
,
bade
them
weep
no
more
for
her
,
nor
take
no
thought
,
for
shee
knew
shee
should
doe
well
.
Oh
the
faith
of
these
,
and
hundreds
more
wee
have
seene
,
and
all
to
evidence
this
truth
.
Oh!
let
us
tread
in
their
steps
,
and
follow
their
conversation
;
and
when
thine
end
shall
come
,
Christ
shall
but
stoop
down
,
and
write
upon
thy
heart
2
or
3
words
,
Bee
of
good
comfort
,
Joh.
8.6
.
thy
sinnes
are
forgiven
,
but
all
thine
accusers
shall
goe
away
,
and
thy self
be
acquitted
for
ever
.
Oh
be
thankfull
to
think
of
it
,
and
let
no
stranger
,
world
or
lusts
,
enter
into
this
thy
joy
to
defile
it
.
Thus
much
for
this
fourth
and
last
use
,
and
for
this
doctrine
.
Now
I
hasten
to
the
next
.
Doctrine
.
And
having
ended
the
time
when
he
obeyed
,
we
come
now
to
the
obedience
it selfe
:
True
humilitie
scornes
not
to
learne
of
the
meanest
.
Hee
went
downe
and
washed
himselfe
in
Jorden
.
Wherein
although
the
main
thing
which
I
intend
,
is
the
Act
of
his
faith
,
yet
one
thing
I
must
tell
you
of
first
,
viz.
an
amplifying
of
it
,
by
his
humility
,
that
he
was
thus
subdued
by
his
servants
,
and
glad
to
yeeld
at
their
instance
&
counsell
,
though
their
Master
a
great
Prince
.
An
unusuall
and
unlikely
thing
,
that
such
a
favourite
to
his
Prince
as
hee
was
,
and
so
great
a
Warriour
,
should
now
bee
subdued
by
a
few
followers
,
who
had
so
stouted
it
out
with
the
Prophet
himselfe
.
But
as
the
Lord
used
this
course
to
abase
his
pride
:
so
hee
effected
that
which
hee
sought
,
and
now
makes
him
a
tame
Captive
to
meane
Conquerours
.
The
poynt
then
is
,
An
humble
heart
will
not
scorne
the
counsell
and
help
of
the
meanest
.
The
proud
give
great
words
,
and
scorne
meane
ones
,
thinking
it
a
disgrace
to
be
dealt
with
by
such
.
But
it
must
be
a
poore
thing
indeed
which
an
humble
soule
will
despise
in
the
way
of
God
,
Rom.
12.13
.
and
his
souls
welfare
.
This
is
that
which
Paul
Rom.
12.
urgeth
at
the
hands
of
Christians
,
That
they
condiscend
to
them
low
degree
,
and
thinke
themselves
equall
unto
them
.
And
yet
see
how
Apollo
that
learned
and
eloquent
man
,
Acts
18.26
.
disdain'd
not
to
learne
the
way
of
God
more
perfectly
even
from
Aquila
and
Priscilla
,
Tent-makers
.
See
how
Paul
consorts
himselfe
with
young
Timothy
,
1
Thess.
1.1
.
and
calles
him
his
fellow-labourer
,
how
honourably
hee
speakes
of
private
men
,
and
craves
the
prayers
of
poore
Christians
.
Our
Lord
Jesus
,
how
did
hee
in
his
agony
,
Matth.
26.37
.
seek
the
help
and
prayers
of
poore
sleepy
Disciples
?
But
I
will
adde
a
few
reasons
.
Reason
1
First
,
it
must
be
so
,
because
humblenes
is
a
reall
grace
,
and
discerns
between
shadowes
and
substance
,
and
esteemes
it selfe
not
by
the
latter
,
but
the
former
.
A
fooles
eyes
are
bleared
with
any
thing
,
that
hee
is
better
bred
,
hath
more
money
in
his
purse
,
hath
a
braver
stomacke
then
his
fellow
:
nay
,
if
he
have
a
little
more
gold
in
his
Hat-band
,
or
a
longer
lock
of
haire
at
his
eares
,
then
another
.
But
he
that
hath
grace
is
purged
from
such
scurfe
of
vanity
,
hee
knowes
that
God
esteemes
no
such
stuffe
,
but
judges
by
the
inner
man
,
and
the
vertues
of
the
soule
,
which
if
an
inferiour
doe
excell
him
in
,
he
neither
despises
him
for
his
meannesse
,
nor
exalts
himselfe
for
his
complements
.
Both
are
of
one
seed
,
one
flesh
,
from
one
maker
,
Acts
17.26
.
tending
to
the
same
death
and
dust
.
Counters
in
a
summe
differ
not
,
save
in
opinion
,
although
the
one
stand
for
an
hundred
pound
,
the
other
but
an
half-peny
.
Secondly
,
by
this
equalling
himselfe
to
a
lower
degree
,
an
humble
Reason
2
man
shewes
the
soundnesse
of
his
humility
.
Many
will
seem
humble
enough
among
their
Peeres
and
equals
,
though
their
hearts
be
proud
,
because
all
colours
of
pride
are
removed
.
But
hee
who
is
humble
to
the
meane
,
hath
cast
off
all
covers
of
shame
,
and
pretexts
of
pride
,
and
shewes
himself
to
be
truly
humble
indeed
,
because
he
might
be
proud
under
a
defence
.
Each
grace
of
God
covets
to
expresse
it selfe
in
her
naked
hue
,
without
hypocrisie
:
and
so
humility
abhorres
all
contrariety
to
her selfe
,
not
onely
open
scorne
and
blustering
,
but
even
that
secret
queasinesse
and
coynesse
of
heart
,
which
is
(
as
I
may
say
)
the
relique
and
staine
of
corruption
in
this
kinde
.
Thirdly
,
by
this
meanes
it
concurres
with
Gods
wisedome
,
and
Reason
3
stoops
to
his
Arguments
.
For
the
Lord
himselfe
to
humble
proud
man
,
sends
him
to
the
most
base
and
contemptible
creature
,
and
doth
oftentimes
arme
it
to
foyle
mans
pride
.
Now
then
to
disdain
a
meane
one
,
being
in
the
image
of
God
as
wel
as
thy self
,
how
insolent
a
pride
were
it
both
against
Man
and
God
himselfe
?
But
to
hearken
to
the
meanest
,
is
to
learne
humblenesse
of
our
Father
,
who
sends
us
to
that
Schoole
for
the
purpose
,
that
he
might
tame
us
.
Prov.
6.6
.
Goe
thou
sluggard
to
the
Pismire
.
Fourthly
,
by
this
meanes
we
imitate
the
Lord
himselfe
,
who
hath
Reason
4
abased
himselfe
even
to
the
lowest
degree
of
basenesse
in
this
kinde
,
Philip.
2
8.
emptying
hi●self
that
hee
might
bee
equall
to
them
of
greatest
basenesse
:
nay
more
,
might
be
baser
then
thousands
of
them
,
who
yet
had
been
extreamly
base
,
if
he
had
been
the
sonne
of
an
Empresse
.
So
the
Lord
himselfe
,
Esay
57.17
.
though
that
holy
one
and
inhabiting
eternity
,
yet
lookes
downe
upon
the
poore
and
lowly
,
that
he
might
dwell
with
them
and
be
strong
with
them
.
The
use
(
to
be
briefe
)
is
first
,
to
all
inferiours
,
either
Ministers
or
others
Vse
1
in
inferiour
place
,
Inferiors
must
not
pull
backe
their
service
from
their
betters
if
God
call
them
.
not
to
withdraw
their
service
in
this
kind
from
their
superiours
:
I
say
,
when
God
calles
them
to
advise
,
rebuke
,
exhort
,
not
to
pull
back
their
neck
out
of
the
Collar
,
through
indirect
and
sinister
conceits
.
It
is
the
sinne
of
the
inferiour
,
and
the
misery
of
the
superiour
,
to
be
so
handled
.
I
ascribe
the
horrible
debauchednes
of
great
ones
at
this
day
,
and
their
sinfull
unlimited
courses
,
(
next
to
their
owne
natures
)
to
the
desperate
basenesse
of
such
,
as
being
set
in
place
of
Ministery
or
attendance
,
neglect
their
duty
toward
such
,
being
eye-witnesse
of
their
sinne
.
What
,
saith
one
,
shall
I
,
one
of
the
puny
Chaplaines
,
speake
to
my
Patrone
,
or
great
Lord
,
of
his
uncleane
courses
?
then
hee
might
cast
my
boldnesse
in
my
teeth
,
when
ancienter
,
learneder
,
wiser
,
and
more
experienced
,
feare
his
displeasure
,
distrust
their
owne
strength
,
shall
I
begin
?
Truly
,
the
very
servants
of
Heathen
great
ones
,
shall
rise
up
against
such
,
as
stay
not
their
Masters
in
their
riots
,
but
connive
and
correspond
with
them
.
Alexander
himself
had
one
lover
of
Alexander
,
though
most
were
lovers
of
the
King
.
And
are
we
onely
lovers
of
mens
greatnesse
for
our
owne
ends
,
and
not
of
their
soules
?
So
men
that
have
others
but
a
little
above
them
in
place
,
Ministers
having
Gentlemen
in
their
Townes
,
dare
not
speake
for
feare
of
them
,
I
shall
doe
them
no
good
,
and
my selfe
much
hurt
,
Perswasions
to
it
.
say
they
,
by
speaking
:
and
so
,
for
lack
of
the
service
,
they
shall
rot
in
their
sinne
.
For
why
?
First
,
why
shouldst
thou
distrust
God
?
If
thy
heart
be
not
false
,
cannot
that
God
,
who
hath
given
thee
a
wise
and
loving
tongue
to
reproove
,
give
him
also
a
wise
and
inclining
eare
to
heare
?
When
Moses
answe●ed
the
Lord
,
Send
whom
thou
shouldst
to
Pharaoh
,
Exod.
4.12
.
for
I
am
a
man
of
a
stammering
tongue
:
doth
not
God
answer
him
,
Who
made
the
tongue
,
or
ear
?
have
not
I
?
Cannot
I
give
thee
gifts
for
mine
owne
worke
,
and
him
the
grace
of
hearkning
?
But
put
case
wee
prevaile
not
.
No
more
did
Ieremy
,
Jerem.
1.18
.
whose
face
yet
God
made
as
brasse
,
to
speake
to
a
rebellious
house
:
But
then
,
saith
God
,
thou
hast
saved
thy
soule
,
their
bloud
shall
rest
upon
their
owne
head
.
So
then
(
to
end
this
)
doe
thou
thy
duty
,
O
inferiour
,
and
trust
God
for
successe
.
If
Naamans
servants
had
now
neglected
their
du●y
,
what
had
become
of
their
Master
?
Be
encouraged
by
their
successe
.
Vse
2
Secondly
,
this
is
admonition
Admonition
.
to
all
sorts
,
to
lay
aside
that
pride
and
prejudice
,
that
coynesse
and
statelinesse
of
spirit
,
which
fore-stalles
it
from
learning
of
the
meane
,
and
inferours
.
It
is
the
phrase
of
proud
Ajax
in
the
Poet
:
He
that
encounters
me
,
let
him
thinke
himselfe
honoured
that
I
will
vouchsafe
to
foyle
him
.
Some
are
of
so
arrogant
spirits
,
that
they
scorne
to
receive
a
good
turne
from
their
inferiour
.
But
,
O
proud
foole
!
who
art
thou
?
Mayst
not
thou
dye
in
thy
nest
for
want
of
a
meane
helper
?
As
once
a
great
woman
●id
,
who
scorning
the
poor
;
at
the
last
,
being
in
her
country
house
,
smitten
with
the
plague
,
was
forsaken
of
all
:
and
then
cried
out
,
that
God
was
just
.
I
observe
,
that
it
is
the
honour
of
brave
Souldiers
,
that
when
they
are
beaten
almost
out
of
their
Castle
,
yet
they
will
capitulate
for
their
honour
to
goe
out
of
their
harbour
,
with
their
pikes
traild
,
their
match
light
,
and
in
array
,
or
else
they
will
dye
ere
they
stirre
.
That
bravery
is
in
most
men
,
they
will
lose
their
lives
ere
they
lose
their
great
stomacke
.
I
confesse
,
in
civill
cases
there
is
some
reason
in
such
things
.
Alexander
is
commended
,
that
being
chalenged
by
a
meane
fellow
to
run
at
Tilt
with
him
,
hee
scorn'd
it
,
and
sayd
,
Kings
must
runne
with
none
but
Kings
:
for
they
can
get
no
credit
by
victory
,
but
lose
much
by
being
foyled
.
But
in
matters
of
God
it
is
otherwise
.
Be
willing
to
be
taught
,
reproved
by
any
,
be
they
never
so
meane
:
if
there
be
grace
,
be
there
never
such
infirmities
and
contemptiblenesse
.
It
is
a
good
Motto
which
he
gave
:
Not
alwayes
there
is
good
in
the
great
,
but
alway
there
is
great
in
the
good
.
Let
the
honour
of
the
grace
,
and
the
pretiousnesse
of
a
Christian
,
cover
his
outwards
,
and
discerne
that
which
is
within
at
a
narrow
crevis
.
Be
not
of
this
minde
,
I
will
heare
none
save
the
greatest
Doctor
,
and
learnedest
man
in
the
Countrey
,
such
or
such
a
man
of
fame
and
note
:
As
for
these
ordinary
Preachers
,
I
slight
them
.
Those
whom
thou
admirest
,
are
unwilling
to
take
the
paines
,
and
those
who
take
the
paines
thou
art
unwilling
to
heare
:
and
so
between
both
,
a
proud
heart
bringeth
to
destruction
.
That
Heathen
King
Eglon
,
when
as
Ehud
a
lame
man
,
came
to
him
,
and
told
him
,
he
had
a
message
from
God
,
arose
off
his
Throne
,
Judg.
3.20
.
and
came
downe
to
speake
with
him
.
In
base
and
common
things
wee
disdaine
not
the
basest
:
Gentlemen
will
be
haile
fellow
well
met
with
base
Jesters
,
swearing
Falconers
,
or
hang-byes
,
if
for
their
ends
,
and
Ladies
will
send
their
children
to
dance
or
sing
;
or
to
learn
fashions
of
base
peasants
,
and
not
disdaine
it
.
But
to
learne
of
a
good
man
or
woman
,
the
trade
of
God
,
to
heare
any
thing
from
them
which
might
rectifie
either
their
hearts
or
manners
,
they
despise
it
exceedingly
.
Shall
not
their
own
practice
confute
them
wofully
?
If
Religion
were
any
of
their
ends
,
would
they
not
do
as
much
,
&
abase
themselves
as
low
for
that
,
as
for
the
learning
of
prick-song
,
or
the
like
?
And
whereas
thou
wilt
say
,
I
will
not
doe
so
meane
a
fellow
such
honour
,
as
to
subdue
my
spirit
,
or
put
my
neck
under
his
girdle
.
I
answer
thee
,
Looke
thou
at
God
,
not
at
him
:
but
if
this
defeat
thee
of
cure
,
thank
thy selfe
:
hee
is
but
very
little
hungry
,
or
thirsty
,
who
will
not
doe
a
stone
or
leather
pot
or
vessell
the
honour
to
quench
his
thirst
;
nor
eate
any
meate
,
except
out
of
plate
,
with
a
silver
forke
.
Note
.
They
that
will
not
honour
others
so
much
as
to
learne
of
them
,
must
be
content
to
shame
themselves
so
much
as
to
perish
.
Oh
young
man
!
see
thy
face
in
a
glasse
,
how
is
sage
Salomon
faine
to
flatter
him
,
and
to
say
,
My
sonne
,
Prov.
4.1.2
.
heare
instruction
,
let
thine
eare
hearken
to
my
counsell
.
And
all
because
a
proud
heart
is
wonderously
averse
from
the
counsell
even
of
our
betters
,
yea
of
a
King
speaking
for
God
:
How
much
more
hard
then
to
harken
to
meane
persons
,
when
we
are
great
?
Alas
!
this
is
growne
out
of
the
world
:
yet
N●aman
had
been
a
Leper
but
for
meane
ones
.
It
were
better
that
the
Lord
did
abase
thee
very
low
with
some
great
crosse
,
to
pull
downe
thine
haughty
heart
,
then
suffer
thy
pride
to
usher
thy
destruction
.
When
Darius
was
pursued
hard
by
enemies
,
and
very
dry
and
thirsty
,
he
saw
a
puddle
with
a
little
water
in
it
,
and
having
drank
it
,
said
,
he
never
tasted
sweeter
in
all
his
life
.
So
should
the
counsell
of
the
meanest
be
to
thee
,
if
stung
in
conscience
,
or
lying
upon
thy
death
bed
.
But
if
thou
despise
them
before
,
who
knowes
whether
God
will
so
farre
honour
thee
then
?
Thirdly
,
let
this
be
examination
Examination
.
and
triall
of
thee
,
whether
in
truth
Vse
3
God
have
humbled
thee
or
no
:
&
whether
ever
thou
couldest
discern
aright
between
the
pretious
and
the
vile
,
and
both
loath
the
greatest
,
if
base
,
and
honour
the
persons
of
the
meanest
,
and
their
counsell
,
if
really
good
.
David
could
abase
himselfe
thus
,
even
to
hearken
after
the
meanest
,
and
to
make
them
of
his
house
,
Psal.
101.
1
Sam.
25.
And
poore
Abigail
was
pretious
to
him
,
and
her
counsell
blessed
,
though
hee
were
heire
apparant
of
a
Crowne
.
Let
us
note
this
:
for
even
in
Religious
persons
,
this
secret
tang
of
basenesse
may
lurke
,
as
wee
see
in
St.
Iames
,
James
2.3
.
who
brings
in
rich
Christians
despising
the
poorer
:
You
say
to
them
who
have
rings
upon
their
fingers
,
Come
up
hither
;
but
to
the
other
,
Sit
at
my
foot-stoole
.
A
signe
that
this
base
corruption
is
very
closely
lodged
in
us
,
to
underprize
goodnesse
and
counsell
,
because
it
dwells
meanly
.
A
poore
man
was
forgotten
,
though
wise
,
saith
Salomon
,
and
one
that
delivered
the
Citie
by
his
wisedome
.
Eccles.
9.15
.
If
thou
doest
so
highly
esteeme
grace
,
as
to
take
it
out
of
the
poorest
creature
with
a
thankfull
heart
,
(
for
as
he
said
of
Ministers
,
that
they
were
goldenest
when
the
Chalices
were
of
Wood
;
so
I
say
,
the
man
may
have
a
Pearle
in
his
bosome
,
when
he
weares
but
a
bare
coat
)
it
is
a
signe
of
some
humility
.
Lastly
,
let
it
be
exhortation
to
us
,
to
beare
humble
mindes
,
and
lowly
spirits
,
not
to
disdaine
to
learne
of
the
meanest
:
Nay
,
let
us
bee
thus
vile
,
Esay
1.
Psa.
32.8.9
.
and
if
the
world
thinke
us
so
,
let
us
bee
more
vile
;
let
us
learne
of
the
Pismire
,
and
the
Lamb
,
and
the
Storke
,
and
the
Swallow
,
and
the
Lillies
,
yea
the
grasse
:
for
we
are
very
ignorant
,
even
as
the
Horse
&
the
Mule
,
and
had
need
to
be
set
to
School
to
all
Masters
,
and
yet
learne
but
little
.
The
very
bird
that
lives
in
a
Cage
foure
inches
square
,
being
naturally
bred
to
flye
abroad
in
the
open
Coast
,
should
teach
us
self-deniall
&
contentment
:
she
can
sing
and
make
her
prison
a
Paradise
;
our
base
hearts
disdain
to
be
content
or
thankfull
,
when
as
we
abound
in
all
mercies
,
&
have
the
world
at
will
.
An
whole
Councell
once
condescended
to
the
judgement
of
one
Paphnutius
,
a
meane
person
,
speaking
from
God
;
chusing
rather
to
hearken
to
a
mean
person
,
then
to
persist
in
their
errour
.
If
so
many
learned
Bishops
,
sage
and
ancient
persons
,
disdained
not
to
learne
of
so
poore
a
counsellour
,
what
should
such
as
wee
doe
,
who
are
yet
as
much
more
stout
then
they
,
as
they
were
wiser
then
wee
are
?
And
so
much
for
this
poynt
.
Doct.
Another
poynt
offers
it selfe
from
hence
also
,
and
that
from
the
order
of
his
obeying
:
The
Text
telles
us
,
Then
hee
went
and
dipped
himselfe
.
When
,
I
pray
you
?
Surely
,
when
his
stomack
was
brought
down
,
and
sunk
in
him
,
then
hee
went
&
dipped
himselfe
in
Jorden
;
when
that
which
all
this
while
letted
,
was
removed
,
then
did
he
obey
,
believe
,
and
doe
as
he
was
bidden
,
and
that
in
a
moment
.
The
poynt
is
very
speciall
to
prepare
us
to
the
poynt
following
:
for
it
acquaints
us
with
a
main
barre
and
stop
which
lies
in
the
Preachers
way
,
and
the
Spirits
way
,
to
wit
,
a
rebellious
and
selfe-conceited
heart
:
and
with
that
which
makes
easie
,
and
sweet
,
that
is
,
an
heart
convinced
,
and
yeelding
to
the
Word
.
No
man
,
I
suppose
,
will
expect
me
to
be
large
in
much
opening
of
this
disease
:
for
I
have
spent
many
Sermons
in
the
handling
of
Self
,
Self-love
,
carnall
Reason
,
Rebellion
,
and
coy
Pride
in
Naaman
,
when
I
went
over
the
11.
verse
.
Now
I
take
all
that
for
granted
,
and
from
the
issue
of
the
Lords
working
thus
long
upon
Naaman
,
&
his
humbling
of
him
to
the
command
,
Humility
alway
goes
before
grace
.
compared
with
the
effect
of
his
obeying
,
I
would
present
unto
your
eye
,
this
poynt
,
That
alway
when
the
Lord
means
to
create
faith
in
the
soule
,
he
doth
immediatly
put
an
end
to
all
that
stoutnesse
of
spirit
that
hindred
the
same
.
The
poynt
is
cleare
:
No
sooner
had
the
Lord
emptied
Naaman
here
of
his
opposing
heart
,
but
immediatly
followes
his
obeying
the
charge
.
So
true
is
that
golden
speech
of
Ieremy
,
Jer.
31.18.19
.
I
heard
Ephraim
bemoaning
himselfe
:
Thou
hast
chastised
me
,
and
I
was
chastised
,
as
an
Heyfer
unaccustomed
to
the
yoke
:
Surely
,
after
that
I
was
turned
,
I
repented
,
and
after
I
was
instructed
,
I
smote
upon
my
thigh
,
I
was
ashamed
and
confounded
,
because
I
did
beare
the
shame
of
my
youth
.
The
summe
of
the
words
is
,
That
all
the
while
that
Ephraim
was
proud
and
wilfull
,
no
grace
would
enter
into
him
:
But
as
soone
as
the
Lord
thawed
his
spirit
,
and
made
him
humble
,
lo
,
hee
presently
submitted
,
and
bare
Gods
yoke
with
meeknesse
and
obedience
.
Prophets
there
were
before
,
who
did
beat
upon
him
,
and
tozed
him
with
rebukes
and
terrors
:
but
alas
!
they
were
but
as
the
blowes
of
the
Smith
upon
his
Anvill
,
which
is
the
more
hardned
.
But
at
last
God
cast
into
his
heart
,
a
secret
thought
of
his
long
rebellion
,
and
how
little
good
it
had
done
him
;
then
by
and
by
hee
listned
,
and
smote
upon
his
thigh
and
repented
.
Even
so
,
all
the
day
long
(
sayth
the
Lord
by
Esay
,
Chap.
52.
)
ult.
have
I
stretched
out
mine
arme
to
a
people
in
vaine
.
None
hath
beleeved
my
report
,
the
word
of
God
is
revealed
to
none
.
Why
?
Hee
addes
,
because
it
is
a
stiff-necked
and
a
gain-saying
people
:
q.
d.
But
for
this
,
they
had
beleeved
long
agoe
.
This
is
that
which
elsewhere
the
Prophet
foretels
under
the
Gospell
,
that
such
as
should
bee
converted
unto
God
,
Esay
2.4
.
Esay
2.12.17
.
should
turne
their
Swords
into
Mattockes
,
and
their
Speares
into
Sythes
,
that
is
,
of
warlicke
and
turbulent
ones
,
become
peaceable
Husband-men
and
Inhabitants
.
The
Aspe
shall
suffer
the
young
childe
to
play
at
the
hole
of
the
Aspe
:
and
the
Lyon
shall
feed
with
the
Lamb
,
and
the
Beare
with
the
Bullocke
;
meaning
,
the
savage
and
wilde
dispositions
of
men
,
should
turn
meek
and
tractable
.
Iob
in
one
place
brings
in
the
Lord
asking
this
question
,
Job
.
39.5
.
Wilt
thou
tye
the
Unicorne
to
the
furrow
?
or
wilt
thou
make
the
wilde
Asse
feed
at
thy
Crib
?
q.
d.
No
,
their
nature
is
unbroken
;
thy
Oxe
and
thy
Horse
are
fittest
for
that
,
whom
thou
hast
tamed
to
the
worke
.
Even
so
assure
thy selfe
,
the
Divell
and
Christ
,
Light
and
Darknesse
,
may
as
soon
comply
,
as
a
stout
rebellious
heart
and
grace
.
Rebellion
and
Unbeliefe
yoke
together
,
so
doe
Selfe-deniall
and
meeknesse
of
Spirit
,
with
faith
and
obedience
.
As
while
the
sinewes
of
mans
heart
is
of
Iron
,
the
Lords
heaven
is
Brasse
:
so
when
the
soul
begins
to
melt
,
the
Lord
begins
to
turne
and
convert
it
.
It
is
with
the
soule
in
this
kinde
,
contrary
to
that
it
was
with
them
in
Acts
27.
If
these
goe
out
of
the
ship
,
it
must
needs
miscarry
.
But
if
pride
and
rebellion
abide
in
the
heart
,
no
grace
will
grow
,
the
man
must
perish
.
Ottomans
horse
(
they
sayd
)
wheresoever
he
became
,
made
the
grasse
,
that
it
could
not
grow
:
so
doth
a
stout
heart
keep
grace
from
the
heart
.
There
is
a
secret
intelligence
between
hell
and
a
proud
spirit
:
And
contrarily
,
there
is
an
entercourse
between
an
humble
heart
and
heaven
.
Hosee
in
one
place
tells
us
,
Hos.
2.21
.
That
the
Lord
would
speake
to
the
heavens
,
and
they
should
heare
the
earth
with
rains
:
and
then
the
earth
should
heare
man
with
fruits
:
So
,
first
heaven
must
grant
the
heart
tendernesse
and
relenting
;
and
then
that
will
heare
the
Lord
commanding
and
promising
.
The
windes
being
very
loud
,
the
aire
is
dry
,
but
if
they
be
downe
,
then
presently
we
have
store
of
raine
:
See
that
,
1.
King
.
19.12
.
So
is
it
here
,
when
the
tempests
and
stormes
of
the
heart
bee
up
,
whether
in
morall
sinnes
against
the
Law
,
or
spirituall
rebellion
against
the
Gospell
,
there
is
no
obedience
:
but
if
they
be
downe
never
so
little
,
the
clouds
will
follow
after
raine
;
that
is
,
faith
and
obedience
will
ensue
,
Prov.
15.
ult.
The
feare
of
the
Lord
is
instruction
and
wisedome
.
And
before
honour
goeth
humility
.
Whom
shall
I
teach
Doctrine
?
Esay
28.7.8
.
Even
him
that
is
weaned
from
the
Milke
,
and
drawne
from
the
Breasts
.
The
sweet
milke
of
the
breasts
of
Selfe
and
carnall
Wisedome
,
are
alway
opposite
to
the
wisedome
of
God
.
Sacrifices
thou
wouldest
not
;
but
an
eare
thou
hast
boared
.
Why
?
That
I
might
doe
thy
will
,
O
God
,
who
before
did
mine
owne
.
Vse
1
For
briefe
use
:
First
,
it
is
instruction
to
put
us
out
of
question
,
why
an
heart
of
unbeliefe
hath
so
long
pestered
the
most
of
our
hearers
,
Instruction
.
Why
the
most
hearers
are
pestered
with
unbeliefe
.
Because
the
heart
was
never
brought
down
.
and
why
the
Lords
perswasions
have
so
little
prevailed
to
make
us
believe
.
Surely
(
if
you
doubt
,
as
I
feare
few
need
to
doe
)
the
enemy
is
this
wicked
Haman
of
a
rebellious
heart
.
Perhaps
some
of
you
are
of
another
minde
,
because
you
can
so
colour
and
crust
over
this
sore
with
courtesie
and
good
words
:
but
the
truth
of
it
is
,
There
is
an
heart
within
,
big
and
high
,
and
stout
.
This
is
the
Camell
which
suffers
not
the
soule
to
goe
through
the
needles
eye
.
Somewhat
is
the
cause
why
the
felon
upon
the
hand
swells
:
it
is
an
humor
which
is
not
yet
let
out
;
if
that
were
out
,
the
felnesse
would
cease
.
Enquire
and
consult
,
either
a
cursed
heart
will
keep
some
base
lust
,
which
God
will
have
out
,
and
there
the
Lord
and
it
are
upon
debate
:
or
there
is
a
cursed
naturall
antipathy
between
the
Lord
and
the
way
of
salvation
:
or
the
soule
is
full
of
teches
and
pritches
against
reproofe
:
or
,
it
hatcheth
some
false
conceit
,
that
it
hath
obeyd
when
it
hath
not
,
which
it
will
not
see
:
or
puffes
and
snuffes
against
some
other
thing
,
the
Minister
,
the
Ordinance
,
the
difficulty
of
Religion
,
the
uncertainty
of
the
promise
:
Whatsoever
it
be
,
it
is
a
distastfulnesse
of
heart
,
and
a
resistance
against
God
,
which
if
it
were
not
,
the
soule
would
nakedly
come
in
,
and
obediently
submit
to
the
Gospel
.
But
this
disease
hath
this
misery
,
that
the
more
dangerous
it
is
,
the
lesse
it
will
bee
convinced
of
such
a
thing
;
and
this
nourishes
the
heart
in
her
wretchednesse
:
it
is
not
time
alone
which
will
heale
it
;
rather
it
causes
it
to
rankle
,
and
wax
worse
and
worse
.
Men
ascribe
it
to
other
matters
,
being
willing
to
gull
themselves
,
because
they
have
no
will
to
be
rid
of
it
:
They
say
,
they
have
weake
memories
,
little
capacity
,
and
the
Minister
is
too
high
for
them
.
But
in
very
deeds
,
their
hearts
are
too
high
for
him
;
till
the
Word
come
neerer
,
2
Cor.
10.4
.
and
worke
inward
,
to
cast
downe
all
imaginations
and
high
things
,
no
submission
will
follow
to
the
obedience
of
Christ
.
The
effect
every
one
dare
confesse
,
but
the
cause
they
will
not
see
:
it
is
not
unprofitablenesse
,
or
an
ill
memory
,
that
hath
caused
your
hearts
to
be
so
surly
and
perverse
;
but
it
is
a
proud
and
gainsaying
heart
,
Acts
28.27
.
which
hath
so
long
made
you
unprofitable
.
Doe
not
lin
till
you
are
convinced
hereof
:
for
till
the
cause
be
seene
,
it
cannot
bee
removed
.
Doe
not
lay
the
fault
where
it
is
not
:
doe
not
blanch
over
the
cause
with
fine
words
,
mitigate
not
the
extremity
of
the
sin
with
gentlenesse
.
Perhaps
you
doe
not
live
in
wrath
and
rage
with
your
wives
,
family
,
neighbours
,
you
make
a
shift
to
comply
with
men
courteously
,
so
long
as
no
body
hurts
you
:
but
truly
,
if
you
beleeve
not
,
in
all
this
while
,
there
is
a
pad
in
the
straw
,
your
spirits
are
not
inwardly
brought
to
that
tender
softnesse
and
selfe-deniall
,
to
thinke
equall
thoughts
of
God
and
his
way
,
something
stickes
in
your
base
stomackes
,
which
will
not
suffer
the
word
of
God
to
goe
downe
,
and
pierce
into
you
,
to
perswade
you
.
If
you
would
but
bethinke
you
what
a
great
let
this
is
,
which
hitherto
you
have
not
seene
,
or
if
you
could
thinke
how
the
case
would
bee
changed
with
you
,
if
once
a
tractable
comming
and
inclining
heart
were
in
you
;
how
the
Ministers
of
God
,
the
Angels
,
●ea
the
Spirit
of
grace
it selfe
(
which
you
have
so
long
grieved
and
resisted
)
would
rejoyce
in
the
change
:
Oh!
you
would
never
lin
with
your
owne
soules
till
you
had
cast
it
out
;
and
having
shaken
it
off
,
you
would
thinke
it
a
greater
ease
then
ever
that
Martyr
of
Christ
did
,
B.
Hooper
.
when
he
had
cast
off
all
his
Popish
trash
and
furniture
from
his
shoulders
.
Secondly
,
it
is
reproofe
Reproofe
.
to
many
Professors
,
who
(
in
hope
)
are
of
Vse
2
the
better
sort
:
who
,
although
by
this
sinne
have
not
(
perhaps
)
wholly
stopped
and
choked
the
passages
of
the
grace
of
conversion
,
Christians
of
crabbed
,
peevish
,
stubborne
hearts
lose
the
grace
of
faith
.
yet
by
the
dregges
thereof
remaining
in
them
,
and
nourished
,
dampe
that
obedience
of
heart
,
that
life
of
faith
,
and
selfe-deniall
;
yea
that
peace
,
joy
,
and
open
heart
to
God
and
goodnesse
,
which
else
they
might
attaine
.
It
is
strange
how
some
Christians
dare
give
place
to
their
corruption
in
this
kinde
:
yea
,
grow
to
thinke
it
their
praise
.
Some
are
sowre
and
crabbed
,
(
as
it
were
)
steeped
in
vinegar
,
so
censorious
and
uncharitable
,
that
none
can
escape
their
censure
:
some
so
suspitious
&
jealous
,
that
none
can
live
by
them
:
some
so
sullen
,
that
no
estate
can
content
them
:
some
so
selfe-loving
,
that
none
can
please
them
,
save
they
who
humour
them
in
all
their
passions
and
pangs
:
some
so
implacable
,
that
if
once
offended
,
they
can
scarce
looke
a
man
in
the
face
to
rights
:
some
so
eager
in
revenge
,
that
nothing
else
will
content
them
:
some
alwayes
stirring
up
debate
betweene
neighbours
,
so
busie
in
Law
,
and
in
matters
of
contention
,
as
if
they
were
Salamanders
,
alway
living
in
the
fire
:
others
so
eager
in
spirit
,
so
lowring
and
sad
,
that
(
though
they
breake
not
out
with
others
,
yet
)
they
never
agree
with
themselves
,
nor
walke
with
a
cheerfull
countenance
.
Why
?
Save
that
the
sweet
oyle
of
gladnesse
hath
not
suppled
them
,
nor
the
peace
of
God
(
which
passeth
understanding
)
hath
possessed
and
stablished
them
.
Oh
friends
!
How
dare
you
dally
,
and
venture
to
abide
thus
?
How
sad
a
reflex
will
this
bee
upon
your
death-beds
?
You
will
say
,
It
doth
oft
trouble
you
,
and
you
are
grieved
for
your
waspishnesse
and
anger
.
But
what
then
?
Is
that
an
amends
to
God
,
to
vomit
up
that
at
an
odde
time
,
which
afterward
you
doe
returne
to
and
licke
up
ugaine
,
without
sense
or
feeling
?
Oh!
it
were
meet
for
you
,
to
be
so
heart-sick
of
it
,
that
you
might
for
ever
abhor
it
.
Christians
should
mark
the
secret
creepings
of
such
poyson
,
how
it
dogges
them
,
chokes
humblenesse
and
cheerfulnesse
in
them
,
and
makes
them
walke
unfruitfully
and
unsetledly
,
from
time
to
time
.
And
,
say
that
sometimes
you
fast
and
pray
,
and
vow
and
covenant
against
them
;
yet
if
the
corruption
and
your
soules
are
so
incorporated
together
,
that
when
it
steales
in
upon
you
with
the
old
sweetnesse
,
it
inchants
you
,
and
disables
you
from
resistance
,
what
cause
of
boasting
have
you
?
None
surely
,
nor
shall
,
till
the
Lord
come
between
you
and
home
,
with
the
spirit
of
true
remorce
and
sorrow
for
it
,
unto
repentance
never
to
be
repented
of
:
and
till
your
beloved
lust
become
your
bane
:
See
and
apply
that
in
James
4.1.2.3
.
till
the
Lord
in
secret
chasten
your
spirits
,
that
you
can
sit
and
bemoane
your selves
with
Ephraim
,
and
say
:
O
Lord
,
what
is
the
cause
that
I
am
so
enthralled
to
this
stout
and
unbroken
heart
!
Alas
!
No
word
of
thine
,
no
patience
of
thine
can
enter
,
while
this
sin
harden
me
.
I
am
not
fit
to
bee
wrought
upon
by
any
crosse
,
blessing
,
meditation
or
ordinance
.
All
washes
away
as
it
comes
.
Oh!
shall
I
never
be
rid
of
this
misery
,
this
chaine
?
When
,
Lord
will
it
once
be
?
Who
shall
breake
off
the
slavish
custome
of
my
heart
this
way
,
and
set
me
at
liberty
?
Oh!
if
once
it
may
bee
,
I
shall
even
account
it
as
a
second
resurrection
from
the
dead
.
Oh!
set
such
a
guard
over
mee
,
that
I
may
never
be
surprized
any
more
with
it
.
Let
mee
thinke
the
Divell
not
farre
off
,
when
I
see
this
messenger
of
his
at
my
heeles
,
so
to
dogge
and
buffet
me
.
Let
thy
Spirit
from
above
,
which
is
pure
,
peaceable
,
Jam.
3
.
i5
.
long-suffering
,
mercifull
and
patient
,
humble
and
loving
,
deliver
me
from
this
spirit
of
envie
,
sullennesse
,
Selfe
and
her
fruits
,
most
earthly
,
sensuall
and
Divellish
.
But
as
for
nourishing
this
naughtinesse
in
your selves
,
and
stifnesse
in
it
,
to
keep
your
fashions
,
attires
,
to
speake
your
owne
words
,
as
if
no
Lord
should
controll
you
:
Oh!
how
horrible
is
it
?
Shall
God
beare
your
name
,
and
be
as
your
husband
;
but
you
will
eate
your
owne
bread
,
weare
your
owne
cloath
,
and
be
at
your
own
hand
and
finding
(
as
those
women
in
Esay
speak
?
Esay
4.1
.
)
Then
surely
you
must
bee
content
to
live
upon
your
own
wages
,
and
so
l●e
downe
in
sorrow
.
Vse
3
Thirdly
,
This
is
terror
Terror
.
to
all
openly
proud
,
scornfull
and
prophane
persons
,
who
proclaime
their
sinne
as
Sodome
,
whose
hearts
cast
up
mire
and
dirt
like
the
raging
Sea
,
Esay
57.21
.
Those
carry
themselves
aloft
,
and
live
at
the
full
height
of
a
bigge
and
high
heart
,
without
any
sense
of
their
danger
.
Such
as
maintaine
this
rotten
principle
,
It
is
good
to
be
some
body
in
the
view
of
men
;
because
as
a
man
thinkes
of
himselfe
,
Jam.
4.7
.
so
will
others
thinke
of
us
.
Which
as
it
is
false
(
for
God
resists
the
proud
,
&
crosses
them
)
so
what
if
it
were
true
?
Surely
,
so
long
as
my
doctrine
continues
good
,
there
is
no
possibilitie
for
thee
to
obtaine
grace
and
obedience
while
this
spirit
lasts
.
Naaman
was
a
great
one
,
Proud
hearts
ter●ified
by
Gods
resisting
.
&
might
as
much
stand
upon
it
as
thou
:
yet
till
his
stomack
came
downe
,
the
word
of
his
cure
was
not
beleeved
,
hee
was
a
Leper
still
,
so
art
thou
,
and
worse
in
Gods
sight
,
so
long
as
thy
lofty
heart
dwells
in
thee
,
thy
high
thoughts
of
thy selfe
cause
mean
thoughts
of
God
,
contempt
of
his
word
,
and
disdaine
to
bee
a
captive
to
Gods
truths
.
Nay
,
it
takes
away
all
capablenesse
,
judicious
discerning
,
remembring
,
affecting
,
applying
or
practising
of
any
thing
thou
hearest
,
save
to
pride
thy selfe
in
thy
knowledge
,
and
to
strengthen
thy selfe
in
a
rotten
peace
.
Jerem.
48.11.29
.
Alas
!
as
the
Prophet
describes
Moab
,
that
she
was
very
proud
,
shee
had
not
beene
rolled
about
,
and
therefore
was
setled
upon
her
dregges
,
her
sent
still
abode
in
her
:
so
is
it
with
every
proud
wretch
,
his
own
savour
is
in
him
still
,
he
is
as
he
was
,
as
you
leave
him
so
you
finde
him
,
a
proud
wretch
,
rolling
up
and
down
upon
his
own
hinges
.
As
for
suspecting
all
is
not
well
,
or
laying
any
thing
to
heart
,
hee
is
farre
from
it
.
No
winde
shakes
his
corne
:
he
applauds
himselfe
in
his
owne
conceit
,
and
saith
,
I
shall
have
peace
though
I
walke
in
the
stubbornesse
of
mine
owne
heart
.
Mark
how
carelesse
pride
is
.
But
what
comes
of
it
?
Doth
he
meet
with
any
grace
in
such
a
condition
.
No
,
the
Lord
will
set
himselfe
against
such
a
sturdy
wretch
,
Deut.
29.15.16
breake
his
iron
sinew
,
and
the
staffe
of
his
pride
:
the
wrath
of
God
shall
smoke
against
him
,
and
resist
him
,
till
his
heart
feele
it
,
and
desist
from
fighting
against
God
.
And
surely
,
if
such
finde
small
favour
with
men
,
save
from
teeth
outward
,
they
finde
much
lesse
from
God
.
Should
not
this
scare
every
such
man
out
of
himselfe
,
saying
,
The
more
I
magnifie
my selfe
,
the
more
God
vilifies
me
,
I
see
it
hard
to
curb
pride
,
but
it
is
harder
to
endure
wrath
,
and
to
be
cast
out
from
God
,
who
counts
none
pretious
but
such
as
count
themselves
vile
.
Beware
of
it
then
,
the
sin
it selfe
is
sad
;
but
that
it
should
be
the
canker
that
should
eate
out
the
foyson
of
grace
,
and
destroy
all
my
hearings
,
and
make
my
devotions
as
odious
as
the
cutting
off
a
dogges
neck
,
Oh!
this
consequence
of
the
sin
,
is
worse
then
the
sinne
it selfe
.
Many
sinnes
are
worse
in
their
fruit
then
in
themselves
,
and
this
is
one
of
them
.
And
to
touch
the
particular
of
Naamans
sinne
here
,
which
was
blustering
at
the
Prophet
,
and
cavilling
against
his
message
,
we
see
here
,
how
God
abased
this
spirit
in
him
ere
ever
he
could
obey
.
But
when
that
was
gone
,
then
the
other
succeeded
.
And
so
I
say
to
all
proud
cavillers
,
The
terror
urged
.
here
is
terror
for
them
:
While
cavilling
lasts
,
no
grace
enters
.
Looke
upon
this
patterne
all
you
cavillers
,
and
see
God
branding
you
with
a
gracelesse
heart
,
as
long
as
this
humour
lasts
.
I
have
noted
the
end
of
such
,
as
have
vented
their
pride
in
cavilling
and
picking
knots
with
the
Minister
and
his
doctrine
:
such
as
cannot
receive
or
stand
under
a
solid
and
sad
truth
,
with
a
meek
heart
,
and
I
never
saw
such
come
to
good
;
God
hath
betrayed
them
to
shame
and
ill
report
:
Their
knowledge
hath
puft
them
up
,
They
have
some
growne
Alehouse-Keepers
and
haunters
,
embraced
the
world
,
fallen
out
with
their
brethren
,
and
forsaken
their
fellowship
,
been
foully
tainted
with
grosse
evils
,
uncleannes
,
the
world
,
contention
,
censoriousnesse
,
uncharitablenesse
.
Some
have
proved
Brownists
,
Poynters
,
Schismatickes
and
Libertines
,
and
lost
their
honour
with
God
and
his
Church
.
If
there
bee
any
drop
of
humility
in
you
,
let
this
affright
you
,
lay
downe
the
bucklers
;
and
as
you
have
been
proud
,
so
now
be
humble
.
Say
not
with
Gardiner
,
I
revolted
with
Peter
,
but
I
have
not
repented
with
Peter
:
but
with
this
poore
Proselyte
Naaman
,
I
have
been
as
stout
and
proud
as
he
,
and
now
behold
I
repent
and
am
humble
as
he
:
Lord
give
me
grace
as
thou
gavest
him
.
Oh!
the
servants
of
Naaman
had
little
cause
to
repent
them
of
their
counsell
,
when
such
an
effect
followed
:
Neither
should
I
of
mine
,
if
I
could
prevaile
as
they
did
.
God
grant
you
and
mee
this
grace
.
The
fourth
and
last
use
shall
be
exhortation
to
us
all
,
Exhortation
and
comfort
to
humble
soules
.
to
embrace
this
Vse
4
grace
of
a
subject
&
humble
spirit
:
Oh!
it
is
the
messenger
of
mercy
,
and
mercy
followes
her
at
the
heeles
.
Selfe-deniall
and
an
humbled
soule
,
are
speciall
ingredients
of
this
receit
of
Mercy
,
and
faith
to
apply
it
.
When
the
soule
is
full
of
her
owne
,
it
is
empty
of
Gods
:
hee
counts
all
grace
put
into
such
a
soule
,
as
water
put
into
a
top-full
vessell
.
The
empty
,
the
bare
the
naked
and
poore
soule
,
is
that
wherewith
he
will
betrust
his
grace
:
J●mes
4.7
.
be
earnest
for
this
,
as
you
would
have
faith
herselfe
.
1
Cor.
25.
As
Paul
calles
death
the
last
enemy
which
must
be
subdued
ere
we
have
glory
:
so
may
I
say
,
that
a
proud
selfe-sufficient
heart
is
the
last
enemy
which
must
be
cast
out
,
ere
we
can
come
by
any
grace
.
It
is
the
last
brat
of
the
house
which
goes
out
.
The
onely
vice
which
keepes
possession
for
old
Adam
to
keep
out
Christ
.
When
wee
see
Gods
tokens
,
Simile
.
we
count
the
plague
incurable
:
and
when
mercy
cannot
conquer
a
rebellious
heart
,
it
is
past
all
remedy
.
And
contrariwise
here
is
comfort
to
all
such
as
are
thus
tamed
by
God
,
they
are
brought
to
the
bent
of
his
bow
;
I
may
say
to
thee
as
Martha
to
her
sister
Mary
,
Thy
Lord
is
come
,
and
calleth
for
thee
:
And
as
our
Lord
Jesus
himselfe
said
to
Zacheus
,
This
day
salvation
is
come
unto
thy
house
,
in
as
much
as
thou
art
become
a
sonne
of
Abraham
.
Luke
19.7
.
Thy
Regions
are
white
unto
harvest
,
thy
staffe
stands
next
doore
to
grace
,
and
thy
redemption
is
neer
,
nay
the
day
of
the
Lords
redeemed
is
come
,
Esay
63.4
.
Oh!
thou
mayst
lift
up
thy
heart
unto
God
,
and
say
,
How
is
it
that
the
Messenger
of
the
Lord
is
come
unto
me
!
Lo
,
on
the
sudden
I
feele
mine
heart
so
strangely
thawed
and
teachable
over
it
was
wont
to
be
,
that
I
can
give
no
reason
of
,
except
the
Lord
meanes
to
save
me
.
I
therefore
interpret
it
as
a
signe
of
favour
:
yea
,
thou
mayst
be
sure
of
it
,
and
therefore
repent
thee
not
of
all
thy
paines
,
which
thou
hast
taken
for
it
,
seeing
thy
reward
will
abundantly
answer
thy
travaile
.
And
so
much
briefly
may
serve
to
have
said
of
this
use
and
of
the
Doctrine
.
The
chiefe
doctrine
of
the
whole
verse
opened
at
large
.
I
hasten
now
to
the
point
it selfe
of
Naamans
obedience
:
The
greatest
and
chiefest
of
all
other
which
I
aimed
at
in
the
handling
of
this
Scripture
.
Then
(
saith
the
Text
)
hee
went
and
washed
himselfe
seven
times
in
Iorden
.
What
was
this
?
A
common
act
as
others
were
?
No
other
then
the
former
,
to
come
out
of
Aram
,
to
goe
to
the
King
of
Israel
,
or
to
stand
at
the
doore
of
Elisha
?
Oh
yes
,
those
were
his
own
,
this
is
Gods
:
those
he
made
no
bones
of
,
but
this
was
that
which
had
made
all
this
pudder
:
it
was
the
Lords
owne
way
and
device
for
the
triall
of
his
faith
in
the
miracle
,
and
the
subduing
his
heart
to
the
naked
obedience
unto
him
.
And
lo
,
now
his
stomacke
is
come
downe
,
the
let
is
removed
,
and
therefore
he
doth
as
he
is
bidden
,
and
goeth
and
washeth
seven
times
in
Jorden
.
Marke
the
point
,
it
will
cost
us
some
time
to
handle
.
Doctrine
.
The
point
is
:
Every
one
who
is
able
to
prove
himselfe
,
Every
soule
within
the
condition
of
mercy
,
ought
to
beleeve
.
within
the
condition
of
the
promise
,
may
and
ought
to
cast
himselfe
upon
it
,
obey
the
command
of
God
,
and
beleeve
.
For
the
proofe
of
the
point
,
it
will
be
expedient
that
first
we
cleare
the
ground
of
it
,
out
of
the
example
of
Naaman
in
generall
;
and
then
by
some
evident
texts
of
Scriptures
,
with
a
briefe
reason
or
two
.
And
having
so
done
,
we
will
proceed
to
the
explication
of
the
contents
of
the
Doctrine
.
For
the
generall
correspondence
of
Naamans
case
with
this
point
,
some
may
doubt
,
how
it
may
be
said
of
an
Heathen
,
in
the
point
of
curing
of
a
bodily
disease
,
how
he
can
be
said
to
bee
under
the
condition
of
a
promise
,
and
so
to
believe
?
For
answer
Answer
.
whereof
,
I
say
as
before
,
that
although
the
worke
of
grace
were
a
stranger
unto
him
,
in
respect
of
his
owne
feeling
,
untill
the
time
that
the
Lord
wrought
indeed
grace
in
his
heart
:
yet
forasmuch
as
the
Lord
over-ruled
all
the
occurrents
in
the
businesse
,
by
his
owne
hand
,
for
the
effecting
of
that
which
he
intended
,
and
swayed
his
heart
to
those
preparations
which
were
fit
to
lead
to
such
an
effect
.
Therefore
I
do
not
see
why
(
on
Gods
behalfe
)
those
severall
dispositions
which
were
in
Naaman
,
may
not
be
proportionable
unto
those
which
are
wrought
in
such
as
are
converted
to
God
.
That
Naaman
was
truly
brought
home
to
God
,
besides
the
sequell
in
the
Chapter
,
mee
thinkes
this
is
sufficient
,
that
not
onely
God
would
chuse
him
as
the
onely
Leper
whom
Elisha
should
heale
:
but
also
would
order
the
circumstances
thereof
in
so
set
and
solemne
a
manner
,
that
all
men
may
behold
a
gracious
worke
as
well
as
a
miraculous
.
For
I
demand
,
what
should
need
so
many
interruptions
and
defeats
in
the
miracle
,
such
a
trying
and
searching
of
a
mans
Spirit
,
and
such
a
purposed
drawing
of
him
,
to
see
more
then
an
externall
hand
in
the
thing
,
except
more
then
an
outward
cure
had
beene
intended
by
God
?
A
very
small
and
short
matter
might
else
have
been
made
of
it
,
if
the
Prophet
had
been
used
onely
to
heale
his
body
:
and
(
as
Naaman
thought
)
the
bare
comming
out
,
and
laying
his
hand
on
,
or
speaking
two
or
three
words
,
might
have
served
the
turne
.
But
now
the
Prophet
must
not
bee
seen
,
Naamans
weaknesse
must
be
discovered
to
himselfe
;
and
hence
it
appeares
,
that
the
Lord
would
have
his
Spirit
and
Soule
acquainted
with
God
as
well
as
his
outward
man
.
So
much
for
the
answer
of
the
doubt
:
And
so
I
come
to
shew
what
conditions
were
wrought
in
Naaman
before
his
cure
,
and
then
how
his
obedience
must
be
an
act
of
faith
,
issuing
thereupon
:
respiting
proofes
and
reasons
till
the
Doctrine
be
suted
to
the
Text
;
till
which
it
will
not
be
seasonable
to
settle
it
upon
her
bottome
.
But
this
wee
will
referre
to
the
next
Lecture
.
THE
SEVENTEENTH
LECTVRE
upon
the
fourteenth
VERSE
.
VERSE
XIV
.
Then
he
went
downe
and
washed
himselfe
seven
times
in
Iorden
,
and
his
flesh
came
againe
as
the
flesh
of
a
little
child
,
and
he
was
cleane
.
I
Having
shewed
you
(
beloved
)
in
the
end
of
the
former
Exercise
,
that
Naamans
example
may
wel
yeeld
us
the
consideration
under
our
hand
,
referred
the
particulars
unto
this
Sermon
.
Naaman
then
may
be
conceived
under
the
condition
of
mercy
in
the
purpose
of
God
sundry
wayes
:
In
respect
of
the
order
that
God
tooke
with
him
,
both
in
preventing
him
,
and
assisting
him
before
the
cure
.
In
the
former
we
saw
how
the
Lord
by
a
bodily
disease
made
him
in
the
generall
case
of
one
needing
ease
:
for
he
abased
his
person
(
in
the
midst
of
sundry
other
happinesses
)
with
the
noysome
disease
of
Leprosie
,
which
was
in
it selfe
a
marvellous
yoke
,
and
(
as
God
guided
it
)
a
very
pinching
one
unto
him
,
burdening
him
more
then
in
a
common
manner
.
How
Naaman
was
under
the
condition
of
of
cure
.
If
this
had
not
been
,
the
first
ground
of
the
worke
had
been
removed
.
Next
hereto
,
the
Lord
prevents
him
very
sweetly
with
the
newes
of
one
who
(
in
such
a
desperate
case
)
is
credibly
reported
unto
him
,
to
be
a
man
like
to
heale
him
,
and
this
comes
to
him
by
a
speciall
providence
appointing
a
skirmish
between
Aram
and
Israel
,
wherein
a
Damosell
might
be
taken
prisoner
,
and
such
a
one
(
one
of
a
thousand
)
who
had
taken
notice
of
Elish●'s
worth
in
this
kinde
:
and
this
being
by
Naaman
apprehended
,
tooke
off
utter
despaire
of
incurablenesse
,
and
put
him
into
some
hope
of
a
possible
cure
.
Thirdly
,
hereupon
he
slackens
no
time
,
but
addresses
himselfe
in
the
best
manner
,
to
use
the
most
apt
and
likely
meanes
for
the
commending
of
his
businesse
to
the
Prophet
,
and
for
the
bringing
of
him
to
the
speech
of
the
Prophet
,
having
(
no
doubt
)
a
speciall
desire
to
obtaine
that
really
,
whereof
hee
saw
possibility
before
.
Fourthly
,
by
his
travell
and
furnishing
himselfe
with
gifts
,
attendance
,
comming
to
the
King
of
Israel
with
his
message
,
(
wherein
he
was
greatly
defeated
)
he
is
by
the
Lord
so
mercifully
assisted
,
that
he
ceased
not
till
by
the
Prophets
owne
intimation
,
and
further
light
and
assurance
not
only
of
a
possible
,
but
also
of
a
likely
cure
,
hee
comes
to
the
Prophets
owne
house
,
and
stands
there
to
receive
his
direction
:
Which
shewed
how
restlesse
this
hope
of
his
made
him
,
and
what
singular
estimation
was
bred
in
him
of
the
Prophet
.
Fifthly
,
he
standing
at
the
Prophets
curtesie
,
hearing
the
errand
,
is
marvellously
offended
at
it
,
as
too
slow
and
leasurely
for
his
hasty
spirit
;
and
bewrayes
thereupon
what
a
deale
of
scurfe
lay
within
,
to
cavill
against
it
,
and
to
breake
off
his
former
hopes
and
likings
,
unto
an
utter
distaste
and
rebellion
against
the
way
of
God
,
with
a
furious
resolution
to
give
over
,
because
he
neither
could
speake
with
the
Prophet
,
nor
brooke
his
direction
:
which
yet
was
all
by
God
sweetly
governed
so
,
that
being
upon
this
tickle
point
,
yet
was
he
not
suffered
to
depart
and
goe
out
of
Gods
blessing
into
his
owne
warme
Sunne
,
and
to
sinke
in
his
owne
carnall
selfe-love
:
but
stronglier
assisted
then
ever
,
and
set
upon
by
such
powerfull
perswasions
to
obey
the
Prophets
counsell
,
as
(
although
very
unlike
to
prevaile
with
such
a
spirit
)
yet
wrought
out
selfe-love
and
pride
,
and
made
his
spirit
,
at
the
last
to
come
downe
and
submit
thereto
most
readily
.
And
these
were
the
passages
of
Gods
prevention
and
assistance
.
Now
for
the
perfecting
worke
of
God
,
it
is
most
cleare
in
this
verse
,
wherein
,
his
heart
being
humbled
,
he
assents
to
the
Prophet
both
commanding
and
promising
:
and
(
as
a
man
in
a
fit
condition
for
the
purpose
)
doth
that
which
before
hee
was
very
unfit
for
,
obeyes
,
beleeves
,
goeth
down
and
washeth
himselfe
in
Jorden
.
Thus
having
made
way
to
the
poynt
collected
hence
,
Proofes
of
the
Doctrine
.
I
proceed
to
prove
the
truth
thereof
by
Scripture
;
which
is
not
more
fertile
in
any
one
thing
then
in
proving
of
this
.
For
although
the
words
of
[
condition
of
the
promise
]
be
not
in
the
Scripture
,
in
tearmes
;
yet
are
they
equivalently
and
in
effect
everywhere
in
the
word
both
in
the
Old
&
New
Testament
.
As
,
when
our
Saviour
saith
,
Luke
5.31.32
I
came
not
to
call
the
righteous
,
but
the
sinners
to
repentance
:
And
,
the
whole
have
no
need
of
the
Physitian
,
but
the
sicke
:
not
stomack-sick
,
who
can
ease
themselves
by
vomiting
,
but
the
heart-sicke
;
and
not
onely
so
neither
,
but
those
that
are
so
deadly
sicke
,
as
no
other
Physitian
can
heale
.
I
am
no
Physitian
for
fees
,
but
in
meere
mercy
,
when
no
mercenary
one
can
helpe
,
then
for
meere
pitty
,
and
to
save
life
,
I
will
help
:
rather
then
a
soule
should
miscary
,
and
rather
for
the
honour
of
my
skill
,
and
mercy
,
Esa.
55.1
.
then
for
gaine
(
for
I
take
neither
money
nor
price
for
my
cure
)
I
will
heale
him
,
Esay
57.17
.
Esa.
57.17
.
Marke
upon
what
termes
and
conditions
Christ
cures
:
even
as
Jorden
cured
Naaman
,
when
Abana
&
Pharphar
were
out
of
date
,
and
himselfe
at
a
plunge
:
so
,
when
a
sinner
is
such
in
his
owne
sense
,
(
all
are
so
,
but
yet
in
their
element
,
as
a
fish
in
the
water
,
feeling
no
weight
of
it
)
feeles
it
,
is
convinced
of
it
,
and
neere
to
execution
,
for
ought
is
in
himselfe
.
What
else
save
this
condition
,
is
implyed
in
all
those
Parables
of
the
lost
sheep
,
lost
groat
,
Luke
15
4.8.11
.
Matth.
15.24
.
prodigall
Sonne
?
Those
that
were
never
lost
,
alway
found
,
alway
with
their
father
,
no
fatherlesse
children
are
excluded
out
of
this
number
.
Why
must
that
son
spend
all
,
try
the
hard
world
,
bee
forlorn
and
forsaken
,
ere
he
knew
the
true
worth
of
a
father
,
ere
his
father
comes
out
to
kisse
him
,
to
put
on
all
those
abiliments
upon
him
,
to
kil
the
fat
Calf
to
welcome
him
?
Why
did
he
not
so
to
his
other
good
Son
,
who
was
alway
with
him
,
and
therefore
needed
no
Kid
nor
Calfe
?
Because
hee
was
alway
well
,
and
therefore
it
had
been
ridiculous
so
to
expresse
himself
to
him
,
he
would
have
thought
his
father
a
foole
in
so
doing
.
Thus
Hosee
expresses
the
Condition
,
Hosee
13.3
.
Ashur
shall
not
save
us
,
wee
will
not
ride
upon
horses
.
Why
?
It
was
no
course
to
thrive
:
But
with
thee
the
fatherlesse
finde
mercy
.
Why
?
Because
it
is
Gods
condition
and
qualification
of
such
as
he
will
save
.
So
Esay
57.16.17
.
I
am
high
and
holy
,
but
I
looke
downe
,
and
picke
out
some
above
others
,
to
make
my
favourites
.
Esay
28.9
.
Who
are
they
?
The
humble
ones
,
to
revive
the
contrite
ones
;
and
what
will
hee
doe
to
such
?
Hee
will
create
the
fruit
of
the
lippes
(
which
is
faith
,
and
thereby
)
peace
,
to
the
neere
and
to
the
farre
off
,
and
restore
comfort
to
their
mourners
.
So
elsewhere
,
I
will
powre
water
upon
the
thirsty
grounds
,
Esay
44.3
.
and
thirsty
lands
,
such
as
are
scorcht
and
gape
for
my
raines
to
refresh
them
.
Againe
,
whom
shall
I
teach
wisedome
?
To
whom
shall
I
give
instruction
?
Not
to
all
,
but
to
such
as
are
under
the
condition
of
it
,
humble
,
trembling
ones
,
and
weaned
from
the
breasts
,
fooles
and
Ideots
.
Small
credit
is
to
be
got
by
such
as
have
more
wisedome
then
seven
men
besides
,
such
as
are
full
of
it
,
but
to
make
a
foole
wise
,
is
somewhat
worth
.
How
often
doth
the
Lord
Jesus
in
one
Chapter
urge
this
Condition
?
Blessed
are
the
poore
in
spirit
,
Mat.
5.3.4.5
.
the
hungry
after
righteousnesse
,
the
meeke
in
heart
.
Theirs
is
the
Kingdome
,
they
shall
bee
satisfied
,
and
the
like
.
Why
not
others
?
Doe
not
they
want
it
?
Yes
:
but
they
need
it
not
,
it
were
ill
bestowed
.
The
Kingdome
of
God
is
like
to
a
Merchant
,
Mat.
13.43.44
who
sought
a
Pearle
of
price
;
which
having
found
,
hee
weighed
the
worth
of
it
:
he
hid
it
;
hee
went
and
sold
all
his
reall
estate
,
and
bought
it
.
Every
one
could
not
so
value
it
,
venture
all
upon
it
.
Jam.
4.7.8
.
Submit
your selves
under
the
mighty
hand
of
God
(
saith
Iames.
)
And
what
then
?
When
you
are
downe
,
the
Lord
will
raise
you
up
.
Those
that
be
raised
already
,
care
not
for
this
preferment
.
And
to
finish
proofes
,
what
meaneth
the
holy
Ghost
,
by
describing
all
converts
by
this
condition
?
what
went
before
the
conversion
of
those
murderers
of
the
Lord
of
life
?
They
were
convinced
of
their
bloudy
malice
,
and
of
the
mercy
of
Christ
,
who
was
willing
to
save
them
that
slew
him
;
Act.
2.37
.
and
then
they
were
prickt
in
heart
.
What
then
?
Men
and
brethren
,
what
shall
wee
doe
?
What
made
their
bowels
earne
,
and
made
them
glad
to
learne
of
the
Apostles
?
The
same
grace
that
made
them
humble
.
What
caused
the
Iaylor
to
come
leaping
in
to
Paul
and
Silas
,
whom
he
had
whipped
and
wronged
?
His
heart
was
broke
to
see
the
mercy
which
God
shewed
him
,
Act.
14.
and
in
the
keeping
in
of
the
Prisoners
to
save
his
soule
.
So
much
for
proofes
.
Reason
1
Reasons
of
the
Doctrine
follow
.
Such
onely
,
and
all
such
may
and
must
come
in
and
obey
the
Gospell
by
believing
:
Because
,
first
,
No
other
save
such
,
are
brought
within
any
generall
bounds
of
salvation
,
but
still
remaine
incorrigible
,
impenitent
,
secure
,
carnall
,
and
in
their
sinnes
.
If
others
were
(
in
Gods
ordinary
way
)
and
also
in
their
owne
disposition
(
and
frame
)
capable
and
meet
for
mercy
,
others
might
as
well
partake
it
.
We
call
not
Gods
prerogative
into
question
,
or
what
he
can
doe
,
but
what
he
will
doe
in
his
revealed
will
:
Now
this
being
put
,
then
secondly
I
adde
,
All
such
ought
to
embrace
it
by
the
meane
which
God
hath
appointed
for
that
end
;
and
that
is
by
believing
,
as
the
holy
Ghost
in
all
places
urgeth
,
Acts
13.38
.
Ephes.
2.8
.
Ioh.
3.
end
.
Mark
.
the
16.
toward
the
end
:
and
a
thousand
more
.
For
why
?
Otherwise
it
might
be
,
that
Gods
election
might
bee
frustrate
,
and
his
ends
defeated
:
For
by
this
condition
of
grace
,
they
are
called
to
the
meanes
:
Therefore
if
the
end
of
calling
should
not
follow
in
faith
,
God
might
possibly
lose
his
ends
,
which
neither
Divell
,
and
gates
of
hell
,
world
,
and
envie
of
wicked
,
or
corruption
of
man
can
ever
effect
.
Else
God
should
be
the
God
of
disorder
:
For
why
?
The
condition
Reason
2
of
faith
containes
the
seed
and
foundation
(
in
a
remote
sence
)
of
those
graces
of
the
Spirit
,
which
afterward
are
perfected
in
sanctification
.
As
in
humiliation
there
is
a
seed
of
repentance
,
and
in
affection
of
desire
and
prizing
of
Christ
,
is
included
a
seed
of
love
,
remotely
,
and
in
Selfe-deniall
is
implied
a
seed
of
mortification
,
darkly
and
unshapenly
,
as
in
the
first
life
of
an
infant
,
is
(
in
a
sort
)
included
all
after
ripenings
and
perfections
till
the
birth
.
Now
if
there
should
bee
an
interruption
,
and
a
gulfe
set
,
so
that
one
of
these
could
not
come
at
the
other
,
then
must
God
bee
made
a
God
,
not
of
order
,
but
of
confusion
.
These
persons
thus
qualified
,
must
and
ought
to
believe
,
because
it
Reason
3
is
of
all
others
the
easiest
worke
for
such
to
compasse
,
a
great
part
of
the
difficulty
is
over
:
It
is
also
most
for
the
honour
of
Gods
grace
,
that
such
should
believe
:
and
such
onely
can
and
will
performe
and
practise
the
end
of
their
faith
,
which
is
to
walke
with
God
in
a
renewed
conversation
.
None
are
to
bee
trusted
with
so
weighty
a
businesse
as
they
:
and
therefore
they
may
believe
.
Because
the
promise
of
believing
containes
in
it
the
effect
of
all
the
Reason
4
consequent
promises
of
God
:
in
forgivenesse
and
justification
there
being
at
once
conveyed
to
the
soule
,
all
the
rich
treasures
of
Christ
,
all
his
Legacies
to
his
Church
:
He
gives
them
all
at
one
gift
,
though
he
dispence
them
at
severall
times
,
as
the
necessities
of
his
people
require
.
If
this
might
bee
,
then
they
should
be
frustrate
of
all
grace
at
once
.
If
these
thus
qualified
might
not
believe
,
then
none
might
(
for
none
Reason
5
are
in
such
faire
possibility
)
and
then
all
Gods
offers
,
promises
,
exhortations
,
and
contestings
,
were
in
vaine
:
and
(
as
some
Semipelagians
dare
affirme
)
it
might
be
admitted
,
that
possibly
not
one
man
in
the
world
might
beleeve
,
which
were
horrible
.
Lastly
,
the
Lord
conferring
Baptisme
before
hand
to
infants
(
onely
Reason
6
within
a
generall
covenant
)
should
mocke
us
,
if
hee
meant
not
to
vouchsafe
that
covenant
of
his
to
poore
soules
(
to
bee
their
God
reconciled
and
all-sufficient
)
under
the
meanes
,
having
given
them
his
Seale
before
hand
to
ratifie
it
;
which
Seale
can
have
no
other
realnesse
it
,
save
in
relation
to
his
faithfull
meaning
,
to
effect
and
write
that
Covenant
in
their
hearts
,
which
hee
hath
before
hand
sealed
unto
them
.
And
so
much
for
Reasons
.
Now
I
should
come
to
the
Use
:
But
because
some
questions
doe
here
arise
,
first
,
about
this
Condition
,
of
what
nature
it
is
,
and
wherein
the
steps
of
it
stand
.
And
secondly
,
about
Faith
,
what
I
mean
by
it
,
and
how
it
is
wrought
.
Thirdly
,
why
I
call
it
Obedience
and
Consent
:
ther●fore
I
will
a
little
lend
my
help
for
explication
hereof
,
and
so
come
to
the
uses
.
For
the
first
,
concerning
the
nature
of
this
Condition
of
Faith
,
my
purpose
is
not
to
bring
in
large
discourse
into
a
Sermon
,
nor
to
satisfie
cavillers
about
it
:
I
have
already
done
that
(
so
farre
as
I
thinke
their
mouthes
worth
the
stopping
)
in
another
place
.
In
my
Catechisme
,
Part.
2.
Artic.
7.
That
which
here
I
will
adde
,
shall
be
but
this
;
That
whereas
many
carp
at
the
condition
of
faith
,
who
yet
understand
it
not
,
let
them
know
,
there
is
a
twofold
condition
;
the
one
procuring
,
the
other
signifying
.
Condition
of
faith
is
no
procuring
,
but
only
a
signifying
thing
.
Procuring
,
deserving
,
and
working
conditions
,
we
abhorre
;
but
signifying
conditions
we
allow
:
not
as
our
owne
workes
,
but
as
Gods
previous
dispositions
in
us
,
signifying
what
hee
hath
wrought
in
us
,
and
thereby
evidencing
what
hee
further
intends
to
worke
.
And
hereof
there
is
great
use
:
both
because
,
as
sinne
was
not
brought
to
ripenesse
all
at
once
in
us
,
so
neither
is
grace
:
Also
,
because
the
worke
of
it
being
but
leasurely
and
graduall
,
hardly
perceived
,
we
should
not
be
privie
to
it
,
if
God
did
not
point
at
it
by
sensible
and
discernable
affections
,
as
of
hope
,
desire
,
sorrow
:
but
the
worke
would
seeme
to
lye
dead
in
us
.
Lastly
also
,
because
the
case
so
stands
with
some
converts
,
who
are
called
out
of
a
profane
estate
;
that
if
their
turning
should
bee
all
at
once
,
and
on
the
sudden
,
they
would
feare
lest
it
would
prove
but
some
violent
pang
and
extremity
in
them
,
not
like
to
hold
long
.
But
when
they
can
perceive
a
sensible
change
by
certaine
steps
successively
,
Why
this
condition
is
requred
.
they
discerne
a
more
divine
hand
therein
,
and
are
much
stayed
and
satisfied
.
Adde
to
these
,
That
the
Lord
in
this
case
doth
not
so
much
look
at
his
own
power
,
what
he
could
doe
at
once
;
as
at
the
disposition
of
such
as
he
worketh
upon
,
whose
narrow
neckes
cannot
receive
much
at
once
,
but
by
drop-meale
:
and
all
,
through
that
unspiritualnesse
of
our
heart
,
not
easily
capable
of
holy
things
.
A
crooked
cry
some
doth
not
looke
upward
with
more
difficulty
,
then
our
frame
receives
grace
.
The
worker
of
it
.
Secondly
,
take
knowledge
of
this
,
that
the
immediate
worker
of
these
preparations
,
is
two-fold
:
The
former
is
the
convincing
power
of
the
Law
:
the
latter
is
the
succeeding
conviction
of
the
Gospel
.
And
touching
this
latter
,
know
that
although
the
same
thing
workes
faith
it selfe
,
which
workes
this
condition
,
yet
by
a
divers
measure
of
assistance
,
according
to
the
capacity
of
the
Soule
:
which
at
the
first
is
drawne
to
see
so
much
light
in
the
promise
,
as
winnes
affections
to
the
same
,
for
that
excellent
pretiousnesse
,
gaine
and
happinesse
which
it
heares
to
be
offered
therein
.
But
in
time
it
sees
not
onely
so
much
,
but
more
closely
also
applies
it selfe
thereto
by
faith
and
affiance
of
soule
,
as
a
thing
in
speciall
offered
and
belonging
unto
herselfe
;
yet
both
are
wrought
by
the
Gospel
,
and
neither
comes
from
our selves
:
both
proceed
from
free
grace
,
so
that
wee
must
not
conceive
,
that
the
Lord
doth
offer
Christ
to
such
as
can
work
their
owne
hearts
to
sorrow
,
desire
,
or
esteem
of
grace
,
(
for
what
is
so
contrary
to
us
as
these
things
?
)
But
the
Lord
in
working
them
upon
us
by
the
Spirit
of
Grace
,
in
a
weaker
degree
at
the
first
,
and
unshapen
,
doth
at
last
by
the
same
Spirit
bring
them
to
a
more
full
and
formed
degree
,
in
such
as
are
to
bee
saved
.
Thirdly
note
,
It
is
a
middle
thing
between
meere
corruption
and
grace
.
that
this
preparation
stands
in
a
middle
nature
between
meer
corruption
&
the
gift
of
grace
it selfe
,
peculiarly
so
called
:
Preparation
is
neither
to
bee
called
meere
Nature
,
nor
any
thing
which
nature
alone
can
affoord
:
nor
yet
can
it
bee
called
Faith
;
but
a
previous
supernaturall
worke
,
which
in
them
that
perish
by
suffering
it
to
decay
,
comes
to
nothing
:
but
in
the
elect
,
ends
in
effectuall
calling
and
beleeving
the
promise
.
Fourthly
note
,
that
yet
this
must
not
bee
trusted
unto
,
as
if
it
were
in
it selfe
sufficient
to
make
the
soule
happy
:
for
still
,
that
which
the
poore
sinner
must
cling
and
cleave
to
,
for
her
pardon
&
peace
,
must
be
that
only
bloud
of
Christ
,
the
sati
factio●
of
justice
.
She
must
lay
hold
on
this
,
and
make
it
her
owne
,
by
faith
in
the
promise
.
Thus
much
for
the
present
comes
in
my
minde
,
to
tell
you
,
touching
the
nature
of
this
Condition
.
Now
I
come
to
the
steps
of
it
.
The
first
property
issueth
from
the
convincing
power
of
the
morall
Law
,
It
is
not
to
be
trusted
to
alone
.
The
steppes
of
it
:
1.
Loading
by
the
Law
.
A
Loaden
soule
what
it
is
,
and
the
markes
of
it
.
working
the
conscience
to
be
loaden
through
the
spirit
of
bondage
.
To
speake
much
of
any
thing
in
speciall
,
would
spend
more
time
then
such
an
Audience
and
exercise
admits
.
I
must
take
these
things
for
granted
,
having
taught
you
them
in
my
course
of
catechising
.
One
thing
I
will
adde
,
(
which
there
I
omitted
)
viz.
to
lay
you
downe
some
markes
,
whereby
you
may
discerne
this
condition
of
the
Law
.
All
that
are
loaden
,
lost
,
deadly
heart-sick
of
the
Law
,
are
bidden
to
come
to
Christ
:
But
who
are
these
?
1.
Such
as
cannot
look
back
into
their
former
estate
of
jollity
,
liberty
,
and
life
in
sinne
uncontrolled
,
without
wondring
and
detestation
of
themselves
.
2.
A
loaden
soule
feeles
her selfe
discharged
quite
from
those
false
shoulders
that
suffered
not
so
intollerable
a
load
of
sinne
,
and
curse
to
be
felt
,
but
kept
the
soule
in
a
rotten
peace
.
The
Law
abandons
ease
,
security
,
boldnesse
,
peace
,
pleasures
,
mirth
and
company
,
ignorance
and
selfe-conceit
,
which
would
not
endure
sinne
to
settle
upon
her
right
subject
▪
and
lets
in
a
veine
of
vengeance
in
stead
of
the
veine
of
vanity
and
carelesnesse
.
3.
The
soule
in
this
case
fares
as
a
thing
oppressed
with
that
which
exceeds
it
.
As
in
all
naturall
excesses
,
there
is
either
a
weakning
or
destroying
of
the
Patient
.
If
light
or
heat
be
too
excessively
offered
to
the
eye
,
or
fire
to
the
touch
,
they
destroy
both
:
So
this
wrath
of
God
ceazing
excessively
upon
conscience
,
doth
spiritually
kill
it
.
4.
This
loading
is
such
as
exceeds
all
concealment
,
or
biting
it
in
by
modesty
,
or
patience
;
it
must
vent
it selfe
,
Act.
2.
Men
and
bre●hren
what
shall
we
doe
?
5.
It
is
glad
to
heare
of
the
least
ease
:
not
cavilling
with
the
Instrument
,
but
joying
in
it
.
6.
She
confesses
God
might
justly
crush
her
in
peeces
,
without
any
purpose
to
redresse
her
.
7.
She
walkes
for
ever
after
,
much
more
warily
and
tenderly
against
sin
,
then
such
as
never
felt
this
load
,
though
their
knowledge
be
greater
.
8.
This
load
is
unto
the
soule
,
as
a
venomed
Dart
sticking
to
the
flesh
,
or
a
burden
nailed
to
the
shoulder
;
not
possible
to
be
puld
off
,
but
the
more
she
struggles
,
the
more
it
settles
.
9.
Other
mens
loads
trouble
her
not
so
much
as
her
owne
:
shee
hath
no
leasure
to
jangle
of
them
,
having
so
much
to
doe
at
home
.
10.
Though
God
should
ease
her
,
shee
would
not
readily
return
to
her
old
vomit
.
11.
It
is
not
such
a
load
that
crusheth
a
legge
or
an
arme
;
but
such
as
oppresses
the
whole
man
in
each
faculty
and
member
.
12.
It
is
not
such
a
load
neither
as
quite
destroyes
;
but
the
soule
is
sustained
by
God
from
utter
sinking
,
till
shee
heare
further
.
Thus
much
of
the
Legall
.
The
second
work
is
from
the
Gospel
.
Before
any
further
preparation
is
wrought
,
the
Lord
ministers
to
the
soule
a
further
light
,
and
that
is
the
Gospel
,
which
brings
newes
to
the
soule
in
such
an
estate
,
of
a
possible
remedy
,
through
the
grace
of
Christ
.
I
must
not
insist
in
things
largely
handled
elsewhere
;
but
take
them
for
granted
here
:
The
summe
is
,
that
the
Lord
in
the
view
of
that
full
satisfaction
of
the
Lord
Jesus
,
offers
full
and
free
deliverance
and
ease
to
a
soule
thus
loaden
,
without
any
equivocation
or
fraud
:
And
withall
discovers
to
her
the
most
pretious
view
of
all
the
good
things
of
God
purchased
for
her
;
though
pardon
immediately
,
yet
consequently
all
other
,
whereby
she
may
bee
made
perfectly
happy
,
and
rid
of
her
thraldome
.
And
according
to
the
soules
measures
in
the
revealing
of
this
light
unto
her
,
she
comes
more
or
lesse
forward
in
those
affections
and
dispositions
,
which
wee
call
Evangelicall
preparation
:
of
which
,
there
had
rather
bee
a
volume
made
then
a
Sermon
;
and
(
as
elsewhere
I
have
promised
)
I
intend
a
speciall
Treatise
of
them
,
if
God
grant
life
and
liberty
:
(
at
least
of
so
many
of
them
as
I
have
not
already
handled
in
other
Treatises
.
Evangelicall
preparings
either
Negative
or
Positive
.
)
Now
it
shall
bee
sufficient
to
point
at
them
(
this
being
the
least
part
of
the
Doctrine
under
our
hand
)
and
then
I
will
come
to
the
latter
branch
.
This
Evangelicall
preparation
is
of
two
sorts
:
The
one
negative
,
and
of
them
I
point
at
these
foure
:
First
,
a
stopping
of
the
Soul
from
her
old
courses
,
and
from
relapsing
into
them
.
Secondly
,
a
great
sorrow
of
heart
for
sin
past
.
Thirdly
,
a
speciall
aversation
and
abhorring
for
time
to
come
.
Fourthly
,
Selfe-deniall
.
The
other
sort
of
these
I
call
positive
;
and
heer
take
these
foure
also
:
First
,
an
hope
raised
up
in
the
soule
,
which
causeth
her
to
hold
still
on
with
God
in
his
way
.
Secondly
,
desire
encreasing
more
and
more
after
mercie
.
Thirdly
,
an
high
prizing
of
it
,
above
all
earthly
treasure
.
Fourthly
,
restlesse
diligence
,
in
use
of
all
meanes
,
till
her
desire
be
accomplished
with
fainting
under
delay
.
All
these
are
the
fruit
of
the
Gospell
,
drawing
the
soule
to
bee
willing
to
hearken
after
God
,
although
as
yet
she
cannot
incorporate
herselfe
into
the
promise
,
nor
put
Christ
on
as
a
garment
made
fit
for
her
;
yet
by
these
she
is
drawne
to
looke
toward
him
:
And
therefore
to
speake
a
word
of
each
,
not
as
I
named
them
,
but
in
their
order
:
First
,
I
say
,
Such
a
soule
is
loth
to
give
over
that
little
taste
she
hath
of
him
,
nor
can
bee
pulled
from
her
hearings
,
duties
,
prayers
and
meanes
,
nor
perswaded
to
revolt
to
her
old
vanities
.
Psal.
85.4
.
As
David
saith
,
Such
as
hearken
after
God
s
mercy
,
returne
no
more
to
folly
.
Secondly
,
such
an
one
,
by
the
Gospel
conceives
an
hope
a
farre
off
,
as
it
were
a
glimpse
of
light
through
a
cloud
,
that
her
estate
is
not
quite
forlorne
:
whereupon
the
extremity
of
her
former
feares
is
much
alayd
,
and
shee
put
out
of
despaire
,
into
some
expectation
of
better
things
,
although
(
as
in
the
twilight
)
much
mixture
of
old
terrors
remain
not
quite
banished
,
as
the
Canaanites
among
Israel
,
to
teach
them
warre
,
and
to
occupy
them
in
combats
.
Thus
was
it
with
those
Ninevites
,
who
by
the
instinct
of
mercy
darted
into
them
by
the
Lord
secretly
,
lifted
up
their
heads
a
little
towards
hope
of
not
perishing
,
and
to
the
musing
upon
the
benefit
of
deliverance
.
The
third
is
an
holy
compassion
of
heart
towards
him
whom
the
soul
hath
pierced
by
sinne
,
even
the
Lord
of
life
,
who
yet
was
well
content
to
be
murthered
,
lest
his
murtherers
should
perish
.
The
due
meditation
whereof
melts
the
soul
into
marvellous
heavinesse
,
that
she
should
seeke
his
ruine
,
who
sought
her
making
.
Not
as
mourning
for
his
death
(
for
else
she
must
have
for
ever
been
damned
)
but
for
her
treachery
against
the
mercy
of
a
Father
,
who
cut
off
his
Plea
;
and
the
love
of
a
Saviour
who
gave
his
life
for
her
.
This
makes
her
impotent
in
her
mourning
,
and
steeps
her
in
gall
and
wormwood
,
Zachar.
12.10
.
as
not
able
to
utter
indignation
enough
against
her selfe
for
it
.
Fourthly
,
yet
as
one
borne
downe
with
the
singularity
of
such
mercy
,
and
the
fulnesse
of
that
price
which
is
paid
to
justice
for
her
sinne
,
shee
is
loth
to
let
it
passe
without
a
desire
to
partake
it
;
yea
,
and
an
ardent
affection
after
it
,
as
one
that
is
famished
for
lack
of
bread
or
drinke
,
can
be
satisfied
with
nothing
save
that
which
it
longs
for
,
though
shee
were
offered
treasures
in
stead
of
it
:
yet
shee
still
cries
with
Rachel
,
Gen.
30.1
.
Give
me
this
,
or
else
I
dye
.
And
fifthly
,
here
she
stoppes
not
,
but
warily
lookes
about
her
,
that
she
binde
not
the
hands
of
mercy
from
bestowing
her
desire
upon
her
,
by
her
boldnesse
and
loosnesse
of
heart
&
life
,
and
therfore
she
is
watchful
to
her self
,
lest
in
this
her
pursuit
after
mercy
,
she
should
offend
it
any
way
,
by
her
pride
,
frowardnesse
,
base
words
,
passions
,
or
behaviours
,
worldlinesse
,
commonnesse
of
heart
about
her
earthly
lawfull
businesse
,
loose
hearing
,
forgetfulnesse
,
or
the
like
.
Sixthly
,
she
is
marvellous
restlesse
in
the
applying
of
her selfe
to
all
such
meanes
and
ordinances
as
might
further
her
desires
,
and
reveale
unto
her
more
light
and
evidence
of
Christ
;
fearing
lest
by
any
defect
of
hers
,
and
letting
slip
the
opportunities
and
seasons
of
grace
,
and
stirring
motions
of
the
Spirit
,
shee
might
provoke
the
Spirit
of
grace
to
give
her
over
to
her
owne
unprofitablenesse
:
she
tries
all
,
as
ascribing
that
honour
to
God
,
to
chuse
what
he
will
worke
by
:
to
these
hornes
of
the
Altar
she
will
cleave
,
and
if
shee
must
dye
,
shee
will
dye
there
.
Seventhly
,
the
more
she
growes
in
understanding
of
the
way
,
and
mystery
of
salvation
by
Christ
,
the
more
shee
compares
it
with
the
best
contents
which
this
world
in
any
kinde
did
ever
present
unto
her
;
and
finding
them
light
in
the
ballance
,
and
farre
from
being
what
they
seeme
,
or
performing
what
they
promise
:
nay
,
although
they
could
doe
both
,
yet
in
comparison
with
mercy
,
shee
stamps
them
under
her
feet
,
esteeming
them
all
as
drosse
and
dung
.
Phil.
3.
Lastly
,
by
this
meanes
she
resolves
fully
in
her
last
thoughts
,
to
sell
off
all
whatsoever
might
seeme
pretious
unto
her
,
lusts
,
liberties
,
vertues
,
Religious
duties
,
yea
,
that
onely
stop
of
grace
,
the
mixture
of
Selfe
with
Christ
,
that
so
shee
might
in
the
losse
of
all
,
make
up
a
price
of
grace
,
that
is
,
that
she
may
come
with
nothing
,
and
make
a
price
of
no
price
,
and
so
buy
the
Pearl
;
till
which
purchase
be
made
her
own
,
she
can
have
no
peace
:
And
this
purchase
stands
in
her
faith
,
which
as
an
hand
takes
and
accepts
the
seasin
and
delivery
of
the
Lord
Jesus
,
given
to
her
by
the
hand
of
him
that
surrenders
him
unto
her
,
by
the
promise
.
Touching
the
which
act
of
faith
,
it
remaines
that
we
speake
a
little
,
having
said
of
this
preparation
so
much
as
for
the
present
wee
think
meet
.
Touching
faith
what
it
is
,
and
how
it
is
bred
in
the
soule
.
Concerning
which
,
and
first
of
the
nature
of
it
(
so
farre
as
it
is
the
act
of
the
soule
obeying
and
yeelding
to
a
word
of
promise
)
I
will
say
a
little
,
as
may
best
sute
the
Text
here
under
our
hand
.
Naaman
then
(
we
see
)
overswayed
by
his
servants
,
doth
submit
himselfe
to
the
word
of
the
Prophet
,
and
hee
goes
to
Jorden
,
and
washeth
.
Faith
then
(
to
tell
you
first
in
what
it
stands
not
)
is
not
properly
an
habit
of
assurance
or
certainty
of
pardon
,
through
a
personall
and
particular
appropriation
of
Christ
to
her selfe
.
Although
asrance
be
never
without
faith
,
yet
assurance
is
not
the
proper
act
of
Faith
.
The
originall
of
this
error
proceeded
(
as
many
others
have
done
)
from
heat
of
confuting
Papists
,
in
their
opposing
of
possibility
of
Assurance
.
That
wee
might
the
mo●e
fully
confute
them
,
our
first
defenders
would
maintaine
,
that
the
nature
of
justifying
and
saving
faith
stood
in
assurance
,
which
Tenet
was
indeed
more
then
a
confutation
:
for
although
it
is
the
portion
of
none
save
beleevers
to
enjoy
this
assurance
,
yet
neither
is
it
the
portion
of
all
that
beleeve
,
to
attaine
it
(
but
only
some
special
ones
to
whom
it
is
granted
)
neither
is
that
assurance
which
such
have
,
the
formal
act
of
their
faith
,
but
rather
an
effect
or
cōsequent
of
the
act
of
beleeving
,
&
of
an
higher
measure
then
that
is
.
For
sure
it
is
,
the
greater
our
feeling
of
assurance
is
,
the
lesse
our
faith
is
.
To
shew
then
what
it
is
:
It
is
such
an
act
of
the
soule
,
as
upon
good
ground
and
warrant
,
casts
her selfe
upon
the
promise
for
pardon
and
life
.
By
[
casting
her selfe
]
can
be
meant
no
assurance
within
her selfe
,
but
a
submission
and
resigning
up
of
her selfe
to
the
promise
,
in
respect
of
that
power
and
truth
of
the
Promiser
who
bids
her
come
,
and
hee
will
ease
her
.
This
is
a
sure
word
,
and
hath
neither
trick
nor
device
in
it
,
neither
hooke
nor
crooke
,
but
is
that
which
it
imports
,
and
cannot
deceive
:
And
this
sure
word
is
the
object
which
faith
lookes
at
:
Shee
lookes
not
so
much
at
the
assurance
which
shee
feeles
within
her selfe
;
but
at
the
certaine
and
infallible
truth
of
the
Word
without
.
As
for
her selfe
,
shee
knowes
shee
is
full
of
doubts
,
feares
and
unsetlednesse
;
but
so
is
not
the
Word
of
God
,
nor
himselfe
that
speakes
in
it
.
She
even
in
the
very
act
of
believing
,
is
full
of
strife
and
struggling
.
For
the
making
of
this
plaine
,
consider
faith
in
all
her
passages
,
and
you
shall
see
it
.
Quest.
1
The
soule
hath
three
questions
.
The
first
question
is
,
whither
the
Soule
shall
turne
her selfe
in
her
legall
straits
?
Flesh
saith
thus
;
Goe
on
no
further
towards
the
promise
:
for
it
is
a
difficult
worke
to
believe
,
and
unlikely
to
take
effect
;
or
if
it
doe
,
yet
thou
shalt
alway
be
doubtfull
.
The
Word
on
the
contrary
saith
;
Doe
not
desist
,
nor
revolt
to
thy
former
pleasure
in
sin
,
for
in
that
course
there
is
no
hope
,
thou
art
then
in
a
desperate
case
:
Proceed
rather
and
goe
to
the
promise
,
for
thereby
its
possible
thou
maist
find
some
redresse
.
What
doth
the
soul
in
this
strife
?
She
compares
the
argument
of
the
word
,
with
the
counsell
of
the
flesh
,
and
findes
it
better
then
this
;
because
it
is
farre
more
safe
to
chuse
a
possible
redresse
of
misery
,
then
to
fall
upon
the
assured
pykes
of
certaine
wo
and
despaire
.
Here
we
see
a
fight
,
but
no
victory
,
no
assurance
;
only
that
rest
which
the
soule
hath
,
is
not
from
any
thing
she
feeles
within
herselfe
,
but
without
in
the
word
.
Secondly
,
here
comes
in
a
second
doubt
,
and
therein
Satan
tells
Quest.
2
the
soule
,
it
is
true
,
Thou
chusest
hope
before
despaire
,
but
what
hast
thou
to
doe
with
peace
?
Or
how
knowest
thou
whether
thou
oughtest
rather
to
chuse
the
one
,
then
the
other
,
or
what
right
hast
thou
to
ease
and
pardon
?
Here
againe
steppes
in
the
word
,
and
succours
the
soule
,
telling
her
,
That
she
ought
to
fasten
upon
life
and
pardon
,
and
chuse
it
before
sinne
and
death
;
for
God
hath
bred
in
her
the
condions
of
faith
,
a
longing
,
mourning
,
restlesse
,
selfe-denying
heart
,
therefore
to
her
and
to
no
other
this
pardon
and
ease
belongs
,
and
she
may
claime
it
.
God
indeed
hath
no
where
said
in
his
word
,
I
will
pardon
thee
Iohn
,
thee
Thomas
,
&c.
But
he
hath
said
,
such
and
such
I
will
pardon
,
so
and
so
qualified
:
Now
she
assumes
this
qualification
to
herselfe
,
and
therefore
she
concludes
,
that
to
her
it
belongs
.
This
is
another
word
of
the
Spirit
,
which
still
drawes
on
a
poore
soule
to
bee
willing
to
beleeve
.
But
now
comes
the
nearest
worke
of
the
Spirit
in
the
word
,
and
Quest.
3
that
answers
a
third
objection
,
which
is
this
:
How
shall
I
know
in
speciall
its
mine
owne
?
Perhaps
it
may
belong
unto
such
a
one
as
I
am
,
but
many
things
belong
to
men
,
which
yet
they
are
by
one
meanes
or
other
defeated
of
:
How
shall
I
know
that
God
will
give
it
me
in
speciall
,
and
grant
me
the
gift
of
faith
to
beleeve
it
?
In
this
,
the
word
grapples
closely
and
nearly
with
the
soule
,
and
brings
it
to
the
strict
point
of
beleeving
,
and
tells
the
soule
,
That
all
to
whom
the
promise
of
pardon
and
life
belongs
by
the
allowance
of
God
,
he
will
most
undoubtedly
bring
it
to
passe
for
them
,
and
conferre
it
upon
them
;
yea
and
give
them
faith
to
cast
themselves
upon
it
.
For
in
saying
,
Come
unto
me
all
you
loaden
ones
,
and
I
will
ease
you
,
he
meanes
not
onely
you
may
,
but
you
must
come
;
not
only
it
belongs
unto
you
to
come
,
but
I
will
,
in
my
calling
you
,
enable
you
to
come
,
and
put
strength
and
power
into
you
to
come
,
that
is
to
beleeve
,
and
by
beleeving
,
ease
you
.
By
this
,
the
word
setles
the
soule
upon
the
promise
,
as
being
that
which
it
seemes
;
she
sees
God
is
willing
she
should
beleeve
,
and
therefore
will
conferre
it
on
her
:
And
in
so
doing
,
the
Spirit
causeth
the
heart
which
is
willing
,
to
become
effectually
willing
,
that
is
,
takes
away
all
feare
of
defeating
,
and
tells
her
,
she
shall
speed
of
her
desire
;
and
therefore
now
she
dares
venture
,
and
cast
herselfe
upon
the
promise
,
and
if
she
perish
so
,
she
is
content
,
for
she
dares
jeopard
her
soule
upon
Gods
Truth
.
Now
we
see
this
casting
and
venturing
upon
the
promise
is
the
best
of
all
these
three
acts
of
the
word
;
and
yet
here
is
no
assurance
,
for
the
soule
,
in
respect
of
herselfe
,
is
neverthelesse
full
of
doubting
;
all
her
bottome
is
this
last
word
of
the
promiser
,
that
he
will
effect
that
in
the
soule
which
he
hath
promised
:
By
all
these
I
inferre
,
The
act
of
faith
is
no
assurance
within
,
but
an
evidence
without
,
resting
upon
the
word
;
which
word
the
more
evident
it
is
made
to
the
soule
,
the
better
and
stronger
is
the
act
of
beleeving
,
but
the
best
of
these
is
no
assurance
.
Quest.
It
will
bee
demanded
,
May
not
assurance
be
had
at
all
?
I
answer
,
Answ.
yes
,
it
may
be
,
and
is
the
portion
of
such
as
the
Lord
sees
meet
to
enjoy
it
;
Eph.
1.
Rom.
8.
but
that
stands
upon
another
bottome
,
and
that
is
the
immediate
evidence
of
the
Spirit
in
the
conscience
of
one
who
is
already
a
beleever
,
making
her
to
know
that
she
beleeves
.
This
is
not
by
the
word
directly
,
but
the
Spirit
of
the
word
which
reflects
that
into
the
heart
with
knowledge
and
feeling
,
which
before
she
only
had
by
the
fidelity
of
the
Promiser
.
But
,
this
(
as
I
said
)
is
not
faith
,
(
for
then
none
should
have
faith
who
want
this
,
which
God
forbid
;
)
but
an
effect
of
faith
in
some
speciall
persons
,
and
not
all
that
beleeve
.
Thus
much
for
the
former
question
.
Now
for
the
latter
,
viz.
how
faith
is
wrought
.
The
sufficiency
of
a
promise
,
is
the
object
of
faith
.
You
see
brethren
it
is
evident
,
that
the
nature
and
worke
of
saving
faith
stands
not
in
any
fulnesse
of
sailes
,
or
reflex
knowledge
and
overpowring
sweetnesse
of
perswasion
:
But
(
as
I
said
)
in
a
grounded
casting
herself
upon
the
word
:
For
by
this
only
mean
faith
is
wrought
.
And
I
call
it
(
grounded
)
because
so
weighty
a
matter
as
the
resting
and
casting
of
the
soule
upon
a
thing
,
requires
,
that
the
thing
bee
a
foundation
of
great
warrant
to
beare
up
a
soule
from
revolting
againe
.
Nay
,
when
the
conscience
is
come
thus
farre
,
as
to
fasten
upon
the
word
,
Oh!
she
hath
thousand
objections
against
the
sincere
meaning
of
God
in
his
word
.
Hence
it
is
,
that
the
word
is
so
full
of
places
wherein
this
sufficiency
of
the
promise
to
rest
upon
is
urged
:
Sometime
the
Lord
contests
with
them
that
quarrell
against
it
.
Is
the
Arme
of
the
Lord
shortned
?
Hath
he
said
it
,
and
it
shall
not
come
to
passe
?
Hezechia
tells
us
,
Esay
38.15
.
He
hath
spoken
himselfe
unto
us
,
and
he
hath
done
it
,
Heb.
13.5
.
For
he
hath
said
,
I
will
not
faile
,
nor
forsake
thee
.
So
againe
,
The
mouth
of
the
Lord
hath
spoken
it
.
Among
men
its
called
an
unsure
argument
to
prove
a
thing
by
authority
,
because
men
are
liars
further
then
their
truth
will
speake
for
them
:
And
yet
some
great
persons
have
born
such
sway
and
authority
in
the
hearts
of
their
Disciples
,
that
their
bare
word
hath
carried
assent
with
it
.
But
to
be
sure
,
this
is
a
sure
argument
God
hath
said
it
,
therefore
it
is
true
,
as
in
all
the
words
which
ever
went
out
of
his
mouth
,
so
especially
in
his
promise
,
Phil.
4.
2
Cor.
1.20
.
that
above
all
,
pleads
certainty
.
Faithfull
is
he
who
hath
promised
,
who
also
will
effect
it
.
And
Elizabeth
,
Luke
1.
tells
Mary
,
There
shall
bee
a
performance
from
the
Lord
to
his
handmaid
of
that
which
he
hath
promised
.
All
the
promises
of
God
are
Yea
and
Amen
in
Christ
Jesus
,
with
a
thousand
more
.
But
generall
texts
satisfie
not
a
scrupulous
soule
in
so
weighty
a
matter
;
and
flesh
is
ready
to
say
,
what
signe
from
heaven
shewest
thou
us
of
these
things
?
We
would
see
some
sight
,
or
heare
some
voice
to
confirme
the
word
.
Ah
poore
soule
!
I
may
say
of
thee
as
the
Scripture
speakes
of
Samuel
,
1
Sam.
2.
thus
did
he
ere
he
knew
the
Lord
;
so
these
are
thy
crotchets
ere
thou
knewest
the
promise
:
But
afterward
thou
sawest
more
in
that
alone
,
then
in
all
other
waies
;
for
the
Promise
and
Testament
of
Christ
,
1
Sam.
2.
is
written
with
the
finger
of
God
by
the
penne
of
the
Spirit
dipt
in
the
bloud
of
God
.
But
(
to
utter
what
God
is
willing
to
have
spoken
)
I
must
say
that
he
who
might
claime
this
absolute
power
over
the
soule
to
be
beleeved
upon
his
bare
word
:
yet
,
seeing
the
sensuality
of
man
,
and
our
wofull
distrust
,
is
willing
to
allow
us
all
the
meanes
of
strengthening
our
soules
in
his
promise
,
both
by
such
seales
and
witnesses
as
confirme
it
,
yea
Miracles
,
Sacraments
,
and
oaths
,
annexed
to
his
Covenant
,
and
especially
by
those
properties
of
a
promise
,
and
of
him
that
makes
it
;
and
all
to
conclude
and
set
the
controversie
beyond
questions
.
And
by
this
meane
faith
is
wrought
.
In
the
which
course
of
God
,
appeares
his
great
love
and
wisdome
;
for
herein
hee
hath
endeavoured
to
answer
all
our
doubts
and
carnall
objections
;
we
are
not
so
ready
to
cast
in
feares
,
as
he
by
this
meane
casts
them
out
.
For
why
,
O
poore
soule
dost
thou
suspect
the
Lord
will
not
satisfie
thy
desire
in
giving
thee
Christ
?
Either
it
must
bee
because
there
is
no
ground
or
cause
for
which
he
should
doe
it
,
The
ingredients
of
a
promise
.
and
this
is
answered
by
his
freedome
&
graciousnesse
:
Or
he
is
a
God
just
and
revenging
sin
,
but
this
is
taken
away
by
satisfaction
made
&
taken
:
Or
because
he
cannot
,
and
this
is
false
,
for
his
power
is
omnipotent
:
Or
because
he
meant
it
not
eternally
:
But
the
promise
is
from
election
:
Or
wills
not
in
time
:
But
that
he
doth
,
for
he
invites
and
beseeches
us
,
Or
he
is
not
wise
enough
to
compasse
it
:
But
that
he
is
,
for
he
is
wisdome
:
Or
he
is
untrue
in
his
performance
:
But
that
he
is
not
,
for
he
is
faithfull
:
Or
he
may
change
,
but
that
he
cannot
,
for
he
is
immutable
:
So
that
let
us
but
set
perfection
of
nature
and
grace
in
him
,
against
that
which
is
in
us
,
our
distrust
and
unbeleefe
,
and
we
shall
see
every
sore
hath
his
plaster
,
each
distemper
hath
his
medicine
.
And
all
these
are
included
in
a
promise
:
So
that
whosoever
hath
the
gift
of
ripping
up
a
promise
aright
should
behold
all
Gods
riches
in
it
:
But
is
a
great
skill
,
and
the
promises
of
God
lye
in
the
Scriptures
,
as
gold
and
jewells
lye
deep
in
the
earth
,
at
least
in
the
field
of
the
Gospell
,
and
we
are
not
aware
of
them
,
nor
acquainted
with
that
fulnesse
and
perfection
which
is
in
them
:
And
many
confesse
one
of
these
,
who
will
not
acknowledge
another
;
grace
comes
in
drop
by
drop
,
else
,
wee
should
looke
upon
a
promise
with
other
eyes
,
then
(
for
the
most
part
)
the
most
of
us
doe
.
A
word
or
two
of
each
of
the
branches
.
For
the
first
:
Freedome
:
true
it
is
,
1.
Freedome
.
there
is
nothing
in
thee
to
procure
such
mercy
;
but
he
is
of
his
owne
accord
,
for
his
owne
sake
,
Esay
63.4
.
cut
off
his
plea
,
&
thought
thoughts
of
peace
,
he
hath
done
it
for
the
glory
of
his
grace
,
even
because
he
will
shew
mercy
;
it
better
pleased
him
so
to
doe
,
then
the
first
creating
of
Adam
;
for
now
by
his
fall
,
he
addes
mercy
to
goodnesse
,
and
magnifies
himselfe
in
many
attributes
more
,
Justice
,
Wisdome
and
Truth
:
He
seekes
nothing
else
,
save
the
winning
and
binding
of
the
soule
to
him
for
ever
in
covenant
which
else
so
treacherous
an
heart
as
ours
would
never
have
yeelded
to
:
So
that
thou
maist
well
trust
him
in
this
respect
,
if
thy
faith
can
but
get
in
with
the
Lord
;
for
if
he
do
it
not
for
thine
ends
,
yet
for
his
own
he
will
,
so
that
thou
canst
set
thine
owne
under
his
;
so
that
thy
best
prop
will
be
,
the
preciousnesse
of
his
glory
,
which
he
will
not
give
to
another
,
and
therefore
thy
unbeleefe
shall
not
rob
him
of
it
.
2.
Strength
.
Secondly
,
satisfaction
is
made
and
taken
;
therefore
he
hath
ground
enough
to
settle
his
graciousnesse
upon
.
Justice
could
not
cry
it
down
by
revenge
,
rather
then
it
should
,
a
satisfaction
made
by
the
bloud
of
an
onely
Sonne
,
the
bloud
of
God
and
man
shall
stoppe
the
cry
of
it
:
upon
this
,
both
made
by
Christ
,
and
taken
by
our
Judge
,
lo
,
he
turns
wrath
into
mercy
,
and
his
bosome
is
set
open
and
unlocked
as
a
fountaine
,
2
Cor.
5.20
,
21.
He
offers
us
reconciliation
,
because
hee
hath
made
him
sinne
,
and
curse
,
who
knew
none
,
that
we
might
bee
his
righteousnesse
.
And
this
is
called
the
Lords
strength
,
Esay
27.4
.
that
is
the
bottome
whereupon
mercy
maintaines
herselfe
against
all
quarrell
of
justice
,
and
this
hath
taken
away
the
dint
of
it
,
so
that
hee
truly
professeth
,
anger
is
not
in
me
;
therefore
come
in
,
not
to
an
enemy
,
3.
Omnipotence
.
but
to
a
father
,
feare
not
.
Thirdly
,
he
is
omnipotent
:
He
can
doe
what
hee
will
:
His
power
ushers
and
attends
his
love
as
an
handmaid
,
Esay
57.14
.
The
high
and
lofty
one
who
inhabiteth
eternity
,
yet
lookes
downe
,
that
he
may
be
strong
with
the
humble
and
contrite
ones
.
His
power
is
no
crushing
power
,
save
of
our
enemies
,
and
all
that
hate
us
:
But
a
releeving
power
,
an
outstretched
arme
of
salvation
;
Not
to
destroy
,
but
to
build
up
,
Esay
63.1
.
He
that
commeth
from
Edom
,
dyed
red
with
the
treading
of
the
winepresse
of
wrath
,
is
glorious
in
his
apparrell
,
travells
in
the
greatnesse
of
his
strength
,
and
is
mighty
to
save
:
Be
the
thing
never
so
difficult
to
us
,
with
him
nothing
is
impossible
.
Can
the
Lord
(
say
they
)
spread
a
table
in
the
wildernesse
?
The
answer
is
,
can
he
not
?
What
is
it
which
he
cannot
doe
?
Except
it
be
to
deny
himselfe
,
and
that
,
nothing
,
no
not
thy
unbeleefe
can
bring
him
unto
.
This
power
of
God
cannot
be
severed
from
the
former
satisfaction
.
4.
Eternity
.
Prov.
22.8
.
Fourthly
,
he
meant
it
from
eternity
(
as
I
said
in
the
first
of
these
)
he
set
downe
with
himselfe
the
frame
and
way
of
his
owne
grace
,
long
before
Adam
was
,
or
sinned
,
the
disease
was
foreseen
,
the
remedy
fore
provided
:
It
s
a
secret
which
lyes
deep
and
hidden
in
the
bosom
of
eternity
,
though
not
farre
above
us
in
point
of
participation
in
this
life
,
yet
in
comprehension
we
must
not
looke
to
reach
it
here
:
We
may
cry
out
,
O
depth
unsearchable
,
and
past
finding
out
!
But
till
we
come
to
heaven
,
Rom.
9.
end
.
and
behold
it
in
the
face
of
God
,
being
made
one
with
him
,
we
cannot
gage
it
:
our
happinesse
is
,
that
it
is
really
so
great
that
we
cannot
.
5.
Willingnesse
.
Fifthly
,
he
wills
it
most
cordially
in
the
revealing
of
it
,
for
who
shall
construe
it
otherwise
,
who
heares
how
many
sweet
invitations
,
cords
of
perswasion
,
arguments
to
enforce
,
terrors
against
despisers
he
uses
?
Esay
55.1
.
and
2.
verses
:
Read
that
Chapter
,
and
marke
his
offer
,
Come
,
all
you
that
thirst
,
drinke
freely
:
His
contest
verse
2.
Why
lay
you
out
silver
for
no
bread
?
His
compellation
,
Incline
thine
eare
,
hearken
unto
me
and
come
,
&c.
He
that
concludes
not
hence
,
that
the
Lord
is
willing
to
communicate
his
grace
,
nay
,
takes
thought
lest
it
should
not
be
accepted
,
and
would
rejoice
if
it
might
;
must
needs
call
God
a
notorious
dissembler
,
which
were
hellish
sacriledge
:
And
this
a
main
point
for
all
who
confesse
Gods
power
and
are
convict
,
yet
are
not
so
of
his
will
.
If
thou
wilt
thou
canst
heal
me
.
Luke
5.12
.
1
Tim
1.17
.
Sixtly
,
he
is
Wisdome
it selfe
.
6.
Wisdome
.
When
the
Apostle
had
spoken
of
this
mystery
,
he
concludes
,
Now
to
the
only
wise
God
be
honour
,
&c.
Why
so
wise
?
Because
of
all
other
waies
he
thought
this
the
best
;
he
would
in
the
best
of
his
counsells
finde
out
no
other
,
nay
could
not
finde
out
any
so
good
as
this
;
for
then
,
who
is
only
wise
,
would
.
And
the
like
I
may
say
of
the
manner
of
publishing
of
it
:
By
men
like
our selves
,
of
like
infirmity
,
who
might
familiarly
insinuate
themselves
:
By
a
promise
(
rather
then
by
any
waies
of
old
,
as
visions
,
miracles
,
or
voice
of
his
immediately
)
as
more
spirituall
and
effectuall
.
So
that
the
very
Angell●
looke
into
it
with
admiration
;
how
much
more
should
we
cry
out
,
Oh
the
depth
of
the
riches
of
the
wisdome
of
God!
Heb.
1.1
.
To
all
unbeleevers
a
stumbling
blocke
and
foolishnesse
,
Rom.
11.33
.
but
to
us
that
beleeve
,
the
wisdome
and
power
of
God
.
Seventhly
,
his
faithfulnesse
.
It
is
a
principle
.
7
Faithfulnesse
.
1
Sam.
15.
Luke
1.
God
is
not
a
man
that
he
should
lye
:
The
strength
of
Israel
cannot
lye
:
God
will
not
be
mocked
,
therefore
neither
will
he
mocke
any
.
And
therefore
hee
hath
bound
it
with
an
oath
to
Abraham
and
his
seed
,
Surely
in
blessing
I
will
blesse
thee
:
Therefore
Simeon
saith
,
To
performe
the
covenant
which
he
sware
to
our
father
Abraham
,
that
he
would
give
us
:
They
are
called
the
sure
mercies
of
David
,
and
Heb.
6.18
.
In
the
covenant
and
oath
,
adde
thereto
the
seale
of
his
Sacraments
which
speake
to
each
soule
in
particular
;
in
Baptisme
thus
,
I
baptise
thee
;
in
the
Supper
thus
,
The
body
of
Jesus
broken
for
thee
,
The
bloud
which
was
shed
for
thee
.
And
as
himselfe
is
,
so
is
his
word
in
each
part
,
Heaven
and
Earth
shall
passe
,
but
not
one
jot
or
tittle
thereof
shall
passe
:
Above
all
,
his
promises
cannot
,
which
are
his
first
borne
,
and
carry
with
them
the
birthright
of
his
faithfulnesse
;
and
therefore
are
a
maine
bottome
to
rest
upon
.
Lastly
,
his
unchangeablenesse
.
His
nature
is
so
,
as
Iob
saith
,
Job
23.13
.
8.
Unchangeablenesse
.
he
decreeth
and
changeth
not
:
Farre
above
all
decrees
of
Medes
and
Persians
.
Although
we
read
oft
in
Scripture
,
that
it
repented
God
of
some
things
;
yet
of
this
he
saith
,
I
have
sworne
and
will
not
repent
,
Thou
shalt
be
a
Priest
after
the
order
of
Melchisedec
.
If
foure
thousand
yeares
could
have
changed
the
minde
of
God
,
Christ
had
never
came
.
And
looke
how
the
Lord
was
in
the
great
promise
,
Gal.
4.4
.
so
is
he
in
all
that
follow
thereupon
.
God
willing
to
shew
to
the
heires
of
his
Promise
,
the
immutability
of
his
Counsell
,
and
againe
,
that
by
two
immutable
things
,
wherein
it
was
impossible
God
should
lye
,
we
might
have
strong
consolation
in
our
taking
refuge
.
So
that
nothing
can
separate
up
from
his
love
,
first
nor
last
.
Thus
in
these
few
particulars
,
I
have
shewd
what
bottomes
faith
may
have
to
cleave
to
a
word
,
and
to
cast
herselfe
upon
it
for
pardon
and
life
.
And
so
much
for
the
first
Question
.
Now
I
come
to
the
second
.
If
any
desire
further
light
in
this
,
let
him
consult
with
my
booke
of
Sacraments
in
the
triall
of
faith
.
And
that
is
,
why
faith
is
called
Obedience
and
Consent
?
This
question
arises
from
the
ground
of
the
Text
:
For
Naaman
(
you
see
)
being
convinced
by
his
servants
,
Quest.
Why
faith
is
called
Obedience
and
Consent
?
obeyes
and
consents
,
and
doth
as
he
is
bidden
.
Esay
1.19
.
If
ye
consent
and
obey
,
you
shall
eat
the
good
things
of
the
land
.
Hence
I
call
faith
by
these
names
,
only
observe
that
one
and
the
same
faith
in
divers
relations
,
hath
divers
names
.
As
it
relates
to
a
command
of
the
Gospell
,
so
its
obedience
:
As
to
a
perswasion
,
so
it
is
consent
.
As
Naaman
then
in
one
act
,
both
obeyed
the
command
of
the
Prophet
,
and
consented
to
the
promise
,
or
perswasion
thereof
;
so
doth
faith
obey
God
commanding
,
and
consent
to
him
promising
or
perswading
.
This
is
the
Commandement
of
God
that
you
beleeve
in
his
Sonne
whom
he
hath
sent
.
Luke
5.
As
Peter
to
his
Master
,
so
faith
saith
to
this
command
,
At
thy
command
Lord
I
will
let
downe
my
net
,
although
it
seeme
never
so
absurd
.
As
Abraham
being
commanded
by
God
,
went
downe
right
,
without
looking
at
the
absurdities
or
objections
:
first
,
he
would
kill
him
,
and
then
thinke
of
them
,
and
drownd
them
all
in
the
charge
:
so
doth
faith
nakedly
obey
against
all
stops
,
and
then
casts
them
upon
him
who
set
her
on
worke
.
So
againe
,
shee
consents
to
his
promise
and
perswasions
:
Gen.
24.28
.
Much
like
Rebecca
having
heard
and
seene
Isaacs
motion
and
tokens
,
answered
I
will
goe
with
the
man
:
She
saw
enough
against
it
,
but
the
perswasions
of
Eliezer
were
more
potent
to
overpoise
her
Spirit
.
So
doth
faith
,
she
hath
a
thousand
cavills
and
disswasives
;
yet
she
breakes
through
and
consents
,
and
then
shee
heares
no
more
of
them
.
Thus
Abraham
hearing
the
promise
of
Isaac
,
is
said
not
to
looke
at
Sara's
wombe
,
which
was
now
withered
;
but
hee
looked
simply
at
the
promise
,
and
cast
them
upon
God
.
So
that
this
act
of
faith
casting
herselfe
upon
the
word
,
doth
both
obey
nakedly
the
word
of
command
,
and
consents
to
the
promise
,
as
Naaman
here
doth
to
both
these
words
of
the
Prophet
,
Goe
wash
,
and
be
cleane
.
So
much
also
for
this
second
question
.
Now
it
is
time
to
come
to
the
Vse
1
Uses
.
Terror
for
all
such
as
live
prophanely
,
and
yet
thinke
themselves
within
a
condition
of
mercy
.
And
first
I
will
insist
upon
the
condition
of
the
promise
:
First
then
,
here
is
Terror
for
all
such
as
are
so
farre
from
the
condition
of
faith
,
that
they
utterly
reject
and
cast
it
off
:
And
of
these
there
are
two
sorts
:
The
one
prophane
,
the
other
schismatickes
.
For
the
former
,
They
please
themselves
with
this
,
That
God
bids
all
sorts
indifferently
bee
reconciled
to
God
,
2
Cor.
5.20
.
be
they
never
so
base
and
lewd
,
yet
Christ
came
to
save
them
if
they
can
beleeve
;
but
as
for
this
preparation
,
they
cannot
tell
what
it
meanes
,
they
will
let
God
alone
with
that
,
so
they
can
beleeve
they
shall
doe
well
.
And
that
they
hope
they
doe
,
and
had
alway
a
good
faith
to
God
,
and
a
good
meaning
to
men
:
They
confesse
they
breake
out
sometimes
,
as
others
doe
,
but
so
long
as
they
cry
God
mercy
,
they
shall
doe
well
;
for
they
understand
that
Christ
was
a
loving
Preacher
,
&
kept
company
rather
with
the
worser
sort
,
then
the
better
;
many
Publicans
and
sinners
,
yea
harlots
,
and
was
the
sinners
friend
:
And
it
was
not
they
who
put
him
to
death
,
but
such
as
went
for
the
devoutest
and
most
precise
in
those
times
:
But
oh
yee
deluded
fooles
!
Doe
you
thinke
that
when
sinne
hath
incorporated
herselfe
so
long
,
and
like
a
fretting
leprosie
seated
it selfe
in
their
bowells
by
long
custome
,
that
all
on
the
suddaine
you
should
be
changed
by
the
conceit
of
their
beleeving
?
What
?
Matth.
3.1.2
.
Are
there
no
steps
of
calling
to
be
observed
?
Why
then
did
Iohn
Baptist
goe
before
Christ
in
the
Spirit
of
Elija
?
Why
did
hee
batter
downe
the
rebellious
spirits
of
men
?
And
why
did
hee
cast
downe
every
high
hill
,
and
fill
every
valley
?
Why
did
he
prepare
a
way
for
Christ
in
the
souls
of
people
,
crying
,
Repent
,
for
the
Kingdome
of
Heaven
is
at
hand
?
Why
did
he
plow
up
mens
fallow
grounds
?
And
turne
the
spears
of
men
into
mattocks
,
and
their
swords
into
plowshares
?
Oh
take
heed
!
I
will
not
say
,
all
your
abstinence
from
sinne
can
save
you
;
but
your
jollity
and
boldnesse
in
it
may
so
harden
you
and
encrease
your
chaines
through
rebellion
,
Esay
28.
that
you
shall
finde
it
an
hard
thing
for
mercy
to
pierce
you
!
Therefore
take
counsell
;
thinke
not
that
mercy
can
save
you
in
the
midst
of
your
lewdnesse
,
when
you
come
steaming
out
of
the
stewes
,
or
from
your
alebenches
,
or
in
the
midst
of
your
sports
and
pleasures
:
What
God
can
doe
,
I
aske
not
;
it
s
not
safe
for
you
to
trust
to
that
;
looke
what
he
will
doe
:
Therefore
,
let
the
point
of
the
speare
of
the
Law
pierce
your
sides
,
let
it
taw
and
breake
your
fierce
spirits
;
goe
not
on
to
sinne
against
light
:
Defile
not
your
consciences
by
wilfull
rebellions
,
covetous
,
drunken
,
contentious
,
treacherous
and
voluptuous
courses
:
looke
not
that
God
should
meet
you
in
your
cursed
way
,
when
as
he
hath
appointed
you
to
meet
him
in
his
owne
way
!
Rather
apply
your selves
to
his
word
to
prepare
your
spirits
for
mercy
:
Repent
,
that
is
breake
off
the
custome
and
jollity
of
your
sins
,
the
Kingdome
of
Heaven
is
at
hand
:
This
counsell
to
suffer
affliction
,
and
the
spirit
of
bondage
,
by
the
sense
of
guilt
and
wrath
would
bee
an
wholesome
School-master
to
bring
you
to
Christ
.
Oh!
A
caveat
.
Ministers
should
gaster
prophane
people
out
of
their
prophanenesse
&
errors
.
if
you
(
my
brethren
the
Ministers
)
would
remit
a
little
of
your
pleasures
and
liberties
,
and
apply
your selves
to
a
right
order
of
preaching
the
Law
and
Christ
,
and
give
them
a
view
of
the
way
of
God
to
heaven
,
you
might
the
more
hopefully
leave
them
to
God
;
else
how
should
blinde
people
,
laden
with
sinne
,
stumble
upon
Gods
preparations
?
Will
they
not
rather
abuse
the
grace
of
God
,
and
wax
insolent
in
turning
it
into
wantonnesse
,
making
the
remedy
worse
then
the
disease
?
Oh!
scare
them
out
of
their
prophanenesse
,
corrasive
their
festred
sores
,
sow
not
pillowes
,
ferret
them
out
of
their
dennes
,
their
starting-holes
,
errors
,
excuses
and
covers
of
shame
.
Alas
!
they
have
a
thousand
of
such
trickes
to
seduce
them
:
Base
conceits
of
the
Ministery
,
the
difficulty
of
faith
,
of
repenting
,
and
forsaking
their
lusts
,
false
opinion
of
the
way
of
God
of
them
who
professe
it
;
they
are
poysoned
so
deeply
by
Satan
and
base
customes
in
sinne
,
so
leavened
with
a
conceit
,
that
either
there
is
somewhat
in
themselves
to
demerit
God
,
their
good
meanings
,
setting
of
their
good
deeds
against
their
bad
,
and
such
like
:
or
else
thinking
that
Christ
serves
for
no
other
end
,
save
to
be
their
stalking-horse
,
Rom.
4.
under
whom
they
may
sin
securely
,
that
grace
may
abound
the
more
.
They
dreame
that
because
the
World
is
hard
,
therefore
men
are
set
here
to
heare
the
Word
,
to
keep
them
from
theft
,
to
hold
them
in
awe
,
from
out-rages
:
and
so
,
if
they
can
worke
,
and
pay
their
debts
,
bring
up
their
charge
,
and
get
money
,
they
are
well
.
Oh!
labour
to
season
them
with
this
salt
of
preparation
,
that
their
faces
may
bee
sharpned
to
looke
heaven-ward
,
and
to
breake
off
their
lewd
wayes
,
that
they
may
so
come
within
the
bounds
of
the
Kingdome
,
and
not
live
like
Salvages
and
Epicures
,
or
worldlings
,
whose
hope
reaches
no
further
then
this
life
.
So
much
for
this
former
sort
.
2
Branch
.
Schismatickes
,
who
reject
all
steps
&
marks
of
conversion
,
cleaving
to
the
spirit
of
free
grace
,
confuted
.
Againe
secondly
,
this
is
for
reproofe
of
such
Sectaries
as
are
lately
risen
up
among
us
in
sundry
places
,
who
are
so
spirituall
(
forsooth
)
that
the
Doctrine
of
the
condition
of
faith
,
and
casting
of
the
Soule
upon
the
promise
,
are
beggarly
elements
with
them
;
they
esteeme
them
carnall
matters
and
devices
of
mens
braine
.
They
hold
indeed
there
is
use
of
a
Law
and
Gospell
to
tame
men
first
,
and
then
to
comfort
them
:
But
in
this
Gospell
they
have
found
out
a
new
and
more
compendious
course
then
others
:
For
they
say
,
there
is
a
grace
offered
in
the
promise
by
such
a
Spirit
of
freedome
,
that
it
will
not
endure
any
bondage
of
the
letter
,
nor
suffer
men
to
bee
puzled
and
enthralled
with
these
conditions
of
a
Promise
,
nor
to
tye
themselves
to
a
promise
,
and
the
markes
or
signes
of
believing
.
This
they
count
base
,
and
unbeseeming
such
a
Spirit
of
free
grace
as
they
have
found
out
:
and
therefore
they
scorn
all
those
who
busie
their
thoughts
about
such
workes
of
preparations
:
and
tell
them
,
they
will
get
more
comfort
in
an
houre
by
the
Spirit
of
this
their
free
grace
,
then
these
lazy
and
leasurely
beleevers
can
doe
in
seven
yeares
.
But
oh
you
fantasticke
and
deluded
ones
!
where
learne
you
in
the
Word
,
that
there
is
a
Spirit
which
workes
without
a
Word
?
Or
by
what
meanes
come
you
to
lay
hold
of
this
Spirit
,
save
by
the
Word
?
If
by
the
Word
,
then
of
necessity
by
such
markes
and
prints
as
the
Word
workes
.
And
although
there
is
a
Spirit
spoken
of
in
the
Gospell
,
which
witnesseth
to
our
Spirits
,
that
we
are
the
Lords
,
yet
how
doth
it
witnesse
it
,
save
by
the
Word
?
Is
every
hearer
at
the
first
dash
so
ripe
and
perfect
,
that
presently
(
as
a
fledge
bird
flying
out
of
her
nest
,
and
leaving
her
Damme
)
he
can
soare
aloft
in
the
sky
,
and
mount
up
to
heaven
by
the
Spirit
of
assurance
?
So
that
he
shall
no
more
need
any
promise
,
any
conditions
,
or
markes
to
testifie
the
grace
of
God
wrought
in
him
?
Put
case
that
God
hath
some
speciall
ones
,
to
whom
(
after
they
have
beleeved
)
he
hath
given
the
Spirit
to
seale
them
to
the
assurance
of
salvation
?
Is
this
the
case
of
every
novice
,
as
soon
as
hee
heares
that
Christ
freely
forgives
sinners
,
to
bee
hoysed
up
with
such
a
spirit
of
freedome
,
that
needs
no
word
nor
promise
to
support
them
?
That
presently
they
are
past
all
doubtings
,
and
need
no
prayer
for
pardon
,
being
past
all
gun-shot
of
corruption
or
unbeliefe
,
Divell
or
temptation
?
But
I
have
confuted
these
elsewhere
in
a
Treatise
for
the
nonce
,
here
I
will
passe
them
over
.
Vse
2
Secondly
,
this
is
for
reproofe
of
all
such
as
run
into
another
extremity
of
errour
about
this
point
of
preparation
.
Of
Reproofe
.
Repentance
goes
not
before
Faith
.
And
,
because
they
heare
,
that
God
usually
workes
the
condition
of
faith
,
ere
hee
worke
faith
it selfe
,
therefore
they
say
,
that
the
grace
of
repenting
goes
before
the
grace
of
beleeving
:
Thus
confounding
the
preparations
of
the
Gospell
,
with
sanctification
the
fruit
of
faith
:
Or
making
sanctification
the
generall
,
and
repentance
and
faith
two
specialls
;
and
presupposing
a
needlesse
faith
,
for
what
needs
faith
to
such
as
have
repented
,
and
are
converted
to
God
without
it
?
And
yet
a●●●surd
as
this
error
is
,
it
is
strange
to
thinke
what
abundance
both
o●●●nisters
and
people
are
rooted
in
this
error
!
Nay
,
and
dispute
strongly
for
it
too
:
Oh!
say
they
,
Doth
not
the
Scripture
say
,
Christ
will
not
dwell
with
corruption
?
Light
with
darkenesse
?
Doth
not
Iohn
Baptist
bid
them
repent
the
first
thing
he
doth
?
And
Peter
Act.
2.
Repent
and
beleeve
?
Oh
ye
blinde
guides
?
See
you
not
how
under
the
pretext
of
your
devotion
,
you
overthrow
Christ
?
Saint
Paul
saith
,
1
Tim.
4.
ult.
That
Christ
is
the
mystery
of
godlinesse
;
as
if
he
should
say
,
there
is
no
sea
but
water
,
nor
grace
,
save
Christ
:
but
you
will
make
grace
to
stand
in
a
repentance
before
faith
:
No
,
no
,
repenting
cannot
be
conceived
of
without
purging
of
the
conscience
first
.
Now
faith
is
the
first
and
onely
purifier
of
the
heart
.
We
cannot
of
our selves
dispose
our
owne
hearts
to
grace
,
to
purenesse
:
Therefore
amend
your
errors
arising
from
the
mistaking
of
the
text
:
Iohn
Baptist
calls
legall
humiliation
repenting
;
as
is
evident
by
the
words
following
,
for
the
Kingdome
of
Heaven
is
at
hand
,
by
which
he
meanes
the
Gospell
was
approaching
;
therefore
it
was
not
come
already
.
Saint
Peter
so
places
repenting
before
beleeving
,
not
as
setling
any
order
of
the
graces
,
but
as
making
both
essentiall
to
conversion
;
for
in
other
Scripture
we
read
otherwise
,
Beleeve
and
be
baptised
,
and
then
repent
.
Acts
16.31
.
2
Cor.
6.15
.
Touching
the
place
of
Paul
,
it
touches
not
the
order
of
graces
in
conversion
,
but
speakes
of
them
who
were
converted
already
:
saying
,
That
they
sinned
fouly
in
mixing
Christ
with
Idolls
,
that
is
,
offending
weake
consciences
in
their
eating
things
sacrificed
to
Idolls
,
and
so
partaking
with
heathens
.
So
much
for
these
:
only
I
adde
,
let
no
man
thinke
that
I
maintaine
any
succession
of
graces
in
conversion
:
for
all
Christ
is
given
at
once
to
a
beleever
,
yet
in
an
orderly
understanding
,
that
which
hath
the
nature
of
a
forme
first
,
Note
this
.
and
then
that
which
is
a
formall
consequent
thereupon
.
Thirdly
,
this
is
also
reproof
and
that
sharpe
,
3.
Branch
.
Dall
ers
with
the
Gospell
,
or
attenders
upon
,
it
for
a
season
,
reproved
.
to
all
such
as
although
they
affirm
the
same
truth
in
doctrine
with
us
yet
deny
it
in
effect
,
and
apply
not
themselves
wisely
and
humbly
to
this
way
of
the
Gospell
.
If
this
point
be
true
,
that
none
save
those
who
are
under
the
condition
of
the
promise
,
may
cast
themselves
upon
it
:
Then
those
are
very
faulty
that
dally
with
the
Gospell
in
the
offer
of
salvation
,
feele
no
gracious
preparations
wrought
in
them
thereby
,
no
sorrowes
,
no
desires
,
no
paines
,
no
love
,
joy
,
care
to
use
the
meanes
,
no
restlesse
heart
after
faith
:
But
wanze
away
their
pretious
time
,
as
if
one
should
set
up
a
candle
in
a
darke
house
to
do
no
work
by
,
but
to
prate
and
jangle
,
play
and
be
merry
,
and
tell
tales
:
Others
also
who
at
the
first
newes
of
the
Gospell
,
were
a
little
joyed
,
and
counted
the
feet
of
the
Minister
beautifull
;
but
neglecting
that
season
of
grace
in
which
the
Lord
offered
to
worke
in
them
,
and
contenting
themselves
with
knowledge
,
or
the
good
opinion
of
Preachers
,
or
some
sparkles
of
their
owne
,
never
proceeded
further
to
try
whence
they
came
,
or
whither
they
tended
;
much
lesse
can
prove
that
these
were
wrought
in
them
by
the
promise
,
or
that
they
were
truly
loaden
,
so
that
nothing
else
could
ease
them
but
Christ
:
And
therefore
such
are
not
willing
〈◊〉
●ring
their
sorrow
or
desire
to
the
touchstone
,
but
after
a
long
p●●●sion
,
when
trouble
comes
,
or
their
Ministers
are
taken
from
them
,
and
so
the
sive
is
taken
out
of
the
water
;
on
the
suddaine
all
which
they
seemed
to
have
,
Luke
11.23
.
Matth.
25.29
.
wanzeth
away
:
They
gathered
not
with
Christ
,
and
therefore
scatter
as
fast
.
And
in
these
,
that
sad
speech
is
verified
,
To
him
that
hath
not
,
shall
bee
taken
away
even
that
they
seemed
to
have
.
Dally
not
with
the
pretious
things
of
God
,
abuse
not
the
Gospell
and
your
hearings
to
please
and
pride
your selves
:
Consider
well
the
scope
and
end
of
your
trafficke
:
It
shall
not
be
asked
of
you
in
the
day
of
accounts
,
how
many
Sermons
you
have
heard
,
or
what
affections
you
have
had
;
but
what
your selves
are
?
Be
wise
therefore
,
&
amend
both
these
errors
.
First
,
behold
such
pretious
patterns
of
wisdome
as
God
hath
set
before
you
,
of
such
I
mean
as
began
but
ignorantly
,
yet
by
their
diligence
have
attained
to
much
light
and
hope
,
much
godly
sorrow
&
unfained
desire
after
Christ
.
Tread
in
their
steps
,
and
get
you
under
the
same
condition
of
grace
also
,
and
let
your
vanities
,
pleasures
&
base
hearts
be
renounced
,
with
ease
,
and
love
of
your
lusts
,
which
have
hitherto
kept
you
in
slightnesse
and
saplessenesse
,
and
dalliance
with
grace
;
learne
to
esteem
matters
of
weight
weightily
.
1.
Thes.
5.15
.
But
as
for
the
second
,
To
quench
that
Spirit
of
grace
which
formerly
hath
striven
with
you
,
and
stirred
up
motions
in
you
to
take
hold
of
God
,
beware
of
it
;
if
you
be
guilty
,
labour
to
recover
that
Spirit
againe
ere
it
be
damped
,
lest
your
hearts
be
given
over
to
such
a
frame
as
will
not
be
softned
,
nor
wrought
upon
:
And
try
the
soundnesse
of
such
affections
,
as
the
word
hath
wrought
in
you
,
that
you
may
not
decay
and
lose
your
labour
,
2
Joh.
8.
but
get
a
full
reward
.
And
so
much
for
this
.
Vse
3
Thirdly
and
lastly
,
let
this
exhort
all
such
poore
soules
as
the
Lord
hath
brought
under
the
condition
of
the
promise
,
Blesse
God
for
bringing
us
under
the
condition
of
his
grace
.
both
to
blesse
God
for
it
,
and
to
improve
it
wisely
for
their
owne
encouragement
to
proceed
on
to
the
grace
of
beleeving
.
Be
heartened
to
trust
God
who
hath
brought
you
thus
far
,
that
he
will
not
forsake
his
work
till
it
be
finished
.
Many
stops
I
told
you
of
before
in
the
first
Doctrine
upon
this
verse
,
which
assault
poore
Christians
under
the
condition
:
I
will
name
them
no
more
,
looke
there
and
read
them
;
let
none
of
them
come
betweene
barke
and
tree
to
defeat
your
faith
and
conversion
:
As
once
a
noble
man
having
his
picture
drawne
faire
,
wrote
underneath
,
(
One
thing
still
remaines
,
to
dye
well
:
)
So
say
you
,
Hitherto
Lord
thou
hast
holpen
me
,
and
brought
me
under
a
condition
of
mercy
;
now
Lord
give
me
thy
perfecting
grace
too
,
the
upper
and
nether
springs
,
Judg.
1.
(
as
Caleb
to
Achsah
)
suffer
me
not
now
in
the
haven
to
make
shipwracke
,
but
give
me
thy
hand
,
helpe
me
well
over
this
last
hill
,
that
so
I
might
be
past
all
danger
;
this
one
thing
remaines
to
set
the
faire
Crowne
of
faith
upon
the
shoulders
of
the
condition
thereof
,
and
the
worke
is
at
an
end
.
But
together
with
thy
seeking
of
God
(
for
he
will
be
sought
for
it
,
Ezek.
36.
end
)
quicken
up
thy
spirit
to
looke
for
it
,
and
lot
upon
it
,
that
he
will
doe
it
for
thee
.
If
such
a
one
as
is
under
the
condition
of
the
promise
,
may
and
ought
to
fasten
upon
the
promise
,
and
cast
himselfe
upon
it
:
Plead
hard
for
faith
,
if
once
we
be
under
the
condition
.
argue
for
thy selfe
from
this
ground
,
and
plead
for
faith
as
thine
owne
portion
.
The
misery
of
the
most
hearers
is
this
,
That
they
live
in
a
perpetuall
pudder
&
uncertainty
between
these
two
rocks
,
Whether
they
are
under
the
condition
or
no
:
or
if
so
,
then
whether
they
can
beleeve
or
no.
Therefore
doe
one
thing
at
once
:
First
,
hold
thy selfe
close
to
the
condition
,
if
thou
be
under
it
,
and
let
not
the
Divell
,
nor
thy
own
feares
pull
thee
from
it
.
It
is
that
portion
which
God
hath
alotted
thee
as
a
pledge
of
more
.
These
are
the
Suburbs
of
Hope
,
to
bring
thee
into
the
City
.
Perhaps
thou
sayest
,
Thou
hast
nothing
at
all
wrought
in
thee
.
As
for
the
sorrow
and
desire
which
are
in
thee
,
alas
!
thou
makest
nothing
of
them
,
but
comparest
thy selfe
with
them
who
have
gotten
beyond
thee
:
But
learne
to
say
,
It
is
mercy
that
I
have
any
thing
,
that
I
breathe
in
the
aire
,
that
I
am
not
in
hell
:
But
much
more
to
enjoy
a
desire
after
mercy
.
I
tell
thee
thou
mayst
plead
for
it
:
For
why
?
Mourners
for
their
sinne
,
and
thirsters
for
Gods
favour
,
have
a
promise
to
bee
comforted
and
satisfied
:
they
want
nothing
save
to
beleeve
it
.
Oh
then
,
see
thy
priviledge
,
and
make
use
of
it
!
Do
not
say
,
The
Lord
may
yet
leave
me
:
for
I
do
not
beleeve
as
yet
,
I
may
dye
ere
that
day
:
Much
lesse
,
give
place
to
thy
sullennesse
,
wearinesse
and
discontent
.
It
is
said
of
Manoahs
wife
,
that
when
her
husband
abused
the
condition
of
a
promise
made
unto
them
,
and
said
,
We
shall
dye
:
She
replied
,
No
husband
:
If
the
Lord
had
meant
to
have
slaine
us
,
he
would
never
have
appeared
unto
us
thus
:
and
how
should
we
have
a
sonne
,
if
he
slay
us
?
So
shouldst
thou
argue
against
thy
feares
,
because
the
Lord
doth
nothing
in
vaine
,
therefore
he
will
give
me
faith
in
deed
.
Nay
,
hold
fast
,
and
close
to
the
condition
,
as
thou
wouldest
reach
the
promise
.
So
did
Elisha
in
another
case
,
2
Kings
2.6
.
when
Elija
told
him
,
that
he
had
asked
an
hard
thing
,
to
have
his
Spirit
doubled
upon
him
:
yet
,
if
he
saw
him
ascending
,
he
should
have
it
:
what
did
he
?
Did
he
breake
the
condition
?
Did
hee
goe
aside
,
and
leave
his
company
?
No
,
although
hee
were
sollicited
strongly
to
it
,
yet
hee
sweares
,
As
the
Lord
liveth
,
I
will
not
leave
thee
till
I
must
needs
:
For
why
?
There
lay
a
great
issue
upon
it
,
the
forgoing
or
enjoying
of
a
double
Spirit
of
his
Master
:
Therefore
to
shew
how
hee
closed
with
the
charge
at
their
parting
,
he
cryed
,
My
Father
,
my
Father
,
Verse
16.
and
so
obtained
the
Promise
.
So
doe
thou
;
hold
that
thou
hast
,
and
let
none
pull
it
away
;
but
by
the
triall
of
what
thou
hast
already
got
,
learne
to
trust
God
the
better
for
that
which
still
is
wanting
,
and
suffer
none
of
thy
staggerings
to
bereave
thee
.
Eliah
having
tried
Elisha
three
or
foure
times
to
leave
him
,
and
not
prevailing
;
lo
at
last
hee
granted
his
desire
.
Matth.
15.
When
that
woman
of
Canaan
had
gotten
a
condition
by
the
end
,
viz.
That
Christ
came
to
save
the
lost
sheep
of
Israel
,
whereof
she
(
although
a
Dogge
in
account
)
tooke
her selfe
to
bee
one
,
and
would
not
be
beaten
off
by
all
our
Saviour
his
buffetings
,
at
last
shee
sped
:
Since
there
is
no
remedy
,
saith
Christ
,
but
thou
wilt
have
thy
petition
granted
,
take
it
.
Sure
it
is
,
the
Lord
will
try
thee
of
what
metall
thou
art
made
,
if
he
meane
to
trust
thee
with
faith
.
If
any
thing
will
beat
thee
off
,
or
make
thee
subsist
and
stop
ere
faith
bee
wrought
in
thee
soundly
:
if
onely
a
condition
will
serve
thy
turne
,
and
thou
art
content
there
to
rest
,
Judg.
6.
thou
art
not
fit
for
Gods
battell
.
Even
as
God
tried
the
lappers
of
water
from
the
soopers
of
it
,
for
Gedeon
:
so
will
he
try
thee
.
Be
wise
therefore
,
and
so
hold
the
condition
,
as
yet
understanding
,
that
the
excellency
thereof
stands
rather
in
her
relation
,
then
in
her selfe
:
for
if
it
could
be
,
that
faith
might
be
severed
from
desire
or
sorrow
,
it
were
not
possible
for
thee
to
be
happy
.
But
to
sever
them
in
the
elect
,
it
is
not
possible
.
And
thus
much
may
serve
to
have
spoken
of
the
former
part
of
the
doctrine
,
to
wit
,
the
condition
of
a
promise
,
and
the
uses
thereof
.
Now
the
second
and
chiefe
scope
of
the
Doctrine
,
and
the
uses
thereof
,
remaine
,
viz.
that
such
an
one
must
cast
himselfe
upon
the
promise
for
pardon
and
life
.
Of
the
uses
hereof
in
order
:
for
this
is
the
maine
point
.
2
Part.
Vse
1
And
first
,
since
it
is
so
:
This
point
of
the
duty
of
Faith
,
the
most
spirituall
grace
and
thing
in
the
world
:
Terror
to
all
carnall
ones
,
that
savour
not
the
spiritualnesse
of
faith
.
is
strong
terrour
to
all
those
who
are
so
far
from
closing
and
casting
themselves
upon
a
Word
,
that
alas
!
they
are
farre
from
so
much
as
conceiving
,
or
reaching
what
manner
of
thing
faith
is
,
or
what
it
meanes
to
cleave
and
cast
our selves
upon
the
bare
Word
of
God
(
without
any
other
mixture
)
for
salvation
.
Alas
!
they
think
they
were
as
good
cast
away
themselves
altogether
,
as
to
purpose
it
.
Tell
us
not
(
say
they
)
of
such
spirituall
matters
as
these
,
they
are
above
our
reach
and
capacity
:
wee
are
plaine
folke
,
commit
not
such
riddles
to
us
,
we
forget
them
as
fast
:
we
love
such
things
as
we
see
,
feele
,
taste
,
and
handle
:
If
yee
will
tell
us
a
tale
,
or
play
a
jigge
,
or
shew
us
a
play
and
fine
sights
,
or
sing
sonnets
in
our
eares
,
if
you
will
bring
us
to
merry
company
,
or
a
feast
,
if
you
will
shew
us
some
new
fashion
,
or
if
you
will
helpe
us
to
a
good
bargaine
,
where
we
may
put
out
our
money
to
use
,
for
eight
in
the
hundred
,
or
tell
us
of
a
warme
match
for
my
Sonne
or
Daughter
:
if
you
will
shew
us
how
we
may
get
the
day
of
our
adversary
,
or
if
you
can
tell
us
of
some
curious
project
for
gaine
;
or
but
talke
with
us
about
our
corne
,
or
croppe
of
hoppes
:
these
have
some
tack
and
savour
in
them
:
there
we
will
be
for
you
:
Or
if
to
drinke
and
swagger
all
day
and
night
at
the
pot
,
or
Tobacco
,
have
at
you
:
these
things
taste
with
us
,
here
you
have
us
tied
by
the
sense
,
and
carnall
wit
can
reach
them
:
But
alas
!
we
know
not
what
you
meane
when
you
speake
of
such
high
learning
,
as
to
cast
our selves
upon
the
Word
for
pardon
.
O
yee
brutish
creatures
!
Acts
18.14
.
read
Gallio's
answer
to
the
Jewes
in
Pauls
case
:
O
yee
Jewes
,
if
you
brought
unto
me
a
case
of
right
or
wrong
,
I
would
heare
and
answer
you
;
but
as
for
your
questions
of
superstition
,
and
your
sects
and
devotion
,
I
will
have
nought
to
doe
with
you
,
get
you
from
the
Barre
.
Art
not
thou
such
a
Swine
?
Nay
,
I
doe
Gallio
wrong
to
compare
thee
with
him
:
for
he
was
not
onely
a
learned
man
,
and
good
Justicer
,
but
(
as
appeares
by
story
)
a
deep
Moralist
,
onely
abhor'd
what
he
thought
superstitious
.
But
thou
as
a
bruit
beast
(
as
Iude
speakes
vers.
10.
and
19.
)
doest
defile
thy selfe
in
the
things
which
thou
shouldst
know
,
being
sensuall
,
and
not
having
the
Spirit
.
We
(
say
they
)
know
what
it
meanes
to
cast
our selves
upon
a
good
Counsellor
at
Law
in
our
sutes
or
a
Physitian
in
our
diseases
,
or
our
friends
that
are
well
monied
when
we
are
to
pay
our
debts
,
nay
sometimes
good
witches
to
doe
us
a
good
turne
in
our
cattell
;
such
things
as
these
are
better
bottomes
to
us
:
As
for
a
word
of
God
,
or
a
promise
,
tush
!
as
good
offer
a
chip
to
an
hungry
dogge
,
as
these
matters
to
our
palate
:
Oh
wofull
Idolaters
!
Are
you
so
carnally
besotted
with
the
creature
,
so
sensuall
that
no
savour
of
a
word
can
pierce
you
?
As
it
was
with
those
Israelites
,
Exod.
32.
This
Moses
our
spirituall
man
(
say
they
)
is
gone
up
to
God
in
the
mount
,
he
is
too
heavenly
a
creature
for
us
,
we
love
to
see
our
God
,
and
to
kisse
him
,
and
dance
before
him
,
to
feast
and
be
merry
,
and
so
doing
,
we
are
content
to
thanke
him
for
our
deliverance
out
of
Egypt
;
even
such
an
one
art
thou
:
Thou
lovest
Religion
too
,
perhaps
thou
art
an
ace
beyond
them
I
spake
of
;
But
thou
wouldest
have
it
stand
in
thine
owne
way
to
be
a
morall
civill
man
,
to
follow
thy
trade
,
to
pay
every
man
his
owne
,
to
give
almes
to
the
poore
,
to
love
devotion
,
to
keepe
thy
Church
,
and
live
in
the
Towne
as
a
good
neighbour
:
This
we
love
,
and
feele
some
bottome
in
it
too
:
But
as
for
casting
our selves
upon
a
bare
word
of
God
,
or
making
that
a
reall
foundation
for
our
soules
to
rest
upon
:
God
helpe
us
,
we
know
not
how
to
feele
our
feet
under
us
;
you
seem
to
bid
us
hang
in
the
aire
,
and
to
subsist
upon
nothing
.
Ah
wofull
wretches
!
we
bid
you
subsist
upon
no
lesse
or
weaker
bottome
then
that
whereupon
the
world
depends
,
even
the
Sea
and
the
Earth
and
the
Heavens
,
Heb.
11.2
.
and
1.2
.
and
the
creature
whereon
you
dote
,
all
were
framed
by
this
word
,
and
by
the
power
of
it
are
supported
:
And
is
this
so
senselesse
to
conceive
of
,
that
this
word
of
power
and
faithfulnesse
should
support
you
?
As
Paul
told
them
,
1
Cor.
15.10
.
so
I
much
more
you
,
(
though
as
heathenish
as
they
)
Is
this
so
strange
unto
you
that
the
dead
should
arise
?
That
by
casting
your selves
upon
the
word
,
you
should
look
for
salvation
?
Is
that
only
ancient
way
of
God
so
trodden
by
all
both
Patriarkes
,
Prophets
,
Apostles
and
people
of
God
from
Adam
,
till
now
so
uncouth
and
so
dismall
a
thing
unto
you
?
Beware
,
lest
you
prove
to
be
ranke
Esau's
,
Gargazites
,
and
such
as
Peter
in
2
Epist.
3.
Chap.
speakes
of
Atheists
,
who
would
beleeve
no
more
then
they
say
:
Where
(
say
they
)
is
the
promise
of
his
comming
?
For
all
these
things
are
as
they
were
from
the
beginning
!
Oh
wofull
ones
!
How
righteous
were
it
with
God
to
leave
such
as
savour
not
his
way
,
but
live
by
sense
,
even
to
a
desperate
way
of
distrust
,
not
to
trust
that
they
see
,
but
to
be
drown'd
in
infidelity
?
hath
not
the
Lord
Jesus
convinced
thy
sensuall
heart
by
sensuall
arguments
?
If
thy
sense
were
not
left-handed
,
thou
mightst
with
thy
right
hand
beare
downe
thy
infidelity
;
for
God
hath
given
assurance
sufficient
by
his
Sonne
unto
thy
very
sense
,
if
thou
wert
not
brutish
?
Hath
he
not
sent
Majesty
downe
from
Heaven
to
be
a
worme
,
a
servant
,
to
worke
out
pardon
and
salvation
here
upon
earth
,
was
he
not
seene
,
handled
,
and
conversed
with
a
long
space
?
See
1
Joh.
1.1
.
and
Heb.
2.2.3.4
.
were
not
his
active
services
;
&
also
his
sufferings
manifest
to
the
eyes
of
all
men
?
And
may
not
promises
grounded
upon
so
reall
,
sensible
and
convincing
demonstrations
,
claime
credit
at
thy
hands
?
Dost
thou
esteem
a
word
,
a
promise
,
so
darke
and
farre
off
,
when
the
word
is
come
so
neare
thee
,
even
into
thy
mouth
and
heart
to
doe
it
?
Ah
poore
wretch
!
is
not
he
able
to
provide
thee
earth
by
his
word
,
who
thereby
hath
purchased
heaven
for
thee
?
Is
there
nothing
but
the
creature
,
the
creature
which
will
down
with
thee
?
Is
this
the
burthen
which
hangs
on
so
fast
,
and
doth
so
much
inchant
thee
that
thou
canst
not
cast
it
off
freely
and
roundly
,
to
cast
thy selfe
upon
the
promise
.
Application
of
the
terror
.
Well
,
take
heed
then
lest
God
plague
thee
in
that
very
thing
wherein
thou
hast
sin'd
against
his
promise
:
I
meane
thy
distrust
.
I
tell
thee
many
sad
spectacles
there
have
beene
among
us
or
about
us
of
them
,
Judgements
of
God
upon
carnall
and
wilfull
unbeleevers
.
who
have
beene
plagued
by
God
in
their
owne
kinde
;
some
of
great
estate
,
who
yet
thought
they
should
dye
beggars
;
others
distracted
,
and
saying
,
that
their
wife
was
none
of
theirs
,
their
houses
,
cattell
and
servants
,
were
none
of
theirs
,
no
wealth
they
had
was
their
own
,
they
had
no
right
to
it
:
Sometimes
they
have
waited
whiles
they
should
be
carried
away
quicke
,
and
never
more
be
seene
in
their
houses
,
or
that
the
earth
should
cleave
under
them
,
and
swallow
them
up
,
or
that
the
King
would
seaze
upon
their
estates
,
and
bereave
them
of
all
they
are
worth
:
Others
have
beene
cast
into
feares
that
they
should
dye
in
such
a
fearefull
sort
,
Note
well
.
as
never
did
any
,
and
bee
made
examples
for
all
the
Country
to
wonder
at
:
Others
have
died
of
very
conceit
,
that
they
were
out
of
favour
with
their
Prince
and
Country
:
Others
are
troubled
with
distrustfull
fancies
,
viz.
That
they
should
die
suddainly
,
or
that
they
should
be
forsaken
of
all
helpe
and
left
to
shift
:
And
others
ordinarily
will
say
,
I
doubt
I
have
enemies
who
will
accuse
me
of
treason
,
and
undoe
my
children
,
or
take
their
oaths
against
me
for
some
mortall
offence
:
Others
who
have
boasted
much
of
their
skill
,
and
what
they
have
gotten
,
will
say
,
what
if
I
should
lose
mine
eyes
,
or
bee
taken
lame
in
my
hands
or
feet
,
or
unable
to
get
my
living
,
or
lye
upon
my
poore
husbands
hand
till
we
bee
not
worth
a
groat
,
with
a
thousand
such
crotchets
?
Are
not
these
just
plagues
of
old
unbeleefe
?
Doe
not
men
upon
their
death
beds
,
cry
out
,
It
is
just
with
God
thus
to
handle
me
,
for
I
never
could
trust
him
,
nor
his
word
,
further
then
I
saw
,
felt
and
tasted
him
!
Oh
,
God
hath
met
with
you
!
Did
he
not
threaten
the
despisers
of
his
Law
with
astonishment
of
heart
,
with
hanging
by
the
eye-lids
,
an
heart
of
heavinesse
&
sorrow
,
saying
in
the
morning
,
would
God
it
were
evening
,
&
in
the
evening
,
would
it
were
morning
!
Read
Deut.
29.
that
roll
of
curses
;
what
anguish
of
heart
,
fears
&
perplexities
the
Lord
threatens
to
send
upon
such
as
applauded
themselves
in
their
rotten
peace
,
and
the
stubbornenesse
of
their
unbeleefe
?
Surely
we
may
thinke
then
,
it
s
juster
to
smite
them
that
have
abused
his
Gospell
with
spirituall
penalties
,
making
a
scourge
of
their
owne
cords
!
And
yet
all
this
will
not
serve
to
drive
men
out
of
their
prophanenesse
,
and
dallying
with
the
word
;
still
they
will
cavill
against
faith
,
and
say
,
Tush
,
these
men
of
the
Spirit
would
have
all
men
like
to
themselves
;
but
we
cannot
bee
so
heavenly
,
our
time
is
not
yet
come
,
when
God
will
it
shall
be
,
and
till
then
,
t
is
but
folly
for
us
to
struggle
,
we
will
doe
what
lies
in
us
,
and
put
our
helping
hand
to
Gods
,
and
then
hope
the
best
.
Others
tell
the
Minister
,
they
thinke
it
is
impossible
for
any
to
know
themselves
happy
in
this
life
;
or
if
it
be
not
,
yet
it
is
very
difficult
,
or
very
unlikely
:
Oh
say
they
,
we
cannot
forgoe
such
a
lust
,
or
ill
custome
;
and
this
faith
will
bereave
us
of
all
our
sweet
pleasures
and
liberties
;
we
shall
never
have
done
with
it
,
if
we
once
beginne
,
others
come
by
it
easilyer
then
we
,
we
are
dull
schollers
:
poore
men
must
doe
as
they
may
,
and
cannot
follow
this
learning
so
hard
,
our
businesse
and
worke
hinder
us
,
and
our
memories
are
shallow
,
we
see
these
beleevers
are
as
little
set
by
among
men
as
any
,
a
thousand
of
these
base
cavills
men
have
.
But
remember
that
these
vanities
will
make
you
forsake
your
mercy
at
last
,
Jonah
2.8
.
and
then
he
that
will
bring
you
but
once
word
to
rest
upon
in
your
horrors
,
should
be
as
one
of
a
thousand
:
but
then
it
will
be
too
late
,
Esay
27.11
.
then
terrible
sentences
will
come
into
your
thoughts
,
That
he
who
made
them
,
will
not
save
them
,
and
he
who
formed
them
will
shew
them
no
mercy
:
And
then
shall
that
bee
verefied
,
Acts
13.40
.
Behold
ye
despisers
,
wonder
and
vanish
!
I
worke
a
worke
in
your
dayes
,
which
if
one
tell
you
of
,
you
will
not
beleeve
;
you
that
wilfully
stopt
your
eares
against
Gods
word
before
,
shall
now
wish
you
could
see
the
truth
and
beleeve
it
,
but
if
you
would
give
a
world
for
it
,
it
shall
be
denyed
you
.
If
there
bee
any
sparke
of
sense
in
you
,
let
this
move
you
!
else
you
shall
then
catch
at
a
word
of
God
to
comfort
you
,
but
none
shall
be
granted
you
:
So
much
for
this
first
Use
.
A
second
Use
is
Instruction
,
to
teach
us
the
most
pretious
and
excellent
Vse
2
nature
and
prerogative
of
faith
.
For
the
nature
of
it
,
Instruction
1.
Branch
.
The
nature
of
Faith
is
most
pretious
.
1
Pet.
1.8
.
wee
see
this
only
,
and
no
other
grace
is
allotted
the
soule
for
this
end
,
to
fasten
and
take
hold
upon
the
Word
and
Promise
:
As
the
Word
is
the
only
thing
which
beares
witnesse
unto
us
of
good
,
and
his
way
to
heaven
,
(
for
we
see
nothing
,
as
Peter
speakes
,
yet
beleeve
)
so
,
the
onely
gift
to
cast
the
soule
upon
this
word
is
faith
.
And
therefore
it
is
the
off-spring
of
God
,
that
grace
which
hath
the
birthright
of
all
the
rest
,
and
is
the
Reuben
and
strength
of
God
,
such
a
one
as
if
the
Lord
would
even
study
how
to
dwell
with
us
,
and
in
us
,
Prov.
8.31
.
(
as
wisdome
saith
in
the
Proverbs
,
She
delights
to
inhabit
with
men
)
yea
,
how
to
make
us
partakers
of
the
divine
nature
,
and
restore
his
Image
in
us
,
he
could
not
doe
it
by
any
other
so
excellent
a
grace
,
as
by
this
of
faith
:
Therefore
Esay
57.
it
s
called
the
creation
of
God
,
2
Pet.
1.2
3.
(
I
create
the
fruit
of
the
lips
,
peace
;
if
the
daughter
,
peace
,
then
much
more
the
mother
,
Faith
:
)
its
that
grace
which
onely
can
say
as
Iob
did
,
Job
23.12
.
I
have
esteemed
the
words
of
his
mouth
;
it
counts
one
word
or
promise
of
God
as
a
deed
done
;
for
faith
is
,
when
that
is
done
which
is
spoken
,
it
gives
a
realnesse
and
being
to
the
word
and
promise
:
and
as
you
see
a
mould
presently
fashions
the
mettall
according
to
it self
,
just
like
it
;
and
as
the
seale
printing
upon
the
soft
wax
leaves
that
impression
upon
it
,
which
it
beares
it selfe
:
even
so
it
is
with
faith
,
it
fashions
it selfe
according
to
the
mould
of
the
word
,
and
beares
the
same
stampe
upon
it
,
which
the
seale
of
the
word
bare
:
looke
upon
the
one
,
and
behold
the
other
.
Nay
it
s
the
instrument
of
the
Spirit
,
without
which
it
workes
not
.
As
Samuel
said
to
Ishai
of
David
,
send
for
him
,
for
wee
can
doe
nothing
till
he
come
:
So
till
faith
come
into
the
soule
to
bee
the
organ
of
the
Spirit
,
to
worke
in
us
by
it
,
alas
,
the
Spirit
is
a
stranger
to
our
soules
!
It
s
that
coale
from
the
Altar
wherewith
the
Lord
touches
and
inspires
the
soule
;
the
soule
is
the
life
of
the
body
,
and
faith
is
the
soule
and
life
of
the
soule
,
causing
it
so
much
to
excell
it selfe
,
as
an
Angel
doth
a
man
.
Briefly
,
the
word
is
a
dead
letter
to
us
,
if
faith
make
it
not
a
powerfull
word
,
a
word
of
life
in
us
.
It
s
that
which
causeth
out
of
the
belly
of
the
soule
(
even
as
water
from
a
spring
)
to
flow
rivers
of
waters
of
eternall
life
;
John
7.38
.
even
of
peace
through
pardon
and
of
joy
unspeakable
and
glorious
.
1
Pet.
1.8
.
2
Pet.
1.2.3
.
By
it
as
Peter
saith
,
Most
great
and
pretious
promises
are
given
to
us
:
so
that
if
that
hand
that
taketh
rich
gifts
be
a
pretious
hand
,
then
surely
so
is
faith
which
only
receives
the
gift
of
Christ
,
and
all
he
hath
,
and
hoardeth
them
in
the
soule
:
That
Christ
Eph.
3.14
.
may
dwell
in
your
heart
by
faith
:
That
you
may
comprehend
all
love
,
even
the
length
,
depth
,
and
all
dimensions
thereof
(
as
flesh
here
is
able
to
doe
)
as
all
Saints
doe
:
saith
the
Apostle
.
No
other
grace
is
ordained
to
this
end
,
save
this
:
It
was
the
instrument
of
receiving
Christ
into
the
wombe
of
the
Virgin
,
by
which
all
generations
should
call
her
blessed
,
and
so
it
is
still
the
same
spiritually
,
Luke
1.38
.
ver.
48.
Prov.
31.29
.
and
therefore
may
say
as
Mary
did
,
The
Almighty
hath
magnified
me
above
all
my
fellow
graces
.
Many
daughters
have
done
well
,
but
thou
hast
excelled
them
all
.
2.
Branch
.
Prerogative
of
Faith
.
And
secondly
,
the
prerogative
of
faith
is
sutable
to
her
nature
:
for
although
many
things
are
very
pretious
in
nature
,
as
jewells
which
excell
in
lustre
and
brightnesse
,
which
yet
equall
not
the
price
with
any
reall
use
;
Job
28.19
.
yet
this
pretious
grace
is
as
usefull
also
,
and
therefore
well
might
Salomon
say
,
and
so
Iob
also
,
She
is
more
pretious
then
Rubies
,
and
the
Topaz
of
Ethiopia
shall
not
bee
taken
for
her
.
And
that
appeares
by
this
,
that
she
is
the
doer
of
all
in
all
in
the
soule
,
both
for
light
,
In
sundry
respects
.
direction
and
strength
.
First
,
for
light
:
as
the
Sunne
is
first
subject
of
naturall
light
in
the
world
:
So
is
Faith
in
the
supernaturall
divine
light
in
the
soule
.
And
is
to
the
whole
man
as
our
Saviour
speakes
of
the
eye
,
if
it
be
light
,
then
is
the
whole
body
light
,
the
hand
,
Matth.
6.22
.
the
foote
,
the
members
are
all
light
,
if
the
eye
be
cleare
.
And
as
the
Ephod
or
Urim
were
to
the
Priest
,
so
is
faith
to
the
soule
,
even
the
oracle
of
it
,
and
conceives
the
deep
things
of
God
,
and
reveals
them
to
us
,
to
whom
before
they
were
hidden
.
And
if
it
be
true
(
as
it
s
most
true
)
that
we
know
no
more
in
Gods
matters
then
wee
beleeve
;
then
surely
faith
is
the
key
of
all
true
and
saving
knowledge
in
the
soule
.
Then
also
she
is
the
directresse
of
the
soule
.
As
servants
from
the
Master
or
Mistresse
;
so
doe
all
the
graces
of
the
Spirit
receive
direction
from
the
gift
of
faith
.
As
in
a
ship
each
boy
hath
his
taske
,
some
to
row
with
oares
in
the
boat
,
others
to
climb
the
shreeds
,
to
pumpe
,
to
stop
the
leaks
,
some
to
attend
the
steridge
,
but
all
receive
direction
from
the
boatswaine
,
he
orders
them
and
their
works
:
So
Faith
workes
not
every
thing
immediately
in
the
frame
of
a
Christian
,
she
hath
abundance
of
workemen
:
and
as
the
Centurion
said
to
his
,
so
Faith
saith
to
hers
,
Doe
this
,
suffer
this
,
conquer
this
,
come
,
goe
,
and
they
all
obey
.
If
a
crosse
come
;
goe
Patience
,
endure
it
:
If
a
blessing
;
come
Sobriety
,
use
it
temperately
,
as
if
thou
didst
not
use
it
:
If
any
duty
of
mercy
to
soule
or
body
to
be
done
,
Charity
and
Liberality
must
doe
them
:
If
any
hard
taske
,
then
Wisedome
,
Diligence
,
or
Selfe-deniall
must
step
forth
:
and
to
these
Faith
gives
their
charge
,
and
orders
their
worke
.
Thirdly
,
she
is
the
strength
of
all
other
graces
of
the
Spirit
.
As
all
sinewes
are
from
the
braine
,
all
Arteries
from
the
heart
,
all
veines
from
the
liver
,
thence
they
derive
their
originall
,
and
all
that
activity
which
they
exercise
in
the
body
:
So
,
1
Joh.
3.9
.
all
the
graces
of
the
Spirit
fetch
their
being
and
support
from
Faith
:
Shee
is
the
seed
of
God
in
the
Soule
,
and
she
is
the
strength
of
God
also
.
His
seed
,
because
whatsoever
divinenesse
is
in
the
gift
of
patience
,
long-suffering
,
thankfulnesse
,
mercy
,
love
,
hope
of
salvation
,
it
comes
from
the
fountaine
of
Faith
.
She
is
the
Merchant
Royall
,
&
all
other
Chapmen
have
their
wares
from
her
Store-house
.
Then
she
is
the
strength
also
of
God
in
all
graces
.
Whatsoever
thou
seest
excellent
in
a
Christians
frame
or
graces
,
if
thou
hadst
an
eye
to
see
,
thou
shouldst
behold
them
all
in
one
faith
:
out
of
whole
Forge
and
Anvill
they
are
all
formed
.
For
why
?
Faith
taking
hold
of
Gods
maine
strength
to
save
,
carries
away
all
his
strength
to
obey
:
if
God
will
save
me
,
surely
hee
deserves
my
love
,
my
patience
:
and
surely
hee
and
his
love
will
put
mee
forth
,
and
uphold
me
in
doing
for
him
,
in
curbing
my
passions
,
in
mortifying
my
Giant-like
corruptions
,
the
great
sonnes
of
Anak
,
those
Emims
and
Zanzummims
,
2
Cor.
5.8
.
Esay
26.12
.
which
are
above
all
the
rest
in
fiercenesse
and
strength
.
So
that
now
mark
,
this
Doctrine
of
Faith
,
casting
the
Soule
upon
the
Word
and
Promise
for
pardon
and
life
,
argues
the
most
excellent
nature
and
prerogative
of
faith
above
all
other
.
It
is
evident
by
this
,
whatsoever
the
Lord
workes
in
man
,
he
workes
by
the
Word
and
the
Spirit
:
and
whatsoever
these
two
act
in
the
soule
,
they
act
it
by
faith
,
as
their
onely
instrument
:
so
that
Faith
is
the
onely
Intelligencer
to
the
Soule
,
from
the
Spirit
and
from
Heaven
:
and
that
grace
which
is
maintained
as
agent
for
God
in
the
soul
.
No
other
gift
is
so
.
As
hee
saith
of
the
ship
,
that
there
are
in
it
,
many
who
do
needfull
works
,
but
the
Pilot
doth
all
in
all
:
he
doth
not
so
sordid
works
as
they
,
but
he
doth
greater
and
better
:
for
he
sits
at
the
sterne
,
and
guides
the
course
of
the
Ship
into
the
Haven
:
the
other
are
but
subordinate
,
but
shee
is
principall
:
so
I
may
say
of
Faith
and
other
graces
,
all
of
them
conferre
to
the
well-being
of
a
Christian
;
but
faith
to
the
being
.
The
Ship
boyes
stop
leakes
,
and
row
with
Oares
,
but
they
doe
not
the
great
worke
of
guiding
the
Ship
by
Card
and
Compasse
,
till
she
come
at
land
:
So
all
that
which
any
grace
of
the
Spirit
doth
,
that
faith
doth
:
But
faith
doth
somewhat
which
they
doe
not
,
nor
can
doe
:
Nay
,
faith
is
faine
to
cover
all
the
defects
of
other
graces
,
to
save
them
harmlesse
,
and
to
beare
their
chin
above
water
from
sinking
.
As
we
see
that
the
Shield
is
not
onely
armour
to
fence
the
body
,
Ephes.
6.16
.
but
also
to
fence
off
blowes
and
affronts
from
all
the
armour
it selfe
,
so
that
the
dint
come
not
at
the
head-peece
,
or
corslet
,
or
the
rest
.
Onely
faith
brings
the
Lord
Jesus
into
the
soule
,
to
doe
all
her
workes
in
her
,
and
for
her
;
and
when
all
is
done
,
to
pardon
the
wants
,
and
to
cleanse
away
the
spots
thereof
,
by
cloathing
her
with
that
robe
,
under
which
God
seeth
no
deformity
to
impute
or
punish
it
.
To
conclude
,
I
say
(
brethren
)
that
I
presse
this
purposely
,
that
as
I
have
spoken
much
of
those
things
(
in
this
Book
)
which
tend
to
faith
:
so
,
I
would
perswade
you
to
thinke
no
paines
too
great
to
bestow
in
the
getting
thereof
;
because
this
grace
being
once
gotten
,
to
cast
the
soule
upon
the
Word
and
Promise
;
yea
,
God
himselfe
in
Christ
.
By
this
meane
,
she
hath
all
,
because
she
encloseth
him
who
is
all
in
all
:
in
whom
are
hidden
all
the
treasures
of
wisdome
,
who
is
the
fulnesse
of
God
,
in
whom
we
are
complete
.
And
so
much
may
serve
for
this
use
.
Vse
2
Another
use
of
instruction
may
be
to
give
us
some
further
light
into
the
substance
of
this
grace
of
faith
,
Of
Instruction
.
Faith
hath
two
parts
.
1.
Self
denial
.
by
shewing
you
of
what
ingredients
the
receit
is
made
,
or
of
what
parcels
it
consists
.
And
they
are
two
:
The
former
,
deniall
of
our selves
:
The
latter
,
resigning
up
of
the
soule
to
Gods
Word
.
For
,
to
cast
the
soule
upon
the
promise
,
implies
both
these
.
Selfe-deniall
then
first
,
is
one
parcell
of
this
grace
:
For
why
?
It
is
impossible
that
the
soule
should
cast
it selfe
upon
a
Word
,
till
she
have
cast
off
all
weights
and
clogges
,
which
might
hold
backe
and
with-draw
her
from
this
free
and
full
giving
up
her selfe
to
God
.
Simile
.
I
make
this
plaine
by
a
similitude
:
A
Clergie
man
hath
a
Benefice
,
which
by
his
errour
is
fallen
into
the
lapse
:
if
hee
will
still
plead
a
true
right
by
his
preaching
of
his
Sermons
,
or
serving
Cure
,
he
loseth
his
living
,
or
if
his
stomacke
be
too
great
to
confesse
the
lapse
.
But
if
he
will
acknowledge
his
lapse
,
and
have
his
friend
ready
in
the
Court
to
begge
it
of
the
King
,
to
whom
it
is
fallen
,
hee
may
possibly
save
the
lapse
,
and
recover
his
living
with
a
better
title
then
at
first
.
So
here
,
Grace
is
fallen
into
the
lapse
,
by
Adams
and
thy
sinne
:
by
this
the
right
of
it
is
forfeit
into
the
hand
of
the
King
of
heaven
:
if
thou
wilt
now
confesse
the
forfeit
,
and
renounce
thy
crazie
title
,
if
thou
wilt
resigne
it
up
into
the
Kings
hand
,
going
to
thy
friend
the
Lord
Jesus
to
begge
it
for
thee
againe
,
thou
mayst
have
it
better
confirmed
then
ever
.
Else
,
Simile
.
if
thou
plead
thine
owne
righteousnesse
,
thou
losest
Gods
.
Another
Simile
:
As
it
is
in
the
marriage
union
,
A
woman
cannot
wholly
resigne
up
herselfe
to
a
man
,
except
she
wholly
be
free
from
all
her
own
cavils
and
exceptions
which
might
hinder
her
resolution
.
If
either
her
minde
stand
to
live
a
virgin
(
as
distasting
the
married
estate
in
generall
:
)
or
if
she
like
it
,
but
yet
refuse
,
except
shee
may
have
her
owne
ends
,
reserve
stroke
in
her
owne
hand
,
to
dispose
of
that
she
hath
,
or
have
such
and
such
liberties
,
to
goe
and
doe
as
her
listeth
:
or
if
shee
feele
the
yoke
of
subjection
heavie
to
her
,
and
will
be
eased
of
it
:
or
if
she
dislike
the
person
or
qualities
of
the
party
,
or
his
abilities
,
or
breed
&
parentage
,
or
trade
&
calling
:
any
of
these
are
sufficient
to
hold
her
spirit
off
,
and
to
use
her
freedome
,
&
live
single
:
Even
so
here
:
Till
Self
and
selfe-ends
be
all
borne
down
by
the
streame
of
grace
and
the
promise
,
there
is
no
possibility
for
the
soule
to
yeeld
up
her selfe
,
and
resigne
her
liberty
.
That
which
they
speake
in
Joh.
8.33
.
Wee
are
Abrahams
children
,
&
were
never
bound
unto
any
,
is
the
voyce
of
every
base
heart
:
which
though
it
ly
in
the
deepest
slavery
,
yet
thinkes
her
selfe
free
:
because
that
chaine
is
sweet
by
custome
,
and
becomes
even
as
deere
as
life
it selfe
:
And
to
bee
broken
off
from
it
,
is
more
bitter
then
death
.
Oh!
every
one
thinkes
thus
,
Rom.
7.9
.
Now
I
am
alive
to
my
will
and
lusts
:
If
once
my
necke
bee
under
the
coller
of
Christ
,
I
must
stoope
;
farewell
then
all
my
liberty
.
But
till
the
soule
bee
brought
to
see
that
in
the
promise
which
will
equall
such
carnall
liberties
,
and
recompence
them
with
an
hundred
fold
in
a
better
kinde
,
shee
will
never
be
perswaded
to
deny
her selfe
.
Shee
sees
her selfe
warme
in
her
nest
,
feeles
no
want
,
loves
her
ease
,
and
therefore
will
not
out
of
her
track
.
And
hence
it
is
,
Psal.
45.
To
be
brought
to
an
utter
strait
,
and
a
forlorne
condition
,
is
one
ingredient
of
faith
.
that
Salomon
tells
Pharaoh's
daughter
(
in
the
name
of
the
Church
)
that
if
shee
will
forget
her selfe
,
her
Idols
,
and
heathenish
heart
,
her
fathers
house
and
contents
,
her
private
wealth
and
honour
,
that
she
may
wholly
bee
his
,
and
according
to
his
heart
,
in
her
prizing
him
for
himselfe
,
and
for
his
meere
love
,
above
all
other
delights
:
if
she
will
bee
subject
to
him
,
and
deny
her
owne
name
and
will
,
then
she
should
bee
a
wife
for
him
,
and
hee
would
delight
in
her
love
,
not
else
:
So
,
that
resigning
up
her selfe
wholly
to
bee
at
his
dispose
,
was
one
maine
peece
of
the
marriage
.
Even
so
is
it
here
,
That
soule
which
will
enter
league
with
God
,
and
cast
her selfe
upon
him
for
pardon
and
life
,
must
wholly
cease
to
be
her
owne
,
and
come
under
both
the
name
and
authority
of
another
,
or
else
shee
equivocates
and
lies
to
the
holy
Ghost
,
worse
then
Ananias
did
.
First
,
that
averse
heart
in
generall
to
the
match
,
must
be
taken
off
;
that
contrariety
and
distaste
of
conversion
and
Christianity
,
must
be
abandoned
▪
Rebellion
against
the
way
of
God
must
be
abhorred
:
then
all
quarrels
against
God
,
the
conditions
of
a
regenerate
person
,
the
difficulties
,
the
crosses
annexed
to
it
,
must
bee
devoured
.
All
the
soules
mixtures
,
both
in
the
way
of
beleeving
,
and
obedience
afterward
,
must
bee
pared
away
.
All
her
owne
duties
,
performances
,
labours
,
zeale
,
devotion
,
religion
,
morality
,
all
her
affections
bred
in
her
from
her
owne
ends
,
must
bee
forfeit
:
She
must
be
content
that
Grace
honour
her selfe
with
the
only
stroke
in
the
worke
of
conversion
:
if
she
beare
not
all
the
sway
,
she
will
beare
none
at
all
.
Now
if
any
of
these
sticke
in
her
stomacke
,
if
she
be
willing
to
have
the
fat
and
sweet
,
but
shee
will
have
none
of
the
soure
:
she
is
still
within
her
owne
bounds
,
and
cannot
freely
resigne
up
her selfe
to
the
promise
:
for
Selfe
and
the
Word
are
directly
contrary
.
No
soule
will
cast
her selfe
upon
a
bare
word
of
God
,
but
that
which
hath
first
renounced
all
that
might
really
give
her
content
without
it
.
And
therefore
(
to
finish
)
such
a
soule
puts
her selfe
out
of
her
owne
dispose
,
and
submits
her selfe
to
be
at
the
dispose
of
God
,
to
doe
with
her
as
he
pleases
,
according
to
that
which
in
his
word
hee
hath
revealed
himselfe
to
be
willing
to
doe
.
She
desires
that
she
might
bee
more
willing
to
have
God
glorified
in
his
owne
way
,
and
honoured
in
his
mercy
,
then
to
enjoy
pardon
and
heaven
in
her
owne
way
.
And
although
it
bee
not
the
case
of
every
weake
soule
to
come
thus
farre
,
because
that
which
drawes
the
soule
first
to
seeke
God
,
is
her
owne
pinch
of
guilt
and
curse
,
and
her
desire
of
forgivenesse
&
peace
:
yet
her
entire
desire
is
,
to
cast
her selfe
so
farre
upon
the
bare
word
of
God
,
that
if
that
can
faile
,
she
is
willing
to
perish
:
and
as
she
growes
in
light
and
strength
,
she
is
glad
to
be
informed
what
the
scope
and
purpose
of
any
truth
of
God
is
;
and
being
so
,
shee
desires
to
stoop
to
it
most
humbly
and
entirely
,
that
(
whatsoever
become
of
her
owne
)
yet
Gods
will
may
be
done
in
her
and
by
her
.
And
this
may
serve
briefly
to
shew
what
the
first
part
of
faith
imports
,
that
is
,
Selfe-deniall
.
I
have
oft
spoken
of
it
before
.
Thus
much
here
may
serve
.
2
Part.
Resignation
.
Resigning
up
of
the
soule
to
God
,
is
a
second
ingredient
of
faith
.
The
second
thing
in
faith
is
,
Resignation
of
her selfe
to
God
.
This
is
,
when
God
is
fully
and
wholly
that
unto
the
soule
,
which
before
Selfe
was
,
or
any
thing
in
the
world
wherein
her
content
stood
.
Consider
(
good
brethren
)
I
speake
of
a
weighty
thing
,
and
not
for
discourse
sake
:
Perhaps
you
may
thinke
I
goe
to
deepe
,
and
indeed
so
I
doe
,
for
a
carnall
fleet
heart
;
howbeit
no
truth
of
God
must
bee
concealed
to
please
our
basenesse
:
therefore
to
cast
and
resigne
up
the
soule
to
God
,
is
neither
more
nor
lesse
then
to
lot
upon
the
Lord
in
the
promise
,
to
become
that
unto
the
Soule
,
which
before
Selfe
and
the
world
was
in
the
uttermost
of
her
profits
and
pleasures
,
lusts
and
vanities
,
which
gave
her
that
satisfaction
which
she
desired
.
Oh
(
good
friends
)
that
neither
I
nor
you
might
utter
and
heare
that
in
a
few
sentences
,
which
perhaps
all
our
life
hath
scarcely
reacht
unto
:
For
,
I
tell
you
plainly
,
such
a
speech
as
this
,
might
well
set
us
both
upon
scanning
how
the
case
stands
with
us
.
Wee
all
know
what
our
owne
ends
,
what
the
world
,
1
Joh.
2.16
.
Matth.
18.9
.
the
pleasures
of
it
,
the
lust
of
the
heart
,
the
lust
of
the
eye
,
and
the
pride
of
life
,
have
been
unto
us
:
Surely
,
as
our
eye
and
right
hand
.
When
as
God
is
to
the
Soule
that
which
formerly
Selfe
and
sin
were
,
it
is
a
signe
of
resignation
to
God
.
Tell
me
now
:
Are
any
of
us
so
cast
upon
the
word
of
God
and
those
qualities
of
a
promise
before
named
,
faithfulnesse
,
constancy
,
lovingnesse
,
freedome
,
and
the
rest
,
that
wee
can
venture
all
our
welfare
thereon
?
That
God
will
so
alsufficiently
supply
us
,
that
both
all
our
former
unlawfull
liberties
and
contents
,
shall
bee
as
meere
losse
and
dung
to
us
,
and
wee
shall
think
our selves
never
the
worse
?
Againe
,
that
all
meet
and
lawful
contents
shall
be
ministred
unto
us
,
and
that
by
a
promise
?
Lastly
,
that
if
ought
bee
denied
us
,
which
may
seeme
desirable
,
wee
shall
therefore
not
thinke
it
meet
,
because
God
gives
it
not
(
for
else
his
love
could
beteame
it
)
and
if
wee
must
want
it
,
yet
even
therein
we
shall
abound
;
because
wee
have
his
promise
,
that
it
shall
bee
an
hundred
for
one
;
Yea
,
and
that
wee
shall
esteeme
the
presence
of
God
,
his
favour
,
peace
of
heart
in
forgoing
a
blessing
,
or
patience
in
bearing
a
crosse
,
greater
gaine
(
by
farre
)
then
to
have
had
our
wills
in
kinde
?
Truly
(
brethren
)
to
have
God
that
unto
us
which
before
other
things
were
,
is
not
lesse
then
I
have
spoken
:
and
yet
so
is
God
to
that
poore
soule
which
hath
cast
her selfe
upon
him
for
pardon
and
life
:
for
hee
who
will
not
faile
in
the
greatest
,
will
not
faile
in
the
smaller
.
Marke
then
,
Faith
in
casting
her selfe
upon
the
promise
,
is
an
hard
grace
,
but
yet
wise
:
shee
will
lose
nothing
in
the
Hundred
,
but
shee
will
get
in
the
Shire
:
and
she
is
warranted
so
to
doe
by
the
Lord
,
who
will
have
her
know
,
if
she
will
be
ruled
by
him
,
and
trust
his
word
,
she
shall
be
no
loser
,
but
an
infinite
gainer
;
yea
,
and
know
it
also
,
to
her
great
content
,
though
now
and
then
mixt
with
some
doubtings
and
weaknesse
.
And
by
this
meane
the
soule
waxes
confident
upon
God
in
the
promise
,
and
by
degrees
growes
to
see
this
truth
as
well
in
other
promises
,
as
in
the
maine
:
of
which
I
shall
after
say
somewhat
.
I
say
,
faith
growes
by
experience
to
an
holy
complacence
in
God
by
his
promise
,
to
be
all
one
with
him
,
acquainted
with
his
truth
and
bounty
,
to
venture
herselfe
and
all
her
happinesse
thereon
,
and
so
to
have
such
an
affiance
,
and
trust
in
God
,
as
not
easily
to
be
unsettled
by
each
delusion
,
or
conceit
of
Sathan
,
or
world
,
or
herselfe
:
But
still
in
all
her
seeming
straits
and
difficulties
to
rely
upon
the
promise
,
and
to
picke
out
the
true
meaning
thereof
,
even
the
length
and
depth
of
it
;
and
seeing
God
cannot
lye
,
therefore
to
wait
for
resolution
in
all
doubtfull
cases
,
rather
then
rashly
to
question
the
promise
,
and
to
repent
her
of
her
choice
.
This
holy
obedientiall
affiance
and
trust
upon
God
by
a
promise
,
is
that
happinesse
of
a
Christian
soule
,
and
that
true
rest
of
heart
which
she
should
pitch
herselfe
upon
,
as
that
portion
which
she
counts
best
,
an
fallen
into
a
goodly
ground
.
It
is
a
good
illusion
which
Saloman
or
Batsheba
hath
,
Prov.
31.11
.
of
the
good
wife
,
That
the
heart
of
an
husband
rests
in
her
,
hee
is
so
linckt
in
love
and
affection
to
her
,
so
experienced
in
her
fidelity
,
chastity
,
helpfulnesse
and
gracefulnesse
,
that
his
heart
rests
upon
her
,
and
trusts
to
her
:
Be
the
businesse
never
so
weighty
,
be
he
never
so
farre
distant
from
her
,
let
never
such
conceits
and
suspitions
come
in
his
minde
,
all
are
washt
off
,
the
trust
which
hee
hath
in
her
quits
his
minde
,
and
hee
rests
upon
her
without
casting
any
scruples
.
May
it
bee
so
betweene
sinfull
couples
,
who
may
be
and
are
in
many
things
unfaithfull
,
and
shall
not
the
Lord
much
more
be
trusted
?
Yes
doubtlesse
:
A
true
beleeving
soule
goes
not
to
worke
by
guesse
,
casts
not
with
herselfe
,
what
if
God
should
faile
her
?
What
if
she
should
bee
defeated
?
But
because
the
promise
hath
secured
her
of
Gods
unchangeable
truth
,
she
takes
it
,
Simil.
and
(
as
with
a
knife
)
cuts
in
two
all
such
cords
of
withdrawing
feares
,
and
throwes
herselfe
upon
it
;
as
the
anchor
is
cast
upon
the
bottome
under
water
,
when
once
the
Pilot
hath
by
his
plummet
sounded
it
,
and
there
it
sticks
,
and
holds
the
ship
from
tossing
too
and
fro
with
winde
and
waves
;
even
so
doth
the
soule
which
hath
known
the
Lord
,
and
taken
sure
markes
of
him
,
knit
and
fasten
it selfe
upon
him
,
and
stands
not
to
descant
off
and
on
,
this
way
and
that
,
but
drownes
it self
once
for
all
in
the
sea
of
his
Attributes
,
no
more
to
be
distempered
by
any
of
her
objections
.
That
time
which
others
spend
in
asking
,
Shall
I
?
Shall
I
?
I
could
be
content
,
but
may
I
safely
doe
it
,
and
shall
I
be
welcome
?
With
the
like
stuffe
shee
spends
in
doing
as
she
is
bidden
,
1
Sam.
15.
Esay
26.3
.
and
hazarding
all
upon
the
faithfulnesse
of
him
,
who
is
the
everlasting
strength
of
Israel
,
and
cannot
lye
.
Oh
thou
wouldest
cast
thy selfe
upon
the
truth
of
a
man
,
whom
thou
hast
found
to
keep
touch
in
his
promises
,
and
wouldst
blush
if
such
an
one
should
cast
thee
in
teeth
that
thou
didst
distrust
his
promise
,
having
never
taken
him
tardy
in
any
thing
.
Should
a
sinfull
man
so
engage
thine
heart
,
and
so
ingratiate
himselfe
with
thee
;
and
shall
not
the
Lord
much
more
deserve
it
of
thee
?
Gen.
8
9.
If
ever
thou
wilt
have
thy
weary
wings
at
rest
,
fly
to
this
Arke
and
settle
there
:
Buy
and
sell
upon
the
promise
,
set
downe
thy
staffe
there
,
for
this
is
the
way
to
engage
the
Lord
to
thy selfe
;
thou
honourest
him
above
all
honouring
by
thy
faith
,
and
he
will
for
it
requite
thee
,
and
trust
thee
for
ever
,
and
bind
himselfe
not
to
leave
thee
,
because
he
knowes
thou
makest
full
reckoning
of
his
helpe
;
thou
hast
cast
off
all
other
props
of
thine
owne
that
he
might
be
instead
of
them
all
unto
thee
.
Such
a
one
shall
not
need
to
feare
that
it
shall
be
disappointed
.
So
much
for
this
Use
.
Vse
4
I
come
in
the
next
place
to
a
briefe
Use
of
Admonition
to
all
that
would
cast
themselves
upon
the
promise
,
Admonition
.
Le
ts
of
faith
to
be
seriously
shunned
.
To
take
heed
of
such
lets
as
might
hinder
this
their
holy
resolution
.
Somewhat
I
said
about
such
lets
in
the
first
Doctrine
upon
this
verse
:
Some
of
more
speciall
marke
in
this
kinde
I
have
reserved
to
this
place
,
which
I
will
summe
up
in
few
words
.
First
,
rest
not
in
making
many
complaints
touching
thy
backward
and
averse
heart
from
casting
thy selfe
upon
the
word
:
I
doe
not
bid
thee
cease
complaining
,
for
the
Church
hath
none
to
moane
her
,
save
him
to
whom
she
complaines
.
Ieremy
Cap.
3.
brings
in
Iuda
complaining
,
but
withall
she
returnes
to
God
and
faith
,
Thou
art
the
Lord
our
God
,
and
Ephraim
complaines
.
Jer.
31.33
.
but
withall
she
is
converted
,
and
the
Lord
calls
her
his
first
borne
,
so
Esay
63.
The
Church
in
Babell
sadly
mournes
for
the
hiding
of
Gods
face
,
but
shee
is
restlesse
till
64.1
.
Esay
34.
Ester
2.5
.
the
Lord
make
the
mountaines
melt
and
flow
downe
that
he
may
helpe
her
.
So
doe
thou
,
and
prosper
.
Mourne
like
Hezechia
,
like
a
Crane
or
Dove
,
but
joine
his
faith
to
it
,
and
say
,
Hee
hath
said
it
,
and
will
doe
it
.
Mourne
like
Ester
,
so
thou
doe
as
Ester
,
goe
into
the
King
,
and
touch
the
Scepter
,
saying
,
I
will
cast
my selfe
upon
the
promise
,
if
I
persh
there
,
so
be
it
.
But
else
as
for
many
complaints
to
men
who
are
like
thy selfe
,
for
fashion
,
fruitlessely
,
and
there
rest
,
without
cleaving
to
the
answer
of
thy
complaints
,
&
taking
counsell
;
I
say
bite
them
in
,
and
keepe
them
to
the
Lord
and
thy self
in
secret
;
for
they
may
puffe
thee
up
with
pride
and
false
opinion
of
thy selfe
,
defile
thee
and
harden
thee
,
and
hurt
others
.
Secondly
,
beware
of
sloth
and
dalliance
with
the
Lord
,
but
when
the
Lord
comes
neare
thee
,
doe
not
make
thy selfe
sure
before
thou
hast
it
,
and
so
neglect
the
pursuit
and
accomplishment
of
it
,
follow
him
close
at
the
heeles
,
and
suffer
him
not
to
put
thee
off
,
but
let
him
see
thou
art
minded
to
buy
and
not
to
cheapen
:
all
commodities
have
their
peculiar
season
to
get
them
in
,
and
so
hath
faith
;
discerne
this
season
of
the
Son
of
man
,
thou
canst
not
make
it
earlier
or
later
then
God
makes
it
,
onely
marke
his
day
and
houre
,
and
make
sure
of
it
then
.
If
the
Lord
see
thee
to
be
a
pedling
chapman
,
either
he
will
deny
it
thee
wholy
,
or
cause
thine
ease
to
vex
every
veine
in
thy
heart
ere
thou
have
it
.
Thirdly
,
take
heed
of
filling
thine
heart
and
thoughts
with
earthly
things
;
the
cares
for
earth
will
eat
in
so
dangerously
,
and
winne
upon
thee
as
the
sea
tydes
gull
downe
the
bankes
:
They
will
eat
up
cares
of
heaven
,
as
they
say
Eagles
feathers
will
consume
other
feathers
being
mixed
with
them
.
Be
sure
if
thou
lay
in
for
faith
,
come
with
an
heart
empty
of
other
thoughts
:
if
thou
wouldest
cast
thy self
upon
a
promise
,
throw
not
thy selfe
upon
the
world
,
and
the
contents
of
it
.
I
speake
not
of
the
corrupt
world
,
but
of
the
most
lawfull
liberties
;
they
are
apt
to
steale
away
thy
spirit
easiliest
under
that
colour
:
marke
thy selfe
if
ever
the
promise
were
more
favourlesse
to
thy
taste
,
then
when
the
world
is
sweetest
:
Be
ashamed
to
plunge
thy self
into
the
creature
,
when
thou
pretendest
a
desire
to
cast
thy selfe
upon
the
word
for
pardon
and
life
.
Fourthly
,
and
above
all
,
let
no
bitter
roote
defile
thine
heart
,
Heb.
12.15
.
and
spring
up
to
choake
thy
resolution
this
way
.
It
will
over
droppe
all
thy
purposes
and
mar
them
.
Pride
,
prejudice
,
lust
,
covetousnesse
,
privy
loosenesse
which
the
heart
will
not
bee
beaten
from
,
any
other
naughtinesse
will
so
appall
and
defile
the
pure
gift
of
faith
that
it
will
not
come
neare
where
such
haunt
:
Take
heed
of
suffering
any
lust
to
get
head
and
overflow
knowledge
;
let
not
an
hollow
heart
not
throughly
searched
,
but
presumed
to
be
better
then
it
is
,
and
returning
againe
after
long
violent
suppression
,
enter
in
to
destroy
all
thy
faire
hopes
;
for
as
sweet
as
it
is
in
thy
mouth
,
it
will
prove
gall
to
thee
at
last
,
as
Esau's
prophanenesse
did
,
but
too
late
.
Lastly
,
beware
of
curiosity
and
self-willednesse
in
Gods
way
:
But
humbly
trade
with
him
in
it
,
be
content
with
the
conditions
of
his
market
,
both
for
time
and
takings
:
Be
not
offended
at
any
affronts
which
befall
thee
,
but
submit
to
his
will
from
whom
thou
lookest
for
thy
cure
.
If
Naaman
had
done
thus
,
he
had
cast
himselfe
upon
Jorden
without
all
this
adoe
:
But
because
thou
wilt
frame
an
Idea
to
thy selfe
how
thou
wouldest
proceed
,
and
canst
abide
no
prolongings
,
no
crossings
of
thy
course
,
because
thou
art
not
alway
alike
in
thy
affections
,
but
sometime
under
hatches
,
sometimes
in
the
top
sailes
,
thou
art
impatient
,
and
comest
short
of
thy
desires
.
Submit
to
him
who
tries
all
that
is
in
thine
heart
,
that
at
last
by
thy
oft
defeats
,
thou
maiest
know
,
Deut.
8.2
.
Rom.
9.16
.
It
is
not
in
the
willer
nor
runner
,
but
in
him
who
sheweth
mercy
,
at
whose
curtesie
its
meet
thou
stand
with
all
submission
,
till
he
have
subdued
thee
to
himselfe
,
and
made
thee
(
with
Naaman
)
glad
to
obey
and
wash
in
the
Jorden
of
the
Promise
.
Thus
much
of
these
:
like
to
which
are
many
more
,
but
by
these
judge
of
the
rest
,
and
cast
off
all
,
if
thou
wouldst
cast
thy selfe
upon
the
promise
.
Fifthly
,
this
is
Exhortation
to
all
who
are
under
the
Condition
,
Vse
5
first
,
to
obey
the
command
of
God
,
Exhortation
.
and
to
cast
themselves
fully
upon
the
promise
,
trying
what
the
issue
will
be
.
Doe
as
God
bids
thee
.
Branch
.
1
Consult
not
with
flesh
.
Doe
as
Paul
,
goe
into
Arabia
the
the
desert
,
To
obey
the
command
of
faith
,
and
to
consent
to
the
promise
.
goe
not
to
Jerusalem
to
dispute
the
case
,
when
God
hath
declared
his
minde
to
be
,
that
thou
resigne
up
thy
soule
to
his
word
.
Goe
not
from
Gods
Nineveh
to
thine
own
Tarsus
,
to
thy
cost
and
sorrow
.
As
those
kine
of
the
Philistims
went
straight
on
to
Bethshemesh
though
lowing
after
their
calves
,
in
token
they
were
more
acted
by
God
then
by
nature
,
so
do
thou
,
not
turning
either
to
the
right
hand
or
the
left
.
There
is
no
danger
in
this
;
as
we
say
leave
is
light
.
Neither
is
there
any
other
thing
in
the
promise
then
seems
:
There
is
neither
hook
nor
crook
in
Gods
pure
intents
.
Be
thou
to
him
as
he
to
thee
.
Come
in
,
cast
thy self
upon
the
word
,
be
eased
,
be
reconciled
to
God
:
Faith
is
then
bred
when
that
is
done
,
which
is
said
;
faith
is
the
best
Disciple
,
and
most
dutifull
hand-m●id
that
ever
was
better
then
those
servants
of
the
Centurion
,
Gal.
1.17
.
Jona
1.3
.
1
Sam.
6.12
.
Matth.
8.
which
did
as
they
were
bidden
,
came
and
went
at
command
Cast
the
crowne
of
all
thy
rebellion
at
the
feet
of
God
.
Popish
Emperours
weary
of
the
world
,
and
of
all
the
victories
,
pomp
and
state
of
it
,
have
laid
downe
their
Crowne
at
an
Idols
shrine
,
and
turn'd
votaries
.
Do
thou
as
a
man
weary
of
all
thy
former
delights
,
cast
them
all
at
Gods
feet
,
and
thy selfe
upon
his
promise
.
But
thou
wilt
aske
me
,
How
shall
I
thus
throw
my selfe
upon
it
?
To
cast
the
soule
upon
the
promise
,
wha●
it
is
.
I
answer
doe
these
three
things
:
First
,
take
the
due
estimate
of
the
promise
,
and
that
is
done
by
minding
,
pondering
,
familiarizing
with
it
.
By
minding
it
,
I
meane
a
marking
of
it
,
an
heeding
of
it
as
a
thing
of
no
ordinary
excellency
:
Count
it
as
thou
wouldest
the
chaire
of
Estate
which
thou
bowest
unto
,
as
representing
the
Kings
person
.
So
doth
the
promise
,
it
s
the
chamber
of
presence
,
in
which
God
discovers
himselfe
,
the
royall
Chaire
which
carries
State
in
it
;
when
thou
beholdest
it
,
behold
in
it
the
Majesty
of
God
,
Esay
26.10
.
which
no
hypocrite
can
see
in
it
:
It
s
hidden
from
his
eye
:
but
to
a
beleever
,
set
by
God
in
the
clift
of
the
rocke
,
Exod.
34.6
.
thence
to
see
the
glory
of
God
,
his
graciousnesse
,
and
to
heare
all
his
good
proclaimed
:
to
such
an
one
the
promise
is
of
a
most
eminent
excellency
,
Deut.
32.
end
full
of
all
the
fulnesse
of
God
.
Slight
it
not
therefore
,
but
set
thy
marke
upon
it
.
Secondly
,
ponder
it
,
as
Mary
did
;
weigh
well
the
contents
of
it
,
the
blessed
consequences
of
beleeving
:
Take
to
consideration
the
worth
of
the
pearle
,
Luke
.
1.29
.
and
treasure
hid
in
the
field
,
as
that
wise
Merchant
did
,
Matth.
12.44
.
It
s
as
the
applying
of
Ebed
melecs
rags
under
Ieremies
armeholes
,
Jer.
38.11
.
that
he
might
be
drawne
out
with
ease
.
Meditation
is
an
heavenly
trading
of
the
soule
in
her
thoughts
and
affections
with
Gods
matters
till
the
soule
clapse
with
them
.
Psal.
119.
Thirdly
,
make
the
promise
familiar
by
this
means
.
Draw
thine
heart
to
it
,
make
it
thy
familiar
friend
and
counsellor
to
passe
all
thy
matters
for
thee
,
and
in
all
thy
doubts
,
consult
with
it
,
and
let
that
give
sentence
:
And
having
received
it
,
esteem
the
words
of
the
mouth
of
it
as
Iob
did
,
Job
23.12
.
above
thy
appointed
food
;
powre
all
into
the
bosome
of
it
,
as
thou
wouldst
powre
out
the
symptomes
of
thy
disease
into
the
bosome
of
thy
Physitian
,
or
a
child
all
her
griefes
,
losses
,
and
sorrows
into
the
lap
of
a
tender
mother
.
Thou
shalt
fare
better
by
a
promise
,
then
they
shall
doe
at
their
hands
.
This
is
the
first
direction
.
Secondly
,
be
under
the
authority
and
evidence
of
a
promise
,
and
be
convinced
by
it
that
it
s
thine
;
that
all
before
said
of
the
strength
,
wisdome
&
other
properties
of
a
promise
,
do
belong
to
thee
as
really
,
and
are
put
into
it
by
God
,
that
thou
mightst
have
thy
part
in
them
.
See
clearly
as
in
a
mirror
,
that
God
intends
all
to
thy selfe
,
and
as
in
the
Covenant
more
generally
,
so
in
the
Seales
more
particularly
.
As
Laban
seeing
how
strangely
things
went
,
Gen.
24
50.
said
,
We
can
say
neither
more
nor
lesse
,
but
Gods
finger
is
here
,
it
must
be
a
match
.
This
is
the
work
of
the
Spirit
of
the
promise
alway
assisting
it
,
and
telling
the
soule
under
the
Condition
Doubtlesse
,
thou
art
the
party
whom
God
means
to
save
:
Ester
6.6
.
As
Haman
said
,
whom
should
the
King
mean
save
me
?
So
shalt
thou
say
,
(
but
much
more
warrantably
)
If
God
had
not
indeed
meant
me
well
,
he
would
never
have
so
convinced
me
,
and
set
me
on
ground
,
that
I
should
have
nothing
to
gainsay
.
The
Judge
on
the
bench
saw
not
the
theefe
steale
,
but
by
the
sworne
evidences
of
witnesses
he
is
so
convinced
in
himselfe
,
that
he
reads
sentence
without
question
;
by
this
meanes
the
soule
brings
out
Gods
cloake
,
staffe
and
signet
as
his
pledges
left
in
her
hand
to
assure
her
of
his
good
meaning
toward
her
.
Gen.
38.25
.
Thirdly
,
claspe
unto
,
and
with
the
promise
cleave
unto
it
,
to
bee
rid
of
all
thy
annoyances
at
once
.
Once
convinced
of
the
promise
,
and
ever
fastned
to
it
.
And
this
cleaving
to
it
is
that
worke
which
immediately
causeth
the
consent
,
and
obedience
of
the
soule
unto
it
,
to
cast
it self
upon
the
promise
,
open
it
thus
:
The
soule
in
the
act
of
beleeving
,
is
sollicited
by
Satan
and
unbeleefe
,
to
give
over
,
and
returne
to
folly
:
But
the
promise
pressing
in
▪
perswades
her
to
beleeve
and
renounce
her
old
distempers
:
The
soule
in
this
demurre
consults
with
herselfe
thus
,
If
I
goe
backward
,
I
perish
irrecoverably
:
If
I
go
forward
,
I
see
difficulty
,
yet
hope
.
What
then
shall
I
doe
?
Surely
I
cannot
be
worse
then
I
am
:
I
must
dye
however
in
not
beleeving
;
but
in
beleeving
,
I
may
live
:
Therefore
I
will
cast
my self
upon
the
promise
and
live
.
A
man
will
doe
thus
naturally
,
though
he
have
no
promise
:
Thus
did
those
9.
lepers
,
2
King
.
3.
only
upon
an
hazard
,
they
cast
themselves
upon
the
army
of
the
Aramites
:
Why
?
Because
they
were
sure
to
dye
in
the
City
.
So
the
poore
soule
giving
herselfe
for
dead
,
puts
her
life
in
her
hand
,
and
saith
,
worse
then
dead
I
cannot
be
;
better
I
may
be
by
a
promise
:
Nay
,
if
God
be
true
,
I
shall
be
;
and
therefore
I
will
venture
my
soule
,
and
jeopard
all
upon
Gods
faithfulnesse
,
if
I
perish
,
I
perish
in
the
armes
of
a
promise
,
not
in
Satans
clawes
,
and
by
my
unbeleefe
.
In
this
strife
of
the
soule
,
the
Spirit
doth
lay
in
such
strong
weights
of
perswasion
against
the
disswasives
of
corruption
,
that
the
soule
finally
is
overruled
,
and
so
consents
and
obeyes
to
cast
herselfe
upon
the
sure
bottome
of
a
promise
for
pardon
and
life
.
By
these
directions
thou
maist
helpe
thy selfe
in
this
weighty
worke
;
but
because
the
heart
is
dull
upon
the
spurre
,
Motives
to
Faith
.
let
me
adde
a
few
motives
to
quicken
thee
.
Let
one
be
this
,
Remember
first
,
that
this
will
be
the
issue
of
Gods
enquiry
at
his
comming
to
judgement
.
Secondly
,
that
by
this
resigning
up
the
soule
to
God
,
the
greatest
honour
is
done
to
him
which
by
a
mortall
creature
can
be
.
Thirdly
,
that
all
such
in
the
day
of
the
Lord
shall
be
most
glorious
.
Fourthly
,
that
the
greatest
wrath
and
vengeance
shall
light
upon
the
heads
of
unbeleevers
.
Fifthly
,
that
this
being
the
rarest
grace
of
all
others
in
the
world
,
is
therefore
worth
our
chiefest
endeavour
.
Of
these
and
the
like
I
purpose
(
God
willing
)
to
treat
of
the
next
Lecture
.
Now
for
the
present
(
having
exceeded
our
ordinary
bounds
)
we
will
desist
here
.
Let
us
pray
.
THE
EIGHTEENTH
LECTVRE
continued
upon
the
14.
VERSE
.
VERSE
XIV
.
Then
he
went
downe
and
washed
himselfe
seven
times
in
Iorden
,
and
his
flesh
came
againe
as
the
flesh
of
a
little
child
,
and
he
was
cleane
.
AT
the
end
of
the
last
Exercise
(
Brethren
)
I
began
to
finish
the
first
and
maine
Branch
of
Exhortation
,
raised
from
this
act
of
Faith
,
to
cast
the
soule
upon
the
promise
.
To
the
which
end
,
I
added
to
the
directions
for
the
duty
,
certaine
motives
:
time
giving
leave
onely
to
name
such
as
came
to
minde
,
I
have
referred
the
briefe
touching
of
them
in
severall
,
to
this
occasion
.
Motive
.
1
Let
the
first
(
if
you
will
)
be
this
:
That
this
selfe-resigning
grace
,
above
all
other
,
Faith
g●ves
most
glory
to
God
.
gives
most
glory
to
God
:
therefore
it
is
worth
the
ensuing
while
we
have
time
.
I
thinke
none
will
deny
,
but
that
which
ascribes
most
to
God
,
and
least
to
man
,
is
the
most
worthy
grace
to
lay
in
for
.
But
such
is
this
:
It
is
wholly
for
God
,
concurres
with
him
in
this
point
of
his
honour
above
all
.
All
our
obedience
to
the
Morall
Law
,
at
once
considered
,
glorifies
not
God
so
much
as
this
:
no
,
although
we
could
performe
it
exactly
,
as
wee
cannot
.
Partly
,
because
this
grace
apprehends
the
perfection
of
Gods
righteousnesse
,
which
no
holinesse
or
righteousnesse
can
reach
to
.
Faith
(
though
weake
)
yet
apprehends
the
perfection
of
God
,
and
thereby
conformes
us
to
bee
like
him
.
Now
that
s
a
great
honour
to
God
,
to
resemble
his
perfection
,
and
to
be
perfectly
righteous
,
which
only
faith
in
this
life
apprehends
.
Partly
also
,
for
that
faith
onely
acknowledges
God
in
all
those
Attributes
of
his
,
whereby
he
sets
forth
himselfe
in
the
saving
of
his
elect
.
God
aimed
at
more
glory
in
Redemption
,
then
in
Creation
:
And
Adam
did
not
so
much
honour
God
in
his
integrity
,
as
a
beleever
doth
in
the
act
of
his
faith
:
For
Adam
honoured
Goodnesse
,
but
not
Justice
nor
Mercy
,
which
the
Lord
meant
especially
to
set
forth
in
Christ
.
Read
Read
Rom.
3.25.26
.
Oh!
you
may
easily
conceive
,
how
acceptable
this
work
of
faith
is
to
God
,
by
a
resemblance
:
For
take
an
ambitious
man
,
who
stands
more
upon
his
honour
then
gaine
:
Who
doth
most
please
such
a
man
?
Hee
that
sends
him
gifts
?
No
,
he
seeks
to
have
all
men
bound
to
him
,
rather
then
to
be
obliged
to
any
.
That
man
is
for
his
tooth
,
who
in
great
meetings
trumpets
out
his
praise
,
tells
of
his
breed
,
learning
,
bounty
,
and
generousnesse
:
And
if
any
lessen
his
praise
by
comparison
with
others
,
will
chalenge
him
into
the
field
,
and
spend
bloud
in
the
defence
of
it
.
Oh!
how
deare
is
such
an
one
,
to
a
man
who
stands
upon
it
?
Even
such
a
man
is
hee
who
dare
cast
himselfe
upon
a
promise
:
for
hee
equals
God
(
in
a
sort
)
in
his
ends
:
let
God
propound
to
himselfe
in
what
he
will
bee
honoured
;
and
faith
instantly
concurres
and
faith
,
True
Lord
,
it
is
meet
,
be
famous
in
thy
justice
,
satisfying
it self
upon
Christ
:
be
honored
in
the
wisedome
of
thy
eternall
purpose
,
and
thy
revealing
it
in
time
:
receive
glory
from
thy
poore
creature
,
for
that
gracious
mercy
of
thine
,
that
love
,
that
power
,
and
all
that
unsearchable
riches
of
thine
past
our
finding
out
:
Oh!
be
glorified
in
all
,
at
the
hands
of
him
who
yet
cannot
reach
it
.
Rom.
11.
ult.
1
Tim.
1.1.19
To
the
King
immortall
,
invisible
,
and
only
wise
God
,
be
all
dominion
and
praise
Faith
then
enlarging
it selfe
to
all
such
qualities
as
God
seekes
to
bee
great
in
,
doth
exceedingly
honour
him
,
and
therefore
is
a
grace
so
much
the
more
to
be
sought
!
All
seeke
the
face
of
the
Prince
,
Prov.
26.29
.
because
greatnesse
delights
in
it
.
David
having
but
a
conceit
of
the
contrary
in
Mephibosheth
,
was
implacable
.
Get
this
grace
then
,
that
so
thou
mayst
set
up
the
Lord
,
and
make
him
glorious
in
thine
own
heart
,
2
Sam.
19.29
and
in
the
hearts
of
all
others
,
as
neere
as
thou
canst
.
Secondly
,
let
this
move
thee
;
When
Christ
shall
come
to
judge
,
Motive
.
2
the
issue
of
his
enquiry
will
be
,
Whether
faith
or
no
faith
?
Christs
last
inquiry
will
be
for
faith
.
1
Cor.
3.13.14
Matth.
25.
I
deny
not
,
but
he
will
also
examine
and
try
every
mans
worke
by
fire
,
and
purge
the
good
workes
of
his
from
all
drosse
which
cleaves
to
them
.
It
is
cleare
by
that
in
Matth.
25.
that
hee
will
take
account
of
all
the
Talents
that
he
hath
lent
out
:
But
this
shall
bee
the
maine
issue
of
all
,
how
the
maine
Talent
of
the
Gospel
hath
been
improved
:
that
is
,
whether
it
have
been
beleeved
or
no
?
It
is
plaine
by
Luk.
18.9
.
Thinke
you
(
saith
Christ
)
that
when
the
Sonne
of
Man
shall
come
to
judge
the
world
,
he
shall
finde
faith
upon
the
earth
?
That
then
shall
bee
his
inquisition
.
And
no
doubt
,
that
shall
be
then
in
as
great
request
,
as
now
it
is
in
little
.
Then
a
world
(
if
we
had
it
)
for
a
drop
of
this
oyle
;
but
the
market
is
over
.
Well
,
let
us
then
make
it
the
great
issue
of
our
inquiry
(
if
we
be
wise
)
while
it
is
called
to
day
:
If
we
lay
one
issue
,
Heb.
3.15
.
and
God
lay
another
,
what
a
wofull
losse
of
the
day
shall
wee
sustaine
?
Who
shall
recompence
our
losse
?
God
askes
for
faith
,
and
we
bring
him
in
our
many
Sermons
hearing
,
or
prayers
making
,
our
duties
doing
,
or
Lord
,
Lord
,
have
we
not
done
great
things
in
thy
Name
?
Then
shall
he
answer
,
Depart
from
me
.
Matth.
7.22
.
Will
not
this
bee
our
hell
ere
wee
come
at
it
?
But
Faith
will
passe
for
currant
in
that
day
.
Therefore
use
all
diligence
to
make
that
sure
now
:
It
will
bee
in
vaine
then
to
say
:
Alas
!
I
was
not
aware
of
this
issue
;
if
I
had
,
I
would
not
have
been
to
seeke
.
Thirdly
,
God
having
found
out
who
these
are
,
will
set
them
forth
in
that
day
,
to
bee
wondred
at
before
Men
and
Angels
.
This
is
that
Motive
.
3
which
Paul
speakes
,
2
Thess.
1.10
.
when
he
shall
come
to
be
glorified
in
his
Saints
,
God
will
be
admired
in
all
and
onely
such
as
beleeve
.
and
to
be
admired
in
all
them
that
beleeve
in
that
day
;
because
our
testimony
was
beleeved
.
What
is
it
to
be
admired
in
all
that
beleeve
?
Surely
then
,
God
shall
make
fully
knowne
the
infinite
riches
of
his
mercy
which
he
hath
discovered
,
in
saving
his
beleeving
ones
,
when
a
world
of
others
shall
be
rejected
.
How
few
behold
God
admirable
in
the
conversion
of
any
?
Men
have
other
objects
of
admiration
now
to
occupy
their
affections
;
as
,
who
is
the
eminent
rich
man
in
the
Countrey
,
who
get
the
Kings
favour
,
or
bee
the
greatest
for
their
preferment
:
These
men
doe
admire
.
But
as
for
that
grace
which
hath
chosen
some
to
be
beleevers
,
leaving
thousands
of
great
note
and
parts
,
alas
!
it
is
slighted
as
a
fancie
,
and
control'd
as
a
falsity
:
Nay
,
who
are
so
scorn'd
as
such
?
But
in
that
day
,
those
great
rich
ones
,
and
gallants
,
shall
be
despised
;
and
then
shall
the
Lord
be
admired
in
beleevers
.
Here
they
lye
by
as
wonderments
.
But
there
they
shall
reflect
a
glory
upon
God
,
who
hath
bestowed
such
favour
upon
them
,
as
to
give
them
faith
.
Oh!
happy
then
those
who
have
kissed
the
Sonne
,
Psal.
2.
ult.
It
seemes
that
beleevers
shall
then
bee
Master-peeces
,
when
as
the
Lord
himselfe
shall
bee
glorious
in
them
for
his
love
to
them
.
How
shall
they
then
bee
glorious
in
the
sight
of
the
world
?
Numb
.
10.17
.
If
Moses
and
Aaron
were
so
glorified
in
the
sight
of
Israel
,
by
reason
of
the
government
and
Priesthood
which
God
put
upon
them
,
and
that
when
as
Kora
and
his
fellowes
had
sought
to
disgrace
them
,
how
great
shall
the
honour
of
beleevers
be
then
,
when
it
shall
be
some
addition
to
Gods
own
glory
,
that
he
hath
made
them
such
?
Can
God
be
admired
in
the
choyce
gifts
of
Bezaleel
and
Aholiab
,
Exod.
36.1
.
but
they
must
needs
be
glorious
who
enjoy
them
?
Oh!
then
it
will
be
the
chiefest
honour
to
be
a
beleever
,
then
shall
it
not
repent
them
of
any
pains
they
have
taken
,
that
they
have
set
to
their
seale
that
God
is
true
:
Then
shall
they
shine
as
the
starres
who
have
converted
others
,
Dan.
12.3
.
and
have
beene
converted
themselves
:
Then
shall
it
appeare
who
are
Gods
off-spring
borne
of
God
,
1
Pet.
1.
having
his
seed
in
them
,
Kings
and
Priests
to
God
,
His
Jewels
,
his
peculiar
ones
,
and
Favourites
.
Doe
yee
not
see
how
a
Prince
is
admired
,
who
weares
a
Jewell
of
peerlesse
price
upon
his
hat
,
or
in
his
ring
?
Shall
a
Jewell
grace
a
man
,
and
shall
not
they
bee
glorious
from
whom
God
receives
a
kinde
of
grace
?
Tell
me
,
whether
it
were
better
for
us
to
be
these
persons
,
or
(
with
the
multitude
of
wicked
ones
)
to
be
dazled
with
their
beauty
in
that
day
,
and
to
gnaw
and
bite
their
tongues
for
very
anguish
,
that
they
had
not
the
grace
to
beleeve
the
word
in
season
?
4.
Motive
.
God
shall
come
in
vengeance
against
unbeleevers
.
Fourthly
,
then
shall
the
Lord
come
in
treble
vengeance
against
all
that
know
not
God
,
nor
obeyed
his
Gospel
:
who
put
away
the
Promise
from
them
in
a
scorne
,
and
made
a
mocke
at
his
threats
,
who
said
to
God
,
Depart
from
us
.
Where
is
now
that
tongue
of
yours
,
which
said
,
2
Pet.
3.
Where
is
the
promise
of
his
comming
?
Come
,
let
us
see
this
day
of
the
Lord
.
It
shall
be
a
blacke
day
to
you
,
and
you
shall
wish
it
as
farre
off
then
,
as
neere
before
.
For
then
shall
the
Lord
set
the
true
colours
upon
every
sinne
,
and
the
most
terrible
upon
this
.
No
Thiefe
,
no
Harlot
shall
looke
so
grisely
,
so
gastly
as
an
unbeliever
.
Hell
shall
be
heat
thrice
hotter
then
Nebuchadnezzars
furnace
for
all
such
:
There
the
Sonne
of
God
walked
;
but
here
they
suffer
,
Amos
5.18
.
who
have
trod
under
foot
the
blood
of
the
Covenant
,
and
counted
it
an
unholy
thing
,
and
unworthy
of
them
.
The
Gospell
is
hid
to
none
,
Heb.
10.29
.
but
such
as
perish
.
This
is
that
condemnation
Joh.
3.19
.
They
are
condemned
already
,
and
the
wrath
of
God
abides
upon
them
in
right
,
but
there
it
shall
cease
,
and
take
full
possession
.
They
have
despised
the
remedy
,
and
cast
the
potion
of
their
recovery
against
the
walles
.
They
shall
not
resist
the
quashing
force
of
this
rocke
falling
upon
them
,
Luke
20.17
.
and
grinding
them
to
powder
.
This
sinne
opposes
God
in
all
that
,
in
which
he
sought
honour
to
himselfe
:
and
therefore
how
terrible
will
hee
bee
in
revenging
himselfe
?
How
fearfull
will
it
bee
to
see
men
condemned
even
by
him
who
yet
is
the
Judge
of
Gods
Chancery
?
God
hath
no
quarrell
with
men
,
like
to
the
quarrell
of
his
Covenant
,
Levit.
26.25
.
When
they
goe
contrary
to
God
in
this
kinde
,
hee
will
goe
contrary
to
them
,
and
avenge
them
:
when
hee
avoucheth
them
to
bee
his
redeemed
ones
in
the
blood
of
the
Covenant
,
Deut
26.17
.
and
himselfe
to
bee
their
God
all-sufficient
,
and
that
freely
,
being
enemies
and
traytors
;
and
they
shall
disavow
him
,
and
tell
him
to
his
face
,
that
he
is
a
lyar
,
1
John
5
10.
meaning
nothing
lesse
,
and
his
Ministers
to
beare
false
witnesse
of
him
:
when
he
bids
them
lay
down
their
weapons
and
come
in
,
1
Cor.
15.15
.
and
hee
will
pardon
their
rebellions
:
yet
they
wilfully
persist
in
bearing
Armes
against
him
,
what
possible
way
can
there
be
of
reconciliation
?
When
tender
mercies
are
rejected
,
what
is
to
looked
for
,
but
jealousie
burning
to
hell
?
Shall
a
second
blood
of
God
bee
shed
for
such
as
have
despised
the
former
?
If
they
who
despise
Moses
Law
,
Heb.
2.2.3
.
are
put
to
death
under
two
or
three
witnesses
,
how
shall
they
escape
who
despise
so
great
salvation
?
Fifthly
,
that
is
to
bee
highly
esteemed
and
ensued
,
5.
Motive
.
Faith
is
a
rare
Jewell
.
2
Thess.
3.2
.
which
is
so
rare
a
commodity
,
and
to
be
found
in
so
few
hands
,
a
flower
that
growes
in
so
few
Gardens
.
But
Faith
is
such
an
one
,
2
Thess.
3.2
.
Faith
is
not
of
all
:
nay
,
the
portion
of
very
few
.
Every
one
seekes
to
ingrosse
rich
wares
,
that
they
may
raise
the
market
at
their
pleasures
,
for
their
owne
gaine
.
But
the
Royall
Merchant
of
this
Pearle
,
beyond
price
,
may
well
goe
alone
:
for
there
bee
few
who
will
goe
to
the
price
of
his
Pearle
.
Oh!
if
the
paucity
of
Beleevers
,
or
rarity
of
Faith
,
or
scantnesse
either
of
such
as
preach
it
,
or
hearken
after
it
,
might
perswade
,
this
reason
might
strongly
(
as
a
Load-stone
)
draw
us
to
beleeve
.
Such
as
remaine
not
prophane
,
yet
rest
themselves
in
a
forme
of
godlinesse
,
keep
under
the
line
,
and
subsist
in
a
dangerous
degree
to
faith-ward
,
but
dare
not
resigne
up
themselves
to
the
promise
.
When
it
should
come
to
this
point
,
they
make
sure
of
some
faire
retreat
or
other
for
themselves
:
And
when
this
fruit
should
come
to
the
birth
,
there
is
no
strength
to
bring
forth
;
and
so
they
faile
of
the
grace
of
God
,
and
dye
in
that
state
.
All
that
is
in
request
with
men
,
is
,
how
they
may
get
to
heaven
with
most
ease
,
Esay
37.3
.
and
rid
their
hands
of
this
trouble
of
selfe-deniall
,
and
selfe-resigning
to
God
:
They
will
not
put
themselves
out
of
their
owne
power
,
nor
clearly
discharge
themselves
of
all
weights
which
hang
on
and
presse
downe
in
this
kinde
,
and
therefore
justly
may
that
be
mens
ruine
,
which
they
preferre
before
mercy
,
that
is
,
vanity
,
pleasure
,
sloth
,
and
ease
.
Let
us
then
be
of
those
few
that
beleeve
,
and
not
of
the
world
of
unbeleevers
.
6.
Motive
.
No
riddance
of
our
distempers
till
we
beleeve
.
Lastly
,
let
this
prevaile
,
that
untill
thou
beleevest
,
and
drownest
thy
distempers
in
the
promise
,
thou
shalt
never
be
rid
of
them
:
Thy
staggerings
,
feares
and
disquietnesse
of
thoughts
,
thine
hard
heart
,
thine
impatience
,
thy
old
corruptions
;
yea
,
Satan
with
seven
worse
spirits
,
will
returne
,
and
enthrall
thee
more
desperately
then
ever
before
.
Thou
canst
have
no
security
from
them
otherwise
,
but
a
truce
onely
,
which
will
end
in
worse
warre
.
All
thy
hearings
,
prayers
,
hopes
,
duties
will
be
forfeit
and
perish
.
Matth.
12.
And
were
not
this
lamentable
?
Especially
for
such
as
have
been
so
faire
for
faith
,
swet
for
it
(
as
2
Joh.
8.
)
to
lose
their
reward
,
for
adding
a
little
more
soundnesse
of
heart
,
to
their
former
knowledge
and
affections
?
Is
it
not
a
sad
sight
to
see
one
to
make
shipwrack
in
the
haven
?
Who
would
not
pitty
himselfe
for
such
folly
?
Who
would
lay
egges
in
the
sand
to
bee
troden
by
beasts
,
Job
.
39.14
.
except
a
foole
bereft
of
understanding
?
Satan
will
not
give
thee
over
,
but
sift
thee
throughly
:
If
there
be
no
faith
in
thee
,
there
is
no
difference
betweene
thee
and
others
.
Consider
(
good
friends
)
what
the
Scripture
speakes
,
If
yee
will
not
beleeve
,
you
shall
not
be
established
,
Esay
7.9
.
Nothing
but
this
Anchor
will
settle
the
ship
;
nothing
but
Faith
will
overcome
the
world
,
either
within
us
,
or
without
us
.
The
heart
being
unpurified
,
will
bewray
it selfe
:
onely
to
faith
is
granted
to
weare
the
crowne
of
victory
,
1
Joh.
5.5
.
for
this
is
that
victory
,
even
our
faith
.
Oh!
who
would
be
alway
unsetled
,
and
lye
open
to
all
mischiefe
,
who
might
prevent
it
?
Zach.
12.10
.
Conclusion
of
the
exhortation
.
But
I
conclude
this
Use
,
with
the
former
Directions
and
Motives
.
Pray
to
God
(
for
the
Spirit
of
grace
and
supplication
goe
together
)
that
his
spirit
may
perswade
thy
soule
to
both
these
,
to
deny
thy selfe
,
and
to
resigne
up
thy selfe
to
the
promise
?
Say
thus
,
Lord
,
thy
workes
are
all
perfect
,
where
thou
beginst
thou
finishest
.
It
is
beyond
flesh
to
retaine
this
grace
:
I
have
run
,
I
have
laboured
;
but
except
thou
give
me
the
hand
to
helpe
me
over
this
steep
hill
,
I
shall
fall
back
again
to
my
old
distempers
,
&
the
end
will
be
worse
then
the
beginning
.
1
Sam.
14.13
.
Oh
therefore
let
me
goe
up
the
hill
of
faith
,
as
Ionathan
did
up
the
hill
against
the
Philistines
;
give
mee
a
signe
as
thou
gavest
him
,
and
then
all
lets
and
oppositions
shall
fall
before
me
:
all
high
things
which
set
up
themselves
;
yea
,
the
worst
,
that
is
,
the
contrariety
of
heart
to
this
thy
way
of
beleeving
,
shall
be
cast
downe
:
and
then
shall
I
submit
nakedly
to
this
obedience
of
faith
.
The
Lord
grant
it
to
us
all
for
his
Names
sake
.
This
for
the
first
and
maine
Use
of
Exhortation
be
spoken
.
Branch
.
2
A
second
Branch
of
Exhortation
is
,
to
all
such
as
through
mercie
,
have
cast
themselves
upon
the
promise
already
for
pardon
and
life
,
and
that
is
,
that
they
still
practise
the
same
grace
in
the
course
of
their
life
,
in
all
their
straits
,
crosses
,
duties
,
dangers
and
difficulties
,
in
all
their
temptations
,
losses
,
wrongs
and
pursuits
at
the
hands
of
the
unthankfull
or
unreasonable
.
And
in
a
word
,
whether
for
things
concerning
this
or
a
better
life
,
that
they
cast
themselves
upon
the
promises
for
salvation
,
sustaining
and
full
redeeming
them
from
them
all
.
Know
this
(
brethren
)
that
as
much
adoe
as
faith
costs
us
for
pardon
,
Plead
the
promise
for
sanctification
as
well
as
pardon
Matth.
4.1
.
yet
wee
have
not
done
there
.
It
is
as
great
a
grace
to
preserve
the
soule
,
as
it
was
to
beget
it
at
first
:
enemies
will
not
give
us
over
as
soone
as
wee
are
converted
to
God
,
but
rather
assault
us
more
forcibly
,
as
Christ
himselfe
was
by
Satan
,
after
his
baptisme
and
unction
to
be
Mediator
.
Now
then
,
what
helpe
have
we
against
all
affronts
,
save
to
cast
our
soules
upon
him
for
reliefe
and
redresse
,
whom
wee
have
already
adventured
upon
for
pardon
and
life
?
What
is
our
Charter
save
that
of
our
Saviour
,
Be
of
good
courage
,
I
have
overcome
the
world
:
Joh.
16.33
.
&
14.1
.
Esay
26.3
.
Let
not
your
hearts
be
troubled
,
you
beleeve
in
the
Father
,
beleeve
also
in
me
?
Cast
your selves
upon
Jehova
,
for
he
is
eternall
strength
.
Here
on
the
one
side
steps
in
feare
,
and
saith
,
I
shall
never
overcome
such
a
corruption
,
and
lust
,
of
earthlinesse
,
or
pride
,
or
selfe-love
,
or
revenge
,
or
uncharitablenesse
:
or
,
I
shall
not
grow
in
grace
as
others
doe
,
but
alway
stand
at
a
stay
:
or
,
I
feele
no
thriving
by
the
meanes
,
still
after
fasting
,
Sacraments
,
the
old
deadnesse
of
heart
abides
,
and
I
walke
(
as
the
horse
in
the
mill
)
in
one
dead
frame
of
heart
and
life
.
Well
,
deny
thy selfe
first
,
and
then
resigne
up
thy selfe
unto
the
promise
.
Doest
thou
willingly
yeeld
thy selfe
to
any
base
corruption
?
Or
doest
thou
wilfully
slight
the
meanes
,
or
defile
thy
conscience
?
Then
looke
to
thy selfe
,
and
lin
not
,
till
thy
pardon
and
peace
be
renewed
.
But
otherwise
look
not
at
thy
distrust
or
unworthinesse
,
but
humble
thy
soule
for
thine
unbeliefe
,
and
recover
by
the
promise
:
Say
thus
,
Lord
,
when
I
was
weake
,
and
without
strength
,
I
cast
my selfe
upon
thy
word
for
pardon
of
sin
,
and
release
of
curse
:
how
much
more
may
I
doe
it
for
supply
of
wants
?
Plead
the
promise
now
as
thou
wert
wont
to
cleave
to
it
at
first
.
When
Bathsheba
was
afraid
her
sonne
Salomon
should
bee
defeated
of
the
Kingdome
,
1
King
.
1.15.22.26
.
she
and
Nathan
plotted
together
to
concurre
with
one
Argument
,
and
came
to
David
,
saying
:
Did
not
my
Lord
the
King
say
,
that
Salomon
should
reigne
?
How
then
is
it
,
that
Adonija
sits
on
the
throne
?
What
did
David
?
He
rouzes
up
his
dying
body
,
and
sweares
,
As
the
Lord
lives
,
looke
what
I
have
said
,
shall
be
accordingly
done
.
Thus
by
pleading
they
sped
:
Plead
thou
the
promise
which
once
God
gave
thee
,
and
so
shalt
thou
also
:
Lord
,
Didst
not
thou
say
,
Sinne
shall
not
reigne
?
Thine
shall
grow
?
Thou
wilt
finish
thy
worke
,
and
they
shall
hold
out
to
the
end
?
And
now
,
lo
the
Divel
perswades
me
it
shall
be
otherwise
?
But
,
O
Lord
,
had
I
first
clave
to
sense
and
feeling
,
I
had
never
beleeved
:
Therefore
now
teach
mee
to
cast
my selfe
upon
thy
Word
still
,
and
looke
off
from
appearances
.
Although
I
feele
no
great
growth
,
yet
because
thou
hast
said
I
shall
,
and
I
doe
not
wilfully
oppose
it
,
therefore
I
beleeve
I
doe
.
In
like
manner
steps
in
the
malice
of
Satans
instruments
,
and
they
threaten
my
ruine
,
and
make
me
thinke
I
shall
one
day
perish
by
them
.
But
I
aske
my
soule
,
Doest
thou
not
side
and
sort
with
them
by
an
ill
conscience
,
forsaking
thine
integrity
?
Then
cast
thy selfe
upon
the
promise
,
Psal.
73.
end
.
Call
thy selfe
a
foole
,
a
beast
,
for
distrusting
God
:
Roll
thy
wayes
upon
him
,
and
say
,
Was
not
I
alwayes
with
thee
?
Didst
thou
not
promise
to
guide
me
by
counsell
,
till
glory
?
whom
have
I
in
heaven
or
earth
like
thee
?
When
Iehoshaphat
in
2
Chron.
20.5
.
was
beset
with
three
armies
,
what
did
he
?
Cleave
to
sense
,
and
so
despaire
?
No
,
he
pleads
a
promise
,
an
old
one
,
made
to
Salomon
at
the
dedication
of
the
Temple
,
Didst
thou
not
say
,
when
enemies
should
besiege
us
,
and
we
looke
up
to
thy
throne
,
thou
wouldst
looke
downe
?
Lo
,
here
is
an
object
for
thee
,
Mount
Seir
,
and
Moab
,
and
others
.
What
did
God
?
Instantly
answered
,
and
scattered
them
all
.
Alas
(
brethren
)
our
faith
forgets
her
plea
,
and
is
weary
of
her
worke
.
God
sets
enemies
about
our
eares
to
file
off
the
rust
of
faith
that
shee
may
still
honour
him
against
feares
,
and
carnall
reason
:
We
say
we
have
cast
anchor
upon
Gods
bottome
for
pardon
,
but
how
shall
it
appeare
?
If
we
say
so
,
who
shall
gainsay
us
in
a
secret
thing
?
But
shew
it
then
in
our
course
that
secret
grace
may
discover
it selfe
in
straits
and
trialls
,
that
we
may
know
all
that
is
in
our
owne
hearts
,
either
how
weake
they
are
that
we
may
strengthen
them
,
or
how
strong
,
that
we
may
be
thankfull
.
But
when
sorrowes
and
feares
beset
thee
on
every
side
,
sicknesse
,
debt
,
losses
of
husband
,
wife
,
good
ministery
,
when
bad
times
,
examples
of
debauchednesse
,
malitious
foes
,
treacherous
friends
;
when
all
these
or
any
would
make
us
thinke
our
faith
was
but
a
fancy
,
and
we
cast
our selves
upon
a
promise
in
vaine
:
Then
looke
about
thee
,
here
,
and
never
till
now
is
the
triall
whether
thou
hast
cast
thy selfe
upon
God
or
no
;
upon
his
wisdome
to
reach
thee
a
way
of
escape
,
upon
his
power
,
his
truth
,
love
and
constancy
,
that
he
can
and
will
free
thee
:
Is
this
faith
to
pretend
casting
thy selfe
upon
God
,
once
for
all
,
and
when
trialls
come
,
Joh.
11.27.39
.
to
warpe
,
and
to
say
with
Martha
,
Now
hee
stincketh
?
To
fling
up
and
downe
and
say
,
How
shall
I
beare
this
losse
?
Endure
such
affront
?
Get
out
of
this
poverty
?
Avoid
this
enemy
?
Cease
all
other
tricks
,
and
learne
one
better
then
all
:
As
the
Cat
once
being
challenged
by
the
Fox
in
point
of
wit
,
when
the
Dogs
came
upon
them
,
the
Fox
with
all
his
wit
,
was
torne
in
peeces
,
the
Cat
had
but
one
way
but
it
was
worth
all
,
she
got
up
an
high
tree
and
secured
herselfe
.
Read
Ezra
8.22
.
He
would
not
dishonour
God
,
but
fell
to
the
worke
of
fasting
and
beleeving
,
and
so
prevailed
.
Give
not
thy
right
in
one
promise
for
a
world
:
It
s
a
fountaine
better
then
all
dry
pits
:
A
wise
man
will
not
sell
his
possibility
of
a
great
inheritance
for
a
trifle
:
assure
thy self
,
there
is
a
promise
in
the
word
belonging
to
every
duty
,
and
every
part
of
a
Christians
course
,
which
who
so
can
beleeve
,
shall
go
through
it
,
whether
doing
or
suffering
,
with
sweet
ease
,
in
respect
of
him
who
goeth
to
work
of
his
owne
head
.
He
that
casts
himselfe
upon
the
word
,
cuts
off
many
troubles
which
others
meet
with
;
because
his
heart
being
well
appaid
in
Gods
love
,
is
not
easily
unsettled
;
and
as
for
such
as
must
pinch
,
yet
there
hee
is
upheld
,
knowing
they
come
from
God
in
love
,
are
no
greater
then
mercy
sees
meet
,
are
such
as
Christ
himselfe
is
a
party
in
,
and
affords
to
his
members
,
his
owne
courage
,
meeknesse
,
power
,
and
victory
to
sustaine
them
in
,
and
in
his
due
time
will
give
a
redemption
from
to
all
who
wait
for
it
in
well
doing
,
and
faint
not
.
Plead
therefore
the
promise
,
and
trust
God
in
all
.
The
third
Branch
of
Exhortation
concernes
those
who
have
cast
Branch
.
3
themselves
upon
the
promise
,
both
for
pardon
,
Persevering
in
beleeving
procures
assurance
.
&
also
for
all
other
support
here
:
To
such
I
say
,
give
not
God
over
here
neither
,
but
still
presse
him
for
assurance
,
&
fulnesse
of
perswasion
touching
both
.
The
faithfull
improvement
of
the
promise
in
respect
of
the
truth
of
the
promiser
,
is
often
requited
by
the
Lord
with
such
a
gratious
strength
and
full
faile
of
the
Spirit
of
the
promise
,
as
makes
God
and
the
soule
to
grow
into
close
communion
,
and
holy
familiarity
,
and
carries
the
soule
above
her
doubts
,
feares
and
complaints
;
because
the
Spirit
of
God
witnesseth
unto
our
spirits
,
both
that
we
are
his
,
and
hee
ours
:
Nothing
shall
separate
us
from
his
love
,
nor
it
from
us
:
All
things
pertaining
to
life
and
godlinesse
,
shall
be
ministred
.
This
is
that
which
Paul
speakes
of
,
Ephes.
1.13
.
By
which
Spirit
after
you
had
beleeved
,
you
were
sealed
;
and
by
it
the
Lord
makes
the
soule
so
interessed
in
him
,
that
as
he
knowes
who
are
his
,
1
Tim.
3.1
.
So
they
who
are
his
,
know
themselves
so
,
reflecting
this
assurance
to
their
owne
consciences
,
so
that
they
walke
as
enlarged
ones
,
because
perfect
love
expells
feare
.
I
will
not
say
,
that
their
joy
doth
alway
equall
their
peace
:
But
their
peace
equalls
their
assurance
.
Hence
it
is
,
that
commonly
such
finde
hard
duties
easie
,
crosses
welcome
,
feares
vanisht
,
Lesser
light
in
Faith
may
goe
with
greater
assurance
.
God
present
in
ordinary
,
so
that
their
falls
are
few
,
and
their
peace
is
constant
according
to
that
knowledge
which
they
have
.
Which
I
adde
,
because
I
doubt
not
but
many
an
upright
Christian
may
in
some
cases
exceed
him
in
some
acts
of
closenesse
and
obedience
,
both
in
doing
and
suffering
,
who
yet
goes
beyond
him
in
assurance
;
the
reason
is
plaine
,
because
assurance
followeth
not
alway
upon
the
greatnesse
of
light
,
but
the
constant
living
by
faith
in
that
light
which
a
man
hath
;
so
that
for
lacke
of
light
greater
faith
may
come
short
of
that
measure
of
obedience
which
lesser
faith
may
have
.
To
returne
,
let
none
be
wanting
to
himselfe
in
seeking
the
greatest
degree
,
but
beware
of
resting
upon
this
,
that
his
faith
is
unfeigned
,
and
the
faith
of
the
Elect
,
and
so
never
seeke
further
.
This
is
the
generall
disease
of
most
Christians
at
this
day
,
wherein
I
am
perswaded
few
attaine
that
degree
which
formerly
in
times
of
smaller
light
(
but
more
tendernesse
,
conscience
,
watchfulnesse
and
sincerity
,
with
diligence
)
they
attained
unto
:
Oh
,
thou
shalt
one
day
finde
the
fruit
hereof
,
Note
this
.
when
that
broad
doore
of
entrance
into
the
Kingdome
shall
not
be
granted
thee
!
If
any
aske
by
what
markes
the
Spirit
of
sealing
is
discerned
:
I
answer
:
First
,
by
more
then
ordinary
selfe-deniall
,
humility
,
Markes
of
assurance
.
Luke
5.8
.
spiritualnesse
:
The
nearer
the
soule
comes
to
God
,
the
more
it
abhorres
it selfe
.
Secondly
,
such
an
one
hath
much
inured
herselfe
to
weigh
the
promise
;
as
that
scholler
soonest
growes
to
bee
above
his
rules
,
who
hath
got
most
exactnesse
in
his
rules
.
Thirdly
,
he
is
ordinarily
free
from
doubts
.
Rom.
8.
ult.
I
am
perswaded
that
neither
life
,
nor
death
,
&c.
Fourthly
,
death
is
welcome
to
him
,
as
it
was
to
Simeon
,
Lord
let
thy
servant
depart
in
peace
,
because
mine
eyes
have
seen
thy
salvation
.
Fifthly
,
such
an
one
is
above
carnall
respects
or
owne
ends
,
for
he
knowes
his
requitall
is
not
daunted
with
trouble
,
hard
duties
,
losses
for
Gods
cause
,
for
hee
understands
his
hundred
fold
.
And
so
I
might
adde
more
,
which
the
examples
of
David
and
Paul
in
Scripture
will
affoord
.
One
more
I
adde
,
If
God
visit
them
with
any
spirituall
desertion
(
as
he
may
in
extraordinary
)
yet
the
experience
of
former
mercy
,
at
the
lowest
point
,
keepes
them
so
,
that
the
grace
of
God
shall
ever
be
sufficient
,
and
therefore
they
shall
bee
content
for
the
time
of
their
eclipse
,
to
be
under
infirmity
,
seeing
hereby
God
is
most
glorified
,
Luke
22.42
.
and
their
grace
approved
.
Thus
it
was
with
our
head
Christ
himselfe
,
and
with
Paul
,
2
Cor.
12.9
.
So
much
for
this
third
and
last
Branch
,
and
so
for
the
whole
use
of
exhortation
.
Vse
6
Lastly
,
this
is
use
of
Comfort
and
Encouragement
to
all
Gods
weake
,
Consolation
.
Weake
beleevers
must
not
quaile
and
give
over
.
though
sound
and
faithfull
ones
,
who
(
though
in
much
poverty
and
infirmity
of
spirit
)
have
desired
to
cast
themselves
upon
the
promise
,
when
yet
their
light
is
divine
,
and
their
setling
and
comfort
but
small
.
Say
thine
owne
heart
oft
misgives
thee
,
saying
,
I
have
long
heard
,
and
received
the
Sacraments
,
with
other
helps
,
but
I
cannot
put
on
the
Lord
Jesus
,
I
cannot
in
particular
fasten
upon
each
part
of
his
Mediation
and
Merit
,
as
King
,
Priest
and
Prophet
:
I
am
afraid
to
die
:
I
doubt
,
if
hard
times
should
come
,
I
should
bee
the
first
should
stagger
,
and
deny
Christ
:
I
am
troubled
oft
about
my
evidences
:
when
I
have
any
,
I
keep
them
not
long
,
mine
example
is
darke
,
my
peace
small
,
my selfe
very
silly
to
conceive
,
remember
,
affect
goodnesse
,
all
goe
before
me
;
and
a
thousand
such
.
Well
:
But
yet
this
thou
hast
,
that
when
all
is
done
,
Joh.
19.7
.
yet
thou
art
not
willing
to
give
over
the
Lord
:
there
is
a
secret
thing
which
upholds
thee
,
thou
knowest
not
as
yet
what
God
is
doing
for
thee
;
but
thou
shalt
know
:
Thou
sayest
,
Whither
should
I
go
Lord
,
Joh.
6.68
.
if
I
forsake
thee
?
Thou
hast
the
words
of
eternal
life
.
This
againe
thou
hast
,
when
thou
canst
not
swim
,
yet
thou
liest
upon
the
bladders
of
the
promise
,
waiting
for
more
skill
.
If
thou
sink
as
thou
art
comming
,
yet
thou
hast
an
hand
to
put
out
,
and
a
tongue
to
say
,
Lord
Jesus
catch
me
.
Matth.
14.30
.
Thou
canst
not
answer
every
doubt
by
a
word
,
but
thou
plungest
thyselfe
upon
it
,
to
answer
for
thee
,
and
canst
send
Divell
,
World
,
and
Unbelief
,
to
Christ
in
thy
stead
.
Be
comforted
,
all
is
well
.
When
Peter
,
Acts
12.
was
bidden
to
put
on
his
Cloke
and
Sandals
,
and
follow
the
Angell
,
though
he
saw
not
why
,
or
wherefore
,
being
asleep
,
yet
this
he
did
,
he
obeyed
,
and
did
as
hee
was
bidden
;
and
when
hee
was
past
all
Barres
and
Gates
,
hee
saw
the
truth
of
all
.
So
dost
thou
obey
,
although
yet
thou
seest
not
why
.
But
in
time
thou
shalt
.
And
therefore
doe
not
mutter
,
seasons
of
more
light
,
strength
and
comfort
,
are
in
the
Lords
dispose
,
not
thine
.
If
thou
be
neither
lazie
nor
rebellious
,
it
is
God
,
and
not
thou
,
who
holds
thee
at
this
stay
.
Be
as
God
will
have
thee
:
Behold
the
salvation
of
God
,
it
shall
bee
thy
strength
to
sit
still
.
Perhaps
there
is
more
within
then
appeares
as
yet
.
Rather
wonder
that
thou
hast
any
thing
,
that
thou
livest
,
or
mayst
look
up
to
heaven
,
then
thy
strength
is
no
greater
.
And
this
know
,
the
Lord
tries
thee
with
little
,
to
see
if
that
will
make
thee
thankful
,
that
he
may
give
thee
more
.
Still
clasp
upon
the
Promise
;
remember
Salomons
speech
,
Prov.
30.26
.
The
Cony
is
a
weake
Nation
;
but
they
make
their
holes
in
the
rocke
,
and
so
become
strong
,
because
wise
in
weakenesse
.
The
Ivy
is
a
weake
plant
,
but
it
hath
teeth
and
strings
to
fasten
hard
upon
a
bricke
wall
,
and
so
growes
above
the
Oake
.
A
weake
child
hath
all
the
parts
of
a
strong
man
,
although
not
the
strength
of
any
.
In
a
word
,
apply
that
to
thy selfe
which
the
Lord
speakes
Esay
50.10
.
He
that
hath
no
light
,
but
is
in
darkenesse
,
yet
feares
God
,
and
obeyes
his
voice
;
let
him
trust
in
the
name
of
the
Lord
,
and
stay
himselfe
upon
his
God
.
Better
a
little
light
then
thy
owne
sparkles
.
As
for
the
worlds
disdaine
it
is
common
to
thee
and
the
strongest
.
And
so
much
for
the
whole
Doctrine
,
which
as
it
was
my
chiefe
scope
in
this
Treatise
,
so
I
pray
God
above
all
(
and
yet
withall
)
the
rest
to
blesse
unto
us
both
.
Having
finished
Naamans
obedience
it selfe
,
The
second
generall
of
the
verse
,
v●z
The
extent
of
Naamans
obedience
.
now
wee
proceed
to
the
rule
,
or
(
if
you
will
)
to
the
extent
of
it
:
For
the
Text
precisely
addeth
,
That
he
did
obey
according
to
the
word
of
the
man
of
God
.
Before
we
have
heard
how
crossely
he
carried
himselfe
toward
this
message
,
and
the
Holy
Ghost
hath
at
large
shamed
him
for
it
:
But
now
the
Lord
having
got
the
victory
over
his
stout
and
rebellious
spirit
,
lo
,
how
he
also
rejoyceth
to
describe
it
,
and
to
present
unto
us
what
a
strange
change
is
wrought
in
him
.
For
why
?
Now
he
submits
himselfe
to
the
rule
of
the
word
,
at
which
he
had
so
cavilled
,
and
to
the
uttermost
thereof
,
he
went
downe
and
obeyed
,
according
to
all
the
circumstances
of
the
word
of
the
Prophet
.
In
two
things
.
Two
things
there
were
in
the
Prophets
saying
:
First
,
a
solemne
charge
in
and
under
the
authority
of
God
,
this
charge
he
yeeldeth
unto
:
1.
Extent
of
the
command
.
For
he
goeth
downe
to
Jorden
,
washeth
himselfe
,
and
that
seven
times
,
omitting
nothing
at
all
of
the
charge
,
neither
for
matter
,
nor
manner
.
Secondly
,
there
was
a
promise
,
2.
Extent
of
the
promise
.
and
that
was
a
perswasion
to
obey
from
the
assured
effect
that
would
come
thereof
.
This
promise
he
consents
unto
,
acknowledges
it
,
&
good
reason
to
be
in
it
,
and
takes
it
as
no
humane
,
but
a
meere
divine
cure
,
and
so
concurres
(
as
I
have
said
)
with
it
,
and
that
to
the
uttermost
intention
and
meaning
of
it
.
From
these
two
branches
arise
two
points
,
the
first
whereof
we
will
now
propound
,
open
and
make
use
of
ere
we
come
to
the
other
.
The
former
point
then
is
this
,
Gods
commands
are
sad
things
,
not
to
be
shuffled
,
or
dispenced
with
,
but
to
be
obeyed
,
according
to
the
true
tenor
,
intent
and
contents
thereof
.
Perhaps
some
may
thinke
,
The
grounding
of
the
former
of
these
.
that
I
am
more
curious
then
I
need
to
be
in
fastning
a
point
of
such
weight
upon
words
(
in
shew
)
not
bearing
it
well
up
:
For
why
?
They
will
take
this
phrase
of
the
Holy
Ghost
to
be
but
a
complement
of
speech
,
Quest.
meaning
and
containing
no
more
then
a
bare
narration
of
a
thing
as
it
was
done
,
without
further
scope
,
and
besides
,
the
charge
having
in
it
no
morality
(
being
onely
an
occasionall
charge
for
the
time
present
,
concerning
Naaman
onely
,
and
reaching
to
none
else
;
)
they
may
alledge
that
it
instructs
not
us
of
any
morall
obedience
which
is
of
a
perpetuall
nature
:
To
whom
I
would
make
the
fuller
answer
,
because
I
shall
treat
somewhat
Answ.
1
fully
of
the
Doctrine
:
and
first
I
will
grant
that
perhaps
in
the
Scripture
many
Texts
may
be
found
,
in
which
the
sadnesse
and
closenesse
of
obeying
commands
might
be
more
strongly
grounded
;
but
that
is
not
the
question
now
;
onely
this
it
is
whether
the
expresse
relation
of
the
Holy
Ghost
touching
the
punctualnesse
of
his
obedience
be
not
ground
sufficient
of
the
Doctrine
;
especially
the
Text
seeming
to
mention
it
with
delight
,
and
to
record
how
farre
the
Lord
brought
downe
Naamans
heart
from
the
extremity
of
slighting
all
,
to
such
an
extent
of
obeying
to
the
uttermost
.
Answer
.
2
Secondly
,
I
would
have
it
well
noted
,
That
meerly
occasionall
and
temporary
commands
(
when
the
Lord
thinkes
good
to
give
them
in
charge
)
binde
as
sadly
and
fully
,
Occasionall
commands
binde
as
much
as
morall
and
perpetuall
,
for
the
present
.
for
the
present
,
and
for
them
whom
they
concern
,
as
any
morall
and
perpetuall
ones
doe
:
I
adde
,
that
they
are
as
dangerous
and
sad
in
the
transgression
to
such
,
as
they
are
made
unto
,
whether
the
parties
be
faithfull
or
unfaithfull
.
For
example
:
It
was
but
a
meere
positive
,
and
(
as
farre
as
I
can
learne
)
a
temporary
charge
,
Exod.
12.22
.
to
sprinkle
the
Doore-posts
of
the
Israelites
houses
with
the
blood
of
the
Lamb
which
was
to
be
the
Passeover
(
I
confesse
the
Sacrament
was
for
continuance
,
but
the
sprinkling
was
but
for
the
present
)
Howbeit
,
had
the
charge
beene
broken
,
how
sad
the
effect
had
been
,
Numb
.
20.8
.
all
know
.
Moses
his
striking
the
Rocke
,
was
the
obedience
onely
to
an
occasionall
command
,
in
respect
of
the
act
done
at
that
time
;
but
the
neglect
of
the
due
manner
of
doing
of
it
(
though
through
infirmity
onely
)
cost
him
the
losse
of
that
type
of
entring
into
Gods
Rest
,
that
is
the
promised
Land
.
And
lest
any
(
perhaps
)
might
except
against
this
instance
,
take
others
of
meere
occasionall
nature
:
That
of
the
young
Prophet
charg'd
to
goe
and
denounce
against
Bethel
,
2
Kings
13.3.4
.
and
not
to
eate
or
drinke
in
the
place
,
was
a
thing
in
it selfe
neither
good
nor
bad
:
yet
God
having
positively
set
it
downe
for
a
rule
to
curb
him
,
we
see
the
transgression
of
it
cost
him
his
life
,
whatsoever
colour
hee
might
pretend
from
the
old
Prophets
reasons
or
person
to
induce
him
to
it
.
So
might
I
say
of
all
other
.
It
was
but
an
occasionall
thing
that
the
Lord
charged
Saul
,
1
Sam.
13.
to
stay
for
Samuel
,
and
not
to
adventure
to
pray
,
and
offer
sacrifice
himselfe
,
before
the
battell
.
1
Sam.
15.2.3
.
It
was
but
occasionall
that
he
was
charged
to
destroy
all
Amalek
,
branch
and
rush
,
man
and
beast
:
yet
,
what
his
dispensing
and
paltring
with
God
in
both
,
cost
him
,
wee
all
know
.
Briefly
,
I
say
of
all
such
incident
and
occasioned
commands
,
whether
for
the
temporarinesse
of
them
,
or
for
the
indifferency
of
the
things
urged
:
they
are
as
sad
things
for
the
necessity
,
and
penalties
,
for
doing
or
for
not
doing
,
as
the
morall
.
Ceremonies
in
their
nature
had
nothing
in
them
to
force
obedience
;
Numb
.
15.32
.
howbeit
,
hee
that
transgressed
one
of
them
,
as
in
gathering
of
sticks
upon
the
Sabbath
,
offering
a
beast
with
any
blemish
in
it
,
staying
up
the
Ark
contrary
to
the
charge
,
2
Sam.
6.7
.
or
the
like
,
wee
see
had
fearfull
punishments
annexed
,
as
to
be
stoned
,
to
be
stricken
dead
,
to
be
cut
off
from
his
people
.
And
why
?
Because
(
during
Gods
pleasure
)
they
were
in
as
great
force
,
and
bound
the
conscience
as
much
as
the
morall
,
whereof
they
were
but
as
shels
,
and
whereto
they
onely
served
as
fences
and
fortifications
.
So
that
still
the
Doctrine
holds
firme
,
That
Gods
commands
are
sad
things
,
Doctrine
.
Gods
Commands
are
sad
things
.
not
to
be
dispensed
with
at
our
pleasure
,
or
by
our
distinctions
:
But
indispensable
,
unappealable
,
unavoidable
:
and
therefore
to
be
obeyed
according
to
the
intent
,
and
the
extent
,
length
and
breadth
thereof
.
For
the
prosecution
of
which
point
,
first
,
I
will
prove
it
by
Scripture
,
secondly
,
I
will
reason
it
,
thirdly
,
shew
both
what
the
intent
of
a
command
is
,
Proofes
of
it
.
and
what
the
extent
is
,
and
so
come
to
Use
.
For
Proofes
,
wee
may
remember
what
phrases
the
Lord
uses
to
make
good
this
truth
:
Deut
12.8
.
He
tells
us
he
will
not
have
us
to
doe
that
which
seemes
good
in
our
owne
eyes
,
but
obey
his
voice
.
He
bids
the
people
to
obey
the
Prophet
which
he
should
give
them
,
(
the
Lord
Jesus
the
word
of
the
eternall
Father
)
and
heare
his
voice
,
for
(
he
saith
)
he
will
not
pardon
your
transgressions
,
Deut.
18.18
.
Deut.
30.15
.
if
you
run
after
your
owne
devices
.
Againe
,
he
tells
us
,
That
the
obeying
of
his
commands
is
life
or
death
,
I
set
before
thee
this
day
life
or
death
;
Deut.
11.26
.
a
sad
point
.
And
the
Epistle
to
the
Hebrewes
tells
us
,
Heb.
2.3
.
That
the
breaker
of
Moses
Law
under
two
or
three
witnesses
escaped
not
.
How
oft
have
we
this
phrase
continued
in
Deutronomy
,
Deut.
ubique
they
did
according
to
the
word
of
the
Lord
by
the
hand
of
Moses
;
in
every
thing
done
still
,
the
rule
and
the
extent
of
obeying
are
added
,
Num.
9.
According
to
the
command
of
the
Lord
they
pitched
and
removed
;
they
attended
the
pillar
of
fire
by
night
,
and
of
cloud
by
day
:
And
againe
,
Do
all
according
to
the
patterne
shewed
thee
in
the
Mount
.
Adde
not
to
this
Law
,
nor
detract
from
it
,
but
doe
all
that
is
written
,
turning
neither
to
the
right
hand
nor
left
;
to
this
purpose
is
that
phrase
,
Walke
narrowly
;
Eph.
5.15.16
.
a
word
taken
from
them
that
work
by
line
&
rule
,
as
if
the
workman
cut
or
saw
his
timber
or
boards
besides
his
chalke
,
or
marke
,
we
know
hee
spoiles
his
work
,
but
if
he
hew
or
saw
it
even
&
narrowly
,
carrying
a
steddy
eye
from
going
out
or
in
,
he
makes
good
worke
of
it
:
So
the
word
of
commands
must
be
closely
clave
unto
,
without
warping
or
swerving
.
Thence
it
is
that
we
are
so
oft
called
to
a
due
beholding
of
the
person
commanding
us
:
Heb.
4.13
.
He
(
saith
the
Apostle
)
whom
we
have
to
deale
withall
,
beholds
all
things
as
open
and
naked
;
noting
that
in
commands
we
have
not
to
deale
with
a
man
like
our selves
,
whose
edicts
we
can
pick
holes
in
,
and
picke
quarrells
against
,
but
a
sad
and
solemne
Majesty
,
who
will
not
be
dallied
withall
;
Heb.
12.
ult.
For
our
God
is
a
consuming
fire
:
and
so
also
weare
oft
pinched
with
the
authority
and
power
of
the
word
,
The
word
of
God
is
piercing
,
and
sharpe
as
a
two
edged
sword
,
dividing
betweene
the
joints
and
the
marrow
,
Heb.
4.12
.
and
discerning
the
thoughts
and
intents
of
the
heart
.
Men
of
place
dare
avow
any
thing
which
they
command
to
their
inferiours
,
by
the
place
which
they
are
in
:
Smite
him
(
saith
Absalon
to
his
servanrs
concerning
Ammon
)
for
lo
,
have
not
I
commanded
you
;
2
Sam.
13.28
.
how
much
more
shall
the
Lord
beare
himselfe
upon
his
royall
Authority
,
and
soveraigne
Power
in
the
things
which
he
commands
?
As
we
read
often
in
Scripture
that
hee
urgeth
men
to
obey
by
this
argument
,
Have
not
I
commanded
thee
?
So
we
see
againe
that
Moses
having
uttered
the
song
to
the
children
of
Israel
,
concludes
thus
,
Deut.
32.46
.
Set
your
hearts
unto
all
the
words
which
I
testifie
among
you
this
day
,
which
you
shall
command
your
children
to
observe
:
and
why
?
Marke
,
For
this
is
not
a
vaine
thing
unto
you
,
because
it
is
you
life
,
and
hereby
you
shall
prolong
your
dayes
in
the
land
which
you
goe
to
possesse
:
When
he
tells
them
,
it
is
not
a
vaine
thing
,
hee
meanes
the
greater
by
the
lesse
,
that
is
,
It
is
a
sad
and
weighty
thing
,
as
much
as
your
soules
and
salvation
come
to
;
make
not
therefore
vaine
matters
of
my
commands
,
nor
strange
things
of
the
great
things
of
my
Law
.
When
Samuel
encounters
Saul
in
those
two
eminent
Chapters
,
the
13.
and
15.
vers.
13.
and
14.
touching
his
fulfilling
the
charges
which
God
had
enjoyned
him
;
marke
,
how
he
opposes
still
the
commands
of
God
to
Sauls
slightnesse
,
sweeping
downe
his
cobwebs
with
the
besome
of
Gods
commands
:
Hath
the
Lord
more
pleasure
in
oxen
then
in
hearing
his
voice
?
Thou
hast
done
foolishly
,
thou
hast
not
obeyed
the
commands
which
the
Lord
thy
God
commanded
thee
.
So
much
for
Proofes
.
Reason
1
For
Reasons
of
this
point
,
they
are
many
.
First
,
the
manner
wherein
the
commands
were
given
by
God
,
argued
of
what
nature
they
were
:
Their
first
making
was
solemne
.
all
that
terror
and
awfulnesse
which
he
cast
upon
the
camp
,
arraigning
six
hundred
thousand
men
,
besides
women
&
children
,
at
his
tribunall
,
and
not
admitting
them
to
come
within
the
lists
set
at
the
foote
of
the
mount
,
besides
those
fearefull
earthquakes
,
thunders
,
lightnings
,
darkenesse
and
smoke
which
scared
the
beholders
,
and
made
Moses
himselfe
to
quake
,
and
rottennesse
to
enter
into
the
bones
of
men
,
shewed
sufficiently
that
Gods
commands
were
no
nose
of
wax
to
be
turned
which
way
we
list
,
nor
trifles
to
be
dallied
with
,
but
stedfast
,
weighty
and
solemne
things
,
to
be
observed
with
sad
and
serious
care
of
heart
,
with
great
closenesse
and
narrownesse
:
And
surely
if
the
Lord
Jesus
in
his
commands
,
was
so
full
of
authority
when
hee
was
at
such
distance
,
and
so
farre
off
;
how
much
more
authority
is
he
of
in
those
commands
of
his
published
in
the
Gospell
,
I
meane
the
command
of
Faith
,
and
those
morall
commands
of
the
Law
which
himselfe
hath
distinctly
established
,
and
interpreted
,
(
as
we
see
it
was
his
scope
in
those
Sermons
upon
the
Mount
)
pressing
that
he
came
not
to
breake
,
Matth.
5.17
.
but
to
strengthen
them
?
If
a
Princes
Lawes
made
only
by
lawfully
deputed
Officers
were
so
great
,
what
are
they
which
in
person
,
and
with
his
owne
mouth
he
hath
uttered
?
And
how
great
is
the
disobedience
of
them
that
resist
?
Heb.
2.3.4
.
So
much
for
the
first
.
Reason
2
Secondly
,
the
commands
of
God
borrow
their
weight
from
his
owne
nature
whence
they
proceed
.
The
will
of
God
is
the
Idea
of
them
,
They
borrow
their
sadnesse
from
the
nature
of
the
Commander
.
and
they
doe
but
argue
and
witnesse
what
that
is
.
Now
we
know
the
will
of
God
is
most
soveraigne
,
powerfull
,
indispencible
,
whether
we
speake
of
it
as
his
nature
and
being
,
or
as
the
effect
thereof
,
in
that
transcendent
and
secret
way
and
purpose
thereof
,
whereby
he
hath
determined
of
the
ends
&
states
of
all
men
:
Now
then
are
not
those
expressions
of
his
will
in
his
commands
,
answerable
thereto
?
And
are
they
not
as
closely
to
be
observed
,
as
the
other
to
be
deeply
adored
?
Yes
surely
,
Men
will
bow
to
the
chaire
of
Estate
when
the
King
is
out
of
it
for
neare
resemblance
:
How
much
more
shall
we
fall
under
the
authority
of
commands
,
wherein
the
Lord
is
so
present
,
as
that
he
can
never
be
separated
?
And
whereunto
he
hath
annexed
such
sad
penalties
as
no
mortall
creature
can
either
avoid
,
or
undergoe
?
So
much
for
the
second
.
Reason
3
Thirdly
,
this
appeares
by
due
proportion
.
It
is
for
the
honour
and
Majesty
of
God
,
to
tye
the
conscience
and
inner
man
of
his
creature
,
with
as
strong
ties
,
and
to
as
narrow
obedience
,
as
any
mortall
Prince
can
tye
the
outward
man
to
closenesse
and
punctualnesse
of
duty
.
The
proportion
of
the
lawes
of
earthly
Princes
,
doth
prove
it
.
But
we
see
Princes
count
it
their
chiefe
honour
to
plant
themselves
in
their
subjects
hearts
,
in
the
uttermost
and
deepest
awe
of
soveraigntie
.
Although
they
be
never
so
distant
from
their
subjects
,
yet
they
look
that
the
influence
of
their
Royall
pleasure
shall
goe
through
their
whole
Kingdome
:
That
none
should
be
so
daring
and
presumptuous
,
as
once
to
mute
or
quetch
,
if
they
once
proclaime
their
will
.
That
must
stand
for
a
Law
:
if
any
man
enquire
or
dispute
their
prerogative
,
they
esteeme
them
Traytors
,
so
sacred
and
inviolable
they
looke
,
that
their
Persons
and
Edicts
should
be
,
that
they
will
have
them
indisputable
and
unimpeached
.
See
it
in
Saul
:
1
Sam.
14.24
.
when
it
pleased
him
to
enact
a
Law
for
the
time
of
battell
,
that
no
man
should
touch
a
bit
,
or
taste
a
drop
of
meat
or
drinke
,
till
the
Philistines
were
overthrowne
;
how
did
that
Proclamation
of
his
force
the
wils
of
his
subjects
to
obey
when
as
yet
they
were
strongly
provoked
to
break
it
?
Could
an
Edict
of
such
rigor
(
scarce
just
)
so
prevaile
,
and
that
in
secret
,
and
shall
not
the
Lords
most
righteous
will
much
more
?
Is
it
for
the
Kings
honour
to
presse
the
subject
,
not
onely
for
civill
homage
,
but
for
conscience
sake
to
obey
him
;
and
is
it
not
much
more
for
the
glory
of
our
King
invisible
and
immortall
?
Yes
sure
,
it
makes
much
for
his
renowne
,
that
all
his
people
doe
,
without
all
questioning
and
difficulty
,
freely
and
nakedly
close
with
his
commands
,
for
that
soveraignty
and
authority
sake
,
which
himselfe
hath
conveyed
into
them
:
Else
we
should
make
the
Lord
a
weake
King
.
Fourthly
,
wee
must
know
,
that
the
Lord
hath
marvellous
rewards
Reason
4
for
obeyers
of
his
commands
,
God
hath
great
rewards
for
obeyers
.
Psal.
19.10.11
.
1
Sam.
22.7
.
and
therefore
well
may
hee
require
at
our
hands
,
excellent
obedience
:
his
pay
is
not
common
,
ordinary
,
slight
and
generall
,
but
close
and
bountifull
.
In
obeying
his
Commands
,
there
is
great
reward
.
Saul
lookt
that
his
servants
should
bee
very
close
and
faithfull
to
him
(
in
a
sinfull
case
)
because
of
his
rewards
.
Can
the
sonne
of
Ishai
give
you
Olives
and
Vineyards
?
If
a
Master
allow
a
speciall
servant
double
wages
,
he
looks
that
his
service
should
bee
very
close
,
and
his
eye
in
every
corner
for
his
Masters
advantage
.
So
here
:
None
give
such
wages
as
he
,
therefore
no
worke
should
be
done
like
his
,
no
commands
ought
to
be
so
punctuall
as
his
.
If
a
Master
should
make
his
servant
his
childe
,
and
give
him
his
lands
,
he
gives
him
no
more
then
he
may
lose
;
nay
,
then
he
must
forgoe
.
Princes
allow
some
subjects
rewards
reaching
to
the
halfe
of
their
Kingdome
.
But
the
Lord
makes
every
servant
of
his
,
a
free
borne
childe
,
and
gives
him
a
never
fading
inheritance
of
glory
;
yea
,
a
whole
,
an
eternall
kingdome
for
the
least
obedience
they
performe
,
even
for
a
Cup
of
cold
water
;
yea
,
for
every
command
they
obey
.
Matth.
10.42
.
And
shall
not
they
then
bee
punctuall
,
close
and
serious
in
their
obeying
?
Fifthly
,
whatsoever
is
in
God
,
is
eminently
so
:
not
onely
in
respect
Reason
5
of
influence
and
causing
,
but
of
perfection
and
integrity
.
Whatsoever
is
in
God
,
is
eminent
.
Psal.
19.
Now
Gods
will
is
himselfe
,
and
his
Commands
(
as
I
have
said
)
are
the
ingraven
forme
thereof
.
Therefore
they
must
bee
eminently
such
as
they
are
.
Are
they
righteous
,
close
,
sound
,
pure
?
Then
must
they
also
bee
eminently
so
,
exceeding
pure
,
righteous
,
soveraigne
and
solemne
.
Nothing
in
God
is
common
or
vulgar
:
therefore
nothing
of
God
,
or
comming
from
such
eminency
,
Psal.
19.
can
be
otherwise
.
And
,
if
the
commands
of
God
(
which
are
as
the
Seale
)
are
such
,
then
ought
the
stamp
in
the
conscience
,
spirit
and
practice
of
men
,
be
such
,
which
ought
to
be
as
the
wax
to
the
seale
.
Reason
6
Sixthly
,
if
the
Lord
had
not
Law
and
Soveraignty
sufficient
in
his
owne
hands
to
rule
his
subjects
and
creatures
,
Else
God
his
subjects
might
rule
him
,
not
he
them
.
then
might
they
give
him
law
,
not
he
them
.
What
a
poore
and
titular
King
were
hee
,
who
must
stand
to
the
good
will
of
his
people
,
as
being
more
strong
and
subsisting
in
themselves
,
then
himselfe
?
What
a
King
would
he
be
,
who
either
for
lacke
of
power
,
or
because
hee
hath
resigned
up
his
power
,
cannot
match
them
who
are
under
his
command
?
How
poore
was
it
with
David
,
2
Sam.
3.39
.
when
his
owne
sonne
and
his
subjects
;
yea
,
Ioab
and
Abishai
were
too
strong
for
him
?
A
true
King
must
bee
furnisht
with
power
,
policie
,
and
influence
of
authority
sufficient
,
to
curb
,
over-match
,
and
subdue
his
subjects
:
how
much
more
then
the
Lord
?
Doubtlesse
,
were
not
his
lawes
full
of
majesty
and
authority
,
they
could
not
match
and
equall
the
corruption
of
their
hearts
,
whom
they
ought
to
governe
.
For
example
:
The
heart
of
man
is
very
stout
,
lofty
and
rebellious
:
If
then
the
Word
and
Law
of
God
were
not
full
of
strength
,
able
to
make
it
quake
and
tremble
;
yea
,
to
cast
downe
and
breake
the
rockes
and
hills
,
Nahum
.
1.3
.
and
to
make
Carmell
and
Lebanon
to
shake
,
Dan.
5.6
.
how
should
he
controll
it
?
Even
Belshazzars
knees
smote
together
at
his
hand-writing
.
The
heart
of
man
is
base
and
slavish
;
Slaves
watch
their
season
and
opportunity
,
when
their
Masters
eyes
is
off
,
&
his
backe
turned
,
to
play
their
parts
.
If
then
this
law
of
his
were
not
(
like
the
soule
in
the
body
)
wholly
in
all
,
and
wholly
in
every
part
,
beholding
the
creature
alway
,
in
each
corner
,
and
at
every
turne
,
how
would
hypocrites
make
bold
with
him
?
But
now
his
whip
is
before
them
,
and
his
sword
hangs
over
them
perpetually
:
His
Sergeant
and
Keeper
is
never
from
their
heeles
:
their
owne
conscience
and
his
Spirit
(
as
Elisha's
with
Gehazi
)
going
out
with
them
,
&
comming
in
;
whither
shall
they
goe
from
his
presence
,
but
hee
will
over-take
them
?
If
they
goe
up
to
Heaven
,
Psal.
139.8
.
or
downe
to
Hell
,
or
to
the
utmost
parts
of
the
Earth
,
his
eye
followes
them
,
and
they
are
still
naked
before
him
.
Therefore
there
is
no
playing
their
rex
more
in
one
place
,
or
one
time
,
then
another
.
Jer.
17.9
.
So
againe
,
The
heart
of
man
is
deep
and
deceitfull
,
who
can
know
it
?
If
then
the
Lord
were
not
more
searching
,
narrow
and
politick
,
then
all
the
cunning
of
hypocrites
,
and
if
his
commands
were
not
able
to
hunt
them
out
of
all
their
nooks
and
corners
(
as
Samuel
did
Saul
,
1
Sam.
15.
1
King
.
14.
and
as
Abija
did
Ieroboams
wife
)
how
should
he
keep
his
state
and
dignity
over
it
?
Must
he
not
needs
be
over-reached
by
it
?
But
now
the
candle
of
the
Lord
searcheth
all
the
bowels
of
the
belly
:
Prov.
20.27
.
all
those
secret
windings
and
turnings
of
a
close
and
false
heart
,
are
open
to
him
,
and
to
his
word
,
commands
and
terrors
(
even
as
Benhadads
plots
to
Elisha
.
)
And
so
may
I
say
of
all
the
rest
.
2
King
.
6.12
.
The
word
of
God
is
fully
able
to
match
and
controll
whatsoever
is
in
the
corrupt
heart
of
man
,
and
in
that
respect
is
a
law
meet
and
fit
torule
and
controll
it
.
And
therefore
how
meeke
,
calme
,
how
open
,
plaine
,
how
loyall
,
faithfull
should
that
obedience
be
,
which
the
soule
should
performe
unto
his
commands
!
So
much
for
this
.
Seventhly
,
the
Lord
hath
power
to
repeal
Lawes
,
as
well
as
to
make
Reason
7
them
:
his
will
maketh
that
to
be
Law
at
one
time
,
God
hath
power
to
repeate
the
saddest
law
,
therefore
to
make
it
.
Deut.
22.6
.
which
at
another
is
none
:
he
can
reconcile
contraries
by
his
will
:
he
that
at
one
time
forbids
to
kill
the
Damme
upon
the
Egges
,
at
another
time
commands
to
kill
the
women
and
their
sucklings
at
their
breasts
,
or
in
travell
,
or
big
with
childe
,
and
yet
both
lawfull
:
He
that
forbids
the
spoiling
of
so
much
as
the
scraps
that
fall
from
our
Tables
,
or
are
left
after
meales
,
at
another
,
commands
the
remainder
of
the
Passeover
next
morning
,
1
Sam.
15.3
.
to
be
burnt
with
fire
:
Exod.
12.36
.
He
that
forbids
to
steale
a
pin
or
a
point
from
another
,
commands
to
rob
men
of
their
best
jewels
,
gold
and
silver
.
So
that
from
his
mouth
we
must
receive
Law
:
his
will
is
Law
,
either
forbidding
or
enjoyning
.
Therefore
it
must
needs
be
,
that
it
is
soveraigne
and
not
to
be
controlled
by
any
,
or
all
the
creatures
.
The
Lord
commands
policie
to
be
used
by
a
Captaine
in
warre
;
yet
if
hee
will
have
men
play
the
fooles
,
and
fight
with
Lampes
and
Rammes-hornes
,
Judg.
20.29
.
Josh.
6.8
.
it
is
better
then
policie
:
yea
,
he
will
have
Saul
to
wait
for
Samuel
,
1
Sam.
13.13
.
although
his
Souldiers
goe
from
him
,
and
his
enemies
are
ready
to
surprize
him
.
When
the
Lord
commands
,
it
is
a
sinne
to
suffer
an
Oxe
to
perish
,
or
a
sheep
to
miscarry
in
a
ditch
,
or
the
like
:
And
againe
,
Luke
14.5
.
1
Sam.
15.3
.
when
he
pleaseth
all
the
fat
Oxen
and
Cattell
of
a
Kingdome
must
bee
slaine
downerights
,
and
be
made
dung
for
the
earth
:
yea
,
their
owners
also
must
be
destroyed
.
So
much
for
reasons
.
Now
I
come
to
the
second
generall
;
viz.
to
answer
those
two
questions
,
Quest.
1
What
I
mean
by
the
Intension
and
Extension
of
Commands
.
By
Intension
I
understand
the
simplicity
,
uprightnesse
,
Answer
.
Intension
&
Extension
of
Commands
what
.
and
integrity
which
Gods
commands
require
of
his
people
.
By
extension
I
meane
the
largenesse
and
elbow-roome
,
the
bredth
and
reach
of
them
.
Both
these
make
much
to
set
forth
their
authority
:
For
the
former
,
Gods
object
at
which
he
aimes
in
commanding
,
which
hee
bindes
by
his
charges
,
and
arraignes
at
his
Barre
,
for
breaking
them
,
is
the
conscience
of
a
man
:
hee
sets
up
his
Rules
in
the
secretest
part
of
man
,
called
in
Scripture
,
the
Spirit
or
inner
man
,
of
the
most
retired
thoughts
and
affections
.
To
this
Closet
no
law
of
man
can
pierce
,
save
God
:
he
is
the
Lord
of
the
bodies
,
but
the
soules
are
Gods
peculiar
:
Hee
requires
indeed
outward
kissing
the
Sonne
,
and
bowing
the
knee
;
Jer.
31.31
.
Rom.
14.11
.
but
he
moreover
urges
the
due
of
the
heart
:
There
he
will
have
his
lawes
written
,
even
in
the
heart
;
and
thence
he
will
have
obedience
to
flow
.
So
Paul
,
Prov.
26.
Rom.
7.22.25
.
I
delight
in
the
Law
of
God
in
my
inner
man
:
And
,
whom
I
serve
in
my
spirit
.
Heb.
4.6
.
The
intents
of
the
heart
are
pierced
by
this
word
and
Law-giver
:
he
judgeth
the
uprightnesse
,
tendernesse
,
narrownesse
,
closenesse
of
our
obedience
by
the
heart
root
:
If
it
be
planted
there
,
even
in
the
bent
and
streame
thereof
:
all
is
well
,
not
else
.
Read
Matth.
5.28
.
You
have
heard
say
of
old
,
Thou
shalt
not
commit
adultery
:
But
I
say
,
He
that
lusteth
after
a
woman
,
hath
committed
that
sinne
in
his
heart
.
So
that
the
Lord
lookes
at
a
pure
principle
,
manner
and
scope
of
the
heart
,
as
well
as
the
curbing
of
the
outward
man
or
members
.
Princes
are
mounted
upon
Thrones
of
Ivory
or
Gold
:
But
the
Lord
onely
exalts
himselfe
in
the
spirit
and
conscience
;
there
he
sits
as
Soveraigne
,
and
causes
it
to
become
his
owne
Recorder
,
witnesse
,
and
Judge
,
against
the
person
himselfe
,
so
that
the
greatest
selfe-love
in
the
world
cannot
bribe
the
conscience
to
side
with
the
sinner
against
him
who
is
the
Lord
of
conscience
,
and
can
condemne
both
the
one
&
the
other
.
1
John
3.20
.
Matth.
10.28
.
Feare
not
him
who
can
kill
the
body
onely
,
but
him
who
can
cast
body
and
soule
into
hell
fire
,
I
say
unto
you
,
feare
him
.
So
then
the
Soveraignty
of
the
commands
of
God
,
stands
much
in
the
intents
of
God
,
and
that
meaning
of
his
to
rule
the
spirits
of
his
subjects
;
and
in
all
their
obedience
,
either
negative
or
affirmative
,
either
in
doing
or
suffering
,
to
cast
a
secret
chaine
upon
the
conscience
,
to
obey
cheerfully
,
equally
,
uprightly
,
wisely
,
constantly
:
For
instance
,
in
the
worship
of
a
Sabbath
,
the
abhorring
of
oppression
,
the
suffering
for
the
cause
and
truth
of
God
;
the
Lord
lookes
not
at
the
externall
act
,
but
the
intent
of
the
soule
,
and
the
pure
carriage
of
the
heart
towards
himselfe
,
as
with
what
delight
it
keepes
a
Sabbath
,
how
cordially
it
preserves
the
spirit
chaste
and
cleane
,
for
what
ends
it
suffers
the
crosse
,
whether
for
Gods
or
it
owne
.
Thus
much
for
the
former
.
Quest.
2.
What
is
meant
by
the
extent
of
a
command
.
The
latter
is
,
what
is
meant
by
the
extent
of
a
command
?
I
answer
,
The
full
reach
of
the
command
.
As
for
instance
.
First
,
the
unlimitednesse
of
the
command
.
The
Lord
makes
not
some
Lawes
for
great
ones
,
and
some
for
small
ones
;
as
if
the
great
flye
might
get
through
the
cobweb
,
but
the
little
ones
must
be
taken
;
but
his
nets
as
they
are
small
enough
to
catch
the
small
fish
,
so
they
are
strong
enough
to
hold
Whales
and
the
mightest
.
They
reach
to
all
sorts
without
limit
,
rich
and
poore
,
noble
and
simple
,
high
and
low
,
one
and
another
.
Secondly
,
their
extent
stands
in
their
influence
to
all
:
The
Princes
law
reaches
to
all
his
Subjects
,
as
well
as
to
his
Chamber
of
London
,
but
yet
the
law-giver
reacheth
no
further
then
his
presence
,
in
absence
,
and
behinde
his
backe
his
Lawes
are
slighted
.
But
this
Law-giver
is
omnipresent
,
and
assists
his
Lawes
with
immediate
influence
,
causing
them
to
convince
in
secret
,
as
well
as
in
publicke
,
and
is
able
to
execute
his
owne
Lawes
to
the
uttermost
,
so
that
for
lacke
of
strength
,
and
reach
of
arme
,
no
sinner
can
goe
unpunished
.
Thirdly
,
this
breadth
reaches
in
the
affirmative
command
to
the
negative
,
and
in
the
negative
to
the
affirmative
,
as
directly
as
if
they
had
both
been
expressed
:
In
the
narrow
Lawes
of
men
,
the
sense
and
scope
of
the
Law
must
bee
limited
to
the
words
of
the
Statute
▪
which
(
as
the
common
speech
is
)
have
no
meaning
in
them
beyond
the
tearmes
thereof
:
But
the
power
of
Gods
commands
stands
in
their
insinuations
,
and
imply
somewhat
by
necessity
which
they
expresse
not
.
Fourthly
,
their
extent
stands
in
the
coherence
thereof
,
to
wit
,
that
whatsoever
maine
good
or
evill
the
Lord
commands
or
forbids
,
by
the
same
power
,
hee
forbids
or
commands
whatsoever
concernes
that
command
,
the
means
tending
thereto
,
the
occasions
leading
,
all
circumstances
attending
whatsoever
possibly
the
soule
of
man
can
apprehend
,
directly
or
indirectly
to
make
for
that
Law
,
or
to
thwart
or
crosse
that
Law
.
Fifthly
,
it
reaches
to
the
quantity
and
measure
of
the
duty
,
urging
not
only
sin
to
be
shunned
in
the
greatest
degree
,
but
also
in
the
smallest
,
and
so
,
duty
to
be
done
,
not
only
in
the
main
peeces
,
but
in
the
pettiest
,
all
proceeding
from
the
same
goodnesse
and
justice
.
Sixthly
,
it
reaches
to
the
measure
of
the
principle
of
obeying
,
urging
it
to
obey
,
not
coldly
,
deadly
,
slackly
formally
,
but
to
put
forth
the
uttermost
affection
,
strength
,
wisdome
,
will
,
courage
,
zeale
,
reach
and
largenesse
,
fruitfulnesse
and
extension
of
the
inward
and
outward
man
to
concurre
with
the
meaning
of
the
Commander
,
which
the
Holy
Ghost
calls
all
welpleasing
,
Col.
1.7
.
Seventhly
,
it
reacheth
to
an
universality
of
time
,
place
,
occasions
,
not
to
be
limited
,
straitened
and
circumscribed
at
our
narrow
will
and
pleasure
;
but
tyes
us
alway
,
yesterday
,
to
day
and
ever
to
one
obedience
,
Heb.
13.8
.
not
to
vary
with
the
time
,
with
the
multitude
,
by
occasion
of
dangers
,
feares
,
losses
,
enmity
,
power
of
man
;
not
to
be
cast
off
in
private
,
in
secret
;
but
to
be
enlarged
according
to
it selfe
,
generally
,
to
all
circumstances
.
This
is
a
field
of
matter
,
but
I
have
already
elsewhere
walked
in
it
in
some
sort
,
as
the
reader
hereof
may
perceive
by
that
I
have
written
in
my
practicall
Catechisme
,
part
.
3.
in
the
article
of
the
directive
rule
of
our
obedience
,
the
Law
of
God
,
where
I
treat
fully
of
the
point
.
So
much
for
this
second
.
To
these
two
questions
,
a
third
may
be
added
,
Object
.
and
answered
ere
we
goe
any
further
:
and
that
is
,
that
it
may
seem
harsh
to
presse
this
point
under
the
Gospell
,
since
that
the
liberty
thereof
takes
off
this
strictnesse
,
and
limits
commands
from
the
old
extent
of
them
,
to
the
ease
of
the
Gospell
.
To
the
which
I
answer
,
That
the
Gospell
is
so
farre
from
that
loosenesse
,
that
rather
it
establishes
,
Answ.
extends
and
corroborates
them
then
otherwise
.
A
great
part
of
our
Saviours
Sermon
upon
the
Mount
is
spent
in
confuting
this
conceit
,
Matth.
5.6.7
.
not
onely
of
Pharisaicall
,
but
of
Antinomian
abuse
and
dissolutenesse
.
Paul
also
tells
us
,
Ro.
2.
ult.
that
faith
setles
the
Law
stronger
upon
her
bottome
then
ever
.
So
that
he
is
as
well
accursed
now
as
ever
,
who
shall
adde
or
detract
,
Rev.
22.
True
it
is
,
that
the
terror
,
rigor
and
the
impossiblenesse
of
the
Law
is
removed
by
our
Lord
Jesus
;
The
Law
how
far
it
s
strengthened
or
weakned
by
the
Gospell
.
1
Tim.
1.5.6
.
but
looke
what
is
taken
off
in
that
kinde
,
is
supplied
in
another
;
for
the
spiritualnesse
and
purity
of
obeying
is
enlarged
now
,
rather
then
diminished
;
only
it
is
true
,
that
even
in
this
enlargement
the
Lord
Jesus
hath
made
his
yoke
most
sweet
and
easie
to
them
who
out
of
faith
,
love
and
a
good
conscience
seeke
the
end
of
the
commandement
,
as
Paul
speakes
;
of
which
more
shall
be
occasioned
to
speake
after
,
(
if
God
will
)
in
the
use
of
Exhortation
.
It
s
enough
here
to
say
,
That
as
the
Lord
Jesus
hath
removed
that
burdensomenesse
,
tyranny
and
irkesome
rigor
of
Lawes
,
which
was
intollerable
;
so
he
hath
put
another
yoke
upon
the
soule
instead
thereof
,
which
although
love
make
sweet
,
yet
justice
will
not
abate
,
nor
cut
off
:
Love
made
Iacobs
labour
welcome
,
but
still
the
frost
was
tedious
,
and
the
heat
wearisome
,
Gen.
29.20
.
and
the
conditions
hard
enough
to
flesh
and
bloud
.
So
much
for
this
,
and
for
the
ground
of
the
point
.
Now
in
the
third
place
,
I
come
to
the
use
of
the
Doctrine
.
And
Vse
1
first
let
it
be
Instruction
and
Caveat
to
all
superiours
and
men
in
dignity
and
authority
,
as
to
acknowledge
a
wide
difference
between
their
soveraignty
of
commands
in
respect
of
Gods
,
Instruction
with
Caveat
.
1.
Branch
.
so
to
looke
to
it
(
as
they
will
answer
it
to
God
)
that
they
usurpe
not
Gods
prerogative
over
such
their
inferiours
,
as
by
providence
are
under
them
.
To
execute
Gods
authority
over
their
subjects
and
inferiours
is
lawfull
for
them
,
to
bee
Officers
and
Viceroyes
,
or
Vicegerents
under
and
for
him
,
acknowledging
that
all
kingdome
and
power
of
theirs
is
under
a
greater
,
and
earth
is
still
under
heaven
,
this
is
meet
.
But
to
usurpe
a
power
unlimited
over
the
consciences
of
men
,
or
to
equall
their
soveraignty
with
Gods
,
Gods
commands
exceed
mens
in
point
of
unlimitednesse
&
Soveraignty
.
is
unjust
.
For
why
?
Gods
commands
admit
no
inquiry
,
deliberation
,
shifts
or
excuses
;
but
require
a
free
,
resolute
,
unlimited
,
unquestioned
subjection
.
So
doe
not
mans
.
A
Master
cannot
force
the
conscience
of
his
servant
to
what
he
pleaseth
,
as
if
all
the
blame
should
lye
upon
his
necke
,
if
the
servant
offend
God
in
pleasing
man
:
No
,
for
although
the
Master
shall
pay
sweetly
for
imposing
it
,
yet
,
so
shall
the
servant
also
in
venturing
to
obey
a
command
usurpedly
imposed
,
and
therefore
it
imports
him
to
enquire
of
the
lawfulnesse
of
the
charge
which
his
Master
urgeth
,
except
he
will
incurre
the
premunire
of
God
and
his
penalties
for
transgression
:
It
s
therefore
both
their
duties
to
esteeme
their
commands
,
and
obedience
thereto
according
to
the
rule
of
the
Word
,
knowing
that
onely
Gods
commands
are
of
themselves
,
Law
;
other
commands
are
so
,
so
farre
as
they
borrow
their
warrant
from
thence
;
and
therefore
ought
to
bee
inquired
into
,
scanned
and
debated
before
they
be
obeyed
.
I
doe
not
intend
to
trench
upon
the
positive
civill
power
of
Kings
and
Magistrates
:
I
speake
of
that
usurpation
of
Governours
,
whereby
they
take
upon
them
to
impose
Laws
upon
inferiors
,
contrary
to
the
commands
of
God
.
Let
the
Soveraignty
and
extent
of
the
Lawes
of
God
be
a
curbe
and
bridle
unto
all
men
in
place
to
subordinate
their
lawes
to
Gods
,
and
not
to
trench
upon
them
.
Matth.
5.19
.
He
that
shall
breake
the
least
of
these
commands
,
and
teach
or
force
others
to
breake
them
,
undertaking
to
stand
betweene
them
and
their
harms
,
to
answer
God
for
the
violation
of
his
will
shall
be
least
in
Gods
Kingdome
.
Inferiours
must
inquire
into
their
Masters
commands
,
and
not
obey
implicitely
.
I
urge
this
the
rather
,
because
I
see
that
some
defend
the
contrary
:
By
name
,
that
a
servant
is
bound
to
obey
his
Master
,
urging
the
breach
of
the
Sabbath
,
(
I
meane
such
a
worke
as
infers
necessity
of
breaking
it
)
and
sinnes
not
therein
,
the
obeying
of
his
Master
shall
save
him
harmelesse
,
and
the
Master
shalll
bear
all
the
blame
;
what
a
trumpet
of
defiance
is
this
,
to
proclame
licentiousnesse
in
breaking
Gods
Sabbath
?
So
may
I
say
of
the
Minister
of
a
Congregation
:
Let
him
beware
lest
he
lend
that
authority
and
strength
which
God
hath
put
upon
his
person
,
Ministers
must
not
prostitute
their
authority
,
to
urge
or
backe
commands
against
God
.
Matth.
10.
end
.
to
countenance
,
backe
and
support
any
base
dishonour
of
God
,
any
the
least
affront
given
to
the
Commands
of
God
.
But
remember
,
as
thou
wouldst
have
thy
people
in
all
things
subject
to
thee
under
God
;
so
bee
thou
closely
subject
to
God
,
who
hath
thee
at
a
more
infinite
bay
and
vantage
,
then
thou
canst
have
them
.
Oh!
feare
thou
him
who
hath
thee
and
thine
at
such
a
becke
and
command
,
that
hee
can
destroy
soule
and
body
in
hell
:
Feare
him
,
I
say
,
whom
there
is
no
appeale
from
,
no
cavilling
against
,
no
dispensing
with
,
no
concealing
from
,
no
avoyding
of
his
wrath
.
If
any
would
abuse
thy
place
and
person
,
to
set
up
or
bolster
any
prophanations
,
liberties
,
or
corruptions
,
which
they
cannot
so
well
bolster
as
thou
mayst
,
by
the
opinion
which
men
have
of
thy
learning
,
thy
yeares
and
gravity
,
experience
or
gifts
:
Beware
,
and
prostitute
not
Gods
commands
to
the
basenesse
of
men
,
set
not
thy
conscience
to
sale
to
please
men
.
If
thy
licentious
Patrone
,
(
who
claimes
an
interest
in
thee
)
would
borrow
a
priviledge
from
thee
and
thy
Ministery
,
to
live
in
lust
,
usury
,
oppression
,
base
pleasures
:
If
thy
people
would
pull
thee
from
thy
zeale
,
and
closenesse
of
conscience
,
to
justifie
them
in
the
prophaning
of
Gods
day
,
and
the
blowing
a
trumpet
to
that
which
flesh
of
it selfe
is
too
propense
unto
:
Look
to
thy selfe
,
let
not
feare
of
losing
thine
esteeme
with
them
,
or
their
love
;
no
,
nor
thy
credit
,
thy
living
,
thy
peace
and
liberty
of
Ministery
:
Let
not
favour
and
flattery
,
to
bee
praised
and
commended
,
to
bee
a
moderate
man
,
draw
thee
on
either
hand
to
violate
thy
peace
.
Remember
those
two
fearfull
paternes
in
Scripture
,
1
King
.
13.
which
I
shall
mention
:
the
one
voluntary
,
the
other
compelled
,
but
neither
of
them
allowed
by
God
.
The
former
is
,
the
example
of
that
old
Prophet
,
who
knowing
that
the
young
Prophet
(
sent
by
God
to
denounce
against
the
Altar
and
Idolatry
of
Ieroboam
)
was
charged
not
to
eate
or
drinke
there
,
till
he
was
returned
home
:
yet
would
needs
abuse
his
authority
and
yeares
to
divert
and
controll
Gods
Command
,
and
attempt
the
young
Prophet
to
returne
,
to
breake
his
charge
,
and
to
eate
and
drinke
at
his
house
.
No
sooner
had
hee
perswaded
him
so
to
doe
,
but
the
Lord
sent
an
item
into
his
heart
,
to
denounce
against
the
young
Prophet
,
that
he
should
dye
for
it
:
What
a
shame
was
that
unto
him
?
Who
but
himselfe
drew
him
●nto
that
service
?
Therefore
it
was
just
that
his
owne
mouth
should
pronounce
sentence
,
as
against
the
other
,
so
against
himselfe
,
for
his
insolencie
and
usurping
against
Gods
solemne
commands
.
But
another
instance
I
would
also
presse
,
who
might
seeme
to
be
pressed
and
provoked
to
doe
the
like
;
and
yet
escaped
not
censure
.
And
this
latter
example
I
urge
the
rather
upon
this
wretched
age
of
wofull
time-servers
,
with
whom
the
prints
of
divine
soveraignty
in
Commands
,
seemes
to
bee
wholly
worne
out
and
defaced
.
If
there
bee
any
pressure
put
upon
Ministers
by
their
Patrones
,
People
or
Superiours
,
which
trench
upon
the
word
,
they
presently
flye
off
from
obeying
a
command
according
to
it
,
and
the
soveraignty
of
it
,
and
consult
with
flesh
and
blood
,
the
consequences
of
such
an
obedience
to
God
:
and
if
they
finde
,
that
it
is
like
to
become
any
prejudice
to
their
state
and
liberty
,
they
thinke
it
a
very
rationall
thing
to
obey
men
before
God
.
So
wofully
is
that
impression
of
Gods
soveraigne
Commands
,
blotted
out
in
mens
Consciences
,
Equivocating
in
point
of
Commands
with
conscience
for
the
saving
of
our
owne
skin
,
is
abhominable
.
that
in
very
deed
,
the
violating
thereof
is
made
but
a
sport
:
and
the
outward
respects
which
men
have
to
their
name
,
ease
,
wealth
and
welfare
,
washes
off
all
respects
to
Gods
commands
.
Tush
(
say
men
)
would
you
have
us
rush
our selves
upon
the
rockes
,
and
upon
the
snares
which
are
laid
for
us
?
Doe
you
thinke
we
are
such
fooles
as
to
betray
our selves
to
trouble
and
need
not
?
We
hope
we
are
as
honest
as
others
,
and
would
be
as
loth
in
cold
blood
,
to
prevaricate
,
as
others
;
but
being
now
snared
,
we
must
provide
for
our selves
as
well
as
we
can
,
we
must
save
our selves
for
better
times
,
and
not
betray
our
owne
safety
:
Our
opinion
is
sound
,
and
our
practice
shall
be
honest
;
howbeit
if
any
command
of
men
come
betweene
to
try
and
compell
us
,
what
would
you
have
us
to
doe
?
We
can
dispense
so
with
our
people
,
that
they
shall
not
stumble
at
us
;
we
can
so
order
it
,
that
we
can
confute
that
with
one
breath
which
we
allow
with
another
.
Oh!
thou
temporizing
hypocrite
:
is
thy
conscience
kept
in
a
box
(
like
those
witches
eyes
)
to
pull
out
and
keep
in
at
thy
pleasure
?
Doest
thou
(
I
say
not
reject
the
paterne
of
Gods
ancient
and
moderne
Confessors
and
Martyrs
,
Heb.
11.37
.
but
)
the
expresse
charge
of
commands
,
that
thou
shouldest
dare
to
please
men
to
dishonour
God
?
Exod.
32.
Take
therefore
that
famous
example
of
Aaron
,
that
it
may
give
thee
thy
belly
full
of
thine
equivocations
and
distinctions
against
a
Command
.
Moses
being
gone
up
into
the
Mount
,
the
people
would
needs
have
a
Calfe
,
and
to
that
end
would
needs
presse
Aaron
to
make
it
for
them
,
they
knew
his
authority
would
carry
it
through
better
then
their
owne
,
and
so
urge
him
to
bee
active
in
it
.
What
should
Aaron
have
done
?
Surely
abhorred
the
thought
of
it
,
and
clave
to
the
second
Command
,
with
many
other
to
that
purpose
.
But
here
feare
or
flattery
,
or
infirmity
,
steps
in
,
and
makes
him
a
Politician
,
hee
bethinkes
himselfe
of
a
witty
trick
to
out-shoot
the
Divell
in
his
owne
bow
:
for
,
supposing
they
would
not
easily
bring
their
Eare-rings
and
Jewels
to
be
molten
,
he
tells
them
,
If
they
would
have
a
Calfe
,
it
must
be
made
of
their
costliest
ornaments
,
bring
him
them
,
and
they
should
heare
more
:
whereas
hee
should
have
checkt
himselfe
and
said
;
What
if
they
bring
them
(
as
indeed
they
did
)
wil
that
discharge
me
?
No
surely
:
therefore
I
will
put
my
life
into
Gods
hands
,
cease
to
colour
against
Command
,
and
abhorre
their
motion
.
What
came
of
this
?
Alas
!
he
was
taken
in
his
owne
snare
,
and
so
was
not
able
to
goe
backe
,
but
makes
them
a
Calfe
.
Had
he
not
,
think
we
,
infinite
many
arguments
to
shift
off
his
sinne
?
Yes
verily
,
he
feared
their
violence
,
or
was
loath
to
crosse
them
too
farre
:
his
conscience
was
honest
in
the
maine
,
and
what
should
he
doe
?
What
?
Should
they
rend
him
in
peeces
?
He
knew
Moses
would
curbe
them
afterward
,
but
he
was
not
able
.
But
what
of
all
these
?
Could
these
shield
him
from
Moses
his
bitter
rebuke
,
and
Gods
more
bitter
wrath
?
Shouldest
thou
(
mine
high
Priest
)
betray
mine
honour
to
the
lust
of
rebells
?
Was
there
none
but
Aaron
to
make
the
people
naked
?
Should
their
father
,
their
nurse
,
expose
them
to
wrath
and
vengeance
?
Oh
we
see
,
what
it
cost
him
?
Nay
even
Kings
themselves
have
been
such
fearefull
examples
for
their
audaciousnesse
,
Judg.
27.8
.
2
Chron.
24.17
.
Gedeon
for
his
Ephod
,
Ioash
for
hearkning
to
his
Princes
and
their
bribes
,
Saul
for
sacrificing
without
Samuel
.
And
shall
wee
venture
to
violate
the
Soveraignty
of
Gods
commands
?
Beware
lest
if
we
dare
to
doe
it
,
wee
pay
for
it
as
they
:
When
those
Princes
of
Samaria
heard
Iehu's
challenge
for
the
children
of
Ahab
,
2
King
.
10.4
.
what
said
they
?
Behold
two
Kings
could
not
stand
before
him
,
and
shall
we
venture
?
No
doubtlesse
;
we
will
send
in
their
heads
rather
.
So
say
I
,
let
not
any
feare
or
favour
of
man
embolden
you
to
try
conclusions
with
God
,
to
remove
his
landmarkes
,
to
descant
upon
his
Statutes
;
for
if
Prophets
,
Priests
,
Kings
,
have
not
beene
able
to
stand
it
out
,
how
much
lesse
you
!
Transgresse
who
dare
or
will
,
but
bring
you
the
heads
in
baskets
to
Iehu
,
tender
you
close
obedience
to
God
.
The
more
ye
are
pursued
for
conscience
,
the
more
sticke
to
it
.
Cast
not
that
away
to
the
hunters
:
As
they
say
,
the
Bezor
(
whose
stone
we
prize
)
understands
she
is
hunted
for
nothing
,
save
her
stone
,
therefore
if
the
hounds
put
her
hard
to
it
she
bites
them
off
,
and
saves
her
life
.
Doe
not
you
so
,
lest
the
misery
of
a
lost
conscience
prove
more
fearefull
then
all
the
gaine
of
your
ease
and
ends
,
can
prove
sweet
.
And
to
adde
another
item
to
inferiours
:
2.
Branch
.
Inferiors
follow
not
the
example
of
superiours
in
the
breaking
of
Gods
commands
.
If
others
will
be
so
base
as
to
betray
us
,
to
make
us
naked
,
let
us
winde
our
cloake
the
closer
about
us
;
trust
God
,
and
save
the
darling
of
our
peace
entire
.
If
our
Ministers
will
defend
usury
,
petty
oathes
,
jeastings
,
riots
,
abusing
of
the
Sabboth
;
let
us
be
so
much
the
more
resolved
against
them
,
and
for
the
Sabbath
to
keepe
it
holy
,
not
only
as
a
day
of
voluntary
devotion
,
at
our
pleasure
(
for
so
wee
may
grow
to
sanctifie
one
of
tenne
or
twelve
aswell
as
seven
)
but
the
eight
day
,
and
Lords
day
[
consecrated
by
himselfe
(
doubtlesse
)
by
intimation
to
his
Apostles
and
by
their
practice
to
the
honour
of
his
rest
]
from
the
worke
of
redemption
.
Note
.
And
howsoever
so
expresse
a
text
for
the
change
and
prorogation
of
the
seventh
to
the
eight
as
we
might
wish
,
be
not
found
;
yet
(
were
not
our
sinfull
hearts
prejudiced
against
the
power
of
godlinesse
)
wee
might
rather
conclude
,
that
by
this
silence
God
tries
our
honesty
then
provokes
our
treachery
.
Epecially
the
command
of
the
Sabbath
.
If
the
Lord
Jesus
purposely
would
defile
and
abdicate
the
seventh
day
Sabbath
of
the
Jew
,
by
lying
in
the
grave
that
whole
day
(
and
no
other
else
)
that
he
might
early
rise
upon
the
next
morrow
after
the
light
appeared
,
(
whereas
else
he
might
have
lien
that
day
too
:
)
To
this
end
,
that
as
the
first
Sabbath
was
devoted
to
the
honour
of
Gods
rest
from
his
creation
;
so
this
second
might
much
more
be
deputed
to
the
honor
of
the
finished
redemption
,
(
a
far
greater
worke
)
shall
we
quarrell
with
him
,
and
call
it
a
wil-worship
?
Christ
Jesus
the
Lord
of
the
Sabbath
translated
the
rest
of
Creation
to
the
rest
of
Redemption
.
No
verily
,
but
rather
the
more
we
see
Gods
Sabbaths
,
and
their
morality
opposed
,
the
closer
let
us
cling
to
them
;
let
us
know
that
although
the
meditation
of
Gods
creation
and
providence
be
not
abandoned
by
the
eight
day
,
yet
there
is
added
a
more
forcible
one
for
us
to
chew
upon
:
To
wit
,
the
excellency
of
the
Evangelicall
Sabbath
,
serving
to
magnifie
the
power
of
the
resurrection
;
which
,
as
it
gave
our
Saviour
a
rest
from
his
worke
of
satisfaction
,
so
it
gave
us
the
full
accomplishment
of
the
merit
thereof
:
for
what
had
his
death
and
grave
beene
worth
to
us
,
without
his
victory
?
And
what
lesse
fruit
can
we
reape
thereby
then
the
clearenesse
of
our
justification
?
Rom.
4.
ult.
As
he
shewed
himselfe
the
sonne
of
man
in
dying
,
so
doth
he
shew
himselfe
the
Sonne
of
God
by
the
power
of
his
rising
,
Rom.
1
3.
Eph.
1.20.21.22
.
that
he
might
make
himselfe
a
full
witnesse
of
a
perfect
redemption
.
And
shall
not
this
eight
dayes
rest
of
his
,
cause
a
rest
to
us
?
A
rest
of
peace
through
pardon
,
the
peace
of
conscience
,
and
joy
in
the
holy
Ghost
?
Should
these
things
bee
so
darke
unto
us
,
or
so
uselesse
,
that
we
should
question
it
,
whether
they
are
worth
a
Sabbath
or
no
?
Farre
bee
it
from
us
.
But
rather
let
the
corruption
of
men
provoke
us
to
keep
an
holier
,
closer
,
and
not
ceremoniously
to
observe
a
more
spirituall
Sabbath
then
ever
wee
●ave
done
?
Vse
2
Secondly
,
this
point
is
terror
to
all
hypocrites
,
who
being
pinched
with
the
authority
of
the
Word
[
according
to
it
]
that
is
the
closenesse
of
commands
,
Terror
to
all
that
cast
off
the
yoke
of
Gods
commands
.
doe
kick
and
spurne
at
it
;
and
rather
then
they
will
be
subject
to
it
,
they
cast
it
off
,
and
lay
it
in
the
dirt
.
Perhaps
,
so
far
as
it
will
goe
in
their
own
stream
,
they
will
allow
it
;
but
let
it
pinch
them
and
wring
them
(
as
a
straight
shooe
wrings
the
foot
)
then
they
cast
off
,
Psal.
2.7
.
and
will
no
longer
endure
it
.
Thus
those
,
Psal.
2.
are
said
to
cast
off
the
cords
of
Christ
(
he
means
the
Jewes
and
Pharisees
)
when
they
felt
the
spiritualnesse
of
his
kingdome
.
For
the
opening
of
this
Use
,
Foure
Branches
.
first
let
us
see
the
truth
of
the
point
in
the
grounds
that
hypocrites
goe
upon
.
Secondly
,
the
wayes
of
hypocrites
in
balking
them
.
Thirdly
,
the
shifts
they
have
to
shift
off
the
dint
of
pinching
Commands
.
And
fourthly
,
1.
Branch
.
Hypocrites
their
false
grounds
.
1.
In
breaking
Commands
.
apply
the
terrour
home
unto
them
.
For
the
first
,
lest
any
should
thinke
there
are
none
so
vile
,
know
it
,
that
they
cannot
be
other
,
all
things
considered
.
For
first
their
heart
is
uncleane
,
and
rotten
at
the
core
,
although
they
seeme
in
their
owne
sight
,
and
in
the
sight
of
others
,
to
be
never
so
pure
.
They
love
evill
,
therefore
they
breake
commands
naturally
;
but
they
keep
commands
,
and
doe
good
onely
,
so
farre
as
it
agreeth
with
their
owne
ends
and
purposes
.
Secondly
,
because
they
are
held
in
and
detained
violently
from
that
which
they
aime
at
:
therefore
,
as
a
prisoner
in
his
chaines
,
alway
lies
at
the
catch
and
opportunity
to
seeke
his
escape
:
so
doe
these
,
whensoever
any
colour
or
evasion
,
any
shift
or
trick
is
offered
,
they
cleanly
and
slily
winde
themselves
out
of
the
authority
of
God
.
Thirdly
,
because
there
is
a
strugling
in
all
such
hypocrites
to
be
better
thought
of
then
they
deserve
,
therefore
their
occupation
is
perpetually
to
bribe
their
owne
conscience
,
and
to
delude
themselves
with
some
shewes
of
duty
,
religion
,
pangs
of
devotion
,
passions
and
affections
,
vows
,
&
purposes
of
good
,
and
to
keep
up
the
damme
of
their
own
consciences
from
breaking
in
upon
them
,
and
yet
all
this
while
they
have
no
power
to
lay
hold
upon
any
solid
bottomes
of
truth
,
either
threats
,
promises
or
commands
.
Fourthly
,
its
certaine
,
that
every
hollow
heart
doth
seeke
finally
her
owne
ease
,
and
quiet
of
carnall
liberty
,
and
to
be
rid
of
the
dint
and
power
of
commands
from
molesting
her
,
that
so
by
her
cunning
tricks
and
distinctions
,
she
might
at
last
scrue
herselfe
into
a
content
of
the
flesh
,
and
to
stop
the
mouth
of
conscience
from
any
more
accusation
:
And
although
this
cannot
at
the
first
be
attained
while
there
remaines
any
sparke
of
truth
in
the
soule
;
yet
by
degrees
,
and
by
oft
declinnig
the
dint
of
solemne
commands
,
it
comes
to
passe
that
a
base
heart
winnes
a
presumptuous
habit
to
herselfe
,
and
finding
a
corrupt
ease
therein
,
resolves
to
hold
it
as
strongly
,
as
an
honest
heart
would
preserve
sound
peace
and
ease
of
conscience
by
the
promise
.
And
so
being
resolved
to
hold
whatsoever
false
peace
she
gets
,
and
to
lose
it
upon
no
tearmes
of
a
better
condition
,
she
outgrowes
all
former
tendernesse
of
heart
which
was
wont
to
attend
her
,
and
nouzells
herselfe
in
that
which
she
feeles
,
as
if
it
were
a
sure
bottome
,
easily
beleeving
that
to
be
,
which
she
would
have
:
And
this
for
the
first
ground
of
Terror
.
Now
to
apply
it
:
Application
of
this
first
ground
.
Consider
what
a
fearfull
state
and
condition
this
is
;
what
wofull
rotten
grounds
these
are
of
peace
.
Who
is
there
so
vile
and
lewd
,
(
except
inchanted
by
the
Divell
,
and
held
in
the
snares
of
his
owne
lusts
)
who
durst
commit
himselfe
to
the
sea
of
a
religious
course
in
so
broken
a
Barke
.
Take
but
one
example
hereof
,
recorded
(
I
thinke
)
for
the
nonce
,
to
scare
all
eluders
and
shifters
with
Gods
Commands
.
And
that
is
Balaam
:
who
having
his
charge
given
him
solemnly
by
the
Lord
,
not
to
goe
with
those
messengers
of
Balac
,
Num.
22.19
.
who
came
with
bribes
and
presents
in
their
hands
,
to
procure
the
service
of
his
Sorcery
and
witch
craft
to
curse
Israel
:
feeling
himselfe
sore
pinched
with
this
command
,
and
yet
having
no
rest
in
his
owne
covetous
heart
,
to
forgoe
the
wages
of
iniquity
:
studies
how
he
might
reconcile
Gods
ends
and
his
owne
:
And
,
seeing
that
could
not
bee
compassed
,
by
a
direct
refusall
to
goe
;
therefore
first
he
bids
the
men
stay
till
the
morning
;
and
in
the
meane
while
he
so
blind-folds
his
own
eyes
,
as
to
dreame
,
that
if
God
would
give
him
leave
to
goe
,
he
might
goe
.
But
what
a
deluding
thought
was
that
,
when
as
his
conscience
told
him
,
God
had
denied
it
before
?
Well
,
by
going
to
God
to
blanch
over
the
matter
,
viz.
That
if
he
would
give
him
leave
to
goe
,
he
would
doe
no
otherwise
then
he
was
bidden
;
the
Lord
connives
at
his
going
:
And
what
doth
he
?
He
takes
it
very
gladly
,
Verse
20.21
and
makes
use
of
it
;
but
from
whence
is
it
that
he
doth
so
?
Surely
from
no
other
bottome
,
save
this
,
that
by
his
going
,
hee
hoped
(
one
way
or
other
)
to
attaine
those
ends
,
which
else
hee
knew
he
should
not
;
whereas
(
if
hee
had
meant
truely
)
he
would
have
abhorred
such
an
occasion
as
laid
a
blocke
in
his
way
to
fall
at
.
And
how
did
he
goe
forward
?
Surely
with
a
foole-hardy
courage
,
and
a
peevish
resolution
to
get
his
booty
;
for
when
Gods
Angell
crossed
him
,
Ibid.
opened
his
Asses
mouth
to
convince
him
,
so
blinded
he
was
,
that
he
despised
it
,
and
smote
her
;
whereas
he
should
have
returned
home
,
and
abhorred
his
blanching
with
Gods
command
.
And
was
he
sensible
of
himselfe
in
all
this
his
race
?
No
,
but
still
impudently
,
tels
God
(
when
he
saw
there
was
no
remedy
)
he
would
goe
backe
,
if
he
might
not
go
?
What
was
that
,
but
to
upbraid
God
for
resisting
him
,
having
before
given
him
leave
?
And
so
he
proceeded
in
his
journey
,
and
sought
divinations
,
that
is
,
cast
about
with
himselfe
how
he
might
curse
the
people
,
and
get
his
ends
:
And
,
when
the
Lord
crossed
him
still
,
yet
(
to
shew
what
mettall
he
was
made
of
)
rather
then
he
would
lose
his
booty
,
he
advises
Baalac
how
to
procure
God
to
curse
them
by
provoking
them
to
Idolatry
and
uncleannesse
:
And
this
was
the
whole
course
of
this
Hypocrite
in
crossing
the
command
of
God
;
having
once
won
ground
for
himselfe
by
his
first
trick
,
lo
,
he
hardens
himselfe
so
fast
in
his
treachery
,
that
he
sees
not
his
owne
hypocrisie
:
And
what
was
his
end
?
Surely
,
notwithstanding
all
his
tricks
,
yet
he
could
neither
avoid
the
censure
of
God
,
nor
escape
vengeance
,
when
it
fell
point
blanke
upon
him
,
Jude
11.
Num.
31.8
.
for
he
was
devoured
by
the
sword
,
he
&
all
his
nation
,
both
Kings
and
people
.
Oh
let
not
this
terror
passe
from
us
in
vaine
!
Assuredly
,
whosoever
shall
shuffle
with
Gods
commands
,
and
harden
his
heart
by
his
owne
subtilty
,
to
sinne
without
sense
;
commonly
the
Lord
suffers
them
to
goe
on
blinde-folds
,
without
any
hope
of
remorse
,
Fearful
judgement
of
God
upon
hollow
hearts
in
dispencing
with
commands
.
till
he
teare
them
in
peeces
like
a
Lion
,
and
there
bee
no
remedy
.
Dally
not
with
Gods
commands
;
for
,
it
will
cause
the
conscience
to
fret
secretly
like
a
moth
without
sense
,
and
that
s
the
next
way
for
the
Lord
to
teare
it
in
peeces
,
and
to
send
it
to
hell
,
that
there
at
leasure
it
may
feele
that
which
before
it
would
take
no
notice
of
:
And
all
to
teach
men
to
abhorre
the
breaking
of
commands
under
colours
of
distinctions
.
2.
Branch
.
The
trickes
and
wayes
of
hypocrites
in
breaking
of
commands
.
The
second
Branch
,
by
which
I
would
make
way
for
this
Terror
,
is
,
to
lay
downe
the
severall
wayes
by
which
hypocrites
do
cast
off
Gods
commands
when
they
pinch
them
:
The
view
whereof
will
aggravate
the
terror
exceedingly
.
And
these
briefly
may
be
summed
up
in
these
heads
following
.
First
,
hypocrites
cast
off
pinching
commands
,
by
denying
and
avoiding
the
truth
and
realnesse
of
the
command
:
1.
By
avoiding
the
realnesse
of
commands
.
And
thus
many
shunne
the
dint
of
a
spirituall
command
to
keepe
the
Sabbath
holy
,
by
denying
the
whole
morality
of
it
,
and
calling
the
authority
of
the
fourth
Commandement
into
question
and
scruple
,
that
so
under
that
buckler
,
they
may
walke
on
desperately
and
senslesly
in
the
breaking
of
it
,
whether
Ministers
by
not
preaching
,
or
people
by
not
sanctifying
it
.
Secondly
,
by
a
base
shifting
off
the
knowledge
of
a
command
,
2.
Shifting
off
the
knowledge
of
them
.
that
having
no
knowledge
thereof
,
they
might
lurk
in
their
disobedience
the
more
sweetly
.
Thus
Joh.
3.20
.
They
who
hate
the
light
,
come
not
at
it
,
that
so
they
may
lurke
as
unconvinced
of
their
own
sinne
,
which
(
if
convinced
)
they
must
needs
abandon
.
So
also
those
Jewes
,
who
being
urged
by
our
Saviour
to
answer
whether
the
Ministery
of
Iohn
were
from
heaven
or
from
men
?
Marke
11.31
.
They
consulted
together
thus
,
If
we
say
it
was
from
heaven
,
he
will
aske
,
why
then
did
you
not
beleeve
it
?
If
from
men
,
the
people
will
stone
us
,
seeing
all
held
Iohn
to
be
a
Prophet
.
They
resolve
therefore
to
answer
,
we
cannot
tell
;
which
though
it
were
false
,
and
a
deluding
of
their
conscience
,
3.
By
diminishing
their
extent
.
yet
,
they
washt
their
hands
of
it
the
more
easily
.
Thirdly
,
if
they
needs
acknowledge
commands
in
spite
of
them
,
yet
they
take
away
and
diminish
from
the
extent
of
a
command
,
and
limit
it
to
a
narrower
extent
then
it
reaches
unto
.
Gen.
3.5
.
Thus
Adam
and
Eve
were
content
to
abridge
the
strictnesse
of
the
charge
,
and
to
restraine
it
as
themselves
pleased
,
adding
a
peradventure
to
Gods
absolutenesse
;
and
so
of
an
whole
charge
they
made
but
halfe
an
one
.
Thus
the
Pharisees
by
their
Sophistry
cut
off
the
spirituall
part
of
the
morall
Law
,
Matth.
cap.
5.6.7
.
and
they
limited
it
to
the
outward
act
,
by
which
they
established
their
own
ease
in
the
keeping
thereof
literally
.
4.
By
opposing
of
one
command
to
another
.
Matth.
15.4
.
Fourthly
,
when
they
are
beaten
off
here
then
they
shunne
a
command
by
opposing
one
against
another
,
that
so
they
may
destroy
both
.
And
thus
did
those
Pharisees
by
their
Corban
:
They
imagined
that
it
could
not
be
denied
but
there
was
good
use
of
offering
to
holy
ends
,
and
it
seemed
a
pious
act
for
a
child
to
nurse
a
decayed
parent
:
Now
for
their
private
Corban
,
they
discharge
the
child
from
his
obedience
to
father
or
mother
,
(
as
Papists
doe
at
this
day
debarre
parents
of
their
children
,
by
snaring
them
with
vowes
against
their
consent
)
whereas
first
it
should
be
decided
whether
of
the
two
commands
were
most
necessary
to
bee
done
?
That
so
the
one
might
give
place
,
the
other
might
prevaile
.
Fifthly
,
5.
By
false
plea
of
presidents
and
examples
.
hypocrites
shunne
the
dint
of
commands
by
false
plea
of
presidents
,
and
examples
of
such
as
God
hath
dispenced
with
(
in
some
speciall
cases
)
and
therefore
,
say
they
,
why
may
not
we
bee
spared
aswell
as
such
?
A
some
have
stollen
other
goods
,
some
have
been
tollerated
in
their
officious
lies
,
See
Gen.
30.39.41.42
.
others
have
beene
allowed
other
liberties
,
or
at
least
been
connived
at
and
pardoned
in
them
;
why
not
they
aswell
?
Whereas
some
of
their
examples
are
facts
of
boldnesse
,
and
presumptuous
pollicy
,
Exod.
1.19.20
.
1
Sam.
20.6
.
as
Davids
answer
to
Abimeles
,
Ex.
12.35.36
.
and
the
apology
which
he
put
into
Ionathans
head
,
to
stop
Sauls
mouth
withall
:
Others
although
God
winked
at
,
yet
he
allowed
not
.
Sixtly
,
hypocrites
elude
the
force
of
Gods
commands
by
the
adding
of
new
commands
,
which
God
never
made
,
6.
By
adding
of
new
commands
of
their
owne
.
as
supposing
that
hereby
they
may
well
be
spared
from
obeying
such
as
God
hath
commanded
.
And
this
is
an
old
and
beaten
way
of
hypocrites
,
to
load
themselves
with
outward
burdens
and
imposts
of
their
owne
,
that
they
may
seeme
to
be
farre
from
them
that
breake
commands
:
They
will
not
spare
their
flesh
,
but
impose
more
then
God
could
finde
in
his
heart
to
impose
;
If
he
call
for
an
hin
of
oyle
or
wine
,
they
will
offer
him
whole
Baths
and
Buts
thereof
,
Mica
6.
yea
rivers
and
floods
;
if
God
require
of
them
a
fast
once
by
the
weeke
,
t●ey
will
fast
twice
,
if
he
appoint
them
a
sacrifice
of
their
flocke
,
Luke
18.12
.
a
sheep
or
bullocke
,
they
will
outvie
him
,
and
offer
him
the
fruit
of
their
owne
loines
and
wombes
in
sacrifice
;
by
which
superogating
,
they
doubt
not
,
but
to
be
accounted
through-obeyers
of
his
owne
commands
;
and
by
this
pollicy
our
Papists
and
formall
worshippers
,
at
this
day
subsist
,
and
justifie
themselves
,
imagining
themselves
to
be
worthy
obedients
to
commands
,
because
they
devise
so
many
which
God
never
dreamt
of
.
But
you
must
consider
in
the
meane
while
,
that
the
commands
which
themselves
devise
may
bee
obeyed
by
their
owne
strength
and
power
,
and
serve
to
while
and
keepe
them
occupied
that
Gods
commands
may
be
dispenced
withall
:
They
are
no
such
great
friends
of
voluntary
,
as
they
are
sworne
foes
of
necessary
commands
:
As
it
was
said
of
Ottomans
horse
,
That
where
he
once
set
his
feet
,
grasse
would
no
more
grow
after
;
so
where
the
devotions
of
these
hypocrites
take
place
,
Religion
and
the
power
of
godlinesse
wanze
and
perish
.
Lastly
,
hypocrites
corrupt
the
authority
of
Gods
commands
,
by
excepting
and
cavilling
against
the
strictnesse
thereof
,
7.
By
cavilling
at
the
strictnesse
of
them
.
with
carnall
probabilities
&
reasons
of
their
owne
.
Flesh
inclines
to
liberty
,
and
when
once
that
can
be
establisht
,
each
pretence
running
in
the
streame
of
flesh
,
makes
it
seeme
to
be
reasonable
.
There
is
no
command
of
God
but
admits
some
colour
and
objection
of
a
carnall
heart
to
gainsay
it
.
But
of
this
in
the
next
Branch
.
But
to
apply
this
Branch
also
with
Terror
,
consider
,
Oh
ye
hypocrites
,
who
have
so
many
wayes
to
crosse
Gods
commands
,
and
to
nible
off
here
one
peece
thereof
,
there
another
,
till
you
have
quite
overthrowne
all
;
Application
of
this
second
.
whether
(
I
say
)
ever
any
prevailed
against
God
who
contended
with
him
about
the
soveraignty
of
his
Prerogative
?
Shall
he
not
most
righteously
condemne
all
such
?
Esay
54.
ult.
Was
there
ever
any
that
resisted
God
and
prospered
?
Shall
not
this
be
the
condemnation
of
the
world
,
John
.
3.19
.
that
light
came
,
but
they
hid
themselves
from
it
,
and
all
,
because
their
workes
are
evill
?
Is
it
not
just
,
that
those
who
winke
with
their
eyes
,
and
will
not
see
,
should
be
left
to
themselves
,
to
be
stone
blinde
?
Act.
28.
That
their
hearts
should
bee
as
hard
as
brawne
,
so
that
they
should
be
senselesse
of
the
wrath
which
hangs
over
them
?
Doe
we
thinke
all
those
woes
denounced
against
pharisees
and
hypocrites
shall
rot
in
the
skie
?
Such
as
by
their
owne
traditions
have
destroyed
the
Law
of
God
,
and
neither
will
enter
themselves
,
nor
suffer
them
that
would
to
goe
to
Heaven
?
Who
hate
with
deadly
feud
all
such
as
resist
their
inventions
,
and
would
not
only
draw
bloud
from
them
,
but
even
shed
their
heart
bloud
and
bowells
to
the
earth
if
they
could
?
Shall
not
all
the
bloud
of
them
which
they
have
spilt
from
the
bloud
of
Abel
to
this
day
,
be
required
of
them
?
Shall
not
the
Lord
turne
backe
upon
them
all
those
obtruded
worships
of
theirs
,
Matth.
23.
ult.
as
fulsome
?
Shall
not
all
their
labours
be
forfeit
?
What
a
terror
should
this
be
to
all
Popish
pharisees
,
that
when
they
looke
for
deepe
thanke
from
God
for
the
high
service
they
have
thought
to
have
done
,
hee
shall
choke
them
with
their
owne
morsells
,
and
grudge
them
therewith
till
they
come
out
at
their
nostrills
?
What
is
so
fearfull
as
to
lay
heaps
upon
heaps
,
and
dye
of
thirst
?
To
hear
God
answer
them
&
say
,
Who
requireth
these
things
at
your
hands
?
Let
them
who
set
you
on
worke
pay
you
your
wages
?
To
lose
the
day
at
Law
,
is
some
sorrow
:
But
to
lose
the
day
in
the
solemne
judgement
of
God
,
and
to
he
sent
to
those
Idolls
,
inventions
and
devotions
,
which
they
set
up
in
Gods
roome
,
which
cannot
helpe
them
,
how
fearefull
will
it
be
?
When
the
Lord
shall
say
,
Bring
me
but
the
entire
obedience
of
heart
to
one
of
my
Commands
,
to
my
Sabbaths
,
to
my
Sacraments
;
prove
but
this
one
thing
,
that
you
have
walked
humbly
and
meekly
with
God
,
that
you
have
kept
your selves
unspotted
of
the
world
,
served
your
time
and
generation
wisely
,
abstained
from
fleshly
lusts
,
abhorred
form
,
&
clave
to
the
power
of
godlinesse
,
and
I
will
save
you
:
But
alas
!
not
one
drop
or
dram
of
such
obedience
can
be
brought
forth
:
Tell
me
how
just
and
righteous
shall
ye
your selves
confesse
your
condemnation
to
be
?
Surely
you
shall
be
speechlesse
:
Here
you
confound
others
with
your
terrors
,
and
make
them
so
,
but
there
your selves
shall
be
so
confounded
,
that
you
shall
be
strucke
dumbe
,
and
not
be
able
to
gainsay
;
nay
you
shall
subscribe
to
your
owne
doome
.
But
I
must
remember
my selfe
,
and
here
breake
off
,
though
abruptly
,
leaving
the
third
ground
of
Terror
and
Application
of
it
,
with
other
Uses
to
the
next
Lecture
.
THE
NINETEENTH
LECTVRE
continued
upon
the
14.
VERSE
.
VERSE
XIV
.
Then
he
went
downe
and
washed
himselfe
seven
times
in
Iorden
,
and
his
flesh
came
againe
unto
him
as
the
flesh
of
a
little
child
,
and
he
was
cleane
.
TO
proceed
(
Brethren
)
where
we
left
last
,
3.
Branch
.
The
cunning
and
colours
of
hypocrites
to
shift
off
Commands
.
and
to
conclude
this
Use
of
Terror
;
let
us
also
(
in
the
third
place
)
observe
by
what
shifts
and
cunning
these
hypocrites
elude
Gods
Commands
;
even
with
Arguments
suggested
by
their
carnall
reason
,
which
is
as
a
spring
never
drawne
dry
,
affoording
them
still
one
pretence
after
another
in
all
parts
and
points
of
duty
occasioned
unto
them
.
Take
but
two
or
three
examples
in
this
kinde
:
First
,
1
Sam.
13.8
14.
1.
Instance
.
those
two
acts
of
Saul
recorded
in
the
thirteenth
and
fifteenth
Chapters
of
the
first
of
Samuel
.
Then
that
other
of
Ieroboam
,
about
the
thirteenth
of
the
first
of
Kings
.
For
the
former
,
God
commands
Saul
not
to
meddle
with
sacrificing
or
sanctifying
the
battell
till
Samuel
came
.
For
the
more
deep
triall
what
honesty
was
in
his
heart
,
the
Lord
detaines
Samuel
longer
then
the
dayes
appointed
,
and
what
doth
Saul
?
Surely
he
falles
to
offer
sacrifice
himselfe
.
When
Samuel
comes
,
hee
askes
him
what
hee
had
done
?
Hee
telles
him
,
he
had
given
the
adventure
to
breake
the
charge
;
but
he
was
moved
thereto
by
weighty
motives
.
First
,
Samuel
came
not
within
the
limited
space
,
and
that
seemed
to
license
him
to
offer
sacrifice
,
and
to
release
the
charge
.
Then
secondly
,
Samuel
was
but
a
subject
,
a
man
unskilfull
in
the
affaires
and
seasons
of
warre
:
himselfe
was
a
Martiall
man
,
of
great
wisedome
in
that
kinde
,
and
therefore
in
so
doubtfull
a
case
,
fitter
to
determine
what
was
to
be
done
.
Thirdly
,
the
Philistines
were
now
come
upon
him
,
and
he
was
unprepared
;
so
that
,
had
he
not
bestir'd
him
,
they
might
in
likelihood
have
suddenly
surprized
him
.
Fourthly
,
the
souldiers
that
hee
had
,
were
slipt
away
from
him
upon
Samuels
delay
,
and
so
hee
was
in
perill
to
be
deserted
,
and
to
lacke
strength
.
Fifthly
,
hee
was
very
religious
and
devout
,
in
that
he
would
not
suffer
the
Sacrifice
and
Prayer
to
be
neglected
,
notwithstanding
the
danger
.
Sixthly
,
it
seemed
to
crosse
some
other
commands
of
God
,
to
desist
from
sacrificing
at
that
instant
,
and
not
to
hasten
it
.
For
why
?
The
staying
upon
Samuels
comming
,
had
been
to
preferre
Sacrifice
before
Mercy
to
mens
lives
.
Seventhly
,
it
seemed
to
crosse
Providence
,
when
God
had
offered
an
opportunity
of
fight
,
upon
better
conditions
,
to
neglect
it
,
and
to
venture
upon
more
unequall
termes
afterward
:
These
and
many
more
cavils
hee
pretended
:
But
none
of
them
could
(
notwithstanding
the
colourablenesse
thereof
)
prevaile
against
an
expresse
command
:
and
therefore
Samuel
denounceth
against
him
,
that
in
all
these
passages
of
his
carnall
wisedome
,
he
was
but
afoole
,
and
should
bee
stript
of
his
Kingdome
.
God
knew
well
enough
what
straits
he
was
in
,
&
yet
knew
also
,
that
he
had
experience
sufficient
of
Gods
power
,
in
all
these
straits
(
if
he
had
not
had
a
base
heart
of
treachery
)
which
could
have
stood
between
him
and
his
feares
:
so
that
he
should
not
have
needed
to
have
fallen
to
his
shifts
.
2.
Instance
.
1
Sam.
15.3
.
The
other
instance
of
Saul
is
in
Chap.
15.
There
the
Lord
betrusted
him
the
second
time
with
another
close
tryall
of
his
loyall
heart
,
putting
him
upon
the
destruction
of
Amalek
,
commanding
him
not
to
spare
any
,
old
,
young
,
high
or
low
,
fat
or
leane
,
but
to
kill
all
.
One
would
have
thought
that
the
former
triall
had
been
a
watchword
sufficient
;
but
a
base
heart
will
be
base
when
all
is
done
:
therefore
in
that
businesse
also
,
he
faulters
fearfully
;
killing
the
baser
and
meaner
sort
of
people
,
the
leane
and
worthlesse
cattell
:
but
keeping
the
richer
sort
of
people
,
and
the
fat
cattle
alive
.
Now
,
when
Samuel
comes
to
him
to
take
an
account
,
what
doth
hee
?
Hee
magnifies
his
obedience
at
the
first
;
but
by
and
by
being
convinced
of
his
falshood
,
hee
falles
to
dawbing
with
untempered
mortar
.
Doubtlesse
,
the
bottome
was
a
covetous
heart
,
turning
after
the
spoile
:
but
he
had
colours
enow
to
defend
it
.
For
why
?
Was
not
the
killing
of
so
many
fat
cattell
(
in
shew
)
a
prejudice
to
mercie
,
since
that
they
might
have
filled
many
hungry
bellies
?
Yea
,
and
to
piety
also
,
since
they
might
have
made
many
a
sacrifice
to
God
?
But
alas
!
to
plead
mercy
or
sacrifice
against
a
charge
,
is
to
bee
wiser
then
God
,
that
is
,
a
starke
foole
.
And
so
was
he
.
The
like
were
his
other
trickes
:
That
the
people
reserved
them
:
And
,
he
feared
their
violence
if
hee
had
resisted
them
:
(
a
very
lye
;
for
they
feared
him
extreamly
,
as
appeares
by
the
vow
which
hee
bound
them
in
,
Chap.
14.
)
But
could
all
these
shifts
profit
him
?
No
surely
:
Hee
was
convinced
to
be
hollow
,
and
then
threatned
the
second
time
with
the
losse
of
his
Kingdome
for
the
breach
of
the
command
.
1
King
.
12.26
.
The
second
instance
is
Ieroboam
:
God
gave
him
his
charge
to
keepe
his
statutes
,
and
promised
to
make
him
a
sure
Kingdome
.
What
doth
he
?
As
soone
as
he
had
gotten
into
the
saddle
,
what
thoughts
doth
he
apprehend
?
Surely
,
leaving
the
promise
of
establishing
his
Kingdome
,
he
casts
with
himselfe
what
would
follow
upon
the
going
up
of
the
ten
Tribes
to
Jerusalem
to
worship
:
hee
imagined
,
that
it
would
prove
an
occasion
of
stealing
away
their
hearts
to
the
government
of
Juda
:
and
therefore
he
gives
God
over
,
warps
to
himselfe
a
better
way
of
safety
,
sets
up
two
Calves
in
Dan
and
Bethel
,
to
keep
the
people
at
home
.
And
what
(
thinke
wee
)
were
his
pretences
?
Very
many
.
For
why
?
Was
there
no
other
place
might
serve
to
worship
in
,
save
one
?
Did
not
Abraham
,
Gen.
21.33
.
Gen.
26.25
.
Gen.
35.14
.
Isaac
and
Iacob
set
up
their
Altars
and
worship
God
?
Nay
,
were
there
not
Altars
built
in
Canaan
by
the
command
of
God
,
and
by
the
two
Tribes
and
an
halfe
?
And
did
not
Samuel
build
an
Altar
by
occasion
of
the
Philistines
invasion
?
And
besides
,
what
?
Was
it
not
equall
,
that
he
,
being
a
King
called
by
God
,
(
as
well
as
Rehoboam
)
might
ordaine
a
place
for
his
subjects
to
worship
God
as
well
as
he
?
Did
God
by
name
forbid
this
,
1
Sam.
7.9
.
or
tye
him
to
the
Temple
?
And
moreover
,
if
God
had
so
delighted
in
the
Temple-worship
,
would
he
have
cut
off
the
Kingdome
from
the
house
of
David
,
and
setled
it
upon
him
?
Besides
all
this
,
what
?
Could
nothing
content
men
but
the
Temple
?
Hee
did
not
set
up
his
Calves
against
the
Temple
,
but
for
the
worship
of
the
true
God
:
If
indeed
hee
had
done
it
for
idolatry
,
it
were
sinfull
;
but
he
ordained
it
for
God
.
And
as
for
those
resemblances
of
Calves
,
which
hee
devised
,
why
?
Was
not
the
Temple
full
of
Lyons
and
Cherubims
,
and
ingraven
formes
?
And
to
conclude
,
although
a
Prophet
came
to
denounce
against
his
Altars
,
yet
was
he
not
devoured
by
a
Lyon
?
And
his
sonne
Abijah
,
who
would
not
close
with
his
Idols
,
died
hee
not
an
untimely
death
?
And
did
not
he
survive
and
prosper
by
this
worship
of
his
?
Lo
,
what
a
world
of
trickes
and
shifts
hee
could
alledge
!
But
nothing
could
serve
his
turne
against
so
strict
a
charge
as
the
second
Command
,
wherewith
hee
stood
charged
,
still
the
wrath
of
God
pursued
him
,
and
cut
him
off
at
length
,
making
him
a
very
by-word
,
Ieroboam
the
sonne
of
Nebat
,
who
made
Israel
to
sinne
.
So
that
,
let
hypocrites
turne
themselves
into
never
so
many
colours
;
and
scrue
themselves
never
so
subtilly
into
their
distinctions
,
they
doe
but
so
much
the
more
incense
God
against
them
,
and
provoke
him
to
unmaske
and
discover
them
to
the
world
,
to
be
such
as
they
are
,
till
unavoidable
destruction
at
last
come
upon
them
.
Endlesse
were
it
to
speake
of
all
.
3.
Instance
.
Act.
5.5
.
Ananias
and
Sapphira
(
those
sacrilegious
hypocrites
)
had
first
consented
to
bee
of
the
forwardest
in
zeale
to
the
Churches
service
:
And
,
they
would
sell
all
,
and
lay
it
at
the
Apostles
feet
.
After
,
through
temptation
of
Satan
,
they
consulted
to
keepe
away
a
part
of
the
price
,
and
yet
pretended
to
give
all
.
What
thinke
we
?
Had
they
not
colours
?
Yes
doubtlesse
.
For
why
?
Did
all
sell
their
estates
for
the
Church
?
Or
,
did
many
give
such
a
portion
as
they
gave
,
(
who
yet
perhaps
had
as
great
meanes
?
)
And
was
it
not
well
that
they
did
as
they
did
?
Or
,
did
God
urge
more
from
them
then
they
could
well
spare
?
Should
they
so
succour
others
as
to
undoe
and
endanger
themselves
?
Or
,
could
consequent
difficulties
at
the
first
so
appeare
,
as
they
did
after
?
Or
could
they
well
change
their
tale
to
the
Apostles
,
after
it
was
once
given
out
that
they
had
sold
all
?
Would
not
that
have
discredited
their
zeale
?
All
these
are
faire
colours
:
But
for
all
these
,
forasmuch
as
the
pinch
of
the
command
of
God
,
(
to
keepe
their
vow
)
caused
them
to
play
the
hypocrites
,
and
to
c●st
it
off
;
the
Lord
(
we
see
)
used
Peter
as
an
instrument
both
to
de●●st
,
convince
,
and
sentence
them
with
such
a
doome
,
as
made
all
the
Church
to
tremble
at
the
like
falshood
and
lying
against
the
Holy
Ghost
.
●cation
〈◊〉
.
Christ
at
his
second
comming
will
w●sh
off
all
the
colours
of
hypocrites
with
his
terrors
.
To
apply
this
terrour
also
,
and
so
to
conclude
the
Use
:
Let
all
such
be
affrighted
,
to
consider
what
the
end
of
flatterers
and
time-servers
shall
be
!
The
2.
Command
hath
in
it
a
sad
and
solemne
intent
,
and
extent
,
to
take
up
the
whole
man
for
God
,
in
the
duties
of
his
worship
.
Not
onely
urging
us
to
abhor
all
false
worship
,
Popish
worship
,
grosse
Idoll-worship
:
But
to
embrace
the
most
pure
and
exact
manner
of
worship
,
which
possibly
we
can
:
and
to
reject
any
such
dregs
,
as
might
,
in
the
least
sort
,
defile
the
spirit
of
the
worshipper
.
How
dares
any
man
then
,
in
this
case
,
to
come
in
,
and
stop
Gods
mouth
with
distinctions
and
pretences
?
Thinke
we
that
God
will
be
mocked
?
Although
now
while
they
goe
with
the
streame
of
the
time
,
they
may
seeme
pardonable
,
yet
when
God
shall
come
in
vengeance
to
take
a
severe
and
strict
surview
of
the
actions
of
Hypocrites
,
doe
we
thinke
they
shall
so
easily
escape
?
Matth.
12.
Could
the
Lord
Iesus
in
the
dayes
of
his
abasement
take
upon
him
so
severely
,
as
to
make
a
three
stringed
whip
,
&
scourge
out
those
buyers
and
sellers
in
the
Temple
,
to
overthrow
their
Tables
,
and
to
scatter
their
money
about
the
ground
,
and
all
for
the
violation
of
one
Command
:
and
shall
he
not
(
much
more
)
take
upon
him
(
think
we
)
when
he
shall
come
,
not
as
a
meeke
Lambe
,
not
as
riding
upon
an
Asse
colt
,
but
as
the
Lyon
of
the
Tribe
of
Iuda
,
triumphantly
riding
upon
the
clouds
of
glory
,
and
decking
himselfe
with
strength
and
revenge
,
as
with
a
garment
?
Shall
then
these
breakers
of
his
commands
carry
it
so
smoothly
away
?
Shall
they
not
flee
from
the
presence
of
this
terrible
Judge
?
Acts
5.5
.
Could
Peter
,
a
seely
man
,
being
armed
with
the
authority
of
this
Judge
,
with
one
word
of
his
mouth
,
throw
downe
those
two
hypocrites
Ananias
and
Sapphira
,
and
lay
them
dead
upon
the
place
:
and
shall
not
the
Judge
himselfe
,
comming
in
person
,
much
more
,
with
one
frowne
of
his
irefull
face
,
crush
all
such
daring
enemies
of
his
glory
,
as
have
made
his
solemne
Commands
,
idle
scare-bugs
,
and
have
turned
them
into
shadowes
?
Now
,
whiles
the
consciences
of
men
are
inchanted
with
hopes
of
preferment
,
with
ease
,
with
the
glistering
shewes
of
pompe
and
state
,
the
examples
of
their
betters
,
and
the
common
streame
of
carnall
worshippers
:
when
they
see
the
power
of
truth
to
be
troden
downe
,
and
the
sincerity
of
Religion
to
be
discarded
;
it
s
an
easie
thing
for
them
to
beare
downe
commands
,
and
not
to
be
troubled
at
it
:
but
when
as
the
Lord
shall
open
and
enlarge
conscience
to
the
uttermost
,
and
bid
her
speake
out
,
and
not
be
afraid
to
beare
witnesse
against
all
breakers
of
his
solemne
commands
;
shall
they
then
(
thinke
we
)
set
up
their
hornes
so
high
as
now
they
doe
?
Dan.
5.7
.
Shall
not
rather
their
knees
knock
together
,
as
Belshazzars
did
,
in
the
midst
of
his
quaffing
in
the
cups
of
the
Temple
?
When
the
terrible
Judge
shall
not
write
onely
upon
the
wall
,
but
thunder
with
his
voice
against
all
that
have
brake
his
cords
,
Psal.
2.5
.
and
cast
his
chaines
from
them
,
shall
they
be
able
to
endure
him
?
when
all
their
musters
shall
be
pulled
off
from
their
faces
,
and
all
things
shall
be
naked
in
the
sight
of
him
that
judgeth
,
and
conscience
shall
aske
them
questions
without
admitting
any
shuffles
or
equivocations
,
shall
they
subsist
and
hold
up
their
faces
?
Then
conscience
shall
put
them
to
it
,
Heb.
4.13
.
and
say
,
dost
thou
thinke
in
thy
very
soule
,
that
the
Lords
day
are
dayes
to
be
prophaned
with
unlawfull
games
and
pastimes
,
with
drinkings
and
dauncings
?
Speake
truth
now
,
dost
thou
thinke
in
conscience
that
those
who
walke
closely
with
God
,
maintaining
the
power
of
Religion
in
their
lives
,
are
the
worst
men
living
?
Or
dost
thou
thinke
in
thy
conscience
thou
didst
well
in
leaving
thy
flocke
and
charge
at
randon
,
and
spending
thy
time
in
dependances
,
hopes
of
promotion
,
ease
,
pleasure
,
and
such
like
?
Dost
thou
thinke
in
thy
conscience
that
any
thing
can
purge
out
the
defilement
of
Popish
Idolatry
and
superstition
?
Will
scraping
of
the
stones
of
the
house
fretted
with
a
canker
of
incurable
leprosie
,
serve
the
turne
?
Can
any
thing
(
save
onely
pulling
downe
the
house
,
and
making
it
a
heape
of
rubbish
)
make
it
cleane
?
Speake
as
in
conscience
thou
thinkest
,
should
man
in
his
opposing
Gods
commands
be
obeyed
before
God
himselfe
,
or
God
before
him
?
If
thou
wert
now
to
beginne
againe
,
durst
thou
breake
the
least
of
his
commands
,
and
teach
others
to
doe
so
?
Durst
thou
lend
thine
authority
,
presence
,
countenance
,
tongue
or
pen
,
to
defend
the
breach
of
any
command
of
mine
?
Oh
,
(
I
say
)
when
conscience
shall
set
thee
thus
upon
the
rack
,
and
stretch
every
joint
of
thy
soule
upon
the
wheele
of
Gods
strict
inquisition
,
will
there
be
any
place
for
trickes
and
evasions
?
No
,
no.
Thinke
sadly
then
of
the
sadnesse
of
commands
,
(
Oh
all
ye
presumptuous
hypocrites
)
while
there
is
season
for
it
:
Now
the
Divell
sets
you
upon
a
pinacle
,
and
shewes
you
all
the
glory
of
this
sensuall
and
carnall
world
,
and
offers
you
the
greatest
reward
for
your
breaking
of
the
most
chiefe
and
sad
commands
;
it
s
now
a
merry
world
(
if
it
would
last
alway
)
to
breake
commands
!
Who
rule
the
rost
,
or
carry
matters
more
boldly
,
or
gaster
other
more
terribly
,
then
such
as
cut
off
commands
most
desperately
!
But
lo
,
there
will
be
bitternesse
in
the
end
!
You
shall
not
alway
carry
it
at
your
pleasure
,
none
to
gainsay
you
!
This
Judge
of
all
flesh
,
one
day
shall
turne
your
triumphs
,
and
scornes
,
and
insolencies
,
into
a
most
sad
&
sorrowfull
dejectednesse
,
one
day
your
hearts
shall
melt
as
water
,
and
your
countenances
shall
fall
downe
as
Cains
did
,
after
God
had
convinced
him
of
his
cruelty
and
bloudshed
!
Gen.
4.9
.
Heb.
12.
ult.
Think
of
it
betimes
in
Gods
fear
,
it
s
not
for
the
honor
of
our
God
,
our
consuming
fire
,
to
suffer
every
bold
breaker
of
the
commands
,
to
lurke
and
lye
safe
in
his
den
!
No
:
God
shall
finde
them
out
to
be
dissemblers
:
The
Lord
Jesus
shall
not
then
flatter
them
,
but
set
their
sinne
in
order
before
them
;
therefore
let
the
terrors
of
God
pierce
you
now
,
let
rottennesse
enter
into
your
bones
,
and
let
the
voice
of
a
commanding
God
,
cause
the
lips
to
quiver
,
and
your
bellies
to
tremble
!
Hab.
3.
feare
him
that
is
the
great
commander
of
the
world
,
who
hath
chaines
for
Princes
,
and
can
binde
Kings
in
fetters
of
iron
,
Psal.
149.8
.
yea
can
cast
soul
and
body
into
hell
:
I
say
,
feare
him
:
1
Sam.
15.16
.
If
he
were
so
terrible
to
Saul
in
the
words
of
a
weake
Prophet
,
Samuel
;
if
now
hee
be
so
potent
in
the
voice
of
a
convincing
Preacher
;
What
shall
hee
then
be
in
his
owne
voice
and
presence
,
when
the
mountaines
shall
rend
in
sunder
,
and
the
frame
of
things
be
disolved
?
So
much
for
the
former
Branch
of
this
second
Use
.
2.
Branch
.
Terror
to
all
profane
ones
.
Psal.
2.
Psal.
12.
Iob
21.14
.
For
the
latter
sort
briefly
:
if
this
point
justly
terrifie
all
hypocrites
for
blanching
with
God
:
how
much
more
then
doth
it
condemne
all
profane
and
professed
rebels
,
who
doe
walke
and
trade
(
without
remorse
)
in
the
open
breaking
of
Commands
?
Who
say
to
God
,
Depart
from
us
:
who
cast
away
his
cords
,
and
breake
his
bands
in
sunder
:
who
say
,
Our
tongues
are
our
owne
,
wee
will
speake
as
we
will
,
and
what
Lord
shall
controll
us
?
Who
proclaime
their
sin
as
Sodom
:
and
say
,
If
this
be
to
be
proud
,
I
will
bee
prouder
:
more
uncleane
,
sweare
ten
to
one
,
breake
all
Sabbaths
;
that
evill
I
doe
,
I
will
doe
it
:
and
,
I
care
for
none
of
these
strict
and
severe
urgers
of
Commands
,
I
will
be
the
worse
for
them
.
Well
,
goe
on
,
you
shall
have
your
belly
full
in
hell
of
your
owne
will
:
There
you
shall
sweare
,
and
curse
,
and
blaspheme
God
,
and
pay
for
it
all
the
while
:
therefore
if
you
will
bee
filthy
,
Rev.
22.
be
filthy
still
:
Adde
to
the
number
,
and
fulfill
the
measure
of
your
abominations
;
goe
forward
,
you
can
but
goe
to
hell
,
therefore
take
your
pleasure
:
Know
,
that
hee
who
sets
up
Altar
against
Altar
,
and
his
will
against
Gods
,
a
close
following
of
his
Justs
,
his
cups
,
his
harlots
,
his
oppression
,
pride
,
envy
,
against
Gods
close
Commands
;
shall
apply
all
his
closest
plagues
and
vengeance
against
such
,
and
who
soever
shall
rise
up
against
God
in
judgement
,
Esa.
54.
Esay
54.
Psal.
50.
him
shall
God
most
righteously
condemne
.
Oh
thinke
of
it
,
you
that
forget
God!
Shall
not
the
hypocrites
avoid
everlasting
burnings
,
who
doe
but
adulterate
the
purity
of
close
Commands
:
and
you
shall
escape
,
who
disanull
them
?
You
walke
as
the
forlorne
ranke
in
the
face
of
the
Canon
,
and
what
wonder
if
you
be
shot
all
to
pieces
?
And
,
all
who
will
desperately
follow
your
steps
,
let
them
know
they
goe
straight
forward
,
neither
turning
to
left
hand
,
nor
to
right
,
to
the
Bethshemesh
of
destruction
.
It
s
terrible
to
heare
of
,
and
see
the
present
plagues
of
such
,
even
here
;
some
open
defiers
of
the
Sabbath
to
be
struck
mad
;
others
in
their
fencing
upon
that
day
,
to
fall
downe
dead
;
a
third
in
shooting
off
his
recoyling
gun
,
to
be
beaten
to
shivers
;
the
end
of
proud
rebels
is
terrible
in
this
world
,
Iezabels
,
Sauls
,
Herods
:
But
the
whole
of
their
misery
here
,
is
not
the
tenth
of
that
hereafter
;
the
day
is
to
come
,
Esay
1.
wherein
the
Lord
will
cry
,
Aha
;
I
will
be
avenged
of
mine
enemies
!
I
will
laugh
at
their
destruction
!
I
will
make
my
blade
fat
with
their
bloud
:
And
when
I
have
done
,
I
will
take
as
little
thought
for
their
woe
,
as
they
did
for
my
Commands
!
Oh
tremble
at
this
!
Vse
3
I
proceed
to
the
third
use
of
the
point
,
and
that
is
Examination
.
Is
it
so
,
Examination
.
that
the
commands
of
God
must
be
obey'd
,
according
to
them
,
that
is
,
their
intent
and
extent
;
and
that
they
are
so
sad
and
close
things
?
Oh
then
!
in
the
feare
of
God
try
we
our selves
,
whether
they
be
so
to
us
or
not
.
It
imports
us
exceedingly
to
doe
it
:
for
if
God
be
sad
and
we
be
slight
:
if
his
issue
be
to
enquire
after
close
obeying
;
but
we
onely
looke
at
the
surface
and
outsides
of
duty
,
taking
what
wee
please
,
and
s●umming
off
the
fat
and
easie
part
,
leaving
the
leane
and
more
unwelcome
part
to
whose
will
:
we
shall
finde
a
wrong
bargaine
of
it
.
The
eyes
of
God
are
piercing
eyes
,
and
looke
over
the
whole
earth
,
where
he
may
finde
close
,
strict
and
sad
obeyers
of
his
voyce
(
as
he
saith
Esay
50.
)
and
there
is
his
delight
.
But
as
for
him
that
with-drawes
himselfe
,
and
secretly
(
like
that
Iudas
)
whips
out
from
his
fellowes
for
his
owne
ends
,
Heb.
10.38
.
his
soule
shall
have
no
delight
in
him
.
Therefore
in
such
bad
times
as
these
,
wherein
every
one
will
be
religious
,
but
few
or
none
close
with
the
power
of
commands
:
how
imports
it
every
of
us
(
Brethren
)
to
let
loose
stuffe
goe
,
&
to
try
our selves
touching
the
soules
concurrence
wi●h
God
in
this
Soveraignty
of
his
Commands
?
And
,
because
(
me
thinkes
▪
I
see
you
to
be
desirous
to
try
your selves
about
this
,
but
want
direction
how
to
do
it
aright
;
therefore
I
will
lay
down
some
such
rules
of
direction
as
(
through
mercy
)
may
sweetly
search
every
such
heart
as
is
willing
to
come
to
the
touch-stone
,
and
leave
it
sound
and
sincere
:
or
,
if
it
shall
discover
it selfe
to
be
otherwise
,
then
to
looke
to
it selfe
,
and
to
abhorre
all
such
lets
as
it
shall
finde
to
hinder
it
from
this
closenesse
and
faithfulnesse
in
obeying
commands
.
First
,
that
soule
which
obeyes
closely
,
Trials
of
close
obedience
.
is
very
active
and
lively
in
Triall
.
1
her
enquiring
after
the
true
and
plaine
intent
and
extent
of
Gods
commands
,
dare
not
flatter
it selfe
in
her
owne
way
and
ease
,
She
is
truly
willing
to
know
the
uttermost
of
the
truth
.
but
suspects
her selfe
still
in
her
obedience
,
that
it
is
too
loose
,
too
easie
,
and
too
slight
to
be
good
.
She
desires
to
goe
downe
right
with
Gods
commands
:
and
having
found
out
,
Rom.
12.2
.
what
that
good
&
acceptable
will
of
God
is
,
then
nakedly
she
desires
to
close
with
it
,
come
what
come
will
of
it
:
whereas
the
hypocrite
is
of
a
cleane
contrary
straine
.
For
why
?
having
a
guilty
conscience
of
withdrawing
a
part
of
the
heart
from
God
,
it
is
death
for
him
to
come
to
the
triall
.
1
Sam.
15.12
.
Saul
was
as
a
Beare
haled
to
the
stake
,
when
he
came
to
Samuels
inquiry
,
Acts
5.5
.
because
he
knew
himselfe
crazy
.
So
Ananias
and
Sapphira
,
when
they
came
under
Peters
inquisition
;
Sold
yee
it
indeed
for
so
much
?
Fell
down
dead
.
Oh!
the
hollow
heart
shrugges
and
shrinkes
at
the
extent
of
Commands
;
cannot
endure
to
thinke
them
larger
then
it selfe
is
willing
to
doe
them
.
If
she
should
heare
of
a
rule
of
more
closenesse
then
she
can
admit
,
she
must
needs
bewray
her selfe
,
which
she
is
loth
to
do
.
Oh!
how
desirous
a
base
heart
is
to
get
abatements
of
commands
.
There
is
no
man
so
forward
to
urge
the
uttermost
allowance
of
the
weight
of
gold
,
that
his
light
peeces
might
passe
for
currant
;
as
an
hypocrite
craves
still
for
allowance
to
his
slight
obedience
.
It
kils
his
heart
to
heare
of
the
strictnesse
of
a
Sabbath
,
what
the
rules
of
a
lawful
Fast
are
,
to
prepare
himselfe
to
the
Sacrament
,
to
heare
the
Word
,
to
deny
himselfe
,
to
be
tied
to
doe
,
or
take
good
in
company
,
to
walke
unspotted
of
the
world
,
to
oppresse
none
by
fraud
,
usury
,
hardnesse
:
Alas
!
his
Trade
lies
in
this
kinde
,
take
him
off
that
&
you
kill
him
.
See
1
King
.
22.
Ahab
being
urged
to
call
for
a
Prophet
of
God
,
sent
for
him
:
But
as
the
Messenger
went
for
him
,
in
his
returne
hee
entreats
him
that
his
words
might
bee
like
the
words
of
the
foure
hundred
Prophets
:
and
that
hee
would
not
bee
too
strict
.
But
the
closer
obeyer
is
a
close
inquirer
,
like
Micaja
,
who
would
not
bee
pulled
to
the
right
or
left
hand
from
God
;
he
is
a
willing
person
to
bee
informed
about
the
nakednesse
and
simplicity
of
commands
,
desirous
to
know
the
hardest
.
Thus
Iob
cap.
34.
and
verse
32.
saith
,
If
I
faile
that
which
I
see
not
,
doe
thou
teach
me
:
Thus
David
,
Search
me
O
Lord
and
try
me
,
if
there
be
any
way
of
evill
in
me
:
Not
,
that
they
have
not
much
corruption
,
and
come
farre
short
;
but
yet
they
have
no
treacherous
heart
of
withdrawing
,
but
rather
an
entire
affection
to
be
equall
to
Commands
:
And
as
the
heart
of
an
hypocrite
doth
infinitely
disobey
:
So
,
the
soule
of
a
beleever
hath
a
boundlesse
unlimited
desire
to
obey
a
word
,
according
to
a
word
,
in
which
regard
it
s
called
a
perfect
heart
,
because
it
would
be
so
,
and
mournes
that
it
cannot
;
as
a
naturall
childe
is
troubled
that
it
cannot
doe
the
fathers
will
to
the
full
,
and
therefore
doth
what
it
can
to
the
uttermost
.
Try
we
our selves
then
in
this
:
Do
we
wish
that
the
rule
were
crooked
,
that
we
might
crooke
our
owne
way
?
Doe
we
tremble
and
start
at
the
closenesse
of
Gods
soveraigne
Commands
,
saying
,
These
are
hard
things
,
who
then
shall
be
saved
?
It
s
a
signe
we
are
hollow
;
and
if
we
could
,
we
would
bee
willingly
ignorant
,
2
Pet.
2.5.6
.
that
we
might
live
the
sweet
life
of
an
ideot
:
But
,
doe
wee
presse
after
light
,
information
,
resolution
,
and
when
we
have
it
welcome
it
and
obey
it
?
Doe
we
desire
that
we
might
live
under
a
convincing
Word
and
Ministery
?
Doe
we
count
it
our
happinesse
that
the
righteous
smite
us
?
Are
we
willing
(
upon
better
information
)
to
undoe
our
errors
,
to
beginne
againe
anew
,
rather
then
we
would
still
erre
?
Surely
it
s
a
signe
of
an
honest
heart
,
closing
with
Commands
?
Triall
.
2
Secondly
,
an
honest
obeyer
of
Commands
,
hath
a
speciall
tendernesse
of
heart
,
She
is
tender
to
obey
.
and
soundnesse
of
judgement
,
to
discerne
and
to
close
with
commands
,
to
abhorre
and
to
abandon
the
contrary
.
I
may
compare
a
close
heart
in
these
two
,
Simil.
to
a
skilfull
musitian
,
and
to
the
tender
ey-lid
.
A
musitian
that
hath
exact
skill
on
the
lute
or
viall
,
will
lay
his
eare
to
the
strings
,
and
by
his
quicke
discerning
will
presently
finde
out
the
least
jarre
of
his
distuned
instrument
.
Another
man
would
judge
that
there
is
very
good
musicke
,
but
he
cannot
rest
so
content
,
but
still
is
putting
downe
,
or
winding
up
his
pinne
and
string
till
his
eare
bee
pleased
.
Oh!
there
be
many
secret
jarres
in
the
spirit
of
a
good
Soule
,
which
others
see
not
,
and
therefore
applaud
,
and
commend
;
but
hee
cannot
allow
himselfe
in
them
;
he
counts
not
himselfe
thereby
justified
,
he
discernes
the
jarre
of
his
heart
(
though
others
like
his
musicke
never
so
)
and
perceives
which
way
his
heart
windes
,
and
doubles
,
flagges
and
faulters
;
as
in
keeping
of
a
Sabbath
,
in
hearing
the
Word
,
in
the
end
and
scope
of
his
actions
,
and
is
never
well
till
his
heart
be
in
tune
:
And
so
it
is
with
him
in
his
affection
,
his
heart
smites
him
for
that
jarre
:
as
Iehosaphat
having
wound
in
himselfe
into
an
Idolatrous
company
,
and
hearing
his
foure
hundred
Prophets
flatter
him
,
could
not
be
quiet
,
1
King
.
22.7
.
but
started
at
it
(
as
a
man
out
of
his
place
)
Is
there
not
here
(
saith
he
)
ever
a
Prophet
of
the
Lord
to
consult
with
?
So
David
having
cut
off
the
lap
of
Sauls
garment
,
1
Sam.
24.5
.
checked
himselfe
,
and
smote
his
heart
for
it
.
As
I
said
,
it
is
with
a
good
heart
,
as
with
the
ey-lid
;
which
being
given
to
cover
the
curious
eye
,
is
so
tender
,
that
if
the
least
mote
touch
the
eye
,
it
cannot
endure
it
,
but
twinckles
and
complaines
instantly
.
Try
thy selfe
then
by
this
rule
:
If
thou
feele
Gods
Commands
with
a
furr'd
glove
on
thy
fingers
,
and
as
one
would
feele
the
least
needle
with
a
cloath
about
this
hand
:
if
thou
goe
to
worke
grossely
with
commands
,
it
must
be
a
very
great
and
large
one
which
thou
feelest
,
but
as
for
the
lesser
,
and
narrower
ones
,
thou
hast
no
sense
thereof
,
(
as
in
truth
an
hypocrite
cannot
reach
the
spiritualnesse
of
any
Command
)
thou
shewest
thy selfe
what
thou
art
:
But
if
thou
set
the
Commands
of
God
in
the
closset
of
thy
soule
,
if
thou
hast
a
tender
,
sensible
feeling
of
all
thy
jars
and
cavills
with
the
Commands
of
God
,
if
thou
start
at
the
least
appearance
of
evill
,
aswell
as
those
evills
which
will
waste
,
and
gull
downe
thy
conscience
,
it
s
a
marke
of
an
heart
truly
closing
with
Commands
.
Thirdly
,
it
s
a
very
good
signe
of
a
close
heart
,
if
having
beene
prevented
Triall
.
3
once
by
the
sweet
of
a
surfetting
sinne
,
It
profits
in
obedience
by
experience
of
former
disobeying
.
the
soule
have
enough
and
too
much
of
it
for
ever
after
.
If
a
tender
stomacke
have
overshot
it selfe
with
excesse
in
some
dish
of
meat
,
commonly
nature
will
doe
penance
all
the
life
after
,
and
loath
that
dish
.
Seldome
doe
we
read
,
that
the
Saints
fell
into
the
same
sinnes
,
which
once
they
paid
for
.
David
returned
no
more
to
his
uncleannesse
,
Hezechia
to
his
pride
of
life
;
Peter
to
his
denying
of
his
Master
.
Try
thy selfe
then
by
this
.
If
thou
make
a
falling
sicknesse
of
thy
sinnes
,
and
art
alway
complaining
,
praying
and
disgracing
of
a
sin
,
but
yet
fallest
into
it
againe
as
often
,
thy
heart
is
either
unsound
,
or
unguarded
:
I
grant
that
Beelzebub
will
light
againe
often
upon
the
place
which
he
is
beaten
from
;
but
I
speake
of
a
defilednesse
of
heart
,
consenting
to
that
which
it
seems
much
to
whine
and
complaine
of
.
For
surely
a
good
heart
is
alway
in
combat
against
any
sinne
,
but
above
all
against
her
most
knowne
naturall
corruptions
,
her
eye
is
alway
upon
them
,
they
make
her
as
the
fish
out
of
her
element
,
quaking
for
feare
.
No
hectique
disposition
upon
the
body
so
sapes
away
the
strength
thereof
,
as
the
feare
of
a
sinne
formerly
foiling
the
soule
,
makes
it
fearefull
of
it
,
yea
it
nourisheth
in
it selfe
a
perpetuall
antipathy
,
and
enmity
with
it
.
Many
may
be
her
staggers
,
but
still
she
lies
in
watch
and
wait
against
them
,
and
all
the
opportunities
,
occasions
and
inducements
unto
them
.
Fourthly
,
an
honest
heart
hath
a
sensible
joy
in
it selfe
,
that
there
is
Triall
.
4
a
word
of
God
to
decide
the
question
between
her
and
her
sinne
:
In
cases
of
question
she
is
glad
that
the
word
may
decide
it
.
Be
the
colours
of
a
base
lust
never
so
strong
and
many
,
yet
the
soule
is
glad
to
heare
,
that
neither
it selfe
,
nor
yet
her
corruption
must
determine
the
case
,
but
that
the
word
must
and
can
beare
sway
.
She
saith
in
such
a
case
as
Saul
did
in
casting
lots
betweene
himselfe
and
Ionathan
:
1
Sam.
14.41
.
The
Lord
give
a
perfect
lot
.
This
is
a
signe
that
although
the
heart
might
possibly
be
blinded
by
ignorance
in
some
case
,
yet
sincerity
is
stil
alive
;
because
it
can
rejoice
to
hear
the
cause
of
God
pleaded
against
her
owne
;
and
can
finde
in
her
heart
to
abandon
the
most
pretious
lust
,
rather
then
the
least
tittle
of
Gods
commands
should
perish
.
He
who
hath
an
ill
cause
loves
not
to
heare
of
an
equall
bearing
by
impartiall
Arbitrators
:
But
he
whose
cause
is
good
,
or
at
least
who
loves
peace
,
is
more
troubled
with
the
controversie
,
then
tickled
with
the
gaine
;
and
therefore
bindes
himself
to
stand
to
award
,
and
is
glad
that
there
is
any
way
to
make
an
end
.
Fifthly
,
the
honest
heart
cares
alway
more
for
the
preservation
of
the
integrity
of
Commands
,
then
for
her
owne
safety
and
ends
.
She
Triall
.
5
is
like
herein
to
the
harlot
whose
the
child
was
,
1
King
.
3.
end
.
The
false
mother
hearing
Salomon
call
for
a
sword
to
divide
the
childe
,
She
prefers
the
safety
of
the
Command
before
her
owne
skin
.
looked
onely
at
her
owne
ends
,
to
be
as
the
other
woman
was
;
but
in
the
meane
time
she
discovered
her
owne
unnaturalnesse
,
and
that
the
childe
was
none
of
her
owne
.
But
the
true
mother
who
knew
the
cost
and
price
of
her
child
,
could
not
endure
the
cutting
of
it
asunder
,
but
cried
,
Give
her
rather
the
child
,
then
it
should
be
slaine
.
Just
so
is
it
here
:
A
base
heart
,
never
bred
by
the
grace
of
the
Spirit
,
to
obey
Commands
,
rejoices
when
it selfe
,
and
the
word
may
have
share
,
and
share
like
;
is
glad
to
see
the
word
mangled
,
and
that
God
should
have
one
peece
of
his
will
and
she
another
.
But
a
close
soule
obeying
Commands
,
is
of
a
farre
other
frame
;
for
she
hath
been
bred
of
the
immortall
seed
of
the
word
,
lien
in
the
wombe
,
felt
the
warmth
,
and
drawne
the
breasts
of
it
,
and
lives
and
growes
by
it
:
Therefore
shee
cannot
endure
to
see
it
divided
,
wrested
,
abused
,
and
cut
in
two
;
rather
she
is
content
to
abhorre
herselfe
,
her
owne
ends
and
respects
,
and
cries
,
O
Lord
,
let
not
the
childe
be
hurt
,
rather
let
my
will
bee
cast
in
the
dirt
.
This
is
a
sad
triall
indeed
;
let
us
come
to
the
scanning
of
it
:
While
Gods
and
our
streame
may
be
suffered
to
runne
in
one
chanell
,
we
easily
give
way
to
God
:
But
,
if
it
so
fall
out
,
that
he
will
not
suffer
our
dung
to
swimme
with
his
Apples
,
but
if
we
will
goe
in
his
stream
,
we
must
goe
in
it
meerly
,
onely
our
lusts
must
bee
renounced
;
nay
,
perhaps
so
the
case
stands
,
that
even
our
lawfull
liberties
must
be
removed
,
our
lives
,
healths
,
gifts
,
contents
,
ease
,
elbowroom
,
credit
and
sway
,
must
be
shaken
off
,
to
obey
a
Command
;
and
those
who
would
perswade
us
(
as
Peter
did
Christ
)
to
pitty
our selves
,
Mat.
16.25
.
must
bee
rated
away
and
forsaken
,
wife
,
childe
,
friend
,
counsellor
,
people
,
Minister
,
who
come
in
and
tel
us
,
if
you
suffer
,
and
obey
God
,
farewell
the
ease
of
our
life
,
farewell
the
jollity
of
our
towne
,
our
shops
,
trades
,
takings
,
revenewes
,
credits
,
contents
:
Oh!
I
say
,
if
in
such
a
case
,
the
life
of
the
childe
,
(
the
honour
of
the
world
and
of
conscience
)
bee
more
pretious
then
all
these
,
2
Chr.
34.17
.
if
then
we
flagge
not
with
hopefull
Ioash
,
when
his
Princes
came
to
entice
him
;
If
then
we
stick
to
a
Command
,
if
then
we
cleave
to
a
charge
,
this
is
a
signe
of
soundnesse
indeed
.
Triall
.
6
Sixtly
,
if
we
cleave
to
Gods
Commands
,
prove
it
by
this
marke
;
if
we
looke
at
a
Command
nakedly
,
and
cavil
not
against
it
by
the
opposition
of
it
to
other
commands
,
if
we
set
not
Gods
Commands
together
by
the
ears
,
as
Saul
did
,
affirming
that
the
killing
of
al
,
sorted
not
with
piety
or
charity
;
if
we
leave
the
consequences
of
our
obedience
to
God
,
without
pleading
against
them
by
arguments
from
absurdity
,
or
inconvenience
,
it
s
a
signe
of
a
close
heart
:
Our
nature
is
,
when
wee
see
the
sad
command
to
lie
before
us
,
to
dispute
against
it
thus
,
What
shall
become
of
my
people
,
if
I
obey
this
command
,
what
shall
become
of
the
glory
of
God
?
But
honest
obedience
takes
no
more
thought
for
God
,
then
he
takes
for
himselfe
:
if
he
commands
us
ought
,
he
cals
not
at
our
hands
for
more
then
he
allowes
us
;
but
takes
that
to
his
owne
consideration
,
and
will
have
us
let
him
alone
with
that
.
Wee
shall
not
need
take
thought
for
the
good
which
is
lost
by
our
obeying
:
But
we
must
not
doe
evill
that
good
may
come
of
it
.
To
forecast
the
disasters
which
our
obedience
may
inferre
,
Note
well
.
is
to
take
upon
us
the
person
both
of
the
Subject
and
of
the
King
:
if
the
King
call
for
obedience
,
let
the
inconvenience
upon
it
lye
upon
him
:
wee
have
done
our
duty
.
Try
we
our selves
then
about
this
,
if
we
bee
negotious
and
curious
for
God
,
in
a
thing
wherein
wee
are
not
called
,
its
thanklesse
double
diligence
:
2
Sam.
6.6
.
As
we
see
Vzza
in
staying
the
Arke
was
more
provident
for
God
then
hee
required
:
and
therefore
paid
dearly
for
it
,
though
his
intent
was
good
.
So
,
when
we
judge
of
obedience
,
not
by
successe
,
but
by
the
word
.
It
was
God
his
will
that
the
Arke
should
be
brought
home
by
Saul
,
though
he
slew
the
men
of
Bethshemesh
for
looking
into
it
.
See
1
Chron.
12.
Seventhly
,
he
obeyes
closely
,
who
onely
trusts
God
,
and
licks
himselfe
Triall
.
7
whole
upon
him
for
any
losse
which
he
sustaines
,
It
trusts
God
to
make
good
all
she
loses
.
either
for
doing
his
will
,
or
for
suffering
for
it
.
An
hypocrite
upbraids
God
,
as
for
his
doings
,
Esa.
58.6
.
so
for
his
sufferings
,
Matth.
25.24
.
Hee
thinkes
God
to
be
bound
and
beholden
to
him
for
them
:
and
if
hee
either
regard
him
not
in
the
one
,
or
reward
him
not
for
the
other
,
hee
thinkes
himselfe
wronged
.
Contrarily
,
a
close
obeyer
counts
his
reward
to
stand
in
his
obedience
,
that
God
will
account
him
worthy
,
either
to
doe
or
suffer
for
him
.
Acts
4.22.23
.
And
if
he
lose
either
his
will
and
base
lusts
by
the
one
,
or
his
credit
,
health
,
wealth
,
or
friends
by
the
other
,
he
lookes
at
the
promise
of
an
hundred
fold
,
grounded
upon
Gods
alsufficiency
and
faithfulnesse
.
A
notable
text
we
have
2
Chron.
25.9
.
when
the
Prophet
forbad
Amaziah
to
goe
fight
with
his
enemies
:
his
objection
was
,
That
he
had
hired
Souldiers
of
Israel
for
some
thousands
of
Talents
:
how
should
he
doe
for
those
?
The
Prophet
tells
him
,
The
Lord
could
abundantly
restore
those
Talents
.
Brethren
,
we
would
suffer
perhaps
for
God
:
but
then
(
as
it
was
with
Amaziah
)
these
Talents
are
the
sorrow
of
all
:
hence
comes
our
unwillingnesse
to
suffer
.
But
as
the
Prophet
said
,
so
say
I
,
The
Lord
can
make
them
good
:
doe
but
trust
him
.
Affliction
is
a
bitter
herbe
;
but
it
beares
a
sweet
flower
,
and
sweeter
fruit
.
Give
the
Lord
thy
Talents
,
and
thou
shalt
have
an
hundred
fold
backe
againe
.
These
losses
which
thou
fearest
,
thy
wife
,
thy
children
,
thy
contents
,
give
them
up
to
God
,
trust
him
with
them
,
and
he
will
refine
them
all
for
thee
,
that
thou
shalt
receive
them
at
his
hands
purer
and
cleaner
,
(
not
to
say
greater
and
fuller
)
then
ever
before
.
Those
vapours
which
the
Sunne
exhales
from
the
earth
,
lose
nothing
by
it
,
for
they
are
so
altered
in
the
ayre
,
that
they
come
downe
againe
more
fruitfull
upon
the
earth
,
then
ever
.
So
,
if
God
have
once
tryed
thee
in
this
furnace
,
all
shall
come
forth
purer
then
ever
.
The
daughters
of
affliction
are
the
fairest
of
all
other
.
There
were
no
such
women
for
beauty
as
Iobs
three
daughters
were
after
his
affliction
.
He
himselfe
was
purer
,
and
so
was
all
he
had
:
Job
ult.
and
as
affliction
is
a
furnace
,
so
is
it
a
banque
:
Iob
had
twice
as
much
after
he
had
lost
all
,
as
before
:
No
trade
so
gainfull
as
this
of
the
Crosse
:
a
man
that
hath
had
the
experience
of
it
,
gaines
twice
so
much
,
nay
an
hundred
times
more
then
he
had
before
:
I
say
not
temporally
,
(
and
yet
God
is
alsufficient
)
but
spiritually
,
to
all
that
suffer
meekly
and
patiently
.
Cast
off
therefore
the
clog
of
these
Talents
both
from
thy
heart
and
thy
heeles
,
which
do
so
hang
on
,
and
oppresse
,
and
trust
God
,
and
he
shall
make
them
good
.
Let
us
try
our selves
in
this
case
:
Put
case
we
deny
our selves
in
our
passions
and
distempers
of
wife
,
servants
in
the
family
,
when
we
bee
provoked
:
surely
we
thinke
our selves
to
lose
our
owne
will
,
and
the
satisfying
of
our
lusts
,
which
is
as
our
life
:
what
shall
we
have
for
it
?
Surely
the
peace
of
God
,
Phil.
4.
passing
all
understanding
shall
rule
our
hearts
:
we
shall
be
more
then
conquerours
,
and
the
sweetnesse
of
the
love
of
Christ
(
for
whose
cause
we
doe
deny
our selves
)
shall
bee
sufficient
boot
in
beame
to
pacifie
us
:
Judg.
9.
wee
would
not
forsake
our
fatnesse
and
sweetnesse
for
an
humour
,
to
exalt
our selves
;
rather
wee
would
deny
our selves
,
to
keepe
that
precious
pearle
unstained
.
Can
wee
then
rest
in
this
pay
?
Do
we
chuse
rather
to
picke
out
the
mystery
of
this
hundred
fold
,
and
to
improve
it
by
faith
,
then
wee
will
forfeit
our
obedience
?
Do
we
chuse
rather
to
maintaine
our
liberty
with
God
in
communion
,
in
prayer
,
in
a
quiet
conscience
,
then
we
would
breake
a
command
?
Would
wee
endure
the
greatest
evill
of
punishment
,
rather
then
be
guilty
of
the
least
knowne
evill
?
It
is
a
good
signe
.
So
I
say
also
in
our
sufferings
;
perhaps
we
see
our selves
slighted
and
disregarded
by
men
for
our
service
to
God
;
yea
,
those
who
awe
us
most
,
doe
unthankfully
(
if
not
trecherously
)
handle
us
;
our
labour
seemes
to
bee
lost
,
and
we
are
left
to
sinke
in
our
owne
charges
.
Can
we
now
in
this
case
commit
our selves
freely
to
the
promise
of
God
,
and
say
,
Though
there
be
neither
calfe
left
in
the
stall
,
Hab.
3.
nor
bullocke
in
the
flocke
,
yet
we
will
still
rejoyce
in
God
our
salvation
?
When
the
wife
in
the
bosome
is
not
to
bee
trusted
(
as
Micah
Mica
7.5
.
speakes
)
when
a
guide
,
a
friend
,
prove
unfaithfull
,
and
our
enemy
is
one
,
of
our
owne
Tribe
,
familiarity
,
houshold
?
Can
wee
then
trust
in
God
,
and
make
him
our
strength
?
Can
we
finde
sap
and
savour
in
a
promise
of
Gods
support
,
whether
he
seeme
to
answer
our
prayers
or
not
,
yea
,
though
in
stead
of
releeving
us
,
he
adde
sorrow
to
sorrow
,
and
give
our
enemies
the
better
of
us
?
Can
we
make
songs
of
him
in
our
pilgrimage
,
and
finde
a
realnesse
in
his
promises
,
when
nothing
appeares
,
save
that
God
leaves
us
,
to
sinke
under
our
burdens
?
Surely
it
may
appeare
then
,
that
our
hearts
are
close
in
our
obedience
.
Triall
.
8
Eighthly
,
if
we
close
with
both
the
substance
,
and
the
extent
of
commands
,
It
closes
with
commands
,
without
colours
or
cavils
.
without
colours
or
cavils
against
either
.
The
guise
of
this
world
of
hypocrites
,
is
contrary
:
For
the
former
,
when
the
question
is
,
touching
the
substance
of
reading
,
hearing
,
prayer
,
Sacrament
,
wee
colour
over
our
unwillingnesse
with
some
by-cavils
.
Being
urged
to
read
good
bookes
,
they
cavill
and
say
,
They
are
too
deep
and
too
learned
form
our
understandings
;
as
if
wee
would
read
them
if
they
were
plaine
:
whereas
the
bookes
are
plaine
enough
,
but
wee
have
no
heart
.
Being
urged
to
heare
a
good
Preacher
,
wee
alledge
,
wee
conceive
not
his
method
.
If
we
be
bidden
to
frequent
such
a
good
Congregation
,
we
say
,
we
cannot
endure
to
bee
so
crowded
and
thronged
.
If
to
follow
such
examples
,
we
answer
,
they
are
too
eminent
for
us
to
follow
:
whereas
indeed
,
as
once
one
answered
,
when
he
was
urged
to
doe
some
good
with
his
great
wealth
;
The
thing
you
urge
is
good
,
but
I
have
no
heart
to
it
:
so
,
we
want
an
heart
.
So
,
when
wee
are
called
to
serve
God
in
our
time
,
to
fast
and
pray
,
we
cavill
,
That
it
is
dangerous
;
and
therfore
we
crave
pardon
:
whereas
the
Lord
calls
us
to
serve
him
with
all
our
strength
and
courage
,
not
onely
in
safe
and
easie
duties
,
but
even
in
such
as
hypocrites
count
dangerous
and
offensive
.
Try
we
our selves
then
by
this
Rule
.
If
we
professe
to
serve
and
obey
God
even
in
those
duties
for
which
the
world
loves
not
,
with
Paul
we
be
not
ashamed
to
make
them
the
best
and
fairest
flower
of
our
garlands
,
it
is
a
signe
of
closenesse
and
honesty
.
See
Acts
23.
I
say
,
if
wee
bee
willing
to
bend
our selves
to
our
uttermost
wisedome
and
ability
to
obey
,
rather
then
through
feare
to
give
God
the
slip
,
it
speakes
well
for
us
.
That
which
the
world
counts
evill
,
I
am
not
ashamed
to
say
,
I
worship
God
by
.
Ninthly
,
if
in
such
Commands
of
God
,
as
border
(
and
that
lawfully
)
Triall
.
9
upon
our
owne
content
and
welfare
,
In
the
obedience
to
pleasing
Commands
,
it
looks
at
God
,
not
ease
.
yet
wee
rest
not
in
that
obedience
,
but
can
prove
that
wee
are
carried
upon
better
respects
.
For
example
,
it
is
Gods
Command
that
we
follow
our
Callings
,
That
we
punish
sin
when
we
can
,
wheresoever
it
lies
.
Now
marke
:
Wee
feele
our selves
prompt
enough
(
perhaps
)
to
follow
our
work
and
businesse
,
because
it
runnes
in
the
streame
of
our
commodity
,
and
therefore
wee
will
not
be
idle
:
So
againe
,
it
falles
out
,
that
hee
whom
we
pursue
for
his
offences
,
is
our
enemy
;
and
therefore
we
are
easily
drawne
to
pursue
him
.
Here
therefore
the
triall
is
,
if
we
can
by
evident
Arguments
prove
,
that
as
wee
are
not
drawne
to
leave
the
duty
for
the
neighbourhood
to
our
owne
ends
:
so
yet
we
doe
the
duty
from
a
superiour
principle
of
Conscience
.
As
for
example
;
though
we
should
get
nothing
by
our
preaching
,
yet
wee
would
chuse
to
preach
rather
then
desist
.
And
,
as
we
pursue
our
enemy
,
so
would
wee
also
our
friend
,
if
he
sinned
in
like
case
.
This
is
a
good
marke
.
For
why
?
hypocrites
are
very
glad
when
Gods
and
their
ends
concurre
:
As
the
dung
swimming
in
the
same
streame
with
the
Apples
,
said
,
We
Apples
swimme
.
But
when
wee
can
separate
the
pretious
from
the
vile
,
and
call
dung
dung
;
and
Apples
Apples
,
it
is
well
.
Saint
Augustine
sayd
well
,
God
bids
me
preach
;
but
I
feele
my selfe
to
please
mine
owne
humour
in
it
:
God
wills
me
to
shine
;
and
lo
,
I
feele
that
I
shine
to
my selfe
:
Therefore
,
as
I
will
not
cease
shining
for
this
reason
,
so
yet
I
will
endeavour
so
to
shine
to
others
in
holy
life
,
that
I
may
not
therewith
shine
to
my selfe
by
pride
.
Tenthly
,
close
obedience
growes
:
It
is
as
close
and
punctuall
in
Triall
.
10
old
age
,
as
in
youth
,
and
more
,
at
least
for
mettall
and
substance
.
It
groweth
with
●ge
.
2
Chro.
16.12
.
It
is
said
of
one
of
the
Kings
of
Juda
,
that
when
hee
was
old
,
hee
put
his
confidence
in
the
Physitians
,
as
if
hee
had
not
done
so
in
his
younger
yeares
;
but
closed
more
with
the
promise
.
There
is
a
seed
of
Revolt
in
our
base
spirits
,
appearing
more
in
our
age
,
then
in
younger
yeares
.
It
is
not
noted
in
vaine
of
that
old
Prophet
of
Bethel
,
1
King
13.9.10
.
that
hee
sent
for
the
young
Propht
to
eate
with
him
,
contrary
to
the
charge
of
God
.
This
then
is
some
triall
,
if
in
our
age
wee
wax
not
more
confident
of
our
strength
,
more
loose
in
our
zeale
,
slacker
in
good
example
,
remisse
in
our
watch
,
and
bolder
to
trench
upon
those
Commands
of
God
,
which
formerly
wee
durst
not
transgresse
.
If
with
our
yeares
,
knowledge
,
experience
,
we
grow
more
close
,
carefull
,
wary
and
punctuall
with
God
,
rather
then
otherwise
,
it
is
a
sweet
signe
.
Age
is
proud
of
it selfe
,
and
gives
large
dispensations
:
And
,
it
were
to
bee
wished
,
that
our
lamentable
experience
of
all
sorts
,
did
not
too
much
approve
it
.
Triall
.
11
Eleventhly
,
a
true
loyall
heart
rather
strives
to
make
up
the
breach
of
other
mens
rebellions
,
It
stops
the
disobedience
of
others
.
then
dares
venture
to
break
the
least
Command
it selfe
.
It
hath
abundance
of
mourning
that
others
disobey
God
,
and
that
God
is
not
generally
obeyed
rather
then
want
of
honesty
and
will
to
obey
it selfe
.
In
1
Chron.
12.
the
Text
telles
us
,
that
David
fetcht
home
the
Arke
,
as
in
other
respects
of
duty
to
God
;
so
in
respect
also
of
Sauls
neglect
,
who
had
not
done
it
all
his
time
.
And
Iosia
is
said
to
pull
downe
all
those
Groves
,
2
Chro.
34.4
.
Images
,
Idol-worships
and
Reliques
of
old
evils
,
which
all
his
Predecessors
had
let
alone
:
Try
we
our selves
then
,
by
this
,
Whether
our
streame
doe
run
so
naturally
to
God
,
that
for
the
love
and
honour
which
we
owe
him
,
we
content
not
our selves
with
obeying
him
our selves
,
except
(
as
farre
as
we
can
)
we
fetch
in
others
to
doe
his
will
;
at
least
,
that
we
have
a
large
heart
,
to
wish
that
it
may
bee
done
in
earth
as
in
heaven
,
Matth.
6.10
.
mourning
for
the
narrow
bounds
of
obedience
,
both
our
owne
and
others
,
and
making
amends
for
the
defects
of
others
,
to
our
uttermost
.
This
is
a
good
signe
.
Triall
.
12
Twefthly
,
if
we
then
obey
Gods
Commands
,
when
as
yet
wee
are
not
like
to
enjoy
any
temporall
fruit
of
our
obeying
;
It
obeyes
when
there
appeares
no
advantage
for
our
obedience
.
so
that
,
come
of
it
what
will
,
we
will
cleave
to
obedience
for
obedience
sake
.
Thus
it
is
said
of
Iosiah
,
that
he
sent
to
Hulda
for
counsell
what
to
doe
,
when
he
had
read
the
booke
of
the
curses
of
the
Law
,
and
stood
convinced
thereof
.
When
shee
sent
him
word
,
that
God
had
decreed
to
bring
misery
upon
the
City
and
Nation
(
although
hee
for
his
part
should
escape
the
sight
thereof
)
what
did
hee
?
Give
over
the
obedience
of
the
Command
?
No
:
when
hee
fore-saw
hee
should
not
,
nor
could
prevaile
for
the
whole
land
;
yet
,
for
meere
conscience
sake
,
hee
humbled
himselfe
more
before
God
,
then
ever
any
before
him
had
done
.
If
then
in
desolate
times
,
wee
can
finde
in
our
hearts
to
humble
our
soules
to
God
,
whether
the
successe
answer
the
expectation
or
not
,
and
give
our
service
to
God
,
to
requite
it
as
he
shall
please
,
it
is
a
good
signe
that
love
to
him
prevailes
against
selfe-love
in
our
obeying
.
Triall
.
13
Againe
,
true
and
close
obedience
is
active
and
lively
,
that
is
,
both
living
by
the
fruit
of
experience
,
Three
branches
.
as
also
watching
all
occasions
and
opportunities
in
speciall
to
obey
,
with
reviving
her selfe
,
and
renewing
her
Covenant
,
zeale
and
spirit
daily
,
to
obey
better
.
Branch
.
1
It
is
bettered
by
experience
.
For
the
former
of
these
Branches
:
First
,
it
is
experimentall
;
that
is
,
whereas
the
obedience
of
an
hypocrite
is
a
dead
thing
,
theirs
is
lively
.
An
hypocrite
followes
meanes
and
duties
apace
;
but
is
never
the
better
for
them
,
because
he
wants
the
life
of
grace
to
draw
acceptance
and
blessing
from
God
.
He
layes
heaps
upon
heaps
,
yet
dies
of
thirst
.
As
Iob
speakes
of
the
Estridge
,
that
shee
layes
her
egges
,
and
hides
them
in
the
sand
;
because
God
hath
denyed
her
wisedome
to
brood
them
:
and
so
the
feet
of
beasts
crush
them
in
peeces
:
So
,
Job
.
39.14
.
the
Lord
hath
denied
wisedome
to
the
hypocrite
,
hee
suffers
him
to
toyle
himselfe
,
and
take
paines
to
worship
God
,
and
doe
duties
;
but
he
is
as
willing
to
forfeit
them
again
:
comfort
&
savour
he
wants
,
he
is
as
new
to
begin
againe
after
them
,
as
before
;
only
from
hand
to
mouth
,
he
pleases
himself
in
his
obeying
.
But
the
close
heart
so
obeyes
,
that
he
feels
peace
thereby
,
enjoyes
his
obedience
,
feels
the
sweet
fruit
of
it
to
encourage
him
,
the
experience
of
it
to
ripen
him
,
to
strenghthen
him
,
to
better
his
resolutions
and
purposes
in
obeying
for
afterward
,
Acts
11.34
.
that
he
may
with
closer
consent
of
heart
obey
for
time
to
come
.
And
withall
,
being
accepted
in
Christ
,
&
having
all
his
obedience
dipped
in
his
blood
,
he
is
cheerfull
,
lively
,
and
joyfull
in
his
attempts
,
growing
by
the
experience
both
of
his
failings
,
to
make
him
humbler
and
wiser
;
and
of
his
vertues
to
make
his
obedience
more
setled
,
rooted
,
and
fruitfull
,
claiming
(
in
an
holy
manner
)
his
priviledge
from
God
.
It
is
occasionall
.
So
Branch
.
2
also
,
it
is
occasionall
:
An
hypocrite
will
heare
and
praise
the
closest
and
most
spirituall
Sermon
of
obedience
:
say
what
you
will
of
a
close
Sabbath
,
compassion
to
the
afflicted
,
he
yeelds
to
it
:
but
in
particular
,
and
upon
occasion
,
he
is
no
body
.
When
hee
feares
death
,
none
will
make
better
covenants
to
obey
closely
then
hee
.
Compare
Jer.
42.4
.
with
cap.
44.16
.
But
let
him
be
up
again
and
healthy
,
he
apprehends
no
occasions
,
his
silver
then
is
drosse
.
As
Ecclesiastes
saith
,
The
heart
of
the
wise
man
is
on
his
right
hand
,
but
the
fooles
on
the
left
.
Each
hypocrite
in
his
pangs
and
hot
blood
is
very
fervent
in
obeying
.
2
King
.
9.34
.
So
Iehu
marched
fervently
against
Iehoram
,
while
the
heat
of
selfe-love
lasted
,
but
the
motion
soone
quailed
.
For
when
the
heat
was
over
,
the
next
we
heare
of
him
is
,
that
he
departed
not
from
all
the
sinnes
of
Ieroboam
.
He
rooted
out
Iezabels
idols
,
but
set
up
Ieroboams
.
Sure
it
is
,
the
obedience
of
hypocrites
is
dead
ware
:
there
is
no
active
principle
in
it
to
quicken
it
,
by
each
occasion
offered
to
expresse
it selfe
:
or
by
each
defect
and
decay
to
recover
it selfe
.
That
it
is
,
it
is
by
starts
and
pangs
,
It
is
lively
from
a
principle
.
whereas
the
obedience
of
a
Branch
.
3
close
heart
,
hath
a
principle
alway
maintaining
it
in
life
,
vigour
,
cheerfulnesse
,
integrity
,
uprightnesse
and
unweariednesse
.
Try
we
our selves
also
by
this
marke
.
True
and
close
obedience
lies
close
to
God
as
well
in
particular
duties
Triall
.
14
of
our
places
and
callings
,
as
in
the
generall
course
of
Religion
.
It
obeyes
as
well
in
speciall
duties
of
our
calling
,
as
in
generall
of
Religion
.
You
shall
have
many
Magistrates
,
who
as
private
Christians
,
walke
religiously
;
but
in
the
acts
of
their
Magistracie
,
bite
in
their
zeale
:
so
Ministers
,
Parents
,
Governours
of
Families
.
A
Christian
is
never
searcht
to
the
quicke
,
till
the
tryall
lye
in
his
particular
place
.
It
is
not
enough
not
to
be
a
rotten
and
hollow
Magistrate
,
except
thou
also
bee
a
faithfull
one
.
A
rotten
one
will
discover
himselfe
by
his
treachery
,
&
siding
with
those
sins
&
sinners
he
should
punish
,
under
one
pretext
or
other
,
declining
the
zealous
pursuit
of
them
:
But
one
that
is
not
faithfull
,
will
withdraw
himselfe
for
feare
,
as
loth
to
be
noted
,
afraid
of
his
betters
,
willing
to
sleep
in
a
whole
skin
.
Try
our selves
by
this
:
If
wee
obey
closely
,
wee
will
not
strive
to
quench
,
but
to
quicken
up
our
selves
,
to
pick
out
the
best
services
we
can
for
God
in
our
places
.
As
a
good
Justice
will
straine
his
authority
,
and
improve
the
Statute
to
the
uttermost
against
Sabbath-breakers
,
drunkards
,
and
glad
that
hee
can
thus
expresse
his
heart
:
Another
will
bite
it
in
and
conceale
himselfe
.
So
Parents
,
so
Officers
,
so
rich
ones
,
doe
that
which
others
cannot
,
not
,
else
,
alas
!
what
singular
thing
doe
you
?
Triall
.
15
To
conclude
,
an
honest
heart
will
not
weare
the
Divels
Irons
,
nor
bee
dispensed
with
:
It
is
well
principled
.
shee
hath
a
sound
principle
,
and
is
not
like
to
hypocrites
.
I
may
compare
these
to
Children
set
to
Schoole
,
some
onely
to
read
,
write
,
and
cast
account
,
so
farre
onely
as
will
serve
them
to
keep
their
Shop-booke
,
or
make
their
reckonings
straight
:
Others
to
be
Grammarians
,
and
so
University
Scholers
,
to
learne
the
Arts
and
Tongues
,
that
afterward
their
learning
may
principle
and
furnish
them
for
all
studies
.
So
is
it
with
these
:
The
formall
Professor
,
if
he
can
pray
,
and
tip
his
tongue
with
generall
religion
,
is
at
a
point
,
and
lookes
no
further
;
hee
hath
enough
for
the
attaining
of
his
owne
ends
,
and
is
never
troubled
about
his
course
.
But
the
sound
hearted
Christian
,
who
strives
to
bring
his
whole
heart
and
life
under
the
Rule
,
hath
never
done
with
himselfe
;
but
workes
his
generall
principles
into
an
infinite
bredth
of
particulars
:
How
shall
I
delight
in
the
Sabbath
?
How
shall
I
hold
in
my
heart
from
giddinesse
and
loosnesse
?
How
shall
I
watch
to
God
in
my
thoughts
,
affections
and
conscience
?
How
shall
I
get
strength
against
this
secret
lust
,
and
that
defect
in
duty
,
praying
,
hearing
?
How
shall
I
use
the
world
,
as
if
not
?
or
deny
my selfe
?
God
sees
these
errours
,
although
man
doth
not
.
Oh!
the
principle
of
grace
exceeds
the
shifting
skill
of
an
hypocrite
,
as
much
as
heaven
doth
earth
.
These
are
some
(
among
many
others
)
which
may
serve
to
try
our
hearts
(
brethren
)
about
this
waighty
businesse
.
Set
we
upon
this
work
therefore
,
and
cease
not
till
by
all
or
by
some
of
these
trials
,
thou
canst
(
although
but
weakly
,
yet
soundly
)
judge
thy selfe
to
be
one
that
endeavours
closely
to
obey
.
And
as
thou
shalt
by
these
markes
discover
thy selfe
to
be
,
so
either
bee
comforted
,
or
admonished
.
To
the
which
ends
the
two
uses
following
shall
pertaine
.
Thus
much
for
the
use
of
Examination
.
Vse
4
Fourthly
,
then
let
all
such
as
can
prove
that
they
receive
the
word
of
Commands
according
thereto
,
with
all
closenesse
and
faithfulnesse
,
comfort
Comfort
.
themselves
in
their
condition
.
I
have
pressed
the
use
(
in
part
)
before
,
to
wit
,
in
one
of
the
Reasons
.
To
apply
my selfe
more
particularly
,
this
I
adde
,
That
thou
who
closest
with
Gods
Commands
,
maist
be
doubly
encouraged
.
In
2
respects
.
The
first
.
First
in
respect
of
thy
speciall
serving
of
thy
time
:
Thou
bearest
witnesse
to
God
,
and
to
his
truths
,
when
thou
seest
the
power
of
godlinesse
borne
downe
in
this
base
world
:
know
it
that
as
the
Lord
will
be
slight
with
the
slight
;
so
,
he
will
bee
close
with
the
close
:
1
Sam.
3.
It
is
his
promise
,
That
who
honour
him
,
he
will
honour
,
those
that
esteeme
preciously
of
Commands
,
and
walke
narrowly
with
him
in
their
obedience
,
he
will
esteem
preciously
of
them
,
they
shall
be
of
his
Cabinet
counsell
,
they
shall
be
privy
to
his
secrets
,
he
will
make
knowne
to
them
his
waies
:
Joh.
7.17
.
So
that
when
he
is
aloofe
to
others
,
they
shall
have
familiar
accesse
,
yea
if
he
give
an
account
to
any
,
of
his
administrations
,
they
shall
be
sure
to
understand
it
.
Abraham
was
for
no
other
cause
,
called
the
friend
of
God
:
If
ye
doe
my
will
,
you
shall
be
my
friends
,
more
then
my
servants
;
for
friends
know
secrets
.
Gen.
18.17.18
.
Read
that
Ezek
9.
Where
the
Lord
causes
them
that
obeyed
him
but
in
one
of
his
charges
(
to
mourne
for
the
iniquity
of
the
age
)
to
be
marked
with
a
penne
and
inke
,
that
he
might
know
them
for
his
jewells
,
for
his
beloved
ones
.
And
againe
he
tells
that
Church
in
Rev.
3.19
.
because
she
had
kept
the
word
of
his
patience
,
that
is
,
clave
to
his
truths
in
the
times
of
danger
:
Therefore
he
would
save
her
from
the
temptation
which
should
come
upon
the
whole
earth
:
Close
obeyers
of
God
in
loose
times
,
shall
have
close
comfort
in
trouble
.
They
that
stand
out
for
God
,
and
will
not
oppose
his
glory
to
publicke
sale
and
reproach
,
hee
will
shrowd
them
in
the
day
of
trouble
,
when
others
shall
goe
from
chamber
to
chamber
with
terror
to
cover
their
heads
from
wrath
.
A
strange
promise
,
which
we
can
hardly
see
how
God
should
performe
;
but
yet
God
will
doe
it
for
such
as
preserve
themselves
unspotted
in
conscience
,
and
cleane
from
the
infection
of
others
.
In
the
meane
time
he
will
be
found
of
them
in
their
prayers
;
close
walkers
with
God
,
shall
have
close
audience
,
close
peace
,
close
comfort
,
inward
refreshings
,
as
Esay
cap.
50.
speakes
,
read
the
10.
vers
.
Who
is
he
that
feareth
the
Lord
,
and
obeyeth
his
voice
?
Let
him
stay
himself
upon
his
God
:
And
therefore
fearing
God
,
feare
nothing
else
:
Although
thou
be
scorned
and
pursued
for
this
thy
closenesse
,
as
a
vile
person
,
yet
,
let
not
this
dismay
thee
,
for
thou
sufferest
for
God
,
and
(
as
Saint
Peter
saith
)
if
for
a
good
cause
,
and
cleaving
to
a
word
,
1
Pet.
3.14
.
thou
art
faine
to
suffer
,
take
no
thought
in
that
behalfe
;
let
them
who
suffer
for
their
misdeeds
looke
about
them
,
but
as
for
thy
part
,
the
Spirit
of
glory
rests
upon
thee
,
and
although
thy
face
shine
not
as
an
Angells
(
like
Stephens
)
yet
thou
shalt
as
much
convince
thine
enemies
,
Act.
6.
ult.
as
hee
did
;
the
same
Spirit
of
courage
and
patience
which
upheld
him
,
shall
sustaine
thee
,
till
thou
be
redeemed
fully
from
all
adversity
.
Heb.
10.37
.
Beare
a
while
,
and
he
that
commeth
will
come
&
not
tarry
:
in
the
meane
time
,
side
not
with
them
who
breake
Commands
,
and
would
have
thee
follow
their
examples
:
But
rather
if
this
be
to
be
vile
,
be
thou
yet
more
vile
,
and
the
more
thou
avilest
thy selfe
for
God
,
the
more
honourable
he
shall
esteeme
thee
.
The
like
I
may
say
of
thy
obeying
commands
in
the
generall
practice
of
Christianity
:
take
comfort
in
this
also
.
Canst
thou
say
,
The
second
Branch
.
Rom.
7.22
.
that
thou
delightest
in
the
law
of
God
in
thy
spirit
and
inner
man
?
I
tell
thee
,
thy
estate
is
better
then
to
be
a
Prince
,
without
it
.
The
Lord
hath
done
great
things
for
thee
(
if
it
be
thus
)
and
(
as
Paul
speakes
)
even
made
thee
for
the
very
nonce
.
2
Cor.
5.
Consider
the
dayes
past
!
Hath
it
alway
beene
thus
with
thee
?
Couldest
thou
alway
desire
to
be
unclothed
,
and
clothed
upon
?
Couldest
thou
alway
desire
to
dye
daily
,
through
the
rejoycing
in
our
Lord
Jesus
?
Was
thy
soule
alway
under
the
authority
of
the
commands
both
of
Law
and
Gospell
,
with
sweetnesse
and
delight
?
Was
it
not
rather
bitternesse
and
gall
?
Who
then
hath
made
his
yoake
easie
?
Surely
hee
who
deserves
unspeakable
thankes
at
thy
hands
for
it
!
And
therefore
bee
also
truly
joyfull
in
thy
portion
!
The
time
was
when
such
a
liberty
of
going
in
and
out
with
the
Lord
,
would
have
made
thee
leape
:
and
shalt
thou
now
carry
it
about
thee
,
Delight
in
obeying
the
sad
commands
of
God
,
affords
solid
comfort
.
without
savour
or
sensiblenesse
?
Perhaps
thou
wilt
say
,
I
have
my
load
another
way
,
a
deale
of
base
corruption
hanging
upon
me
,
to
coole
my
courage
!
Oh!
but
the
Lord
hath
onely
tryed
thee
thereby
,
whether
thou
wilt
forsake
his
yoke
or
no
,
for
thine
owne
ease
:
he
doth
but
put
a
back-bias
upon
thee
,
that
he
might
weigh
thy
motion
to
himselfe
;
thou
art
not
hereby
hurt
one
whit
,
but
much
bettered
,
kept
in
awe
,
and
humblenesse
before
God
:
whereas
else
thou
wouldst
be
puffed
up
!
But
,
is
this
,
or
ought
this
to
be
any
cause
of
thy
discontent
?
ought
it
not
rather
to
encrease
thy
comfort
,
when
thou
seest
the
Lord
hath
provided
against
the
vanishing
of
it
,
to
make
it
durable
?
Oh!
bestow
but
a
few
houres
in
a
weeke
,
to
thinke
what
a
priviledge
it
is
for
dust
and
ashes
,
nay
a
dunghill
of
rebellion
,
a
depth
of
treachery
,
to
be
so
changed
,
as
to
come
under
the
line
of
God
,
and
to
be
under
his
authority
,
with
a
willing
heart
,
to
make
the
love
of
Christ
thy
banner
,
and
to
bee
subject
to
God
thine
heaven
!
Oh!
to
have
thy
will
captived
to
his
,
and
to
desire
to
know
,
feare
,
love
,
close
with
,
nothing
save
his
will
,
what
is
it
but
the
suburbs
of
heaven
?
to
feele
a
veine
of
sweetnesse
to
overrule
thy
soule
,
and
to
cure
that
light
,
giddy
and
frothy
emptinesse
of
it
,
to
sadden
and
settle
it
under
this
power
and
kingdome
of
the
Command
!
To
cast
out
the
law
of
the
members
,
the
law
of
a
proud
,
a
stout
self-loving
and
self-seeking
heart
;
to
bee
above
these
,
above
corruption
,
so
that
as
they
stincke
in
thy
nostrills
,
so
shouldest
thou
in
theirs
:
Oh
doe
not
count
this
a
common
priviledge
,
rather
nourish
it
,
hugge
it
in
thy
bosome
,
beware
lest
any
steale
away
thy
Crowne
!
And
rather
then
thou
shouldest
live
to
see
that
day
,
wherein
the
commands
of
Faith
and
Love
should
wax
stale
,
and
unsavoury
,
chuse
to
be
taken
out
of
this
world
,
that
thine
eyes
may
never
see
the
evill
of
a
revolting
heart
,
Heb.
3.12
.
to
depart
away
from
the
living
God
.
Vse
5
Fifthly
,
if
we
feele
by
due
examining
,
that
our
hearts
warpe
from
Gods
Commands
,
Admonition
.
Le
ts
of
close
walking
with
God
must
be
abhorred
.
then
let
us
be
admonished
to
amend
it
betimes
,
and
to
search
and
cast
out
all
such
lets
as
do
hinder
and
forestall
in
us
this
closing
with
God
.
As
it
fares
with
hypocrites
(
of
whom
I
have
spake
)
that
they
have
an
habituall
contrariety
:
so
it
often
falls
out
with
the
people
of
God
,
that
they
meet
with
many
actuall
rubbes
which
oppose
this
subjection
of
spirit
.
Not
onely
that
old
Adam
,
which
is
ever
present
,
(
and
when
they
would
doe
good
)
still
suggests
evill
,
and
when
they
would
shake
off
evill
,
still
hinders
good
,
as
Rom.
7.14
.
But
also
,
they
meet
with
one
or
other
actuall
affront
,
in
whatsoever
command
the
Lord
tenders
unto
them
,
which
dogges
and
disquiets
them
from
the
entry
upon
the
worke
,
What
they
are
.
to
the
upshot
thereof
.
There
bee
as
many
Let.
1
subtilties
of
heart
,
or
stops
of
incumbrance
,
as
there
are
commands
,
one
tricke
or
other
still
is
put
upon
us
.
If
the
command
be
to
bee
unspotted
of
the
world
,
then
the
Divell
comes
in
with
the
necessity
of
following
my
calling
,
of
close
attending
our
worke
and
trades
,
he
tells
us
the
world
is
hard
,
and
he
that
labours
not
must
not
looke
for
meat
,
we
must
have
no
more
then
we
toile
for
,
we
must
therefore
do
as
others
doe
,
and
sell
as
the
market
,
wee
must
make
the
most
of
our
commodities
,
and
spare
for
a
hard
time
:
(
and
yet
perhaps
we
be
rich
,
have
not
a
childe
or
kinsman
to
bestow
it
on
)
and
so
under
this
cloake
,
breakes
in
abundance
of
worldlinesse
,
not
only
to
keep
us
from
unspottednesse
,
but
even
to
drowne
us
in
the
world
.
So
let
the
Lord
but
Let.
2
presse
us
to
suffer
for
a
truth
,
rather
then
betray
it
,
perhaps
we
answer
we
would
faine
doe
it
,
but
then
throng
in
such
a
number
of
feares
,
how
shall
we
endure
persecution
?
How
shall
we
beare
reproach
?
Insulting
of
enemies
,
imprisoment
,
threats
,
fines
,
hard
handlings
?
How
shall
I
beare
the
losse
of
my
gifts
,
credit
,
favour
of
the
world
,
company
,
contents
?
How
shall
wife
,
children
be
maintained
,
family
and
charges
supported
,
defraied
in
this
unthankfull
world
?
Thus
while
the
meer
outside
of
things
is
looked
at
,
the
crosse
is
terrible
,
all
suffering
is
tedious
:
and
thus
is
it
in
all
other
commands
,
carnall
reason
,
ease
,
remissenesse
and
slacknes
of
spirit
,
vanity
,
infidelity
,
and
such
other
scurfe
breaks
in
:
and
then
comes
in
a
marveilous
wearinesse
of
resistance
of
our
lets
,
and
so
a
willingnesse
to
be
foiled
,
to
give
up
our
weapons
,
and
to
resist
no
more
,
as
if
we
despaired
secretly
(
in
our
base
spirits
)
of
ever
recovering
,
and
therefore
must
give
our selves
some
intermission
and
ease
.
Sutable
hereto
,
is
a
third
let
,
when
we
think
our
strength
not
yet
Let.
3
growne
to
such
maturity
as
to
digest
so
strong
,
and
beare
so
weighty
commands
as
Gods
puts
upon
us
,
and
so
assume
(
the
whiles
)
a
kinde
of
exemption
and
liberty
to
our selves
for
the
present
.
So
also
when
we
Let.
4
nourish
not
the
Promise
with
the
Command
(
without
the
which
,
who
doubts
but
it
is
burthensome
?
)
But
are
carried
by
the
present
sense
of
our
spirit
,
how
that
welcomes
or
distastes
it
,
and
goe
no
further
,
and
so
marre
the
worke
by
ill
handling
.
Otherwhiles
defiling
and
abusing
Let.
5
our selves
by
some
truths
,
which
serve
us
not
to
hatch
us
up
to
lasinesse
and
ease
,
but
to
encourage
us
in
weakenesse
:
As
that
God
passes
by
the
transgressions
of
his
people
:
our
perfection
here
,
is
the
sight
of
our
infirmities
:
No
perfection
is
here
to
bee
looked
for
:
Againe
,
Let.
6
looking
at
the
common
guise
of
the
world
,
their
formall
loose
religion
,
and
yet
how
they
carry
it
out
,
God
suffering
them
,
and
men
admiring
them
:
or
at
least
,
looking
at
the
looser
sort
of
Christians
,
what
largenesse
and
breadth
they
allow
themselves
.
Sometimes
also
by
ill
custome
in
lesser
evils
,
not
espying
how
the
Let.
7
heart
waxes
degenerate
and
unsavoury
,
losing
ground
of
close
obedience
daily
.
And
this
is
not
the
least
let
of
all
,
that
men
will
not
give
Let.
8
themselves
leasure
of
thoughts
,
to
meditate
,
and
so
to
equal
their
hearts
to
the
sadnesse
and
closenesse
of
Gods
Commands
:
but
goe
on
in
their
course
,
and
run
their
round
,
(
as
blinde
Sampson
in
his
mill
)
not
considering
what
wash
way
they
make
of
Gods
Commands
.
Oh!
these
and
all
other
scurfe
of
this
kinde
,
as
Antinomian
liberty
under
the
Gospell
,
erroneous
thinking
our
obedience
to
be
closer
then
it
is
,
because
in
some
duties
(
which
please
us
)
we
are
close
:
whereas
in
others
wee
are
loose
:
as
,
when
God
requires
us
whether
alone
,
to
be
alway
well
seasoned
,
and
least
alone
:
or
if
with
others
,
to
curbe
our
vanity
and
vagaries
,
and
either
to
doe
good
or
take
it
:
I
say
,
These
(
for
it
were
infinite
to
say
all
)
the
Lord
will
have
us
cut
off
by
the
same
sword
of
his
Spirit
,
even
by
his
Commands
:
alway
watching
a
base
heart
,
alway
armed
against
Devill
and
world
,
her
threats
or
her
baites
:
and
when
they
have
gain●●nd
God
all
they
can
,
yet
to
conclude
for
God
,
and
to
determine
and
resolve
all
our
resistances
and
demurres
,
by
his
bare
truth
:
saying
,
All
these
have
their
colours
:
but
against
them
all
is
one
truth
,
one
eternall
,
righteous
,
unchangeable
word
of
God
,
which
must
carry
them
all
,
and
my
soule
downe
the
streame
.
Be
warned
then
(
brethren
)
by
this
caveat
:
Doe
as
the
Saints
have
done
before
us
:
Rom.
4.18.19
.
Abraham
had
a
world
of
exceptions
to
snare
him
:
he
foresaw
that
the
killing
of
Isaac
implyed
not
onely
a
contradiction
to
the
promise
,
but
also
infinite
many
absurdities
,
as
to
breake
a
morall
law
,
to
make
himselfe
a
man
execrable
,
an
abhorred
person
:
therefore
forbidding
his
thoughts
to
plod
any
longer
,
hee
drownes
all
in
the
command
:
God
(
saith
he
)
who
gave
him
,
requires
him
:
why
should
I
then
deny
him
?
Absurd
,
contrary
,
impossible
charges
to
flesh
,
imply
,
that
God
will
ayd
the
soule
of
the
obeyer
,
with
the
more
singular
grace
,
and
crowne
it
with
greater
rewards
:
and
therefore
hee
resolves
to
goe
downeright
with
the
command
.
Gen.
39.8
.
Ioseph
had
his
thoughts
(
no
doubt
)
stirring
,
when
he
was
tempted
by
his
lewd
mistresse
;
perhaps
,
if
I
doe
it
,
honour
,
gaine
,
preferment
,
may
ensue
?
But
to
be
sure
,
on
the
other
side
it
will
be
most
wofull
for
me
to
fall
into
the
pit
of
an
whore
,
Prov.
6.26
.
to
be
snared
for
ever
with
a
cursed
conscience
:
oh
(
saith
he
)
shall
I
doe
this
,
and
sinne
against
God
?
Here
(
beloved
)
lyes
the
maine
triall
of
a
Christian
,
if
,
when
all
is
said
that
can
be
,
against
the
charge
either
of
beleeving
or
obeying
,
the
soule
shall
devoure
all
her
objections
,
as
Peter
(
when
after
his
idle
fishing
all
the
night
,
hee
was
bidden
to
cast
his
net
on
the
right
side
of
the
ship
)
Lord
,
Luke
5.7
.
at
thy
command
I
will
cast
in
.
So
doe
thou
and
prosper
.
And
so
much
also
may
serve
for
this
use
of
Admonition
.
Vse
6
Now
I
conclude
with
two
other
uses
,
of
Reproofe
,
Reproofe
.
and
Exhortation
.
For
the
former
thus
:
Are
Gods
charges
so
close
,
so
spirituall
,
so
binding
?
Surely
then
the
course
of
this
world
is
very
blame-worthy
,
for
that
loves
nothing
save
liberty
and
dispensations
.
It
was
wont
to
be
said
in
the
times
of
those
heretiques
,
All
the
world
is
become
Arrian
:
but
now
we
may
say
,
It
is
all
turned
libertine
Antinomists
and
Libertines
,
(
who
under
the
colour
of
ascribing
to
the
excellency
and
extent
of
faith
and
imputation
,
(
which
they
never
well
understood
)
maintaine
a
licentiousnesse
of
practice
)
have
filled
the
world
,
at
this
day
.
The
course
of
such
among
us
as
have
written
or
preached
some
abatements
to
our
former
Tenets
and
Articles
of
Doctrine
,
allaying
and
corrupting
our
principles
of
justification
,
free
grace
,
and
other
the
like
,
hath
brought
forth
this
bastard
fruit
,
and
Papists
dare
publiquely
write
books
in
the
reconciling
of
our
Doctrine
in
this
Church
of
England
with
their
owne
Tenets
.
And
as
some
Separatists
from
the
writings
of
some
of
our
Worthies
,
have
falsely
extracted
a
necessity
of
our
departing
from
the
Church
of
England
:
so
would
these
impudent
Cassanders
force
us
to
come
in
and
joyne
our selves
with
their
Popish
Synagogue
?
What
true
and
Christian
spirit
should
not
mourne
to
see
our
old
pure
wine
thus
to
be
mixed
with
water
,
and
our
old
coin
so
embased
with
copper
?
For
practice
,
much
more
apparant
it
is
,
how
men
make
dispensations
for
liberty
,
in
all
the
chiefe
points
of
Christianity
?
What
one
act
or
duty
savouring
of
sincerity
or
the
power
of
Christ
,
is
not
catcht
at
,
curtolled
,
diminished
,
and
dispensed
with
?
Dispensations
against
the
power
of
truths
,
is
a
great
sinne
of
our
times
.
When
were
the
lascivious
wits
of
men
more
busied
,
or
their
prophane
hearts
more
bold
,
in
fleecing
away
the
extents
of
the
truths
of
God
,
as
they
are
in
Jesus
?
And
why
?
Surely
,
because
whensoever
power
of
truth
decayes
,
there
the
tenets
of
truth
must
also
be
limited
,
restrained
,
and
circumscribed
.
Yea
,
and
men
would
seeme
to
be
mad
with
reason
,
Sundry
instances
named
.
and
to
maintaine
,
That
those
former
times
wherein
Doctrines
and
Practices
of
men
were
more
close
and
strict
,
were
times
of
lesse
light
and
judgement
:
but
now
(
say
they
)
we
are
growne
to
be
more
skilfull
and
able
to
discerne
,
and
therefore
may
take
more
liberty
.
Who
ever
heard
that
ignorance
bred
closenesse
,
or
that
light
bred
liberty
?
True
it
is
,
that
as
truth
,
so
the
power
of
truth
lies
low
in
the
earth
,
and
is
hidden
deep
,
and
requires
a
long
time
to
dig
it
out
.
But
to
affirme
that
the
truth
was
more
strict
in
the
beginning
of
time
,
then
after
;
and
that
it
is
the
honour
of
time
to
broach
liberty
&
loosnesse
,
how
unreasonable
it
is
?
No
,
rather
we
have
by
our
base
deserting
of
truth
,
or
detaining
the
same
in
unrighteousnesse
,
brought
upon
our selves
a
revolt
from
both
truth
and
the
power
thereof
in
great
measure
,
and
made
our
ends
worse
then
our
beginnings
;
except
the
Lord
mercifully
doe
set
our
Sunne
ten
degrees
back
,
and
reduce
us
againe
to
our
first
temper
.
Let
us
not
think
those
dayes
which
God
honoured
with
so
much
blood
of
our
Martyrs
,
(
and
that
in
the
infancy
of
our
Church
)
were
further
off
the
power
and
savour
of
godlinesse
,
then
we
are
.
Rather
it
might
become
us
even
now
(
in
our
Laodicean
self-sufficiency
)
to
learn
of
them
,
and
not
to
pretend
our
own
liberty
and
breadth
,
as
an
argument
of
greater
perfection
.
The
truth
of
it
is
,
looke
wee
into
all
estates
and
conditions
of
life
,
Amplification
of
this
reproof
.
great
,
small
,
or
middle
;
into
all
actions
,
behaviours
of
men
,
morall
,
spirituall
:
into
all
their
wayes
,
either
of
worship
and
ordinances
,
or
of
life
and
conversation
,
and
wee
shall
finde
not
one
of
these
to
have
escaped
the
taint
of
carnall
liberty
and
dispensations
.
Our
fore-fathers
zeale
could
outbid
all
feares
,
persecutions
and
dangers
,
for
the
maintenance
of
commands
.
But
we
(
degenerate
creatures
)
are
all
for
abatements
,
and
how
we
may
reconcile
Gods
and
our
owne
ends
together
.
If
men
could
refine
the
Bible
,
and
make
an
Index
Expurgatorius
,
for
the
dashing
out
of
the
most
close
,
powerfull
Truths
,
as
too
hot
and
heavie
for
the
times
of
loosnesse
,
wherein
we
live
,
how
welcome
would
they
be
?
As
Papists
have
done
with
the
second
Command
,
and
with
other
writings
of
men
,
which
favour
not
their
proceedings
:
so
doe
we
now
goe
about
by
our
practice
,
to
traduce
those
grounds
of
Religion
formerly
received
,
and
call
them
into
question
.
Who
is
he
,
that
seeing
our
Sabbath
prophanations
,
our
pride
in
apparrell
,
our
garish
fashions
,
disguised
cuts
of
haire
and
attires
,
both
in
men
and
women
,
the
height
at
which
the
most
live
,
how
the
Peasant
affects
the
habit
of
a
Yeoman
;
hee
,
of
a
Gentleman
;
hee
,
of
a
Knight
;
hee
,
of
a
Lord
,
and
so
forth
,
would
not
say
,
The
whole
world
runnes
riot
,
and
is
mad
of
liberty
?
Who
can
endure
a
Minister
,
who
(
like
Micaja
)
will
speake
nothing
for
feare
,
or
flattery
,
but
the
naked
truth
?
How
are
Gods
commands
in
short
time
,
like
to
bee
turned
into
mens
carnall
dispensations
?
2
Kings
.
22.16
.
So
that
,
their
looke
and
habit
will
scarce
bee
discerned
.
Marks
of
dispensers
.
Some
branches
of
reproofe
.
1.
Number
.
1
King
.
22.
1
King
.
18.22
.
And
this
may
appeare
by
these
particulars
:
First
,
compare
but
the
number
of
closers
with
Gods
Commands
,
with
the
multitude
of
dispensers
,
and
we
shall
see
in
Scripture
,
how
many
false
Prophets
Ahab
had
to
one
Micaja
,
how
many
Baals
Priests
Iezabel
had
to
one
Elija
,
how
many
thousands
of
staggering
Israelites
to
one
Iosua
:
Eleven
Tribes
,
Exod.
32.
fell
to
set
up
the
golden
Calfe
,
to
one
Tribe
of
Levi
,
which
detested
it
.
And
the
like
proportion
was
in
our
Saviour
and
his
eleven
Apostles
,
and
a
few
others
,
to
the
swarme
of
Pharisees
and
dispensing
hypocrites
.
2.
Cunning.
Secondly
,
what
cunning
doe
such
as
are
loose
in
obeying
Gods
commands
,
use
,
to
hooke
in
them
that
are
better
minded
,
to
sort
and
side
with
them
;
and
how
happy
doe
they
think
themselves
,
if
they
can
make
to
themselves
one
Proselyte
?
How
eager
was
Ahabs
messenger
to
seduce
poore
Micaja
?
1
King
.
22.
And
how
safe
are
they
when
they
can
pervert
such
?
When
Boner
could
draw
in
some
of
the
weaker
sort
to
the
persecuted
Christians
,
to
side
and
league
with
him
against
their
brethren
,
what
a
May-game
was
it
?
Therefore
Salomon
wishes
us
to
put
our
knife
to
our
throat
,
Prov.
23.2
.
and
not
to
venture
upon
the
dainties
:
for
they
have
a
hooke
underneath
.
And
how
eager
are
such
people
as
doe
themselves
breake
the
Lords
day
rest
,
against
them
who
dance
not
after
their
pipe
?
How
greedily
doe
they
snatch
any
occasion
which
they
can
finde
,
from
the
errours
of
the
better
sort
,
for
the
establishing
of
their
owne
?
Yea
,
and
that
from
those
,
whom
(
otherwise
)
they
hate
and
abhorre
?
Mr.
Beza
and
Mr.
Calvin
are
men
whom
many
doe
not
allow
in
all
things
;
yet
how
doe
they
magnifie
their
opinion
about
the
unmoralnesse
of
the
Sabbath
?
And
thus
doe
they
delight
to
dis-joynt
the
good
,
that
in
their
divisions
they
may
reigne
.
If
they
can
picke
out
any
who
have
learnedly
written
about
games
and
pastimes
,
Cards
or
Dice
,
how
doe
they
applaud
such
,
and
scorne
the
learning
of
such
who
are
otherwise
minded
?
As
the
Fox
,
whose
taile
was
cut
off
,
was
glad
to
have
all
other
beasts
to
cut
off
theirs
.
3.
Counsell
carnall
.
Thirdly
,
their
counsell
is
sutable
.
Oh!
say
they
,
yee
shall
doe
well
to
moderate
your
zeale
and
severity
,
to
bee
more
calme
and
temperate
:
It
were
not
your
wisedome
to
goe
so
fast
on
,
but
yee
may
know
how
to
come
backe
with
safety
.
It
is
good
policie
for
every
man
to
secure
his
own
Retreat
.
When
young
and
hot
blood
is
spent
,
you
will
bee
wiser
;
and
when
you
have
seene
more
into
the
world
,
you
will
bee
cooler
,
and
repent
of
your
strictnesse
.
4.
Questions
.
Fourthly
,
how
earnest
are
they
in
all
their
questions
,
to
finde
out
the
least
degree
which
an
obeyer
of
commands
can
possibly
reach
unto
?
May
not
such
a
measure
of
beleeving
,
humility
,
and
self-deniall
,
serve
the
turn
?
Must
I
of
necessity
either
lend
my
money
without
usurious
contracts
,
or
keep
it
still
?
How
should
a
Common-wealth
want
such
as
take
use
?
Must
I
needs
pray
so
,
and
so
usually
in
family
?
Needs
be
subject
to
my
husband
for
conscience
,
being
a
man
meanliter
parted
?
Me
thinkes
men
are
too
scrupulous
in
these
cases
.
Can
ye●
not
limit
us
a
little
for
the
keeping
of
the
whole
Lords
day
?
May
not
the
publicke
duties
serve
?
And
may
wee
not
bee
dispenced
with
for
private
serving
of
God
apart
,
if
we
worship
him
in
family
?
Is
it
so
materiall
of
what
fashions
our
apparrell
be
,
so
our
mindes
be
modest
?
Or
,
what
companies
we
come
into
,
so
we
be
our selves
religious
,
chaste
,
and
sober
?
Is
it
of
such
necessity
to
prepare
our selves
so
strictly
for
the
Sacrament
?
Or
to
examine
others
of
their
fitnesse
?
Is
it
not
enough
that
the
Minister
doth
it
?
Is
it
required
of
us
,
to
abide
in
our
places
,
to
doe
good
,
to
governe
others
by
our
example
,
and
not
to
run
up
to
the
Citie
,
there
to
spare
,
and
rake
together
for
our
backes
,
pride
of
life
,
and
procuring
of
great
matches
for
our
children
?
1
Cor.
7.20
.
Must
a
man
abide
in
the
vocation
wherein
God
hath
set
him
,
without
picking
quarrels
with
it
,
wearinesse
of
it
,
and
changing
it
at
our
pleasure
for
advantage
?
May
we
not
sometimes
straine
a
joynt
to
please
wife
,
husband
,
friend
,
great
ones
?
And
so
by
a
little
yeelding
,
keep
off
the
dint
of
that
which
would
else
light
sor●
upon
us
?
Mee
thinkes
these
things
might
admit
more
limitations
then
so
.
The
world
was
never
so
mischievously
set
(
to
use
Aarons
words
,
Exod.
32.22
.
)
for
their
wills
and
liberties
,
as
now
:
And
to
this
market
every
man
makes
haste
,
and
the
question
still
is
,
What
is
the
lowest
price
?
Fifthly
,
what
are
the
wits
of
most
men
spent
about
,
5.
Wits
.
save
the
devising
of
trickes
and
distinctions
to
weaken
and
loosen
the
chaines
of
Commands
?
What
arguments
doth
their
carnall
braine
suggest
,
partly
from
probabilities
to
flesh
,
partly
from
the
prejudice
of
men
against
the
persons
of
the
strict
,
and
partly
from
the
multitude
of
the
looser
sort
,
or
such
absurdities
as
seeme
(
in
sense
)
to
flow
from
the
closenesse
of
commands
?
Some
alledging
,
it
wearies
them
to
heare
a
Sermon
above
an
houre
long
:
Others
,
that
they
can
heare
more
in
an
houre
,
then
they
can
practise
in
a
weeke
:
Others
,
that
it
confounds
memory
:
Others
,
that
now
men
have
knowledge
enough
.
And
as
in
this
,
so
is
it
in
all
other
respects
,
and
one
or
other
cavill
arises
against
every
Command
.
Sixthly
,
6.
Malice
.
how
opposite
are
men
in
the
pursuit
of
such
as
seeme
not
to
like
of
such
Coleworts
as
themselves
feed
upon
?
Judg.
17.
Wee
read
how
clamorous
that
Idolater
Mica
was
,
when
the
Danites
had
stollen
away
his
Idols
?
How
mad
Laban
was
with
Iacob
for
his
Gods
?
Gen.
31.30
.
And
so
are
men
in
these
dayes
,
against
any
Ministers
,
who
convince
them
of
their
bredths
and
loose
liberties
?
Men
chuse
rather
to
lose
their
blood
then
their
ease
,
and
forme
in
Religion
.
Surely
,
the
people
are
growne
so
deep
in
love
with
this
trash
of
slight
serving
God
,
that
they
could
scratch
out
his
eyes
who
should
pluck
them
off
from
their
Idols
:
And
as
she
spake
(
in
another
kinde
)
that
the
custome
of
women
was
upon
her
;
so
the
streame
and
course
of
the
world
doth
so
inchant
them
,
that
it
is
death
to
them
to
stirre
an
inch
.
Men
will
(
to
conclude
)
run
and
ride
till
they
tire
themselves
,
7.
Partiality
.
to
conferre
with
such
as
they
thinke
of
their
owne
judgement
,
such
as
will
smooth
and
sow
pillowes
under
their
elbowes
.
But
if
they
might
converse
with
others
at
the
next
doore
,
who
are
of
another
judgement
,
they
shun
them
purposely
:
And
so
(
to
conclude
)
wee
all
looke
to
buy
by
the
largest
Bushell
from
God
;
but
when
we
come
to
sell
,
wee
get
the
most
scanty
one
that
we
can
come
by
.
8.
Basenesse
.
Looke
among
Papists
,
and
tell
me
,
what
cost
,
what
extremities
will
they
not
endure
,
rather
then
their
Catholicke
cause
should
goe
down
?
But
among
us
,
where
is
there
one
of
a
thousand
that
cares
for
the
cause
of
God
,
the
sinceri●y
of
truth
,
or
such
as
professe
or
suffer
for
it
?
Oh!
most
unthankfull
people
.
Hath
God
taken
all
this
paines
to
make
his
will
familiar
unto
us
,
to
reveale
himselfe
to
us
in
his
narrowest
truths
,
to
make
his
yoke
sweet
,
and
his
burden
light
,
and
goe
wee
about
to
cast
it
off
more
desperately
now
,
then
when
our
light
was
small
?
Doe
we
thus
requite
the
Lord
,
like
an
unthankfull
Nation
?
Wee
,
who
should
have
been
the
closest
and
narrowest
toward
God
,
and
walked
most
uprightly
and
closely
,
Deut.
32.13
.
doe
wee
kicke
up
the
heele
,
and
plucke
backe
the
shoulder
?
Doe
wee
revolt
and
play
the
fugitives
,
with
Demas
,
2
Tim.
4.10
.
from
the
Banner
and
Colours
of
our
Lord
and
Master
?
Oh!
that
this
day
our
sinnes
might
come
to
our
remembrance
.
The
Lord
shame
us
for
it
,
Brethren
;
especially
such
of
us
as
have
buried
our
care
and
closenesse
,
under
a
clod
of
carnall
wisedome
,
earthly
affections
,
feare
of
men
,
love
of
our selves
,
custome
of
the
time
,
examples
of
our
betters
.
The
Lord
(
I
say
)
gaster
us
off
these
Idols
,
and
teach
us
to
leave
off
our
correspondencies
with
hypocrites
,
and
to
bee
transformed
in
the
spirits
of
our
minds
,
that
we
may
approve
what
is
that
good
,
acceptable
,
and
pretious
will
of
his
,
not
onely
in
judgement
,
but
in
power
and
life
of
obedience
.
And
so
much
for
this
Use
.
Now
I
hasten
to
the
last
.
Vse
7
And
that
is
Exhortation
,
standing
of
sundry
branches
.
The
first
whereof
is
,
Exhortation
.
Branches
of
●t
,
three
.
1.
Mourne
for
them
who
have
forsaken
their
closeness●
of
obedience
.
That
we
mourne
unfeignedly
for
the
desperatenesse
of
others
in
this
kinde
:
Oh!
If
we
be
as
ready
to
forgoe
our
Jewell
and
C●owne
of
close
walking
,
as
this
world
is
willing
to
robbe
us
thereof
,
we
are
not
like
long
to
hold
it
!
Oh
then
!
if
the
world
be
so
resolute
to
hold
her
own
,
how
should
we
learne
to
hold
our
owne
by
their
example
?
What
a
shame
is
it
that
the
children
of
this
world
,
should
in
their
generation
be
wiser
then
the
children
of
light
?
Should
we
then
dare
to
prostitute
our
consciences
to
such
?
If
wee
might
have
all
the
glory
of
this
world
for
our
worshipping
this
Idoll
,
should
we
not
abhor
it
?
Is
it
now
a
season
to
flye
,
to
stagger
,
to
betray
Gods
Commands
?
No
,
rather
let
us
cleave
the
closer
by
their
warping
:
and
as
a
chaste
Matrone
beholding
a
debauched
strumpet
,
closes
more
with
sobernes
then
ever
;
so
let
us
doe
with
the
obedience
of
Commands
:
when
we
come
before
God
in
our
most
speciall
devotions
and
pra●ers
,
let
us
not
(
with
those
hypocrites
)
feel
a
pleasure
of
our
owne
tickling
us
:
Esay
58.
let
not
us
seem
to
disavow
the
declining
,
loosenesse
&
hollownesse
of
others
:
and
in
the
meane
time
,
keepe
false
weights
and
measures
within
our selves
;
let
not
us
have
a
traitors
heart
to
keepe
our
breadths
in
Gods
narrow
,
but
come
to
the
oath
and
covenant
,
to
come
under
the
authority
of
God
,
loathing
all
our
slightnesse
,
ease
,
basenesse
,
bondage
,
bringing
him
so
much
the
more
close
obedience
,
by
how
much
we
seeme
to
detest
the
contrary
:
And
having
so
done
,
learne
we
(
with
David
)
to
prise
the
purity
of
Truths
never
the
worse
,
because
others
embase
them
:
when
he
had
(
in
the
former
part
of
the
Psalme
)
mourned
for
the
manners
of
others
,
he
addes
,
Psal.
12.6
.
Gods
word
is
as
silver
purged
by
fire
from
the
drosse
:
So
should
we
be
so
farre
from
quailing
of
judgement
,
or
weakning
in
affection
towards
the
commands
of
God
,
because
others
vilifie
them
,
that
rather
that
should
provoke
us
to
adore
,
and
admire
the
purity
of
them
:
And
not
onely
so
,
but
to
cry
out
with
him
,
Helpe
Lord
for
the
godly
men
decay
,
and
hypocrites
encrease
:
Verse
1.
Arise
therefore
,
quite
thy
cause
,
deliver
thy
people
,
set
them
at
liberty
that
sticke
to
thy
Name
,
and
bring
forth
their
light
out
of
darkenesse
,
Psal.
37.6
.
as
the
morning
,
and
their
righteousnesse
as
the
noone
day
.
Send
forth
O
Lord
,
raine
downe
grace
and
goodnesse
,
and
let
it
beare
downe
this
streame
of
carnall
liberty
,
as
the
sea
beares
downe
a
brooke
:
Bring
thy
Commands
againe
into
honour
,
and
make
all
such
as
teach
dispensations
against
them
as
odious
as
Monkes
and
Friars
:
This
is
the
first
.
Another
branch
is
,
2.
Branch
.
Much
more
for
our
owne
loosenesse
in
that
kinde
.
That
all
Gods
people
doe
mourne
and
humble
themselves
for
their
owne
playing
fast
and
loose
with
Gods
Commands
.
What
godly
heart
is
there
in
the
world
that
could
not
beteam
God
whole
dayes
&
nights
in
this
lamentation
!
Who
should
so
poorly
know
his
owne
spirit
in
this
kinde
(
if
he
attend
it
at
all
)
but
this
work
should
be
pretious
?
Either
to
rid
his
soule
of
her
base
slightnesse
,
or
to
fasten
upon
it
,
the
cords
and
chaines
of
God
with
more
closenesse
and
delight
:
Say
thus
to
the
Lord
,
Oh
I
feel
no
power
,
no
girding
of
loines
,
A
forme
of
such
a
mournfull
complaint
.
no
awe
,
nor
feare
to
lye
upon
my
soule
by
thy
commands
;
I
sit
loose
to
prayer
,
to
watching
,
to
hearing
,
to
meditation
:
I
feele
this
day
slipt
from
me
,
without
redeeming
it
to
the
best
use
,
in
all
my
solitarinesse
,
company
,
liberties
,
duties
,
I
have
been
as
one
in
a
dead
sleep
;
no
vertue
hath
gone
out
of
me
this
day
,
either
of
living
by
faith
in
the
promises
,
or
of
compassion
to
the
distressed
,
of
love
to
the
Saints
,
mourning
for
the
afflictions
of
Ioseph
,
I
have
met
with
objects
of
the
world
,
of
impatience
,
of
uncharitablenesse
,
and
yet
no
chaines
of
thine
have
been
upon
my
spirit
,
but
I
have
walked
as
one
at
his
owne
tearms
:
Surely
the
cords
of
Gods
Law
have
not
bound
my
lusts
as
a
sacrifice
to
his
altar
,
nor
the
loadstone
of
his
love
hath
not
sweetly
drawne
my
soule
to
obey
him
with
delight
,
but
I
have
beene
mine
owne
man
in
all
these
!
My
will
hath
not
beene
subject
,
and
(
as
it
were
)
bound
up
in
thine
.
Matth.
8.
I
have
not
beene
my selfe
under
thy
authority
,
as
that
Centurion
was
!
I
looke
that
my
will
should
bee
done
by
all
that
are
under
me
,
yea
I
looke
that
they
should
walke
in
all
wel-pleasing
toward
a
sinfull
wretch
,
yea
,
obey
me
punctually
,
closely
,
universally
,
yea
,
my
very
thoughts
,
that
he
might
be
a
servant
according
to
mine
owne
heart
,
and
whether
I
give
a
reason
or
no
of
my
charges
,
I
thinke
it
equall
,
that
my
inferiour
doe
nothing
at
all
swerve
from
my
commands
.
Oh!
what
shall
become
of
me
for
my
loose
heart
,
thoughts
,
affections
,
conscience
?
What
shall
I
answer
for
my
dead
,
hard
,
lazy
,
empty
,
senselesse
,
sensuall
heart
,
in
point
of
a
tender
,
chearfull
and
upright
walking
with
thee
!
I
see
Sauls
subjects
being
charged
to
fast
,
1
Sam.
14.30
.
trembled
to
see
his
owne
sonne
to
touch
a
little
hony
,
so
farre
were
they
from
tasting
it
)
and
shall
the
awe
of
a
man
in
a
trifle
(
saving
the
vow
)
so
absolutely
surprise
their
wills
,
and
yet
the
eternall
and
righteous
will
of
God
not
be
able
to
prevaile
over
me
!
O
Lord
,
I
deceive
all
that
know
me
,
when
I
doe
the
materiall
part
of
a
command
,
the
life
of
the
duty
is
absent
;
when
I
doe
the
morall
part
,
the
spirituall
is
far
off
;
and
although
I
see
and
know
it
thus
,
I
am
so
chained
under
the
law
of
my
corruptions
,
that
the
integrity
,
the
scope
,
the
fruitfulnesse
,
the
large-heartednesse
of
my
obedience
,
is
not
to
be
seene
:
Oh!
I
offer
sacrifices
halt
and
blinde
,
wanting
heart
,
liver
and
reignes
:
I
am
so
fraut
with
my selfe
,
Rom.
7.23
.
and
the
command
of
evill
,
that
good
is
seldome
present
.
A
lust
hath
a
principle
in
me
,
causing
mee
to
love
it
,
to
serve
it
,
to
use
all
means
to
fulfill
it
,
to
shunne
studiously
whatsoever
might
crosse
it
:
But
I
feele
not
that
spirit
of
grace
,
which
should
cause
me
to
obey
,
from
a
principle
of
sweetnes
:
still
there
is
somewhat
which
me
thinks
I
chuse
rather
to
doe
,
and
to
be
swaied
by
,
then
the
law
of
love
to
God
for
his
love
to
my
soule
!
Oh!
herein
the
Lord
my
God
be
mercifull
to
mee
,
that
wheras
I
have
found
as
much
mercy
as
any
,
yet
I
have
bowed
to
this
lust
,
and
that
,
and
worship
my
owne
fancies
,
and
am
as
like
to
do
still
,
if
the
awe
of
God
lie
not
more
closely
upon
my
soule
!
Oh!
that
this
fire
might
alway
so
burne
upon
mine
altar
,
as
might
consume
my
drosse
,
and
put
some
life
and
courage
into
into
mee
,
to
get
out
of
this
Circle
in
which
the
Devill
hath
conjured
mee
,
to
walke
deadly
and
basely
towards
the
Commands
of
God!
Nay
(
which
is
worse
)
O
Lord
,
I
am
growne
to
this
point
,
even
to
lie
as
a
beast
in
a
slow
,
groning
under
her
burden
:
so
lie
I
,
in
a
fullen
discontent
of
heart
at
the
Lord
himselfe
,
that
he
enlarges
mee
no
better
,
when
as
yet
I
nourish
my selfe
,
all
the
while
,
in
my
ease
,
and
carnall
distaste
of
his
streight
Commands
!
Oh!
me
thinks
my
cursed
heart
(
because
it
cannot
have
her
will
of
him
)
could
even
tell
him
to
his
face
,
That
he
is
an
hard
Master
,
and
gathers
where
he
strawed
not
!
Alas
!
I
consider
not
,
that
he
hath
mee
at
the
vantage
,
because
I
have
lost
the
grace
of
my
creation
;
nay
abused
a
better
grace
of
Mercy
;
and
therfore
may
justly
be
punisht
for
the
least
Rebellion
.
And
not
only
thus
,
but
from
this
stubborne
heart
of
mine
,
it
comes
,
that
I
set
my
sayles
abroad
,
and
commit
my selfe
to
winde
,
and
weather
:
am
not
smitten
when
I
breake
all
cords
in
two
,
as
Samson
I
am
loose
in
Sabbaths
,
in
the
curbing
of
my
passions
,
my
vaine
thoughts
have
their
through-fare
,
and
lodge
in
mee
,
and
yet
I
am
not
troubled
,
I
swallow
every
gobbet
,
and
let
it
go
:
Once
I
could
straine
at
a
gnat
,
but
now
I
devoure
Camels
,
and
heare
no
more
of
them
:
Oh!
Lord
,
I
picke
quarrels
with
those
lawes
,
which
have
formerly
been
equall
to
mee
!
And
(
more
then
these
;
Lord
)
I
am
growne
to
this
sad
point
,
that
the
sence
of
a
bit
and
bridle
,
is
(
by
custome
of
loosenes
)
quite
slipt
out
of
my
mouth
;
I
begin
to
frame
God
,
to
be
such
an
one
,
as
my
base
heart
could
be
content
he
were
:
even
a
God
like
to
my selfe
,
who
will
neither
do
good
,
Psal.
50.
nor
evill
:
whose
threats
are
as
the
clappes
of
thunder
,
without
any
stroke
following
:
I
hope
to
go
on
in
a
Round
and
way
of
easy
Religion
,
and
doing
of
one
duty
after
another
successively
,
without
strayning
of
a
joint
:
But
as
for
any
sadnes
of
Commands
to
weigh
downe
my
spirit
to
solid
feare
,
(
being
thus
accustomed
to
a
slight
and
vaine
course
)
I
feele
it
not
;
God
helpe
mee
!
In
all
these
respects
,
what
shall
a
poore
soule
(
O
Lord
)
do
,
Conclusion
of
this
branch
.
with
it selfe
?
What
(
O
my
deer
God
)
shall
bring
me
back
againe
,
after
all
these
desperate
revolts
,
unto
thee
?
I
wonder
that
I
should
not
be
wholy
left
,
to
utter
woe
and
open
offences
!
I
know
nothing
in
my selfe
,
why
Satan
should
not
have
mee
at
such
a
bay
,
as
to
cause
me
to
depart
from
God
,
grossely
,
and
generally
,
aswell
as
in
these
secret
rebellions
!
For
,
I
waxe
weary
of
thy
yoke
,
and
am
content
that
others
should
abide
the
heate
of
thy
worke
,
and
my selfe
be
released
!
O
Lord
,
I
am
so
farre
from
pleasing
my selfe
in
this
state
,
that
,
rather
then
I
would
be
under
the
misery
of
my
slightnesse
,
I
could
wish
thou
woldst
cast
some
other
unpleasing
chaines
upon
mee
;
some
stinging
crosse
,
some
corrasive
to
eate
out
my
dead
flesh
:
And
,
(
as
untoward
as
I
am
to
suffer
)
if
I
deceive
not
my selfe
,
I
could
wish
the
sweet
fruit
or
such
a
course
,
with
some
pinch
to
my
flesh
,
rather
then
thus
giddily
to
provoke
thy
Majesty
by
the
transgression
of
thy
Commands
!
But
thirdly
and
above
all
,
this
is
exhortation
to
all
Gods
people
,
Branch
.
3
to
sadden
their
hearts
,
and
to
lie
under
the
Authority
of
Commands
for
Conscience
sake
.
A
most
sollemne
point
,
above
all
,
that
I
can
say
to
urgeit
.
As
before
I
spake
,
when
Iacob
went
to
Luz
God
cast
a
feare
upon
the
nations
,
that
they
durst
not
stirre
a
joint
against
him
.
Oh!
Genes.
35.5
.
such
a
feare
shouldst
thou
beseech
God
,
to
cast
upon
thy
soule
in
secret
,
Feare
of
God
besetting
the
heart
a
great
meane
to
keep
close
to
God
.
wheresoever
thou
becommest
,
that
it
may
hem
in
and
compell
thee
to
obey
!
As
it
s
sayd
of
the
clowd
which
filled
the
Temple
,
and
caused
the
people
to
feare
the
presence
of
God
,
who
was
in
the
midst
therof
:
so
,
should
this
cloud
alway
lie
upon
thy
soule
,
to
smite
an
awe
into
thy
soule
of
offending
.
Theris
is
a
base
spirit
in
us
:
it
is
not
love
alone
,
which
can
long
hold
us
within
bonds
:
Heb.
12.
end
.
Therfore
we
had
need
(
as
it
is
Heb.
12.
end
)
to
hold
fast
such
grace
,
as
may
cause
us
to
walke
in
reverence
and
holy
feare
.
Deut.
32.46
.
Moses
(
summing
up
the
contents
of
that
Swans
song
of
his
,
in
two
words
)
tells
the
people
:
Set
your
hearts
to
all
the
words
of
this
booke
,
which
I
testifie
to
you
this
day
,
that
is
the
law
of
the
covenant
:
it
s
a
sadde
law
:
sadly
therfore
set
your
hearts
to
it
.
He
,
whom
wee
have
to
do
with
,
is
one
,
Heb.
4.13
.
to
whom
all
things
are
open
and
manifest
:
his
word
is
quicke
and
as
a
two
edged
spirit
,
dividing
betweene
the
soule
and
spirit
,
the
joints
and
marrow
,
the
thoughts
and
intents
of
the
heart
.
Dally
not
therfore
with
him
:
It
s
fearfull
to
fall
into
his
hands
:
He
will
not
spare
us
:
but
will
punish
our
sins
.
And
,
Heb.
10.31
.
if
we
call
him
father
,
who
judgeth
without
respect
of
persons
:
1.
Pet.
1.17
.
passe
we
the
whole
time
of
our
dwelling
here
in
feare
;
For
,
our
God
is
a
consuming
fire
.
This
in
generall
.
In
speciall
,
The
command
of
the
Gospell
to
beleeve
in
Christ
is
most
solemnly
to
be
●beyed
.
make
conscience
of
the
most
solemne
command
of
the
Gospel
,
to
beleeve
in
the
Lord
Jesus
,
close
with
this
command
.
It
is
the
most
soveraigne
and
indispensable
of
all
other
:
Obey
this
,
and
obey
all
:
for
in
this
stands
the
obedience
to
all
the
rest
.
The
Lord
hath
ingaged
all
his
glory
and
honour
upon
this
one
:
That
the
most
vile
,
miserable
sinner
living
,
who
is
willing
to
come
in
with
his
load
pinching
him
to
hell
,
shall
finde
ease
:
Whether
it
seeme
so
,
or
no
,
this
is
the
truth
,
he
hath
purposed
to
magnifie
all
his
Attributes
in
shewing
mercy
to
such
an
one
:
He
will
have
it
knowne
,
that
he
can
doe
that
which
flesh
cannot
,
even
love
the
most
hatefull
enemy
in
the
world
,
that
is
weary
of
his
enmity
.
This
he
hath
set
down
with
himselfe
from
eternity
;
in
time
hath
declared
it
to
his
Church
,
by
giving
his
justice
a
full
discharge
in
the
blood
of
his
Sonne
.
Hee
is
the
upshot
of
promises
,
and
therfore
looks
that
he
be
beleeved
;
yea
,
for
a
recompence
hereof
,
that
he
hath
made
all
Yea
and
Amen
in
him
,
2
Cor.
1.20
.
Joh.
3.33
.
he
desires
but
to
be
beleeved
,
counting
them
that
doe
so
,
to
seale
that
he
is
true
:
and
calling
the
rest
lyers
.
Consult
not
now
with
flesh
and
reason
;
Say
not
,
that
this
word
is
farre
from
thee
,
Rom.
10.8
.
it
is
neere
thee
,
it
is
offered
and
pin'd
to
thy
sleeve
,
Esay
1.
Luke
5.7
.
that
thou
mightst
beleeve
it
;
consent
and
obey
this
,
and
the
worst
is
past
.
As
Peter
sayd
to
Christ
,
At
thy
command
I
will
cast
in
,
though
I
have
cast
all
night
,
and
catcht
nothing
:
So
say
thou
,
I
have
long
traded
with
mine
owne
inventions
,
devotions
and
duties
,
but
now
at
thy
command
,
I
will
try
what
thy
promise
is
worth
,
and
cast
my selfe
wholly
upon
it
for
pardon
,
grace
and
life
.
If
I
perish
,
I
perish
.
Venture
so
and
prosper
.
Secondly
,
proceed
to
other
commands
:
The
same
Lord
of
commands
,
bids
us
love
one
another
;
for
love
fulfilleth
the
Law
,
Joh.
14.
Jam.
3.
1
Tim.
1.
All
other
commands
issue
from
faith
.
the
end
thereof
being
love
out
of
a
pure
and
good
conscience
,
and
love
unfained
.
Feare
this
command
also
.
The
person
of
man
(
who
is
thy
immediate
object
of
love
)
may
,
perhaps
,
seeme
contemptible
to
thee
;
for
what
can
he
doe
unto
thee
,
whether
thou
love
or
love
not
?
But
he
that
made
thee
and
him
too
,
and
hath
planted
you
both
in
the
body
of
his
Church
,
under
Christ
the
head
;
he
it
is
,
who
bids
thee
love
thy
neighbour
;
love
him
by
reproofe
,
and
murther
him
not
;
love
him
by
counsell
,
example
,
admonition
,
compassion
:
lowre
not
upon
him
,
curb
selfe-love
,
passion
,
indignation
,
wrath
,
envie
,
revenge
,
slighting
of
him
,
disdaining
him
:
Thinke
with
thy selfe
,
it
is
not
for
nought
that
all
the
commands
are
said
to
bee
done
in
this
one
,
of
Love
:
Thinke
not
that
all
shall
be
well
if
thou
canst
but
beleeve
in
Christ
;
Matth.
25.
know
,
that
the
Lord
Jesus
himselfe
,
who
will
call
for
faith
at
his
comming
,
Luke
18.8
.
will
call
for
love
also
.
The
want
of
love
,
and
the
due
carriage
of
thy
heart
toward
others
,
is
a
spirituall
solemne
command
of
the
Gospel
as
well
as
faith
,
and
one
day
will
appeare
to
be
so
:
when
God
shall
call
thee
to
the
Barre
,
and
convince
thee
,
how
little
fruit
of
love
hath
ever
proceeded
from
thee
.
Therefore
close
with
this
charge
also
;
look
not
upon
man
,
but
upon
that
God
who
hath
bound
thee
to
him
by
this
chain
of
love
,
and
who
will
hold
himselfe
wronged
in
the
violation
of
it
:
lay
a
more
solemne
charge
upon
thy
spirit
in
this
kinde
,
then
ever
,
and
feele
thy
soule
to
lye
under
the
authority
of
this
command
,
as
well
as
the
former
.
And
what
more
should
I
say
?
From
these
two
well-springs
proceed
all
the
streames
of
Commands
,
concerning
,
God
,
Man
,
and
thy selfe
.
Hence
issueth
a
Command
of
a
close
keeping
the
Sabbath
,
ordering
thy
conversation
aright
;
Eph.
5.15
.
Jam.
1.
ult.
hence
comes
that
charge
of
walking
circumspectly
,
as
wise
:
keeping
thy selfe
unspotted
of
the
world
.
Hence
it
is
,
that
thou
art
forbidden
to
have
thy
course
in
covetousnesse
,
to
have
any
fellowship
with
the
unfruitfull
workes
of
darknesse
.
Hence
also
it
is
,
that
thou
art
bidden
,
Redeeme
the
season
;
Heb.
13.5
.
Eph.
5.11.16
.
Mat.
16.26
.
1
Pet.
3.9
.
Walke
wisely
toward
them
who
are
without
:
To
take
up
thy
crosse
daily
,
to
deny
thy selfe
,
to
live
by
faith
to
sanctifie
God
in
thine
heart
,
and
make
him
thy
feare
.
And
the
like
I
might
say
of
the
rest
(
for
it
were
endlesse
to
speake
of
all
.
)
Conceive
of
them
all
as
comming
from
one
rule
of
righteousnesse
:
And
know
it
,
hee
that
requires
one
,
urges
all
:
Perhaps
thou
wouldst
thinke
it
equall
to
obey
the
Magistrate
,
obey
thy
Parents
,
keep
the
Sabbath
:
but
know
it
,
the
same
God
commands
thee
to
preach
in
season
and
our
,
to
execute
the
righteous
judgements
of
God
,
to
be
subject
to
thy
husband
,
to
teach
thy
children
the
feare
of
God
:
These
are
speciall
ones
,
and
lesse
welcome
;
but
if
thou
obey
not
them
,
thou
doest
but
play
fast
and
loose
with
God
in
the
generals
:
For
all
sound
obedience
to
God
is
equall
and
uniforme
.
I
know
what
flesh
will
say
,
T
is
tedious
to
be
so
tied
and
tasked
,
to
be
held
to
it
from
day
to
day
,
never
out
:
say
not
,
I
could
be
content
to
fast
and
pray
one
day
,
to
redeeme
liberty
for
many
:
I
could
walk
close
for
a
Sabbath
,
so
I
might
be
mine
owne
man
all
the
weeke
.
But
know
,
that
the
law
of
love
takes
no
thought
for
continuance
;
it
is
no
violent
compulsion
,
as
a
slave
to
ply
his
worke
;
but
as
naturall
as
for
the
fire
to
burne
,
or
the
sparkes
to
flye
upward
.
Let
the
Law
bee
once
written
in
thy
heart
,
Jer.
31.31
.
and
it
will
teach
thee
holy
wisedome
,
love
and
delight
to
accommodate
and
apt
thy selfe
to
each
one
in
speciall
equally
and
constantly
.
Simile
.
The
Law
and
Art
of
musick
in
the
minde
,
acts
the
fingers
ends
to
such
a
nimblenesse
and
presentnesse
of
service
,
as
is
admirable
.
And
if
the
writing
of
letters
and
characters
upon
Fringes
and
Frontlets
,
were
so
powerfull
,
as
to
prompt
a
man
to
the
obedience
of
each
occasion
:
what
then
is
the
law
of
grace
written
in
each
faculty
of
the
minde
and
will
,
in
the
reines
and
the
spirit
of
the
Soule
?
But
here
I
cease
for
this
time
.
Let
us
pray
,
&c.
The
end
of
the
ninteenth
Lecture
.
THE
TWENTIETH
LECTVRE
continued
upon
the
14.
VERSE
.
VERSE
XIV
.
Then
he
went
downe
and
washed
himselfe
seven
times
in
Iorden
,
and
his
flesh
came
againe
unto
him
as
the
flesh
of
a
little
child
,
and
he
was
cleane
.
WEE
ended
last
time
with
some
exhortation
:
But
(
brethren
)
because
mee
thinkes
I
heare
some
say
;
Were
it
a
thing
within
my
power
to
compasse
,
there
is
nothing
which
I
more
wish
,
then
to
delight
in
the
law
of
God
in
my
inner
man
:
Quest.
But
I
finde
no
power
to
it
.
Tell
me
therefore
how
I
might
attaine
it
?
Answer
.
For
answere
whereto
,
I
will
finish
the
whole
Doctrine
with
those
Meanes
which
direct
hereto
.
Meanes
d●●ecting
to
obey
.
1.
Faith
.
The
first
and
one
mayne
is
,
get
the
Lord
Jesus
to
be
thy
lawgiver
.
Moses
is
a
commander
of
rigorous
,
impossible
duties
,
serving
rather
to
convince
the
soule
of
that
power
of
created
righteousnes
,
which
we
have
lost
;
then
to
enable
us
to
obey
.
But
the
Lord
Iesus
,
is
a
more
mild
and
mercifull
lawgiver
:
who
as
he
hath
united
God
with
flesh
,
in
his
owne
person
:
so
therein
he
hath
broken
downe
that
wall
,
which
stood
up
,
as
a
Tower
impregnable
,
Coloss.
1.20
.
Eph.
3.15.16
.
between
God
and
us
:
he
hath
made
all
levell
and
easie
,
and
fastned
the
hand-writings
of
Morals
and
Ceremonials
,
unto
his
Crosse
,
that
it
might
never
appeare
against
us
.
Nay
more
,
hee
hath
fulfilled
all
righteousnesse
both
of
doing
and
suffering
,
that
wee
in
him
might
be
clothed
with
it
as
a
Robe
from
top
to
toe
,
and
might
fulfill
the
Law
by
faith
.
Practic
.
Catech.
part
.
3.
Art.
5.
I
have
at
large
opened
this
point
elsewhere
in
the
doctrine
of
it
:
Let
us
here
urge
the
necessity
of
faith
upon
our selves
,
and
close
with
the
promise
,
to
make
it
our
owne
.
The
truth
is
,
there
is
no
command
of
God
,
but
Christ
hath
made
it
possible
and
sweet
,
and
by
a
promise
he
conveyes
it
to
the
soule
,
saying
;
Take
my
yoke
upon
you
,
for
is
easie
;
Mat.
11.29
.
and
my
burden
,
for
it
is
light
.
Of
our selves
wee
have
another
Law
in
our
members
,
leading
us
captives
thereto
:
a
law
of
lust
,
pride
,
ambition
,
sloth
,
prophanenesse
,
hypocrisie
,
and
selfe-love
.
These
naturally
we
take
thought
to
fulfill
,
as
Paul
saith
,
Rom.
13.
ult.
But
the
Lord
Jesus
hath
destroyed
this
power
in
us
of
sin
and
death
,
Rom.
8.2
.
Rom.
13.
ult.
eased
us
of
the
impossiblenesse
of
obeying
through
the
weaknesse
of
our
flesh
.
He
hath
quit
us
of
being
debtors
to
our
flesh
,
to
fulfill
it
,
and
redeemed
us
to
himselfe
.
Nothing
remaines
now
,
save
that
wee
put
on
the
Lord
Jesus
by
faith
,
that
wee
renounce
our
old
base
bondage
and
slavery
,
that
we
be
willing
to
be
free-men
,
and
that
we
close
with
the
promise
of
sweet
obedience
,
by
our
beleeving
it
.
For
this
was
his
scope
in
easing
us
of
one
burden
,
to
put
upon
us
another
;
yet
easie
and
sweet
.
Let
this
then
be
the
first
Rule
:
If
thou
wouldest
fulfill
the
Law
,
beleeve
.
Faith
hath
united
all
the
elect
to
Christ
his
Flesh
and
God-head
,
who
fulfilled
all
righteousnesse
,
Rom.
10.4
.
and
was
made
under
the
Law
,
that
he
might
be
the
end
of
the
Law
to
righteousnesse
for
all
that
beleeve
.
Fasten
then
upon
this
,
That
the
Lord
Jesus
never
brake
one
Law
,
performed
all
;
never
preacht
Sermon
lesse
then
hee
was
bound
to
,
never
did
one
miracle
lesse
then
hee
ought
,
failed
in
nothing
,
ground
,
substance
,
manner
,
measure
,
end
of
obeying
;
but
did
all
in
perfection
:
And
none
of
this
he
did
for
himselfe
(
sure
I
am
,
not
properly
and
purposely
)
but
for
us
,
wee
were
his
scope
:
for
our
sakes
he
did
all
.
And
why
?
Surely
,
that
we
might
partake
it
,
not
onely
in
freedome
from
guilt
and
wrath
;
but
also
in
acceptation
with
God
,
as
his
beloved
,
and
his
righteous
servants
,
prepared
for
every
good
worke
.
As
the
Lord
offered
us
Christ
to
the
former
end
;
so
doth
hee
for
this
latter
:
he
is
as
faithfull
in
the
one
,
as
the
other
:
Therefore
,
1
Thess.
5.24
.
Rom.
12.2
.
Coloss.
1.10
.
Philip.
4.
sunder
wee
not
those
things
which
God
hath
joyned
together
:
but
put
wee
on
Christ
in
both
,
to
redeeme
us
from
guilt
,
and
to
make
us
Priests
and
Kings
,
to
offer
up
sacrifices
of
all
well
pleasing
and
obedience
,
with
holy
delight
and
cheerfulnesse
.
He
is
faithfull
that
hath
promised
,
who
also
will
doe
it
.
He
who
hath
him
,
for
his
owne
,
who
hath
done
and
suffered
all
:
hee
,
whose
Christ
is
by
imputation
of
righteousnesse
,
and
by
not
imputation
of
sinne
,
sinneth
not
,
fulfilleth
the
Law
,
and
is
that
which
he
is
unto
whom
he
is
united
by
faith
.
This
for
the
first
.
Secondly
,
if
thou
wouldest
obey
commands
closely
,
2.
Meditation
of
the
object
.
then
muse
seriously
of
the
sadnesse
and
solemnesse
thereof
,
and
incorporate
thy
soule
into
it
.
First
,
muse
of
the
spiritualnesse
of
them
.
If
Gods
Candle
search
the
bowels
of
the
belly
,
and
pierce
the
soule
;
bee
convinced
in
thy
meditations
,
that
the
basenesse
of
thy
hollow
,
vaine
,
worldly
wandring
heart
upon
the
Sabboth
,
vexes
the
Spirit
of
God
,
as
much
as
working
or
playing
:
and
so
in
other
duties
.
Secondly
,
of
the
universality
of
them
:
Muse
therefore
of
this
;
It
is
not
my
wealth
or
poverty
,
my
greatnesse
or
meannesse
,
my
learning
or
ignorance
,
which
can
dispense
with
me
;
with
God
there
is
no
respect
of
persons
:
No
time
,
no
place
,
no
circumstances
can
prescribe
against
God
;
he
is
one
and
the
same
object
of
feare
in
all
places
,
duties
,
times
,
occasions
.
Thirdly
,
muse
of
the
indispensablenesse
of
Gods
Commands
.
Courts
may
dispense
with
mens
offences
:
Gods
penalties
cannot
be
bought
off
nor
commuted
.
Gods
commands
are
unappealable
,
comming
from
the
highest
Court
of
heaven
:
Lower
Courts
cannot
be
appealed
unto
from
the
higher
.
Fourthly
,
they
are
his
Commands
,
who
is
infinite
in
wisdome
,
righteousnesse
and
vengeance
,
sees
,
knowes
and
tries
all
obedience
,
is
present
every
where
,
and
strong
enough
to
punish
the
breaches
of
any
one
;
no
man
can
avoid
his
eye
,
or
escape
his
censure
;
He
backs
all
Commands
with
threats
,
and
pursues
threats
with
revenges
.
F●fthly
,
they
are
absolute
:
no
colours
,
no
distinctions
will
be
admitted
;
they
are
subject
to
no
mans
interpretation
,
but
to
their
owne
:
They
are
both
Text
and
Comment
to
themselves
.
Other
mens
charges
and
statutes
are
yet
subject
to
construction
,
and
interpretation
,
so
oft
as
any
ambiguous
questions
fall
out
about
them
,
and
by
that
means
are
often
perverted
quite
and
cleane
from
their
sincere
intentions
:
But
no
Divell
,
hereticke
,
or
prophane
person
,
could
ever
remove
Gods
limits
,
or
overthrow
his
meanings
:
As
they
were
,
so
they
still
abide
.
1
Pet.
1.
ult.
The
word
of
God
abideth
for
ever
.
Such
thoughts
as
these
being
setled
by
meditation
upon
the
soule
,
may
be
as
powerfull
to
perswade
closenesse
in
obeying
,
as
the
thoughts
of
bad
men
upon
the
wrongs
offered
them
,
provoke
them
to
revenge
.
If
the
Lord
goe
with
the
one
,
as
Satan
goes
with
the
other
,
they
must
needs
prosper
.
Righteous
(
O
Lord
)
are
all
thy
judgemens
,
therefore
thy
servant
feareth
thee
.
The
third
examples
.
Psal.
16.2
.
Psal.
119.4
.
Thirdly
,
its
excellent
for
us
to
turn
our
eyes
off
from
all
slighters
and
paltrers
with
God
,
abhorring
their
declinings
,
Psal.
101.
But
to
bend
the
eye
of
the
soule
towards
them
that
are
singular
in
grace
,
and
close
obeying
.
So
David
tells
us
,
That
he
set
such
before
his
eyes
,
till
hee
was
ravisht
with
them
:
Doubtlesse
(
saith
he
)
they
goe
not
astray
from
any
commands
:
As
if
he
should
say
,
oh
that
I
were
such
an
one
!
With
the
base
and
formall
,
a
man
should
soon
learne
that
trade
:
But
the
watchfull
,
the
wakefull
,
the
close
,
the
conscionable
,
will
soone
teach
us
their
practise
;
so
that
it
will
be
a
shame
unto
us
to
be
otherwise
,
and
it
will
fixe
the
naile
of
commands
deep
into
our
hearts
as
with
an
hammer
.
Eccles.
ult.
The
fourth
prayer
.
Psal.
119.27
.
The
fourth
is
Prayer
,
which
is
the
constant
helpe
which
Gods
people
have
alway
used
to
ease
themselves
by
at
this
pinch
.
David
prayes
God
to
teach
him
his
Law
graciously
:
marke
,
graciously
,
that
is
,
in
the
sweetnesse
,
ease
,
delight
,
and
reward
of
it
,
not
in
the
toile
and
difficulty
thereof
.
Psal.
119.
So
againe
,
Oh
that
mine
heart
were
directed
to
keepe
thy
commands
!
They
that
feele
the
true
weight
of
them
,
will
groane
under
their
owne
weaknesse
,
and
pray
for
strength
!
Hence
that
holy
prayer
of
Saint
Augustine
,
Give
strength
to
doe
what
thou
biddest
,
and
bid
what
thou
wilt
!
Turne
all
Gods
promises
and
covenants
into
prayers
;
for
there
is
no
one
command
urged
upon
the
soule
,
but
it
hath
a
promise
annexed
.
Oh
Lord
,
thou
hast
said
thou
wilt
encline
me
to
keep
thy
Law
,
Thou
hast
promised
to
write
it
and
engrave
it
in
my
fleshly
tables
,
to
cause
me
to
walke
in
all
thy
Statutes
!
Oh
doe
it
Lord
!
Open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Lawes
,
their
perfection
and
excellency
,
&
then
take
the
stone
out
of
my
heart
,
and
make
it
tender
,
they
may
pierce
into
it
,
with
feare
and
awe
:
Helpe
Lord
,
my
fruit
is
come
to
the
birth
,
and
there
is
no
strength
to
bring
forth
.
Fifthly
,
get
humblenesse
of
spirit
,
and
that
will
equall
Gods
righteousnesse
.
Murmure
not
,
fret
not
at
the
closenesse
of
them
,
for
that
satisfies
not
God
:
But
be
as
a
worme
before
him
,
The
fifth
rule
,
Humility
.
and
tremble
at
his
voice
,
as
we
see
the
poore
wormes
come
shaking
and
trembling
out
of
the
earth
when
they
feele
the
feet
of
any
treading
the
earth
.
Esay
hath
this
speech
in
one
place
,
You
have
made
me
to
serve
by
your
rebellions
.
A
proud
heart
makes
God
serve
base
flesh
.
An
humble
heart
which
knowes
it selfe
,
serves
God
,
and
is
glad
that
it
may
be
accepted
.
In
Psal.
2.12
.
we
see
how
base
men
take
upon
them
:
But
whence
is
it
?
Oh
,
pride
makes
them
cast
away
all
the
cords
of
God
from
them
!
Pride
makes
them
to
say
,
Our
tongues
are
our
owne
,
what
Lord
shall
controll
us
?
A
swelling
proud
heart
will
not
endure
any
pinch
of
Law
more
then
it selfe
likes
.
But
the
humble
wil
take
Law
at
Gods
hands
gladly
,
and
concurre
with
him
:
Hast
thou
(
O
Lord
)
bidden
me
deny
my selfe
?
Abstaine
from
fleshly
lusts
?
Possesse
my
soule
with
patience
?
my
vessell
in
holinesse
and
honour
?
It
s
just
Lord
,
thy
will
is
a
rule
,
I
desire
not
to
see
beyond
it
:
Proud
servants
love
a
faire
Livery
,
and
great
wages
,
better
then
close
commands
:
But
the
humble
will
take
any
worke
upon
them
,
and
say
,
it
s
their
object
.
Beware
then
of
a
sullen
,
queazy
,
coy
and
proud
heart
.
Sixtly
,
marke
closely
the
threats
of
God
against
each
rebellion
:
The
sixt
rule
.
Observe
Gods
Judgments
.
and
the
verifying
thereof
in
experience
,
both
in
Scripture
and
daily
.
This
will
cut
the
combe
of
presumption
!
For
who
have
offended
God
and
prospered
?
It
s
a
maxime
:
lot
upon
it
,
whether
thou
see
it
so
or
not
,
be
sure
it
will
be
so
:
As
that
old
Prophet
told
his
sonnes
,
1
Kings
13.
Bury
me
in
the
grave
of
the
man
of
God
;
for
all
which
hee
hath
said
against
this
place
,
shall
surely
come
to
passe
.
To
get
a
weighty
heart
under
threats
(
giving
them
a
being
in
the
soule
,
through
faith
)
is
the
onely
way
for
Commands
to
take
effect
:
For
God
hath
fortified
the
one
with
the
other
;
if
the
fence
be
broken
down
,
the
corne
lieth
open
to
the
stroyance
of
all
beasts
.
Observe
closely
,
how
God
plagues
drunkards
,
swearers
,
adulterers
,
Sunday
breakers
,
and
the
like
;
and
adde
the
patternes
of
the
Scripture
(
oft
pressed
by
Peter
and
Iude
)
that
wee
may
not
thinke
their
damnation
sleepes
:
else
we
will
bee
Atheists
,
2
Pet.
3.
Epist.
Jude
.
Psal.
50.
and
frame
God
like
our selves
.
But
this
will
awe
us
:
Such
and
such
ventured
so
and
so
,
but
they
paid
sweetly
for
it
;
if
we
be
content
to
share
with
them
,
wee
may
side
with
them
,
but
not
else
.
For
Gods
wrath
will
not
rot
in
the
sky
.
Eccles.
7.
Deferring
of
judgement
sets
the
heart
of
a
sinner
,
yea
hardens
it
to
rebellion
;
but
beleeving
it
workes
feare
and
prevention
,
as
in
Noah
,
Heb.
11.
Heb.
11.
Seventhly
,
deny
thy selfe
.
The
seventh
rule
.
Selfe-deniall
.
Selfe
and
God
will
runne
in
a
stream
a
while
,
as
filthy
dung
,
and
pure
apples
in
a
river
,
till
the
one
be
scattered
from
the
other
.
So
our
own
ends
and
Gods
make
a
poor
shift
to
go
together
a
while
till
trouble
and
losses
,
reproach
and
pursuit
divide
them
,
but
then
they
sever
.
Sure
it
is
,
That
man
who
hath
no
other
obedience
for
God
,
save
that
which
will
goe
in
his
owne
streame
,
of
ease
,
safety
,
content
,
quiet
and
welfare
,
will
abandon
God
,
when
he
is
tried
:
Therefore
he
that
meanes
to
walk
closely
with
God
,
let
him
shake
off
such
weights
as
these
.
The
like
I
may
say
of
such
,
Heb.
12.
as
dare
adventure
to
suffer
in
Gods
cause
,
upon
hope
to
lick
themselves
whole
by
carnall
supplies
.
No
,
no
:
All
such
build
upon
the
sands
of
their
owne
false
hopes
,
the
Lord
will
scatter
them
.
I
deny
not
,
but
that
God
is
all-sufficient
to
all
his
,
and
hath
promised
not
to
faile
them
;
yea
,
to
give
them
an
hundred
fold
requitall
.
But
this
is
to
them
that
walke
uprightly
,
Mal.
3.
Gen.
17.1
.
not
to
hirelings
who
obtrude
their
service
,
and
know
no
requitals
but
carnall
:
Such
,
it
is
just
with
God
to
leave
to
their
owne
shifts
;
1.
Pet.
3.
even
to
cry
a
confederacy
,
to
feare
the
feares
of
the
wicked
,
and
to
put
forth
their
hand
unto
evill
,
because
of
their
afflictions
:
They
will
buy
out
the
aire
of
a
prison
,
but
their
owne
aire
shall
choke
them
;
onely
they
who
can
trust
God
in
his
promise
,
and
are
content
to
take
his
pay
in
good
worth
,
what
ever
it
bee
,
such
God
will
not
forsake
:
And
such
onely
are
meet
persons
to
obey
,
because
they
are
armed
.
8.
Rewards
.
Lastly
,
digest
truly
the
reward
of
close
obeying
,
not
onely
in
heaven
,
when
it
shall
be
knowne
to
men
and
Angels
,
who
they
are
(
though
unknowne
to
the
world
:
)
But
even
here
alas
!
Gods
peoples
right
hand
knowes
not
what
their
left
hand
doth
:
They
acknowledge
little
to
come
from
them
,
Matth.
25.
they
keep
all
to
themselves
.
When
did
wee
see
thee
naked
and
clothed
thee
?
Hungry
,
and
fed
thee
?
Sicke
,
and
in
prison
,
and
visited
thee
?
Why
are
you
such
strangers
to
your
owne
duties
?
Then
shall
others
be
strangers
to
your
joy
:
onely
your selves
shall
enjoy
the
priviledge
of
your
own
close
walking
:
For
be
yee
sure
,
God
will
not
conceale
it
;
close
love
shall
never
want
close
peace
,
unknowne
welfare
,
and
comfort
of
heart
,
prosperity
in
grace
,
growth
and
experience
.
You
that
walke
in
the
regeneration
of
obedience
with
Christ
,
shall
not
only
sit
upon
Thrones
hereafter
in
stead
of
your
dust
and
ashes
here
:
But
in
the
meane
while
you
shall
fare
as
Christ
fared
;
he
who
made
it
his
meat
and
drinke
to
doe
his
Fathers
will
,
had
meat
to
eate
which
no
man
knew
of
:
Joh.
4.
Nourish
thou
a
mourning
heart
for
sinne
,
thine
owne
and
others
,
a
close
heart
to
obey
,
and
no
man
shall
bee
able
to
judge
what
thy
joyes
are
:
Prov.
10.29
.
Thy
worke
is
also
thy
wages
,
and
yet
the
Lord
shall
besides
support
thee
otherwise
;
so
that
neither
spirituall
nor
earthly
requitals
shall
bee
wanting
,
till
at
last
that
life
of
thine
which
was
hid
with
Christ
in
God
,
Col.
3.3
.
shall
breake
out
before
all
,
Men
and
Angels
.
Then
shall
close
obedience
bee
swallowed
up
into
exceeding
glory
;
and
the
garments
of
joy
shall
bee
added
to
thy
secret
consolations
,
in
the
day
wherein
Christ
himselfe
shall
appeare
in
glory
.
And
so
much
also
may
serve
for
this
Use
,
and
for
this
Doctrine
:
Whereto
I
wish
from
my
heart
,
a
blessing
from
God
upon
the
Reader
.
The
next
Branch
of
Naamans
obeying
,
was
,
his
closing
with
the
promise
.
The
second
branch
arising
from
hence
,
is
,
that
Naaman
washed
seven
times
,
according
to
the
word
of
Elisha
,
in
respect
of
the
promise
added
to
his
washing
;
and
that
was
,
That
he
should
recover
his
flesh
againe
,
and
be
cleane
.
This
point
(
I
told
you
)
is
as
materiall
as
the
other
,
one
cannot
well
goe
without
the
other
;
they
are
as
twins
,
which
live
and
dye
together
.
The
point
I
collect
from
it
,
is
this
:
Gods
promises
must
be
beleeved
according
to
the
scope
of
promises
:
that
is
,
according
to
the
intent
and
extent
thereof
.
I
say
againe
(
and
marke
well
)
promises
must
bee
beleeved
according
to
that
which
is
in
them
,
and
that
which
they
import
;
neither
must
they
bee
shortned
or
straitned
,
stretched
or
enlarged
,
neither
made
lesse
nor
more
then
is
in
them
.
Doctrine
.
Promises
must
be
beleeved
according
to
their
extent
.
More
then
they
are
no
man
shall
need
to
make
them
:
for
all
the
store
and
fulnesse
of
God
is
in
them
.
Lesse
then
they
are
,
none
may
dare
to
make
them
.
That
which
the
holy
Ghost
speakes
in
the
conclusion
of
Revel.
22.
Hee
that
shall
adde
any
thing
,
or
d●minish
from
the
words
of
this
booke
,
the
Lord
shall
adde
to
him
all
the
plagues
in
this
booke
,
and
diminish
his
name
from
the
booke
of
life
:
That
I
may
say
of
the
promises
;
Let
none
make
them
greater
then
they
are
,
Opening
of
the
ground
of
the
po●
nor
yet
lesser
;
but
let
every
one
take
,
understand
,
and
apply
them
to
himselfe
,
as
they
lye
in
the
word
,
not
in
the
letter
onely
,
but
in
the
spirituall
meaning
and
purpose
thereof
.
Touching
the
ground
of
this
point
out
of
the
Text
,
it
needs
not
many
words
to
be
spent
about
it
.
It
is
evident
that
the
obedience
of
Naaman
in
going
to
wash
,
proceeded
from
no
heat
of
sudden
alteration
of
minde
,
no
pang
or
humour
,
no
blinde
hope
,
or
had-I-wist
,
as
who
say
,
It
's
but
trying
,
I
will
goe
,
hit
I
or
misse
I
,
it
is
but
my
journey
.
No
,
but
as
he
was
strongly
held
back
before
,
by
a
deep
selfe-conceit
;
so
now
hee
is
drawne
forward
by
as
deep
an
inspiration
of
God
,
and
a
perswasion
that
the
promise
annexed
to
his
washing
,
was
as
certaine
and
undeceiveable
,
as
the
charge
was
divine
and
absolute
:
and
therefore
in
obeying
God
commanding
,
hee
consents
to
God
promising
also
,
in
as
full
and
absolute
a
degree
,
and
in
all
points
and
respects
as
the
promise
lay
:
that
is
to
say
,
not
that
hee
should
perhaps
be
cured
,
perhaps
not
;
but
that
the
cure
should
bee
whole
and
entire
,
no
manner
of
Leprosie
should
hereafter
cleave
to
him
any
more
,
but
as
now
he
was
nasty
and
scurvie
all
over
,
so
then
he
should
be
healed
by
the
healing
of
God
,
(
better
then
if
Elisha
had
laid
his
hand
upon
it
)
that
is
,
as
perfectly
as
if
hee
never
had
been
Leper
,
and
his
flesh
should
returne
to
him
as
the
flesh
of
a
little
childe
,
so
clean
should
he
become
,
and
return
home
,
and
not
repent
him
that
he
had
beleeved
the
promise
in
the
fulnesse
thereof
.
So
much
for
the
ground
of
the
Text.
Now
(
as
I
noted
in
the
former
point
)
here
some
may
step
in
and
object
,
Object
.
Why
doe
you
ground
a
doctrine
upon
such
a
passage
as
this
of
Naaman
?
Alas
!
his
washing
was
but
an
outward
act
,
and
that
occasionall
and
personall
,
onely
reaching
to
himselfe
,
and
determining
with
him
:
Our
case
is
otherwise
,
and
it
must
be
a
bottome
of
eternall
truth
,
which
must
ground
a
doctrine
of
this
nature
,
because
it
concerns
the
perpetuall
practice
of
a
poore
soule
in
respect
of
pardon
and
sanctification
.
To
whom
I
answer
in
one
word
,
That
the
question
is
not
here
,
Answ.
what
the
particular
of
this
promise
to
Naaman
is
,
or
is
not
:
but
what
the
nature
of
every
promise
requires
,
whether
it
bee
occasionall
and
temporall
,
or
spirituall
and
generall
.
The
point
is
this
,
Every
promise
,
bee
it
what
it
will
be
,
whether
for
once
and
away
,
or
for
adoe
,
being
from
God
,
requires
an
equall
obedience
and
extent
of
faith
to
embrace
it
,
and
cast
the
soule
upon
it
,
as
well
as
the
moralest
and
generallest
promise
in
the
Word
can
doe
.
The
reason
is
plaine
,
because
in
the
one
,
as
well
as
the
other
,
is
enclosed
that
power
and
truth
of
God
,
which
bindes
the
soule
to
an
equall
and
uniforme
obedience
.
I
speake
now
(
and
marke
well
)
of
such
promises
as
require
our
faith
for
the
performance
;
for
some
promises
are
absolute
in
themselves
,
and
rest
upon
the
naked
word
,
whether
we
beleeve
them
or
not
,
because
they
be
universall
:
Gen.
8.21
.
As
that
the
rainebow
shall
be
a
sure
signe
of
no
more
deluges
:
That
seasons
of
the
yeare
,
Summer
and
Winter
,
sowing
time
and
harvest
,
shall
continue
:
That
the
Gospell
shall
bee
preached
to
all
Nations
:
M●tth
24.13
.
That
there
shall
be
a
restoring
of
the
Kingdome
to
Israel
,
and
Christ
shall
in
this
world
bee
knowne
to
bee
Lord
and
King
of
his
Church
.
These
promises
though
they
deserve
credit
,
yet
shall
be
performed
howsoever
,
being
pitcht
and
appointed
by
God
in
their
seasons
.
But
for
personall
promises
not
so
:
That
particular
promise
made
to
Abraham
touching
a
sonne
(
if
yet
it
were
particular
)
or
any
other
concerning
a
present
mercy
or
deliverance
,
Gen.
18.10
.
Esay
7.4
.
as
that
which
was
made
to
Ahaz
of
victory
against
the
Syrians
,
or
to
the
Shunamite
,
or
to
Manoa
and
his
wife
concerning
a
sonne
,
Judg.
13.
I
say
these
required
as
firme
an
assent
of
faith
,
as
any
of
the
generall
.
Hence
it
is
,
that
usually
Christ
effected
no
particular
miracle
,
but
he
required
faith
to
beleeve
it
to
the
full
:
If
thou
beleevest
nothing
is
impossible
:
Did
not
I
say
to
thee
,
If
thou
canst
beleeve
(
Martha
)
thou
shouldest
see
the
power
of
God
?
John
11.40
.
So
that
Naaman
here
in
the
promise
of
healing
,
was
tyed
to
a
punctuall
closing
,
and
casting
himselfe
upon
the
promise
,
as
well
as
we
are
in
the
more
spiritual
and
generall
.
And
in
this
respect
,
this
Text
is
a
sure
ground
of
Doctrine
to
us
,
because
,
if
,
even
promises
onely
for
present
use
,
and
of
lesse
importance
,
required
such
faith
,
much
more
doe
those
require
it
which
are
of
perpetuall
nature
,
and
far
greater
consequence
.
And
so
much
shall
serve
to
answer
the
doubt
.
Now
I
proceed
to
Proofes
,
and
so
to
the
clearing
of
the
truth
by
reason
,
and
answer
of
some
questions
,
and
so
to
Use
:
For
the
Proofes
,
first
take
that
place
,
Eph.
4
21.
If
ye
have
learned
and
knowne
the
Truth
as
it
is
in
Jesus
.
Marke
how
the
holy
Ghost
prevents
the
carnall
mistake
of
Promises
:
They
must
not
be
taken
up
as
our
wit
serves
,
or
to
make
up
our
own
ends
;
but
as
they
lye
in
the
way
and
scope
of
God
▪
and
as
the
truth
is
in
Jesus
.
This
is
a
mystery
to
a
lazy
,
carnall
,
base
heart
,
which
construes
promises
(
as
men
that
interpret
Statutes
)
to
their
owne
ease
and
ends
:
No
,
Jesus
his
truths
will
not
submit
to
us
,
but
we
must
come
to
them
,
and
beleeve
as
the
truth
is
in
Jesus
.
What
that
is
,
shall
appeare
after
.
Another
Text
may
be
that
in
Rom.
12.
the
last
:
But
,
Put
ye
on
the
Lord
Jesus
,
&c.
He
compares
the
Promise
,
and
Christ
to
apparrell
(
as
well
he
may
both
for
warmth
and
ornament
)
and
faith
to
the
putting
on
of
our
apparrell
.
Now
we
know
apparrell
be
it
never
so
fit
,
yet
if
it
be
put
on
wrong
,
it
will
neither
warme
nor
become
the
body
:
If
that
which
should
cloath
the
legs
or
feet
,
should
be
applied
to
the
head
,
if
that
which
should
bee
put
on
the
hippes
or
thighs
,
be
put
upon
the
shoulders
,
what
an
uselesse
and
preposterous
cloathing
will
it
prove
?
Even
so
,
if
the
promises
of
God
be
misapplied
,
and
mis-put
on
,
they
will
doe
us
no
pleasure
,
our
worke
will
prove
but
unprofitable
,
1
Pet.
4.11
.
and
ridiculous
.
That
which
the
Apostle
speakes
of
the
due
preaching
of
the
promises
,
and
the
whole
word
,
may
be
applied
to
our
hearing
and
beleeving
them
:
viz.
That
wee
preach
the
words
of
God
,
as
the
words
,
and
so
we
must
beleeve
them
,
even
as
they
lye
,
and
as
they
are
,
without
our
mixtures
,
qualifyings
,
distinctions
,
stretchings
or
straitnings
:
We
must
take
the
promises
as
God
offers
them
:
God
made
a
promise
to
Paul
,
Act.
27.
That
he
would
give
him
all
the
soules
that
were
with
him
in
the
Ship
.
Paul
beleeved
God
,
but
how
?
Surely
,
that
all
in
the
Ship
should
abide
therein
;
so
that
when
some
would
have
gone
out
,
Paul
boldy
tels
them
,
That
except
they
abode
in
the
Ship
,
they
could
not
be
safe
.
Why
?
Because
the
promise
must
be
beleeved
as
it
imported
,
and
not
as
it
was
construed
by
them
:
Paul
understood
the
contents
of
it
,
and
therefore
told
them
,
the
promise
was
no
promise
,
except
it
were
taken
according
to
it
,
to
the
purpose
and
meaning
of
God
in
it
.
God
bids
Noah
build
an
Arke
,
promising
safety
by
it
:
How
doth
Noah
goe
to
worke
?
Gen.
6.14
.
Doth
hee
build
an
Arke
at
his
owne
pleasure
?
Doth
hee
make
it
of
what
forme
and
scantling
he
lists
?
Doth
he
pitch
it
within
and
not
without
?
No
,
he
construes
the
promise
of
safety
in
the
Arke
according
to
it
,
the
meaning
of
the
promise
was
,
I
will
save
thee
by
mine
Arke
,
but
I
will
have
it
such
an
one
as
I
appoint
,
else
I
will
not
save
thee
by
it
.
Just
so
doth
the
Lord
to
us
:
He
will
save
us
by
his
Promise
,
by
his
Word
,
Baptisme
:
But
hee
will
have
both
beleeved
according
to
that
which
himselfe
hath
put
in
them
,
and
not
according
to
any
carnall
,
Popish
or
self-sense
of
our
own
.
There
was
a
promise
of
protection
to
Israel
by
the
pillar
of
cloud
,
and
by
the
pillar
of
fire
by
day
and
by
night
:
But
how
?
Num.
10.34
.
According
to
the
meaning
of
it
,
viz.
That
they
must
watch
closely
both
the
standing
still
or
the
removing
of
them
both
:
They
durst
not
goe
on
,
when
they
stood
still
,
nor
pitch
when
they
removed
:
And
so
the
promise
of
conduct
,
being
aright
taken
,
became
most
usefull
to
them
:
It
was
the
promise
of
God
to
heare
his
peoples
prayers
in
the
old
Testament
;
but
they
who
praied
were
to
pray
according
to
it
,
that
is
,
looking
toward
the
Temple
,
though
they
were
never
so
far
off
,
as
Ionah
in
the
whales
belly
,
Daniel
in
Captivity
.
See
also
David
Ps.
27.2
.
I
have
called
upon
thee
,
looking
towards
thine
Oracle
,
meaning
the
Holy
of
Holies
,
the
best
part
of
it
,
because
there
stood
the
Arke
of
Gods
presence
,
and
the
Mercy-seat
upon
it
.
To
conclude
,
the
summe
of
all
is
,
Gods
promises
must
be
beleeved
according
to
all
that
God
offers
the
soule
in
them
,
neither
more
nor
lesse
.
But
now
,
ere
we
proceed
to
Use
,
a
question
here
offers
it selfe
:
Quest.
What
meane
you
by
this
phrase
,
According
to
a
promise
?
And
in
what
particulars
doth
it
consist
?
For
answer
whereto
,
this
I
say
,
that
Answ.
1
it
consists
in
two
things
:
First
,
Accordance
of
a
promise
stands
in
two
things
.
in
the
due
qualification
of
persons
to
the
promises
.
Secondly
,
in
the
due
accordance
of
promises
to
persons
.
For
the
first
,
as
all
may
not
medle
with
each
promise
,
so
some
may
medle
with
none
at
all
.
Promises
and
they
,
warpe
,
accord
not
.
For
why
?
They
are
unqualified
for
them
,
and
that
may
be
in
two
regards
:
The
each
more
grosse
,
the
other
more
narrow
.
Touching
the
former
,
know
this
,
Not
one
prophane
companion
,
who
can
boast
and
say
,
I
have
got
a
promise
,
may
apply
a
promise
,
for
a
promise
must
also
get
thee
.
There
is
no
peace
to
the
wicked
,
and
therefore
no
promise
:
We
apply
no
salves
,
no
bands
to
a
bleeding
wound
:
For
why
?
The
bloud
would
beare
it
off
,
1.
In
accordance
of
persons
to
promises
.
and
marre
it
as
fast
as
it
s
laid
on
.
Thou
hast
no
sense
or
need
of
any
promise
,
for
that
belongs
onely
to
such
as
want
.
The
Law
and
the
reward
of
doers
belongs
to
thee
;
no
promise
,
at
least
not
of
the
Gospell
.
In
this
case
,
beleeving
is
like
to
marrying
.
Not
each
party
is
a
meet
one
for
every
wife
or
husband
,
but
those
who
are
apt
each
for
other
.
Who
laughs
not
at
a
Scullion
,
or
Cooke
,
All
sorts
may
not
beleeve
promises
.
or
house-keeper
,
that
burnes
in
love
with
the
Lady
or
mistresse
of
the
house
?
Or
at
a
Student
,
or
Preacher
,
whom
none
but
a
great
woman
of
nobility
or
honour
will
serve
?
Or
at
some
young
youth
who
marries
a
woman
of
threescore
?
Alas
!
they
are
mismatcht
,
all
see
and
say
,
money
and
wealth
,
or
preposterous
love
for
their
owne
ends
,
not
for
the
due
ends
of
marriage
love
,
made
such
matches
.
No
,
apt
and
meet
ones
may
marry
,
they
onely
are
beyond
exception
.
So
is
it
here
:
Not
every
one
who
is
without
a
promise
,
may
presently
marry
it
,
not
each
base
fellow
steaming
and
sweating
out
of
the
Alehouse
or
Stewes
:
Such
little
look
at
a
promise
as
a
promise
for
the
honour
of
grace
,
but
at
their
owne
ends
,
to
gull
themselves
with
false
hopes
.
David
saith
well
,
Psal.
119.
Thy
promise
,
O
Lord
,
wherein
thou
hast
caused
thy
servant
to
trust
.
But
God
causeth
not
every
one
to
beleeve
a
promise
,
but
forbids
them
as
presumptuous
;
yea
though
they
dare
say
that
though
there
were
but
three
saved
,
they
should
be
one
:
and
againe
,
what
a
foole
art
thou
,
that
canst
not
beleeve
?
I
would
beleeve
I
trow
,
or
else
its
pitty
but
thou
shouldest
perish
!
Oh
thou
foole
,
even
of
thine
owne
mouth
!
Answ.
2
This
for
them
.
But
secondly
,
a
promise
is
exclusive
,
as
well
of
such
as
are
in
fairer
way
of
beleeving
,
and
that
is
of
all
such
as
will
bring
of
their
owne
cost
towards
beleefe
and
salvation
.
Oh
thou
cousenest
thy selfe
,
not
knowing
a
promise
:
for
a
promise
is
such
a
way
of
God
,
as
craves
the
onely
reliance
of
an
empty
desolate
soule
upon
it selfe
:
That
s
the
nature
of
it
:
it
s
a
royall
thing
,
can
endure
no
peere
or
partner
.
So
much
of
this
.
2.
In
the
accord
of
promises
to
them
in
sundry
parculars
.
The
second
accordance
of
a
promise
,
stands
in
the
qualifying
of
it
to
the
person
who
may
and
doth
beleeve
it
:
or
if
you
will
in
the
severall
beneficialnes
of
a
promise
to
the
soul
:
and
this
more
directly
toucheth
the
point
in
hand
.
Concerning
which
to
speak
fully
,
is
no
easie
thing
,
howbeit
some
particulars
I
will
point
at
for
your
better
conceiving
of
it
:
And
first
,
you
must
know
,
that
this
accord
of
a
promise
presupposes
the
due
order
in
which
a
promise
belongs
to
the
soule
.
This
I
would
expresse
in
two
branches
.
1.
Promises
must
be
understood
as
issuing
from
truth
in
generall
.
First
,
the
promise
,
being
a
parcell
of
the
whole
truth
of
God
,
requires
that
the
soule
doe
beleeve
the
whole
truth
,
before
it
can
beleeve
speciall
parts
of
it
:
Faith
being
a
resolution
of
the
soule
into
the
meere
verity
of
him
that
speakes
in
the
Word
,
a
part
whereof
is
a
promise
:
Why
?
Because
it
savours
more
of
Self
,
then
Faith
,
that
I
beleeve
those
things
in
the
word
which
immediately
concern
my
own
welfare
,
except
first
I
be
concluded
in
this
,
That
God
who
is
the
first
truth
,
and
deserves
to
be
credited
for
himself
only
,
is
the
author
of
the
whole
word
through
.
Hence
Heb.
11.2
.
the
Apostle
doubts
not
to
affirme
,
That
by
faith
wee
beleeve
that
the
worlds
were
framed
by
the
word
of
God
,
and
that
things
now
seene
,
were
made
of
things
not
appearing
.
This
is
but
a
remote
thing
to
the
maine
object
of
faith
which
justifies
:
But
yet
it
s
inclosed
in
it
,
as
the
pearl
in
the
mother
of
pearle
;
he
that
lively
beleeves
one
,
may
beleeve
the
other
more
easily
,
as
deducted
thence
.
The
act
of
justifying
is
an
act
of
that
lively
faith
which
doth
more
then
justifie
.
Note
.
So
also
true
faith
so
beleeves
a
promise
,
that
it
also
beleeves
dogmaticall
truths
,
practicall
truths
,
threats
,
charges
,
admonitions
,
instructions
;
as
well
as
comforts
and
promises
,
because
it
lookes
at
him
who
deserves
the
universall
saving
reliance
upon
Gods
truth
for
himselfe
,
aswell
as
for
our
owne
ends
.
This
for
the
first
branch
.
Secondly
,
2.
In
respect
of
Gods
order
,
viz.
first
promises
of
reconciliation
,
then
of
sanctification
.
promises
must
be
beleeved
in
that
order
of
immediate
saving
of
the
soule
,
in
which
the
God
of
order
hath
propounded
them
to
the
soule
:
then
we
beleeve
a
promise
accordi●g
to
a
promise
,
when
we
first
beleeve
that
promise
which
concernes
pardon
,
reconciliation
and
life
,
and
then
proceed
to
beleeve
such
as
concerne
government
and
sanctification
:
First
,
those
that
are
our
being
,
then
our
welbeing
:
As
in
a
fat
of
wares
,
first
we
must
unfold
and
take
out
the
upper
,
then
the
nether
.
The
prime
and
first
promise
must
be
first
beleeved
,
then
the
rest
:
I
speake
now
of
the
priority
of
order
,
not
of
nature
,
to
us
ward
,
not
the
word
ward
,
for
so
,
every
good
thing
is
given
at
once
to
the
soule
,
Christ
I
meane
,
and
all
he
hath
:
But
for
us
,
See
1
Cor.
1.30
.
till
we
have
beleeved
the
first
of
saving
us
,
we
cannot
beleeve
any
other
which
followes
upon
it
,
viz.
of
mortifying
a
lust
,
quickning
to
holinesse
.
The
like
may
be
said
of
the
order
of
spirituall
and
temporall
promises
,
till
the
former
be
digested
,
the
latter
cannot
be
.
The
reason
,
because
the
first
gives
vertue
,
title
and
claime
,
yea
influence
into
the
other
.
This
for
the
first
.
Secondly
,
he
who
beleeves
a
promise
according
to
a
promise
,
2.
A
promise
must
be
beleeved
according
to
the
intent
of
the
promiser
.
beleeves
it
according
to
the
intention
of
the
promiser
:
Each
promise
swims
to
the
soule
in
the
bloud
of
Christ
,
and
therefore
hath
a
strong
bottome
,
and
undeceiveable
.
Promises
are
no
loose
interlocutory
words
falling
from
the
mouth
of
God
,
when
he
mindes
other
matters
:
Nor
yet
as
mens
promises
,
who
first
garishly
make
them
,
and
after
intend
them
:
but
first
God
meanes
them
really
,
and
then
fulfills
them
.
To
beleeve
aright
,
is
to
beleeve
as
the
promise
is
,
strongly
and
surely
bottomed
and
grounded
;
they
deserve
fully
the
soules
rest
and
affiance
,
not
staggering
and
doubtfulnesse
:
We
must
not
use
promises
as
we
would
use
little
pegges
or
tagges
,
which
though
we
dare
hang
our
hat
on
,
yet
we
dare
not
sway
our
owne
strength
upon
,
for
they
cannot
beare
it
.
But
as
we
use
some
strong
brazen
or
iron
crooke
,
upon
which
we
durst
weigh
our
whole
body
;
such
is
the
promise
,
Es.
26.3
.
fix
thy self
upon
it
,
for
the
Lord
Jehovah
is
everlasting
strength
:
Doe
not
as
those
two
Disciples
at
Emmaus
,
who
said
,
we
thought
and
looked
that
he
would
have
risen
againe
by
this
time
,
but
now
wee
know
not
what
to
make
of
it
;
and
yet
Christ
was
even
then
risen
,
and
talking
with
them
;
when
we
warpe
and
lye
aloofe
upon
a
peradventure
,
this
is
not
according
to
a
promise
,
but
when
we
lye
close
to
it
,
as
a
foundation
which
will
beare
us
up
strongly
.
Thirdly
,
they
beleeve
a
promise
according
to
it
,
who
beleeve
it
in
the
due
limitation
of
it
;
and
that
in
two
regards
:
First
,
of
the
variety
of
estates
to
whom
they
belong
.
3.
When
a
promise
is
beleeved
according
to
the
due
lim●tations
.
In
two
respects
.
1.
Of
the
variety
of
estates
to
whom
they
belong
.
All
beleevers
are
not
equally
capable
of
all
Promises
.
Promises
goe
according
to
the
need
of
Christians
:
Promises
concerning
crosses
,
belong
properly
to
the
afflicted
:
Promises
concerning
growne
ones
,
concerne
the
strong
:
Promises
to
the
weak
,
belong
to
novices
.
Promises
touching
them
that
stand
,
are
of
one
kinde
:
and
promises
concerning
them
who
are
revolted
,
and
backslidden
,
are
of
another
.
Each
promise
holds
a
naturall
and
geniall
propriety
to
such
as
they
concerne
.
No
true
beleever
ought
to
bee
a
stranger
to
any
of
the
promises
:
But
hee
ought
especially
to
apply
himselfe
to
such
as
are
appointed
for
him
.
This
is
to
put
on
Christs
apparrell
rightly
.
When
men
mismatch
the
promises
,
looking
rather
at
such
remote
promises
as
lesse
belong
to
them
,
passing
by
the
proper
and
peculiar
ones
,
they
feele
not
the
true
use
and
benefit
of
them
.
What
hath
hee
to
doe
with
promises
of
growth
,
who
is
revolted
?
hee
hath
more
need
of
recovering
.
What
hath
hee
to
doe
with
promises
of
knowledge
,
who
is
puft
up
with
that
hee
knowes
?
Hee
hath
need
rather
of
such
as
concerne
the
humbling
of
his
soule
.
What
should
hee
trouble
himselfe
with
promises
of
support
in
greatest
difficulties
,
temptations
,
persecutions
,
who
rather
had
need
to
bee
better
resolved
of
pardon
it selfe
?
2.
In
respect
of
the
variety
of
promises
themselves
.
Secondly
,
in
regard
of
the
variety
of
the
promises
themselves
:
for
there
must
be
a
limiting
of
temporall
promises
in
respect
of
spirituall
.
He
that
will
enlarge
temporall
promises
to
himselfe
in
point
of
enjoying
them
,
according
either
to
the
price
which
they
cost
,
or
the
right
purchased
thereby
,
shall
disguise
himselfe
exceedingly
:
For
although
they
are
fully
purchased
for
all
beleevers
in
point
of
right
;
yet
not
so
in
point
of
dispensation
:
herein
wisedome
orders
bounty
,
according
to
the
object
upon
whom
God
sometime
enlarges
,
1
Cor.
3.22
.
sometime
restraines
.
All
are
ours
,
if
we
be
Christs
.
Howbeit
not
alway
,
for
equall
measure
or
time
.
This
is
our
basenesse
,
that
we
are
carried
to
promises
as
the
beast
to
her
food
;
not
by
faith
,
but
appetite
.
Note
.
Faith
puts
the
knife
to
the
throat
,
and
restraines
the
soule
to
the
ensuing
of
such
promises
,
not
as
her selfe
,
but
as
the
Lord
thinks
best
.
And
she
teaches
the
soule
,
that
it
's
better
for
her
that
God
sometimes
should
exchange
promises
for
her
,
rather
then
give
her
such
as
she
would
chuse
and
preferre
,
through
lacke
of
discretion
.
For
they
are
an
hundred
times
better
for
us
,
which
requite
us
an
hundred
fold
in
one
kinde
for
such
as
we
forgoe
in
another
,
rather
then
such
as
wee
covet
.
If
God
will
try
some
graces
in
thee
,
as
selfe-deniall
,
and
patience
under
sufferings
,
covet
not
thou
the
exercise
of
others
,
as
of
Sobriety
,
Cheerfulnesse
and
Thankfulnesse
for
Blessings
.
4.
When
a
promise
is
beleeved
according
to
the
extent
thereof
.
Fourthly
,
they
beleeve
a
promise
according
to
a
promise
,
who
beleeve
it
,
according
to
the
fulnesse
and
extent
thereof
.
And
this
branch
doth
most
closely
concerne
the
doctrine
in
hand
.
As
many
enlarge
promises
beyond
that
which
they
import
:
so
many
more
doe
curtoll
them
,
and
serve
them
as
Hanun
did
Davids
servants
,
cutting
off
their
clothes
by
the
middle
:
They
are
straitned
in
Gods
enlargements
,
like
Ionah
who
grudged
that
God
should
be
so
gracious
to
Ninevee
.
Jona
4.
As
it
is
with
Beggars
,
who
qualifie
the
measure
of
their
Almes
according
to
their
owne
basenesse
,
not
the
bounty
of
him
who
bestoweth
.
A
Beggar
will
bee
content
with
cleane
straw
in
a
Barne
to
lodge
in
:
But
a
friend
will
looke
to
be
lodged
in
a
good
roome
,
and
best
▪
Feather-bed
.
Why
?
Because
he
measures
his
welcome
according
to
his
friend
his
beteaming
heart
.
It
seemes
a
great
thing
for
a
poore
sinfull
wretch
to
obtaine
forgivenesse
;
but
as
for
other
promises
,
hee
thinkes
them
a
farre
off
:
Or
,
if
hee
get
a
few
promises
by
the
end
,
hee
thinkes
God
must
needs
shorten
him
of
others
.
But
the
Lord
will
have
faith
comprehend
the
length
,
depth
&
breadth
of
promises
;
yea
,
the
fulnesse
of
him
that
filleth
all
in
all
.
Unbelief
is
like
Iehoram
,
Ephes.
3.
2
King
.
13.18
.
who
being
bidden
to
shoot
the
Arrows
,
and
smite
the
ground
,
limited
God
to
thrice
,
whereas
God
meant
seaven
times
.
Men
having
given
us
bread
,
send
us
for
meat
to
another
doore
,
and
for
drinke
to
a
third
:
But
the
Lord
will
traine
all
his
to
know
his
doore
,
and
none
else
,
and
to
expect
all
from
himselfe
.
Men
loath
ordinary
Beggars
,
and
give
at
certaine
times
,
but
not
ordinarily
.
But
Christ
Jesus
is
yesterday
,
to
day
,
Heb.
13.8
.
and
for
ever
the
same
,
upbraiding
no
man
.
All
promises
of
God
are
equally
Yea
and
Amen
in
Christ
,
one
as
another
.
2
Cor.
1.
end
.
Some
one
maine
benefit
there
may
be
in
marriage
;
but
there
are
abundance
of
second
ones
consequent
thereupon
,
all
entailed
to
it
:
So
is
it
here
.
So
that
hee
who
shortens
and
limits
promises
,
doth
not
according
to
them
,
but
contrary
to
their
extent
.
Separate
not
the
things
which
God
hath
put
together
:
but
rather
make
a
golden
chaine
of
one
and
other
.
If
God
will
give
me
the
best
,
viz.
heaven
it selfe
,
hee
will
not
deny
us
the
temporall
.
For
the
promises
reach
as
farre
as
the
merit
.
Christ
died
to
redeeme
body
and
soule
from
all
distresses
,
though
(
as
I
noted
)
all
sorts
of
promises
are
not
accomplished
to
all
beleevers
at
all
times
,
yet
their
right
to
them
all
is
equall
.
Fifthly
,
he
beleeves
a
promise
according
to
a
promise
,
5.
When
it
is
beleeved
according
to
the
peculi●rity
and
speciall
ufe
of
it
.
who
beleeves
a
promise
in
the
peculiarity
and
speciall
use
thereof
.
For
although
each
promise
hath
the
fulnesse
of
God
in
it
,
because
it
cost
the
blood
of
the
Lord
Jesus
;
and
no
peece
of
his
Testament
,
no
one
Legacie
of
his
could
be
made
effectuall
to
the
Church
,
save
by
his
death
;
yet
he
doth
not
thrust
all
the
vertue
of
his
death
into
one
or
two
,
or
a
few
promises
,
but
for
the
more
cleare
satisfaction
of
the
soule
,
he
distinguishes
his
good
things
into
as
many
severall
and
peculiar
promises
,
as
the
necessities
of
his
people
doe
require
.
To
the
end
,
that
every
one
that
needs
any
good
thing
,
may
know
where
to
finde
it
.
Simile
.
And
as
Apothecaries
,
who
sell
many
wholesome
Drugges
,
doe
not
shuffle
all
together
,
but
for
the
more
ease
and
certainty
,
disperse
them
into
so
many
severall
boxes
and
celles
,
where
they
may
be
sure
to
finde
them
,
when
they
need
them
,
without
mistake
or
errour
:
So
hath
the
Lord
done
,
hee
hath
not
generally
and
confusedly
put
all
graces
and
benefites
into
one
promise
;
but
hath
dispensed
them
in
sundry
promises
.
Not
a
good
thing
,
but
it
hath
her
peculiar
promise
,
to
which
the
Lord
will
have
all
his
people
to
resort
.
And
by
this
meanes
he
trains
his
people
to
be
well
versed
in
his
Scriptures
,
and
to
pick
out
promises
as
they
lye
;
yea
,
promises
which
seeme
to
bee
made
to
some
speciall
persons
,
yet
hee
will
have
them
(
as
the
Bee
)
to
carry
them
home
to
their
Hives
.
As
that
promise
which
was
made
to
Christ
himselfe
,
Esay
49.8
.
he
will
have
us
apply
it
,
2
Cor.
6.2.3
.
That
which
was
made
to
Ioshua
,
Chap.
1.4
.
he
will
teach
us
to
improve
it
,
Heb.
13.5
.
And
except
there
bee
speciall
cause
of
the
contrary
,
I
mean
that
promises
are
proper
to
some
,
and
incompetible
to
others
:
The
Lord
will
have
us
search
each
corner
of
his
Word
,
to
fetch
out
those
promises
which
lye
there
as
gold
in
veins
,
for
the
comfort
of
his
people
.
Promises
made
to
the
head
,
to
the
body
,
to
any
member
,
belong
to
the
members
,
to
any
part
,
to
the
whole
body
,
except
a
limitation
bee
made
.
All
promises
made
to
the
head
,
belong
to
the
whole
body
:
all
that
concerne
the
Church
,
concerne
also
the
members
;
and
such
as
concerne
one
member
,
doth
also
reach
to
another
,
circumstances
being
wisely
observed
.
So
that
looke
what
a
poore
soule
would
have
from
God
,
whether
grace
to
heare
and
receive
aright
,
to
pray
or
worship
God
spiritually
,
to
endure
patiently
,
and
take
up
her
crosse
,
or
to
mortifie
any
lust
,
to
get
a
soft
heart
,
to
be
setled
and
stablished
in
faith
,
to
be
kept
from
this
present
evill
world
,
or
whatsoever
else
,
one
place
or
other
of
Scripture
will
help
thee
to
a
promise
for
the
nonce
:
by
which
(
if
thou
have
a
gift
to
goe
to
the
right
Box
)
thou
shalt
much
more
clearly
and
fully
rest
thy selfe
upon
God
for
a
supply
,
then
if
only
thou
shouldst
consult
with
general
promises
,
which
(
though
they
containe
the
particular
,
)
yet
are
lesse
evident
,
and
expresse
not
peculiar
good
things
with
such
accommodation
as
the
particular
doe
.
Our
base
spirits
are
content
to
generalize
with
God
,
so
we
have
any
promise
,
it
serves
our
turne
.
And
why
?
Because
wee
use
promises
for
fashion
,
and
make
our selves
thinke
wee
doe
that
wee
doe
not
;
whereas
beleevers
of
promises
search
out
their
owne
Legacies
in
special
(
as
if
one
should
search
a
Will
of
a
deceased
friend
)
&
as
the
Angels
pry
into
the
Mercy-seat
,
1
Pet.
1.
and
look
a
far
off
to
see
what
God
hath
promised
.
As
common
folke
think
they
have
stopt
Gods
mouth
sufficiently
if
they
worship
him
any
way
,
by
singing
a
Psalme
,
or
reading
a
Prayer
,
halfe
asleepe
and
halfe
awake
:
so
deale
they
with
promises
.
If
they
can
catch
any
by
the
end
,
it
is
enough
for
them
:
As
for
culling
out
,
marking
or
singling
those
promises
from
the
rest
,
which
might
specially
stay
,
comfort
,
and
speake
to
their
owne
hearts
from
God
,
they
have
no
skill
;
and
accordingly
is
their
gaine
,
generall
promises
,
generall
comfort
.
But
I
say
,
peculiar
application
of
mine
own
promises
,
is
according
to
a
promise
.
Each
promise
will
not
suit
to
every
necessitie
;
Speciall
wisedome
and
paines
is
required
to
get
them
,
distinguish
,
understand
and
apply
them
as
the
plaisters
which
serve
for
speciall
sores
.
6.
When
it
is
beleeved
according
to
the
scope
and
bent
of
them
.
Sixthly
and
lastly
,
he
that
beleeves
a
promise
according
to
it
,
beleeves
it
according
to
the
scope
and
bent
of
it
.
This
is
that
which
I
said
in
the
proofes
:
All
promises
as
they
are
Yea
and
Amen
in
Jesus
;
so
they
must
be
beleeved
as
they
are
in
Jesus
.
Most
men
scumme
off
the
fat
and
sweet
of
promises
for
their
owne
ends
,
leaving
the
lean
and
sowre
for
whoso
will
.
But
marke
Pauls
words
there
,
Ephes.
4.21
.
That
yee
put
off
the
old
Man
,
and
put
on
the
New
.
This
is
the
pad
in
straw
,
which
few
men
see
in
a
promise
.
They
thinke
promises
sound
nothing
save
good
newes
,
and
that
they
catch
at
greedily
:
But
the
scope
of
a
promise
is
another
thing
,
as
it
cost
blood
to
purchase
;
So
it
must
cost
us
our
lusts
and
base
evils
to
forgoe
.
And
there
must
be
an
harmony
betwixt
the
purchase
and
the
fruit
.
Christ
proclaimes
no
man
ease
and
liberty
to
live
as
he
list
;
hee
catches
the
soule
by
an
holy
craft
of
Promises
,
that
hee
may
winne
and
subdue
it
wholly
to
himselfe
,
who
redeemed
it
:
That
every
knee
may
bow
,
and
call
Jesus
the
Lord
,
not
boast
onely
of
his
salvation
;
but
submit
minde
,
wit
,
senses
,
will
,
affections
,
passions
,
purposes
,
lusts
;
yea
,
the
streame
and
bent
of
the
whole
man
unto
him
.
And
in
truth
,
hee
who
doth
not
deceive
himselfe
in
Jesus
,
will
not
onely
boast
of
him
as
Papists
doe
,
Sweet
Jesus
,
sweet
Saviour
,
sweet
Christ
:
but
will
say
,
Joh.
21.
Matth.
11.29
.
my
Lord
and
my
God
,
my
King
and
my
Prince
.
A
promise
under
the
sweet
name
of
it
,
carries
a
sad
instinct
with
it
,
into
the
spirit
of
a
beleever
,
2
Cor.
5.16
.
bringing
in
the
truth
,
as
it
is
in
Jesus
,
new
Lord
and
new
lawes
.
All
old
things
are
passed
away
,
and
are
become
new
.
This
alarme
no
base
hypocrite
can
endure
:
And
therefore
smoke
doth
not
more
scare
Be●s
,
then
promises
doe
them
.
For
why
?
They
know
there
is
such
an
intimation
in
all
promises
,
as
they
are
in
Jesus
,
that
whomsoever
Jesus
eases
of
his
yoke
,
him
he
puts
another
yoke
upon
▪
even
of
obedience
and
selfe-deniall
,
which
to
flesh
is
irksome
,
except
hee
who
puts
it
on
,
doe
also
in
the
putting
on
make
it
sweet
and
easie
,
as
hee
will
doe
to
all
beleevers
.
And
these
few
may
serve
for
a
taste
to
the
rest
,
for
the
due
conceiving
of
this
,
What
it
is
to
beleeve
a
promise
according
to
it
.
Now
briefly
two
or
three
reasons
of
the
Doctrine
:
one
may
be
this
;
Reason
1
because
there
is
the
same
reason
of
promises
in
particular
,
as
of
the
Word
in
generall
:
But
wee
know
the
heavie
denunciation
of
God
,
Revel.
22.
end
,
against
whosoever
should
dare
to
adde
or
diminish
from
or
to
the
Word
;
defacing
it
,
by
either
making
it
a
monster
consisting
of
more
parts
,
or
of
lesser
,
then
it
consists
of
properly
.
How
then
should
any
dare
to
offer
it
to
the
promises
,
which
are
(
as
it
were
)
the
veines
of
gold
in
this
mountaine
,
and
the
most
pretious
parts
of
all
the
Scripture
,
if
any
be
more
pretious
then
other
?
Secondly
,
except
the
promises
be
taken
according
to
that
no
more
Reason
2
nor
lesse
then
they
beare
and
import
,
what
a
world
of
prejudice
must
needs
accrue
unto
the
promiser
?
How
shall
Gods
honour
bee
maintained
,
if
the
soule
enlarge
promises
beyond
their
extent
:
or
to
that
which
never
came
into
the
heart
of
God
to
intend
in
them
?
For
then
must
the
erroneous
soule
needs
bee
sadly
defeated
of
her
expectation
,
and
so
be
ready
to
mutter
and
cavill
against
God
,
and
make
him
a
liar
.
On
the
other
side
,
if
the
soule
limit
and
shorten
God
in
his
promises
,
what
doth
she
save
impute
that
to
him
which
that
unprofitable
servant
did
injustly
lay
to
his
charge
,
That
hee
was
an
hard
Master
,
Matth.
25.
reaping
where
he
sowed
not
?
What
can
bee
fouler
reproach
to
God
,
then
both
these
?
whereas
by
esteeming
a
promise
duly
,
God
is
vindicated
,
and
saved
from
dishonour
,
in
both
respects
,
as
neither
being
larger
nor
straiter
then
his
Word
.
Thirdly
,
what
a
snare
would
it
prove
to
the
soule
her selfe
,
to
bee
Reason
3
alway
in
darknesse
,
doubting
and
demurring
about
the
promises
;
for
lacke
of
due
understanding
what
the
promises
import
.
For
why
?
The
pith
and
marrow
of
the
promises
lies
not
in
the
words
and
outside
,
but
in
the
sense
and
meaning
of
them
,
which
who
so
mistakes
and
misconstrues
,
must
either
deceive
himselfe
in
looking
for
more
,
or
defraud
himselfe
in
looking
for
lesse
,
then
the
promises
containe
in
them
?
What
a
continuall
vexation
is
it
then
to
erre
about
the
extent
of
those
things
,
wherein
to
erre
,
is
above
all
other
errors
most
dangerous
and
remedilesse
?
Many
more
reasons
might
bee
added
,
but
the
substance
thereof
will
occurre
otherwise
.
Vse
1
I
proceed
to
the
Uses
.
First
,
this
point
is
Terror
to
all
in
generall
,
who
doe
not
beleeve
the
whole
body
of
truth
according
to
it selfe
,
Of
Terror
.
Branch
.
1
without
the
which
promises
cannot
possibly
be
construed
aright
.
Now
alas
!
Truths
of
God
must
not
be
taken
by
tradition
and
prejudice
,
but
from
the
whole
body
of
truth
beleeved
as
Gods
.
what
a
common
error
is
this
?
Who
beleeves
or
deducts
promises
from
the
rocke
of
truth
,
as
marble
pillars
digged
out
of
the
whole
quarry
?
Men
take
the
whole
truth
of
God
(
for
the
most
part
)
from
the
tradition
of
men
,
from
the
interpretation
of
others
,
which
is
no
other
,
save
upon
trust
,
as
their
Parents
,
Masters
or
teachers
have
instil'd
it
into
them
,
and
I
grant
its
meet
to
be
so
at
first
,
for
so
those
Samaritans
,
John
4.
at
first
harped
upon
the
truths
preacht
by
Christ
by
the
information
of
the
woman
:
But
they
did
not
rest
there
,
till
by
her
they
were
drawne
to
heare
him
speake
himselfe
,
and
then
they
told
her
plainly
that
they
resolved
their
faith
not
into
her
report
,
but
Christ
himself
.
It
is
with
many
of
us
,
as
with
Papists
,
who
use
the
Church
to
bee
the
principle
of
their
faith
,
whereas
she
should
onely
be
a
guide
,
an
informer
and
directresse
.
It
s
not
to
be
doubted
,
but
the
Church
is
the
preserving
and
sustaining
pillar
of
truth
in
point
of
guiding
the
soule
to
the
truth
;
for
had
not
the
Church
nursed
us
,
taught
and
train'd
us
up
,
where
had
we
been
?
But
this
must
not
be
enough
to
stablish
us
,
except
we
meane
to
disguise
our selves
,
and
bewray
our
sandy
foundation
,
when
tempests
and
troubles
shall
try
what
is
in
us
:
no
,
we
must
put
a
difference
betwixt
our
drawing
to
the
truth
,
and
our
beleeving
the
truth
,
and
never
rest
till
the
bright
morning
starre
of
the
Word
,
the
Lord
Jesus
hath
risen
in
our
hearts
,
who
will
cast
such
a
through
light
into
them
as
shall
shine
from
East
to
West
,
Matth.
24.
and
enlighten
us
in
all
truth
,
yea
lead
us
into
all
truth
by
his
Spirit
,
Churches
judgement
must
guide
us
,
principle
us
in
the
truths
of
Scripture
.
that
Spirit
I
meane
which
assists
his
word
in
the
hearts
of
all
humble
and
teachable
ones
.
This
will
cause
us
not
to
take
here
a
shred
and
there
another
,
such
a
command
,
or
such
a
promise
as
pleases
us
,
not
knowing
what
to
make
of
the
rest
,
but
to
set
open
our
whole
hearts
unto
the
whole
truth
,
the
whole
body
thereof
,
that
it
may
enter
into
us
,
possesse
and
dwell
in
us
plentifully
,
in
every
part
;
it
will
present
to
our
eyes
that
God
of
truth
speaking
in
his
word
,
and
piercing
thereby
into
the
very
marrow
and
bones
,
dividing
the
thoughts
,
and
carrying
the
soule
into
the
streame
of
that
excellency
of
his
,
whereby
we
may
be
convinced
of
his
truth
,
it
will
shew
us
the
truth
of
the
written
word
,
in
the
eternall
word
of
the
Father
,
full
of
Grace
and
Truth
,
the
way
,
the
truth
and
the
life
;
in
whom
who
so
beleeves
to
salvation
,
doth
also
beleeve
all
and
every
truth
which
ever
came
out
of
his
mouth
,
and
wee
shall
no
more
doubt
of
that
then
of
Christ
himselfe
,
in
whom
all
truth
is
established
and
gathered
,
as
the
whole
verge
of
a
garment
into
one
knot
;
so
that
as
no
man
bids
us
to
prove
that
its
day
light
when
the
Sunne
shines
;
so
wee
shall
need
no
proofe
or
demonstration
of
any
particular
part
of
the
word
,
having
embraced
Christ
that
eternall
word
of
God
into
our
bosomes
,
because
he
brings
all
his
truths
with
him
,
and
having
himselfe
fulfilled
that
one
great
promise
of
his
incarnation
and
redemption
,
hath
also
in
that
made
good
all
the
other
promises
,
and
made
them
Yea
and
Amen
,
to
the
praise
of
his
glory
.
Oh
therefore
,
The
Spirit
of
Christ
must
be
our
first
planter
of
truth
in
the
soule
.
how
wofull
is
the
condition
of
such
as
forsake
this
way
of
faith
,
and
goe
to
dig
pits
which
will
hold
no
water
,
boasting
that
nothing
shall
ever
pull
them
away
from
the
truth
,
no
feares
,
persecutions
,
change
of
times
,
and
I
know
not
what
!
away
with
thy
vain
brags
!
If
thou
hast
not
first
planted
thy selfe
upon
Jesus
,
the
body
of
truth
,
thy
particular
knowledge
of
truths
will
vanish
of
it selfe
;
for
he
who
gathers
not
with
Christ
,
scatters
;
but
how
much
more
when
thy
slight
building
shall
be
shaken
with
crosses
and
enemies
?
Therefore
gaster
your selves
from
such
frothy
bottomes
as
will
deceive
you
,
get
truth
first
planted
in
your
soules
with
the
love
of
it
for
some
reall
and
maine
good
which
it
hath
done
you
,
Terrour
to
all
Popish
and
blinde
maintainers
of
truth
upon
error
and
opinion
.
and
when
Christ
shall
have
brought
his
truth
with
the
saving
comfort
of
it
into
you
,
it
will
hold
your
hearts
close
to
it
,
never
to
goe
from
it
,
it
shall
keepe
your
hearts
and
mindes
in
the
knowledge
of
God
,
it
shall
discover
to
you
that
rich
hoord
of
promises
which
are
hid
in
Christ
,
out
of
whom
they
are
but
as
the
sound
of
many
waters
,
and
vanish
as
fast
as
they
come
:
This
will
teach
us
a
rule
of
conceiving
truth
aright
:
This
will
scatter
all
mists
of
error
,
darkenesse
,
mistakes
from
the
minde
,
and
purifie
the
heart
by
the
obeying
of
the
truth
,
as
Saint
Peter
speakes
,
1
Pet.
1.22
.
2
Pet.
1.19
.
yea
it
will
be
a
light
shining
in
a
darke
place
,
and
guiding
the
feet
into
the
way
of
peace
:
Abhorre
then
a
patched
confused
knowledge
of
truth
,
destitute
of
the
truth
in
Jesus
,
as
thou
wouldest
abhor
and
loath
utter
blindenesse
,
and
arrant
ignorance
it selfe
in
the
highest
degree
:
For
indeed
(
setting
aside
the
shew
of
it
)
it
s
but
cousen
germane
to
it
;
who
abhors
not
a
misbeleeving
Turke
or
Jew
as
a
very
infidell
?
Who
loaths
not
an
Hereticke
,
Papist
,
Pelagian
or
a
Schismaticke
,
as
we
doe
misbeleevers
?
Yea
(
in
some
respect
)
worse
;
because
they
are
so
leavened
,
that
it
is
easier
to
draw
a
Pagan
(
not
prejudicate
)
to
the
faith
,
then
such
:
It
s
true
,
that
the
other
have
more
of
truth
in
them
then
the
other
:
But
they
doe
so
corrupt
,
confound
and
misapply
truths
,
they
maintaine
not
truth
,
in
the
accord
and
the
harmony
of
truth
;
therefore
they
hold
truth
rather
to
overthrow
truth
,
then
to
establish
it
,
and
in
effect
are
greater
enemies
to
the
promises
,
and
to
the
truth
in
Jesus
,
then
they
can
seeme
friends
to
some
kindes
of
truth
,
whatsoever
their
abettors
,
and
patrons
would
or
can
speake
in
their
defence
.
So
much
for
this
first
.
Secondly
,
and
more
particularly
,
its
terror
to
all
audacious
and
impudent
Branch
.
2
spirits
of
hypocrites
,
Of
Terror
.
Hypocrites
who
rush
upon
promises
ere
they
be
fitted
for
them
,
reproved
.
who
boast
themselves
of
faith
in
the
promise
,
having
yet
no
right
to
a
promise
.
Promises
if
aright
beleeved
,
must
be
beleeved
according
to
their
order
,
not
contrary
thereto
,
and
against
the
edge
thereof
:
Ah
poore
creatures
,
and
raw
beleevers
!
Did
you
ever
come
under
the
condition
of
faith
?
Were
you
ever
in
a
strait
,
and
at
a
deadly
losse
for
want
of
a
promise
?
Were
you
not
alway
beleevers
from
the
first
till
now
?
Yes
surely
;
you
never
came
under
the
Law
to
drive
you
to
a
promise
,
and
to
make
it
sweet
to
your
taste
,
drinke
to
one
a
thirst
:
Therefore
you
dream
of
promises
like
brainsick
folke
.
Simil.
Once
a
phantastick
fellow
standing
upon
a
Tower
,
would
needs
have
men
to
beleeve
that
each
ship
comming
up
the
channell
,
was
his
owne
;
whereas
it
was
neither
so
,
nor
so
.
Even
so
doe
these
:
But
know
it
,
you
have
neither
part
nor
fellowship
in
this
businesse
of
promises
.
We
have
a
rule
in
Physicke
,
that
humours
must
not
be
raw
,
but
met
and
digested
,
ere
they
can
be
purged
;
else
physicke
scatters
them
rather
into
the
parts
of
the
body
,
then
expells
them
.
But
if
they
be
once
setled
,
physicke
will
purge
them
:
So
say
I
to
these
,
your
lusts
are
violent
&
fierce
,
not
brought
to
an
head
,
but
by
the
conviction
of
conscience
,
and
the
spirit
of
bondage
;
if
they
were
,
then
perhaps
the
promise
being
applied
in
season
might
purge
them
out
;
but
else
the
promise
is
ranke
bane
unto
you
,
and
would
rather
disperse
your
lusts
,
make
you
more
jolly
,
mad
,
resolute
in
sinning
,
without
feare
or
remorse
,
then
rid
your
soules
of
them
.
Promises
breed
either
the
best
bloud
in
mens
souls
,
or
worst
;
if
kindly
appiled
,
according
as
the
truth
is
in
Jesus
;
when
the
sad
Schoole-master
of
Rebells
hath
once
sent
them
to
Christ
,
they
breed
the
best
,
settle
the
soule
,
produce
faith
,
and
cleanse
the
conscience
:
But
when
they
are
catcht
at
by
bold
and
presumptuous
ones
,
who
(
although
there
be
but
three
saved
,
yet
)
looke
to
be
of
them
,
they
breed
the
worst
bloud
of
all
,
even
the
bloud
of
impudent
secure
presumption
.
Therefore
away
from
promises
all
such
!
hands
off
!
be
affraid
to
mix
with
them
,
Gold
will
not
unite
with
drosse
,
nor
promises
with
you
;
rather
goe
to
the
terrors
of
God
,
which
may
(
like
darts
)
smite
through
the
dead
loines
of
your
soules
to
tame
you
,
and
prepare
you
for
purging
:
Goe
to
Iohn
Baptist
first
,
to
cast
downe
every
high
hill
,
to
fill
every
valley
,
and
fit
you
for
the
King
of
heavens
free
passage
upon
your
hearts
,
and
then
shall
you
perhaps
see
what
a
promise
meanes
;
till
then
you
sleep
under
the
hatches
dangerously
,
till
you
be
throwne
into
the
storme
of
wrath
,
which
yet
will
not
cease
then
neither
.
Oh
ye
proud
Pharisees
,
Papists
,
Pelagians
,
what
have
you
to
doe
with
promises
?
As
he
said
to
them
,
so
say
I
to
you
,
Matth.
3.7
.
what
doe
you
here
?
Who
taught
you
to
escape
vengeance
to
come
?
You
are
the
vipers
who
fret
in
sunder
this
wombe
of
promises
:
Can
you
indeed
doe
as
you
say
,
that
is
,
fulfill
,
and
more
then
fulfill
the
Law
,
can
ye
merit
and
supererogate
?
Surely
then
promises
,
and
you
accord
not
;
your
righteousnesse
hath
destroyed
the
righteousnesse
of
God
:
As
for
promises
and
Christ
himselfe
,
you
make
him
but
a
stalking
horse
to
a
proud
heart
,
and
as
a
stirrop
to
get
up
into
your
owne
sadle
!
when
you
have
tired
your selves
in
your
owne
wayes
,
and
wearied
your selves
in
your
error
,
compassing
your selves
with
your
owne
sparkles
,
this
is
the
portion
which
God
gives
you
,
Esay
50.
ult.
even
to
sinke
in
your
owne
sweat
,
and
to
lye
down
in
sorrow
.
Behold
all
you
that
venture
upon
a
promise
,
in
this
pickle
,
wonder
and
vanish
,
for
you
shall
not
beleeve
the
promise
,
though
a
man
of
a
thousand
should
declare
it
unto
you
:
Act.
13.38.39
.
That
Doctrine
that
belongs
to
you
is
a
doctrine
of
despaire
in
your selves
,
for
your
stout
hearts
,
and
standing
out
with
God
.
This
Word
must
first
cast
downe
all
high
thoughts
,
and
make
you
calme
,
2
Cor.
12.4
.
ere
ever
the
doctrine
of
a
promise
can
finde
entrance
into
you
.
What
have
you
to
doe
with
peace
and
promises
?
Turne
behinde
Iehu
the
furious
marcher
,
2
King
.
9.22
.
arm'd
with
the
revenge
of
God
to
humble
your
soules
.
So
much
for
this
.
And
thirdly
(
lest
I
should
forget
it
)
let
this
be
terror
to
that
generation
Branch
.
3
of
Rome
,
who
make
no
bones
of
the
Lords
promises
,
Of
terror
.
Popish
abusers
of
promises
terrified
.
but
devoure
them
all
whole
,
without
scruple
.
Who
can
read
those
usurpations
of
the
Romish
Whore
,
and
impudent
claiming
of
promises
,
even
the
choycest
of
all
which
the
Word
containes
for
the
comfort
of
the
true
Spouse
of
Christ
,
in
all
her
turmoyles
under
her
malicious
enemies
?
Dare
they
who
are
the
tyrants
,
lay
claime
to
the
promises
which
onely
belong
to
the
innocent
Saints
?
The
persecutors
themselves
to
the
promises
of
the
persecuted
members
?
An
harlot
to
the
promises
of
the
chaste
Matrone
?
When
that
wofull
Gregory
the
Pope
,
called
Hil
debrand
,
or
Brand
de
Hell
,
trode
upon
the
necke
of
good
Henry
the
fourth
Emperour
,
he
used
these
words
;
Psal.
90.11
.
Thou
shalt
trample
upon
the
Serpent
and
Cockatrice
,
and
tread
upon
the
Lion
and
Dragon
:
Can
any
modest
eare
heare
such
abuse
of
promises
?
I
speake
not
onely
for
the
malitiousnesse
of
calling
a
Lamb
,
a
Lion
,
and
Dragon
:
but
the
prophane
arrogating
of
such
a
promise
to
himselfe
,
who
indeed
was
one
egge
of
this
Aspe
and
Serpent
,
whom
Christ
shall
crush
and
destroy
.
But
who
wonders
at
this
in
him
?
Who
takes
upon
him
to
make
Scripture
and
marre
it
at
his
pleasure
?
So
he
takes
that
promise
to
himselfe
,
Psal.
2.8
.
I
will
give
thee
the
Nations
for
thine
Heritage
,
and
the
Gentiles
for
thy
Possession
.
And
thus
he
defends
his
unlimited
jurisdiction
.
And
againe
,
The
wicked
shall
hoord
up
treasure
,
but
the
righteous
shall
possesse
it
.
Job
.
27.16
.
This
serves
his
turn
for
his
raking
in
of
Treasure
.
So
againe
,
I
will
give
thee
the
Keyes
of
the
Kingdome
,
Matth.
18.
This
for
the
pardoning
of
sinne
.
He
might
as
well
take
one
promise
from
the
Divell
,
as
abuse
so
many
of
Gods
;
Behold
,
all
the
Kingdomes
of
the
world
,
they
are
all
mine
,
and
I
wil
give
them
thee
,
if
thou
wilt
worship
me
.
Sure
I
am
,
of
all
other
promises
this
most
fitly
belongs
to
him
,
upon
the
condition
.
But
as
for
all
other
,
Oh
wofull
prophane
mouth
,
to
chalenge
promises
contrary
to
their
scope
.
Paul
I
know
,
and
Iesus
I
know
;
but
who
art
thou
?
Terrors
are
for
thee
,
not
promises
.
Secondly
this
point
serves
for
use
of
sharp
reproofe
,
and
that
of
Vse
.
2
sundry
sorts
:
First
,
of
such
as
being
under
the
condition
of
a
promise
,
Reproofe
.
yet
refuse
to
cast
themselves
upon
it
.
I
spake
of
these
before
:
but
this
Branch
.
1
point
enforces
it
much
more
.
For
what
is
so
according
to
a
promise
,
as
that
they
who
need
it
,
apply
it
?
But
these
dally
with
it
,
passe
it
by
.
Their
severall
objections
have
been
answered
before
.
Now
I
onely
presse
reproof
upon
them
.
Light
is
sowne
for
them
,
Psal.
97.11
.
but
they
will
not
see
it
;
but
goe
on
with
their
burden
,
as
if
they
would
offer
their
eares
to
be
boared
for
slaves
.
As
those
mentioned
last
,
are
in
one
extreame
,
and
snatch
at
that
which
is
denyed
them
(
for
stollen
waters
are
sweetest
:
so
these
cannot
make
use
of
that
which
belongs
unto
them
,
when
yet
it
is
pind
on
their
sleeves
:
To
whom
I
say
as
Esay
did
to
Ahaz
,
when
he
refused
to
aske
a
signe
:
Is
it
not
enough
for
you
to
grieve
men
(
Gods
Prophets
)
but
you
will
grieve
my
God
also
?
What
?
Are
you
too
well
offered
,
Esay
7.13
.
and
cannot
see
when
you
are
well
used
,
nor
discerne
your
friends
from
your
foes
?
Doe
you
thinke
it
is
enough
to
nod
your
head
(
as
Asses
doe
)
at
a
promise
,
beleeving
it
onely
as
a
tale
told
,
but
with-draw
the
affiance
of
your
soules
from
it
?
Is
it
enough
for
you
to
moane
and
complaine
,
to
desire
and
mourne
?
Are
these
faith
?
Is
it
better
for
you
to
shrugge
in
the
cold
weather
,
and
to
wish
a
fire
,
yet
in
the
meane
time
to
starve
for
lacke
of
that
which
is
offered
you
?
To
goe
naked
,
and
let
the
garment
lye
by
unoccupied
?
Oh!
checke
your selves
bitterly
for
this
irregularity
,
whatsoever
the
cause
be
,
whether
unworthinesse
,
or
sloath
,
or
sullennesse
,
it
is
not
according
to
a
promise
,
that
I
am
sure
of
.
Oh!
get
your
soules
out
of
this
emptinesse
into
the
life
and
marrow
of
a
truth
:
Learne
the
truth
as
it
is
in
Jesus
,
that
you
put
him
on
,
being
naked
.
Not
to
marry
the
promise
,
being
faire
for
it
,
is
contrary
to
a
promise
.
But
to
beleeve
,
and
to
cast
your selves
upon
the
Word
,
to
rid
your selves
of
staggering
,
accords
most
kindly
with
it
.
So
much
for
this
.
Branch
.
2
Of
Reproofe
.
Ephes.
3.16
.
Psal.
78.19
.
Secondly
,
this
reproves
all
limiters
and
restrainers
of
promises
:
for
that
is
not
according
to
a
promise
.
The
truth
in
Jesus
is
the
largenesse
of
it
:
Its
length
,
depth
,
breadth
,
&
height
,
all
dimensions
are
in
it
.
Thus
those
Israelites
straitned
the
holy
One
of
Israel
:
Can
hee
prepare
a
Table
in
the
Wildernesse
?
This
is
our
cursed
spirit
:
when
a
promise
seemes
true
in
the
generall
,
yet
in
the
particular
not
so
:
as
Martha
confesses
the
power
of
Christ
to
bee
able
to
doe
all
things
;
Joh.
11.39
.
but
when
it
came
to
the
point
of
raising
her
brother
,
then
she
said
,
Lord
,
hee
hath
been
buried
foure
dayes
,
he
stinkes
.
What
a
base
carnall
limitation
of
Almightinesse
is
this
?
Limiters
and
restrainers
of
promises
,
reproved
.
See
what
a
contrariety
is
in
our
hearts
to
a
promise
,
according
to
the
extent
of
it
.
As
the
Cable
seemes
to
a
Needles
eye
,
so
doth
all
the
points
of
an
extended
promise
seeme
to
our
hide-bound
hearts
.
Gods
enlargements
worke
by
contraries
,
and
make
us
the
more
straitned
;
as
in
the
point
of
the
same
,
or
the
kinds
of
promises
,
and
so
the
rest
.
Now
I
thinke
God
hath
heard
my
prayer
:
but
how
long
he
will
,
that
I
(
saith
one
)
know
not
:
it
seems
too
much
to
presse
hard
upon
him
so
long
,
so
often
,
for
so
many
favours
.
True
,
if
he
were
a
man
,
Jer.
2.13
.
Esay
26.3
.
Heb
,
13.8
.
or
a
dry
pit
;
but
hee
is
a
God
,
a
fountaine
of
living
waters
:
Men
will
bee
weary
of
doing
good
;
but
it
is
Gods
nature
to
doe
it
,
as
the
streames
to
flow
.
Who
thinkes
it
a
wrong
to
a
fountaine
to
draw
from
it
daily
?
Doth
it
not
come
alway
more
fresh
and
sweet
?
It
is
the
honour
of
a
Prince
to
look
at
himselfe
in
giving
,
not
at
others
.
The
ofter
thou
commest
to
a
promise
,
Sundry
instances
of
it
.
the
welcomer
.
It
is
according
to
the
truth
,
as
it
in
Jesus
.
Oh
(
saith
one
)
I
have
trusted
God
for
pardon
,
but
as
for
purging
my
corruptions
,
of
pride
,
ease
,
vanity
,
the
world
:
or
if
so
,
yet
for
purging
or
weakning
this
or
that
beloved
lust
,
1
Kings
20.28
.
cannot
beleeve
it
.
Why
?
Is
God
the
God
of
the
valleyes
onely
,
not
of
the
Hills
also
?
So
(
saith
another
)
I
can
trust
God
for
heaven
,
but
not
for
outward
things
:
for
my selfe
,
but
not
for
my
children
;
while
I
live
,
but
not
when
I
must
dye
,
loath
I
am
to
heare
of
that
:
or
,
for
the
present
,
so
farre
as
I
finde
my
needs
;
but
what
may
hereafter
betide
mee
in
my
name
,
health
,
state
,
safety
,
liberty
God
knowes
!
Doth
God
know
,
and
dare
not
you
beleeve
?
Is
this
according
to
a
promise
,
and
the
extent
thereof
?
Truly
,
Popery
cares
for
no
faith
.
we
have
all
a
Pope
in
our
belly
:
that
s
unbeleefe
:
we
go
farre
onward
in
Religion
:
But
we
have
hearts
which
shrinke
in
the
wetting
,
and
hold
not
out
in
breath
and
pace
with
promises
;
grudge
and
cannot
beteame
our selves
the
wealth
and
fulnesse
of
God
,
lest
we
should
be
compleate
in
him
,
and
too
wealthy
by
him
.
Ionah
grudged
promises
to
others
,
but
we
are
envious
to
our
owne
soules
.
I
remember
what
once
a
devout
●otary
prayed
:
Lord
(
saith
he
)
grant
me
my
petition
this
once
,
I
come
not
often
to
trouble
thee
,
and
on
condition
thou
wilt
grant
me
this
,
I
will
never
trouble
thee
more
:
Oh
base
wretch
!
Is
thine
eye
evill
because
Gods
is
good
.
Thirdly
,
this
reproves
all
such
as
stretch
out
promises
beyond
their
Branch
.
3
bounds
,
and
set
them
on
their
owne
Tentors
till
they
rend
them
.
Enlargers
of
promises
beyond
their
due
bounds
,
to
be
reproved
.
They
could
beteame
the
temporall
promises
of
God
to
themselves
and
the
Church
,
for
deliverance
and
redemption
from
all
enemies
,
for
peace
,
protection
and
welfare
,
were
unlimited
:
But
those
which
touch
their
souls
,
especially
to
kill
their
lusts
,
they
care
not
how
narrow
they
frame
them
,
even
as
the
bed
and
covering
of
which
Esay
speakes
,
that
is
so
narrow
,
that
it
will
not
wry
them
warme
.
They
beleeve
not
promises
as
they
are
,
but
fancy
them
:
They
chuse
rather
that
the
bush
would
not
burne
at
all
,
then
that
it
might
not
consume
in
burning
;
where
God
straitens
they
enlarge
:
Shalt
thou
teach
Jesus
how
to
frame
his
truths
?
Surely
this
kind
of
receiving
of
truths
,
is
not
according
to
Jesus
,
and
the
honour
of
Jesus
,
but
according
to
Self
,
and
carnall
selfe-love
.
Thou
maist
as
well
take
upon
thee
to
alter
the
whole
frame
of
Scripture
,
as
of
promises
,
for
God
hath
bounded
them
,
and
their
land-marks
cannot
be
removed
.
Apply
thy self
unto
them
as
they
are
,
for
they
will
not
accommodate
themselves
to
thy
humor
,
thy
seasons
or
contents
.
Fourthly
,
this
is
reproofe
to
all
,
who
beleeve
not
promises
according
Branch
.
4
to
the
intention
of
them
:
Not
to
beleeve
a
promise
according
to
the
intention
of
it
,
is
sinfull
.
They
make
them
weaker
and
insufficienter
then
they
are
.
This
doth
intollerably
trench
upon
the
honour
of
Jesus
;
this
(
of
all
the
rest
)
is
farre
from
embracing
the
truth
as
it
is
in
Jesus
.
What
is
it
which
Jesus
hath
not
done
or
suffered
to
stablish
and
ground
truthes
?
And
yet
how
basely
doe
we
handle
him
in
this
?
We
look
rather
at
our
little
sins
in
our
beleeving
,
then
his
great
promises
.
Oh
(
saith
one
)
if
my
sinnes
had
not
been
so
deep
died
,
so
odious
and
long
lien
in
,
I
should
hope
well
.
Rather
thou
shouldest
say
,
if
mine
heart
were
not
so
hardned
,
that
I
am
past
all
feeling
and
faith
,
I
should
doe
well
.
If
thy
sinnes
have
not
driven
thee
to
be
desperate
in
rebellion
and
contempt
,
they
are
not
surely
too
great
for
mercy
to
pardon
:
Looke
upon
Manasse
and
Paul
,
1
Tim.
1.13
.
Though
I
were
a
persecutor
,
a
blasphemer
,
and
injurious
;
Chron.
33.12
.
yet
mercy
and
truth
abounded
in
Christ
Jesus
:
He
saith
not
,
sinne
abounded
beyond
mercy
.
Oh
(
saith
another
)
But
I
have
sinned
since
my
first
enlightning
,
sin'd
against
the
remedy
,
adding
drunkennesse
to
thirst
.
What
?
Dost
thou
so
still
,
and
nourish
a
rotten
peace
,
and
a
secure
heart
still
against
the
promise
?
No
,
but
thou
doubtest
that
thy
abusing
the
meanes
,
and
hardning
of
heart
,
will
not
be
pardoned
:
But
know
that
the
Lord
Jesus
his
sufferings
are
of
a
deeper
nature
to
merit
,
then
thy
sinnes
to
destroy
:
He
was
made
all
sinne
;
2
Cor.
5.21
.
satisfied
for
all
sinne
,
he
was
a
nature
of
sinners
,
not
a
sinfull
person
onely
;
and
therefore
can
pardon
even
them
that
murthered
him
:
and
not
in
vain
is
that
example
set
down
in
Acts
2.30
.
to
prevent
that
feare
.
They
who
come
to
Christ
must
come
to
him
not
as
the
greatest
sinners
onely
,
but
as
to
the
greatest
Saviour
,
able
perfectly
to
save
all
who
come
unto
him
.
The
strongest
eye
must
bee
cast
upon
his
strength
,
Heb.
7.25
.
Esay
27.5
.
not
upon
thy
deservings
.
The
mystery
of
mercy
is
to
save
to
the
uttermost
,
that
so
the
soul
may
break
,
and
God
may
be
honoured
to
the
uttermost
.
Well
,
but
yet
he
pardons
none
,
save
such
as
have
faith
,
and
how
shall
I
know
that
he
will
give
it
me
?
I
answer
,
the
promise
that
offers
pardon
,
workes
faith
to
beleeve
it
,
and
therefore
it
s
said
that
it
creates
the
fruit
of
the
lips
;
Esay
57.16
.
Matth.
11.29
.
which
is
peace
:
it
offers
ease
to
him
that
is
loaden
:
if
it
offer
the
effect
,
it
must
needs
worke
the
cause
.
But
(
saith
a
poore
soule
)
this
might
be
,
if
mine
affections
would
rise
to
it
with
some
earnestnesse
,
but
I
am
dead
,
and
under
infirmity
.
Nay
,
even
then
also
can
the
Lord
create
this
hand
of
faith
in
thee
,
2
Cor.
12.9
.
by
the
seed
of
the
word
:
how
did
Paul
lie
under
sad
buffetings
,
yet
this
grace
was
sufficient
for
him
.
In
a
word
,
what
ever
the
sense
of
thy
weaknesse
be
,
yet
its
Gods
strength
which
thou
must
take
hold
on
to
make
peace
,
and
that
comprehends
thy
weaknesse
,
when
thou
canst
not
comprehend
that
strength
.
So
much
for
this
.
Fifthly
,
this
reproves
such
as
runne
to
promises
,
without
wisdome
,
Branch
.
5
aptnesse
,
Unapt
appliers
of
promises
,
or
other
parts
of
the
word
,
reproved
.
and
the
particular
necessities
under
which
they
live
.
When
they
should
runne
to
the
promise
for
comfort
,
they
rather
please
themselves
in
running
to
the
threats
of
the
word
for
deeper
humbling
,
that
pleases
them
better
,
because
they
thinke
it
may
better
be
felt
;
but
this
course
sutes
not
with
the
truth
as
it
is
in
Jesus
,
which
requires
that
each
malady
apply
it selfe
to
her
proper
remedy
.
This
causes
the
wound
to
rankle
,
not
to
heale
.
When
men
are
called
to
doe
some
speciall
service
and
duty
,
they
forsake
that
,
and
rush
themselves
upon
suffering
,
promising
to
themselves
that
God
will
sustaine
them
,
and
so
provoke
needlesse
sorrow
,
like
Ionah
to
themselves
,
and
all
by
their
rashnesse
.
Others
being
called
to
suffer
,
Jona
1.6
.
shunne
that
and
promise
to
themselves
strength
in
doing
:
But
this
is
to
misapply
promises
,
for
they
alway
attend
upon
commands
,
and
while
we
be
in
Gods
way
,
not
our
owne
:
God
payes
no
man
wages
for
doing
his
own
work
.
Others
promise
themselves
great
blessings
upon
attempting
difficult
workes
above
their
strength
,
unto
which
they
have
no
calling
,
leaving
their
Ministery
ere
God
knocke
them
off
,
or
thrusting
themselves
into
trades
in
which
they
want
skill
,
leaving
their
owne
,
and
the
like
.
But
the
wiser
way
for
them
,
were
to
apply
themselves
unto
promises
,
which
concerne
those
speciall
callings
,
conditions
and
waies
,
unto
which
God
calles
them
.
Branch
.
6
Sixtly
and
lastly
,
those
are
here
to
be
reproved
who
doe
in
any
kinde
goe
to
worke
preposterously
with
the
promises
,
Preposterous
appliers
of
promises
,
reproved
.
contrary
to
their
nature
and
use
or
scope
;
who
separate
them
from
their
end
,
which
is
to
mortifie
,
purifie
,
and
better
the
soule
,
as
well
as
to
comfort
and
pacifie
it
.
Also
all
such
as
mistake
,
discover
,
darken
,
stretch
,
dis-joint
the
promises
,
who
take
not
such
a
due
measure
of
the
promises
as
they
ought
,
putting
them
on
as
they
may
best
fit
them
,
and
so
never
come
to
the
kindly
use
and
fruit
thereof
as
the
Lord
offers
them
.
Of
which
I
say
no
more
,
this
shall
serve
for
this
whole
Use
of
reproofe
.
Thirdly
,
this
point
serves
for
Exhortation
,
Exhortation
.
to
incite
and
draw
all
who
Vse
3
would
beleeve
aright
,
to
beleeve
according
to
the
uttermost
extent
and
purpose
of
a
promise
;
and
not
to
defraud
the
soule
of
that
due
which
the
Lord
allowes
her
.
This
is
the
way
to
engage
the
soule
in
God
&
to
walke
most
comfortaly
in
the
life
and
practice
of
faith
.
God
requires
no
small
service
and
cost
at
his
peoples
hands
,
which
will
hardly
be
,
except
the
soule
be
deep
in
Gods
bookes
,
and
that
cannot
be
,
till
she
come
to
beleeve
promises
according
to
their
full
extent
.
To
this
end
,
two
things
would
be
knowne
.
First
,
2.
Questions
.
1.
How
a
promise
beleeved
.
what
should
the
soule
doe
that
she
might
beleeve
a
promise
,
according
to
the
reach
of
it
.
Secondly
how
should
she
practise
and
set
this
grace
on
worke
?
For
the
former
of
these
,
three
things
would
be
done
.
First
,
1.
A
promise
must
be
sounded
.
the
soule
must
fathom
and
comprehend
a
promise
truly
,
Eph.
3.15.16
.
That
you
may
comprehend
with
all
Saints
,
what
is
the
length
&c.
That
which
the
woman
John
4.
tells
our
Saviour
,
I
may
say
of
this
,
The
Well
is
deepe
,
and
there
is
nothing
to
draw
with
.
There
is
depth
in
a
promise
;
but
few
are
men
of
understanding
to
fetch
it
out
.
There
may
be
enough
in
it
,
for
ought
most
men
looke
after
:
their
shallownesse
discourages
them
from
attempting
it
.
Vertue
is
gone
out
of
the
Lord
Jesus
into
it
;
both
for
life
and
godlinesse
,
this
and
a
better
life
,
in
crosses
and
blessings
,
for
all
turnes
,
so
that
each
idle
cavill
of
a
base
heart
ought
not
to
elude
it
:
Hath
God
set
it
open
for
his
whole
Church
to
be
filled
with
the
fulnesse
thereof
,
and
shall
it
not
be
sufficient
for
a
poore
members
supply
?
Accustome
thy selfe
to
deal
with
a
promise
,
as
the
marriner
doth
with
the
sea
,
whose
depth
he
is
ever
and
anon
sounding
lest
his
ship
should
runne
a
ground
,
and
be
swallowed
up
.
Thy
misunderstanding
may
eclipse
the
beauty
of
it
,
thy
ignorance
and
blindenesse
may
frustrate
thy
benefit
,
but
still
the
promise
shall
stand
neverthelesse
full
of
water
of
life
.
Enlarge
thy
cord
and
plummet
,
that
thy
slight
heart
deprive
thee
not
of
both
the
view
and
of
the
use
of
it
.
Secondly
,
having
found
out
the
bottome
and
depth
of
a
promise
,
2.
Draw
out
of
this
welspring
of
salvation
.
bestow
paines
,
and
draw
waters
plentifully
out
of
this
well
of
salvation
,
bestow
good
labour
and
travell
.
In
fetching
up
water
out
of
deep
wells
,
you
shall
see
how
many
hands
at
once
are
at
worke
at
the
wheel
,
or
pully
,
to
get
up
the
bucket
.
This
is
the
worke
of
faith
,
alway
to
be
tugging
at
the
well
with
cable
and
armes
,
to
get
out
this
water
of
life
.
Esay
12.8
.
Say
thus
,
here
it
is
put
Lord
by
thy selfe
,
and
to
be
had
,
I
will
therefore
by
thy
strength
handle
a
promise
according
to
the
uttermost
of
that
which
is
in
it
,
I
will
draw
,
and
that
with
joy
,
for
there
it
is
and
thus
it
is
to
be
had
.
It
s
sad
working
hereat
with
the
most
;
but
it
should
be
a
merry
work
;
we
should
sing
at
it
,
and
deceive
our
toil
by
the
sense
of
our
necessities
,
and
the
variety
of
those
ordinances
,
meditation
,
prayer
,
and
the
like
,
must
be
our
hands
,
and
unweariednesse
must
be
our
instrument
.
Take
wee
heed
lest
through
sloath
and
a
base
heart
,
we
content
our selves
with
scrappes
and
puddle
water
,
who
might
fill
our selves
with
good
things
,
and
with
rivers
of
water
springing
up
in
us
to
eternall
life
.
3.
Give
not
over
the
promise
,
though
long
held
off
.
Thirdly
,
give
not
over
a
promise
,
although
the
error
of
this
wicked
world
,
and
Satan
,
together
with
the
Lords
delayes
,
should
weary
us
,
especially
under
our
afflictions
.
If
our
Lord
Jesus
his
discouragements
could
have
killed
the
courage
of
that
poore
woman
of
Canaan
,
she
had
never
obtained
a
cure
.
Oh!
our
Saviour
did
what
hee
could
to
try
,
whether
she
would
be
beaten
from
the
promise
,
viz.
That
Jesus
,
the
sonne
of
David
,
came
to
save
both
the
bodies
and
soules
of
all
truly
distressed
ones
,
Jewes
and
Gentiles
.
But
she
had
so
farre
extended
the
promise
,
Matth.
15.
which
Christ
seemed
to
restraine
onely
to
the
Jewes
,
calling
the
rest
Dogges
,
that
it
was
strange
shee
was
not
out
of
conceit
,
as
one
mistaken
:
But
,
as
if
she
had
been
in
his
bosome
,
so
doth
she
hold
fast
the
promise
;
Though
he
say
nothing
,
yet
hee
will
doe
somewhat
,
I
will
still
keep
my
right
,
he
meanes
not
Israel
according
to
the
flesh
,
but
the
promise
,
and
such
an
one
am
I.
Shee
knew
promises
looked
not
at
the
worthinesse
of
man
,
but
at
the
mercy
and
faithfulnesse
of
God
.
Surely
,
I
shall
bee
answered
by
and
by
:
for
I
have
the
scope
and
end
of
the
promise
on
my
side
.
Faith
had
taken
full
measure
of
the
promise
by
her
owne
want
:
and
therefore
our
Saviour
sends
her
away
with
the
admiration
at
her
faith
.
Oh!
let
us
thus
duly
apply
our
soules
to
the
seale
of
the
promise
,
and
it
shall
leave
behinde
it
the
stamp
of
all
that
vertue
and
fulnesse
which
God
hath
put
into
it
.
A
base
heart
not
concurring
with
God
in
this
largenesse
of
his
promises
,
is
as
hard
wax
put
under
a
faire
seale
,
Simile
.
which
takes
no
impression
at
all
from
it
,
though
clapt
on
never
so
hard
.
But
as
the
softned
wax
taketh
all
the
counterfeit
of
the
seale
,
and
expresseth
them
to
the
uttermost
:
Even
so
an
heart
rightly
prepared
,
receives
the
print
of
the
seale
,
letter
for
letter
,
face
for
face
,
yea
,
grace
for
grace
.
Faith
is
both
hand
and
hammer
to
drive
the
naile
of
the
promise
,
Eccles.
12.
given
by
one
Pastor
,
the
Lord
Jesus
up
to
the
head
.
This
for
the
former
question
.
Now
I
come
to
the
latter
,
Quest.
2.
How
shall
we
practise
this
duty
?
how
this
duty
may
be
practised
.
And
for
answer
to
that
,
this
I
say
,
Wee
must
know
,
that
the
life
of
faith
in
all
beleevers
,
rests
upon
such
promises
as
concerne
their
condition
,
be
it
what
it
will
be
;
knowing
that
there
are
speciall
ones
given
us
by
God
(
as
Peter
speakes
,
Chap.
1.
and
verse
3.
of
his
second
Epistle
)
for
our
supply
in
all
needs
.
The
soule
then
doth
not
foolishly
misapply
these
,
but
gathers
them
up
,
stores
them
like
a
wise
Steward
,
both
old
and
new
,
that
she
may
bring
them
forth
in
due
season
;
as
a
man
would
every
morning
put
on
the
apparell
of
that
day
for
his
use
and
comfort
And
this
is
her
putting
on
the
Lord
Jesus
,
Rom.
13.
ult.
who
first
hath
taken
measure
of
her
needs
,
and
then
offers
himselfe
in
his
promises
and
ordinances
,
Word
,
Sacrament
,
Prayer
,
and
fasting
,
and
the
like
,
to
fit
her
,
as
her
cloathes
doe
her
body
.
Some
of
these
I
have
already
toucht
in
one
of
the
Uses
before
,
Ans.
diversly
.
upon
the
Doctrine
of
Naamans
obedience
.
A
few
more
I
will
adde
now
,
not
pressing
the
use
of
them
,
but
barely
presenting
them
to
your
view
.
Sometime
thy
base
heart
feeles
old
guilt
and
accusation
of
conscience
to
returne
,
after
mercy
tasted
,
and
hope
of
victory
enjoyed
.
But
why
is
this
?
Surely
,
that
hereby
the
work
of
Selfe-deniall
might
be
perfected
in
thee
,
1.
In
the
return
of
guilt
,
strength
of
sin
,
custome
,
presence
of
it
.
and
sinne
might
be
knowne
to
be
out
of
measure
sinfull
,
that
it
might
bee
more
abhorred
,
and
stronger
faith
in
pardon
and
purging
thereof
improved
.
Clasp
upon
the
Word
for
it
,
I
am
he
who
will
heale
all
thy
rebellions
for
my
name
sake
,
both
new
and
old
:
It
is
according
to
a
promise
,
that
the
Lord
should
leave
none
of
thy
corruptions
unsubdued
.
Who
is
a
God
like
unto
our
God
(
who
forgiveth
iniquity
,
transgression
and
sin
,
Mica
ult.
(
marke
how
many
words
he
useth
to
include
all
sin
whatsoever
,
both
of
nature
and
course
;
yea
,
sinnes
after
the
light
of
the
Gospel
embraced
:
)
And
I
create
the
fruit
of
the
lippes
,
peace
,
and
I
will
heale
him
.
I
have
seene
his
rebellions
,
and
smote
him
,
hid
me
and
was
angry
,
and
he
went
on
in
the
frowardnesse
of
his
owne
heart
.
Esay
57.
But
I
will
heale
him
,
and
restore
comfort
unto
him
.
Againe
,
perhaps
thy
soule
meets
with
some
eclipse
of
Gods
presence
,
and
forsakes
me
,
so
that
I
live
in
darknesse
,
and
walke
up
and
downe
with
a
dead
heart
,
without
feeling
.
Well
,
2.
In
the
deadnesse
&
hardnesse
of
heart
.
if
it
be
by
reason
of
some
apparant
sinne
against
conscience
,
returne
with
a
broken
heart
by
a
promise
to
God
,
Jer.
3.1
.
A
man
having
divorced
an
Adultresse
,
will
not
returne
to
her
:
But
if
thou
wilt
returne
to
me
,
I
will
not
reject
thee
.
Returne
,
O
yee
backsliding
people
,
and
I
will
have
mercy
upon
you
,
and
heale
all
your
iniquities
.
But
if
the
Lord
bee
departed
otherwise
,
know
it
is
not
to
forsake
forever
.
For
a
moment
I
was
angry
,
Esay
54.
But
with
everlasting
compassion
I
will
embrace
thee
.
And
in
the
Psalme
55.
The
Lord
will
not
leave
his
people
for
ever
.
Sometime
the
soule
is
afraid
she
shall
fall
into
some
scandall
,
3.
Fear
of
falling
into
some
scandall
,
and
not
persevering
.
and
never
persevere
:
but
he
who
hath
delivered
,
will
deliver
from
every
evil
way
and
work
:
He
wil
preserve
the
souls
of
his
Saints
:
he
wil
write
his
law
in
their
heart
,
they
shall
not
depart
from
his
feare
:
I
am
perswaded
nothing
shall
separate
,
&c.
He
is
faithfull
who
hath
promised
.
Sometime
sicknesse
,
poverty
,
debt
disquiets
,
and
how
then
?
In
six
troubles
he
will
keepe
thee
,
and
in
the
seaventh
,
that
it
shall
not
oppresse
.
Hee
put
his
hand
under
my
head
,
and
will
make
my
bed
in
sicknesse
:
when
I
was
weake
,
the
Lord
holpe
me
.
Againe
,
the
soule
complaines
,
4.
Sicknesse
,
debt
,
enemies
,
unfaithfull
friends
,
and
the
like
.
But
I
have
enemies
.
Well
,
but
if
thy
wayes
please
the
Lord
,
he
can
make
them
thy
friends
:
If
not
,
though
an
Army
of
them
compasse
mee
about
,
yet
will
I
not
be
afraid
.
But
perhaps
friends
faile
,
and
turne
unfaithfull
?
Well
,
yet
Mica
7.
When
I
dare
trust
no
friend
nor
wife
,
I
dare
trust
the
Lord
.
When
my
father
and
mother
forsooke
me
,
but
the
Lord
took
me
up
.
Can
a
mother
forsake
the
childe
of
her
womb
?
Yet
will
not
the
Lord
.
He
will
sustaine
and
redeeme
thee
:
In
all
their
afflictions
hee
was
afflicted
,
Esay
63.9
.
Oh!
but
they
prosper
,
and
I
decay
:
They
beare
all
the
stroke
,
and
my
cause
is
sentenced
.
Stay
a
while
,
and
their
green
Bay
tree
shall
wither
.
True
it
is
,
it
is
long
first
.
Psal.
73.
Psal.
37.6
.
But
fret
not
thy selfe
,
roll
thy
way
on
Jehova
,
and
be
doing
good
,
and
hee
will
effect
it
.
Hee
will
bring
forth
thy
righteousnesse
as
the
morning
:
Hee
will
plead
thy
cause
,
Mica
7.
When
there
is
casting
down
,
thou
shalt
see
a
lifting
up
,
and
hee
shall
save
the
humble
person
.
Job
.
22.29
.
But
thou
wilt
say
,
My
prayers
be
not
heard
.
Not
presently
:
but
it
is
,
that
thou
mightst
pray
oftner
,
and
earnestlier
,
that
so
God
may
deliver
thee
from
that
thou
fearest
,
and
his
grace
may
bee
sufficient
for
thee
.
Thou
wilt
still
object
,
5.
When
prayer
is
not
heard
.
My
troubles
are
as
no
bodies
,
secret
and
stinging
,
unknowne
to
any
.
But
not
unto
the
Lord
,
whose
eyes
are
in
every
corner
of
the
earth
,
and
knows
the
heart
and
reynes
;
yea
the
most
hidden
sorrowes
,
that
he
may
be
strong
with
the
weak
and
contrite
ones
:
Oh!
but
I
am
darke
for
lack
of
faith
.
Yet
let
him
that
is
in
darknesse
,
and
seeth
no
light
,
trust
upon
God
,
Esay
50.
But
I
want
meanes
.
The
Lord
is
my
support
,
Psal.
23.3
.
leads
me
to
the
pastures
and
streames
;
and
when
I
am
lost
,
yet
sustaines
me
:
So
that
although
the
Olive
and
Vine
should
faile
,
though
there
should
be
no
Calfe
in
the
stall
,
nor
Sheep
in
the
flocke
,
Habak.
3.
yet
will
I
make
the
Lord
my
salvation
.
But
my
temptations
and
assaults
by
Satan
are
fierce
,
to
Atheisme
,
to
deny
providence
,
the
Scriptures
,
and
such
like
molestings
.
It
they
be
tedious
they
shall
bee
short
,
and
faith
shall
quench
the
most
fiery
darts
.
6.
Temptations
and
fierce
assaults
of
Satan
.
Matth.
5.12
.
1
Pet.
4.
But
he
stirres
up
his
instruments
to
vex
and
pursue
.
Well
,
they
may
cast
thee
into
prison
tenne
dayes
,
but
hold
out
,
and
I
will
give
thee
a
Crowne
of
life
.
Gods
hook
is
in
their
nostrills
.
Blessed
art
thou
when
thou
art
persecuted
for
the
name
of
Christ
:
The
Spirit
of
glory
shall
rest
upon
thee
.
Fear
not
man
,
whose
breath
is
in
his
nostrills
,
Esay
40.7
.
But
I
feare
evill
times
will
plucke
me
from
my
stedfastnesse
.
No
:
Thousands
and
tenne
thousands
shall
fall
on
both
sides
,
but
thou
shalt
goe
free
in
the
midst
.
Matth.
24.
If
possible
the
Elect
should
be
deceived
:
But
it
s
not
possible
:
I
have
prai'd
for
thee
that
thy
faith
faile
not
.
The
just
shall
have
a
shining
light
upon
their
pathes
.
Luke
22.31
Oh!
but
perhaps
I
am
in
perplexing
straits
what
course
to
take
.
Well
,
but
a
voice
shal
be
behind
thee
,
and
say
,
This
is
the
way
walke
in
it
!
Oh
but
my
sorrowes
are
the
miseries
of
the
Church
!
Esay
30.
The
gates
of
hell
shall
not
prevaile
against
her
.
Be
of
good
courage
,
I
have
overcome
the
world
.
The
ship
that
Christ
is
in
,
Matth.
18.
John
13.
ult.
Mica
7.8
.
cannot
be
drowned
;
He
will
rebuke
the
waves
,
and
cause
a
calme
.
Rejoyce
not
over
me
,
O
mine
enemy
,
for
when
I
am
down
,
I
shall
rise
:
Christ
hath
naild
my
enemies
to
his
crosse
,
led
captivity
captive
.
Esay
26.1
.
Salvation
hath
the
Lord
set
for
walls
and
bulwarks
.
Esay
13.5
.
God
will
defend
Jerusalem
.
Light
is
sowne
for
the
Righteous
:
Beare
the
yoke
,
because
thou
hast
sinned
,
and
the
Lord
shall
breake
the
decree
,
Mica
last
,
and
tread
them
as
mire
in
the
streets
.
In
the
meane
time
,
Jer.
46.
I
will
correct
them
in
measure
:
and
Esay
28.
Did
I
correct
him
,
as
I
corrected
them
who
afflicted
him
?
No
,
but
in
measure
.
But
how
shall
I
doe
when
the
King
of
feares
comes
?
The
sting
of
death
is
sin
,
which
being
taken
out
,
thou
shalt
triumph
,
2
Cor.
15.
O
death
where
is
thy
sting
?
But
I
have
poore
children
to
provide
for
!
Well
,
Exod.
20.
The
Lord
shewes
mercy
to
thousands
of
them
that
love
him
:
And
,
the
children
of
the
righteous
inherit
the
earth
,
Psal.
25.
But
when
I
am
dead
,
what
shall
become
of
me
?
Take
no
thought
,
Esay
57.
They
shall
rest
in
their
graves
,
perfumed
and
softned
by
the
grave
of
Christ
,
and
be
purged
by
it
from
corruption
.
Their
names
shall
be
sweet
on
earth
,
as
the
pretious
ointment
:
And
their
soules
shall
reigne
with
God
in
full
perfection
of
happinesse
,
above
sinne
,
sorrow
and
all
enemies
,
till
it
shall
joine
with
the
beloved
body
againe
at
the
day
of
Christ
,
to
enjoy
in
heaven
perfect
consummation
.
These
and
such
like
promises
,
let
every
poore
soule
cull
out
for
herselfe
,
out
of
the
treasury
of
the
Scriptures
,
and
enlarge
them
to
her
owne
use
,
that
it
may
goe
well
with
her
,
and
that
the
promises
may
be
beleeved
according
to
their
extent
;
for
this
is
the
misery
of
the
soule
,
that
God
hath
fulnesse
for
her
in
his
promises
,
but
shee
will
not
see
it
,
acknowledge
it
,
embrace
it
,
accommodate
it
,
but
let
them
lye
rusting
there
,
without
regard
,
as
men
use
to
suffer
their
Armour
to
doe
,
because
they
have
no
use
of
it
.
Thus
much
shall
serve
for
a
direction
in
this
kinde
,
and
for
this
Use
,
as
also
for
the
whole
Doctrine
,
and
former
part
of
this
verse
,
containing
Naamans
obedience
.
Now
I
come
to
the
latter
part
of
the
verse
,
The
last
generall
.
His
successe
.
Three
things
in
it
.
which
containes
the
immediate
successe
of
his
washing
:
And
that
is
first
the
expression
:
That
his
flesh
came
againe
&c.
Secondly
,
the
cure
it selfe
:
He
was
cleane
:
And
thirdly
,
now
we
heare
no
more
of
his
former
distempers
,
all
are
vanisht
and
washt
away
with
his
leprous
skin
,
in
Jorden
.
These
points
I
note
here
:
As
for
the
remoter
consequences
following
upon
this
cure
,
afterward
I
shall
come
to
them
in
the
next
verse
.
The
cure
then
of
Naaman
,
is
that
which
in
these
latter
words
is
to
be
considered
;
and
first
,
of
the
holy
Ghost
his
expression
:
1.
The
expression
.
His
flesh
came
againe
as
the
flesh
of
a
little
childe
(
for
of
this
I
will
say
somewhat
)
ere
I
come
to
the
main
point
.
Many
words
had
been
used
to
expresse
Naaman
his
obedience
,
how
punctuall
it
was
;
and
now
as
many
are
used
to
expresse
the
cure
,
how
entire
and
perfect
it
was
:
as
if
God
would
not
come
short
of
him
,
but
be
as
punctuall
in
full
curing
of
him
,
as
hee
had
been
in
close
obeying
God
.
Who
doubts
of
the
perfect
cure
of
such
a
Leper
,
as
was
made
of
a
scurvie
,
loathsome
,
nasty
skin
,
like
the
skin
of
a
little
childe
,
that
is
,
as
whole
as
he
was
borne
?
So
that
it
notes
a
perfect
restitution
of
Naaman
to
his
former
integrity
of
soundnesse
.
Gods
remedies
are
perfect
ones
:
But
mens
are
lame
and
crazie
.
Mens
remedies
are
alway
lame
ones
,
if
they
heale
one
way
,
they
hurt
another
.
We
use
to
say
of
Physicall
courses
,
purgings
,
bleedings
,
as
they
helpe
in
point
of
present
cure
,
and
remove
present
death
and
danger
,
so
yet
they
leave
a
touch
upon
the
body
afterward
,
and
leave
either
some
other
aile
behinde
,
or
else
take
away
strength
,
abate
the
spirits
,
or
other
like
:
and
all
to
shew
us
that
mans
medicines
are
like
himselfe
,
and
that
is
,
crazie
,
doubtfull
and
dangerous
:
so
that
,
not
long
after
,
the
same
or
worse
maladies
and
diseases
follow
;
but
to
bee
sure
,
death
.
Hence
arose
that
proverbe
,
Many
Remedies
are
worse
then
the
diseases
themselves
.
And
all
commodities
in
this
life
carry
inconveniencies
after
them
.
Perhaps
they
are
one
way
beneficiall
,
and
two
wayes
prejudiciall
.
But
Gods
cures
are
like
himselfe
,
perfect
,
intire
,
and
absolute
.
No
more
leprosie
is
heard
of
,
to
grow
upon
Naamans
skin
,
after
God
had
done
with
him
:
he
came
no
more
into
the
hands
of
other
Physitians
,
through
relapse
into
the
old
distemper
.
Eccles.
7.14
.
No
man
can
finde
out
any
thing
after
God
.
But
hee
can
finde
out
sundry
failings
after
men
when
they
have
done
their
best
.
I
will
not
insist
upon
it
;
onely
it
may
briefly
teach
us
these
two
Items
:
First
,
to
turne
our
doting
eyes
from
the
perfection
of
any
creature
here
,
by
reason
of
those
crackes
and
flawes
which
are
in
the
best
of
them
.
We
must
turn
our
doting
eye
from
the
perfection
of
the
creature
.
What
petty
Deities
and
Idols
are
Physitians
esteemed
among
carnall
people
,
for
their
skill
in
curing
diseases
,
especially
if
their
gift
be
any
more
then
ordinary
?
Say
it
be
but
in
any
one
kinde
,
or
disease
,
as
a
Consumption
,
Feaver
,
Dropsie
,
or
the
like
,
especially
,
if
(
when
others
have
given
over
the
cure
as
desperate
)
they
take
it
in
hand
,
and
effect
it
?
What
money
,
what
honour
is
thought
enough
to
requite
a
man
?
Nay
,
as
Patients
teach
them
,
so
,
how
doe
Physitians
learne
to
dote
upon
themselves
?
And
how
will
they
boast
themselves
like
petty
Kings
of
their
supposed
skill
?
Oh!
if
this
medicine
(
saith
one
)
wil
not
heale
him
,
nothing
in
the
world
will
doe
him
good
.
And
another
,
I
healed
him
(
saith
he
)
when
no
other
could
turne
his
hand
to
it
.
And
,
I
will
pawne
all
I
have
upon
my
skill
,
that
I
heale
him
.
Could
God
himselfe
speake
any
more
?
Let
me
not
bee
thought
to
speake
disdainfully
against
the
persons
of
any
learned
or
religious
Physitians
,
much
lesse
their
profession
,
both
which
I
honour
,
and
am
bound
to
doe
while
I
live
,
for
the
good
received
from
them
,
through
Providence
.
And
I
know
many
there
are
in
this
kinde
,
eminently
religious
,
and
well
deserving
:
But
onely
(
by
so
just
occasion
)
one
Item
I
would
give
to
Physitians
,
Physitians
must
know
themselves
only
instruments
of
Providence
,
for
such
as
God
will
heal
.
and
another
to
Patients
.
To
the
former
,
this
,
That
as
they
are
conversant
most
what
about
searching
out
naturall
causes
,
symptomes
and
cures
of
diseases
:
So
,
no
profession
is
more
subject
to
Atheisme
and
prophanenesse
,
then
such
,
except
the
Lord
subdue
and
captivate
their
spirits
and
skill
,
under
his
Providence
,
making
them
servants
to
attend
it
for
the
good
of
such
as
to
whom
God
hath
appointed
life
by
meanes
,
and
no
otherwise
.
For
why
?
Who
knowes
not
but
many
recover
of
diseases
(
in
the
judgement
of
Physitians
)
incurable
?
And
how
many
there
are
in
whom
nothing
save
safety
appears
,
who
yet
in
the
midst
of
the
Physitians
security
,
dye
instantly
?
All
to
shew
,
that
the
passages
of
life
and
death
are
not
in
mans
hand
,
but
in
the
Lords
;
who
oft-times
delights
to
blind-fold
the
wise
and
prudent
in
their
own
sense
,
and
to
doe
good
by
those
who
are
of
meaner
parts
?
Not
but
that
the
parts
of
learned
Physitians
are
to
bee
esteemed
(
who
cannot
be
too
well
parted
,
since
they
deale
in
so
pretious
a
subject
,
as
the
life
of
the
most
excellent
creature
,
man
)
but
that
with
parts
,
they
joyne
a
God
,
adore
him
,
and
set
him
up
in
their
souls
as
supreame
and
chiefe
,
treading
themselves
under
feet
,
in
point
of
that
Royall
prerogative
of
saving
life
.
Alas
!
how
doth
the
Lord
humble
our
confidence
daily
,
when
hee
crosseth
our
conjectures
,
and
betrayes
our
folly
both
in
our
hopes
of
recovery
,
when
there
is
none
,
and
in
our
despaires
,
when
there
is
no
cause
?
What
mortall
man
,
whose
breath
is
in
his
nostrils
,
would
not
here
submit
and
lay
downe
his
weapons
at
the
feet
of
the
Lord
of
life
and
death
,
confessing
himselfe
a
foole
,
and
that
both
in
his
owne
case
and
others
,
the
Lord
may
and
doth
often
conceale
from
him
the
reall
cause
and
truth
of
Diseases
?
2
Kings
4.27
.
The
holy
Prophet
Elisha
,
led
by
a
Divine
and
miraculous
Spirit
,
humbly
professed
it
to
Gehazi
,
in
the
womans
case
who
came
for
her
dead
childe
.
The
Lord
(
saith
hee
)
hath
hidden
it
from
me
?
And
shall
not
we
say
so
,
who
are
poore
silly
ones
to
him
,
even
as
a
base
ignorant
empiricke
is
to
us
and
much
more
?
So
for
people
,
how
insolent
are
they
in
this
kinde
?
People
very
fond
in
magnifying
the
outward
cause
,
and
neglecting
God
.
Robbing
God
of
his
honour
,
and
setting
up
base
man
in
his
throne
.
Oh
(
saith
one
)
such
a
Physitian
let
me
have
,
or
let
such
a
sickeman
have
,
and
upon
my
life
he
will
heale
him
!
Let
the
upper
milstone
runne
upon
the
nether
,
and
I
warrant
your
corne
betweene
will
be
grown
?
What
?
Is
there
no
more
in
it
then
so
?
Is
there
no
God
?
Oh
(
cry
you
mercy
saith
one
)
I
forgot
that
,
now
I
speake
as
a
man
!
Nay
,
rather
like
an
Atheist
:
and
so
let
a
Physitian
whom
they
like
,
visit
them
,
his
comming
is
to
them
as
good
a
medicine
,
as
the
physicke
he
brings
!
If
Physitians
would
abhorre
,
and
tremble
at
such
Patients
,
and
Patients
such
Physitians
(
mules
scratching
each
others
itch
)
they
would
learne
more
humility
,
and
divinity
.
Honour
the
Physitian
,
and
spare
not
,
so
thou
give
him
no
more
then
is
due
to
an
instrument
.
Let
him
and
thou
sanctifie
both
physicke
and
receits
by
prayer
and
faith
,
and
behold
it
as
a
servant
,
not
as
a
God
,
to
put
confidence
in
,
and
then
all
is
well
.
Some
report
of
that
good
King
of
Swedes
,
that
he
thought
his
life
was
but
short
,
because
men
did
so
deifie
him
,
(
but
that
was
not
all
)
much
more
,
I
thinke
,
should
we
with
Elihu
tremble
to
give
titles
of
God
to
men
,
lest
our
Maker
should
destroy
us
:
for
Esay
42.
Job
.
31.
Jam.
5.
He
will
not
give
his
glory
to
another
.
In
a
word
to
use
Saint
Iames
his
stile
,
you
ought
to
take
God
with
you
,
saying
,
If
God
will
blesse
it
,
it
shall
heale
:
Alas
it
s
but
a
patcht
remedy
when
it
is
at
best
;
howbeit
it
s
in
Gods
hands
to
blesse
or
crosse
it
.
Enough
of
this
:
The
like
counsell
take
we
from
hence
,
touching
all
other
earthly
creatures
,
or
contentments
therein
.
Our
life
it selfe
,
our
strength
,
our
wealth
,
wit
,
experience
,
friends
,
parts
,
bravery
in
fare
,
dwelling
,
retinue
,
and
any
other
blessing
,
either
for
necessity
or
comfort
:
What
one
is
there
of
all
these
,
but
hath
in
it
one
way
,
as
great
a
misery
,
as
another
way
an
happinesse
?
So
that
(
setting
aside
the
sobriety
of
heart
,
making
it
,
as
it
is
,
pure
to
the
pure
:
)
what
good
is
in
it
,
which
in
some
other
respect
is
not
requited
as
much
with
an
evill
?
As
that
great
man
,
who
threw
his
Diademe
(
or
Kingly
wreath
)
on
the
ground
,
saying
;
If
a
Subject
knew
what
was
wrapt
up
in
it
,
he
would
not
stoop
to
take
it
up
,
to
have
it
.
What
carking
care
goeth
with
riches
?
A
poore
Cobler
very
merry
in
his
songs
,
while
poore
,
having
a
bagge
of
money
cast
into
his
puy
,
ceased
to
sing
.
At
last
,
he
that
threw
it
him
in
,
came
and
askt
him
,
why
he
was
so
sad
all
on
the
sudden
?
He
suspecting
who
it
was
threw
him
back
his
bagge
,
and
bid
him
take
it
:
for
he
could
never
bee
merry
with
it
.
Doe
I
inferre
hereby
,
that
Gods
blessings
are
to
bee
despised
?
No
:
But
that
God
hath
left
a
cracke
in
the
best
of
them
,
in
all
of
them
;
to
teach
poore
man
to
Idolize
none
of
them
,
but
to
set
his
heart
upon
better
things
.
Race
is
not
alway
to
the
swift
,
nor
wealth
to
the
wise
,
nor
battell
to
the
strong
,
Eccles.
9.11
.
saith
Eccles.
How
many
mens
wealth
,
by
their
sinne
,
is
given
them
,
as
the
bane
of
them
that
have
it
?
What
prophanenesse
,
pride
,
boasting
,
scorne
,
mischiefe
,
doe
they
by
it
?
How
many
poore
mens
bodies
know
the
diseases
of
full
diet
?
I
might
bee
endlesse
,
but
I
cease
.
In
Gods
feare
,
look
upon
the
wormes
that
breed
in
our
Manna
;
behold
the
defect
,
the
sting
,
the
penalty
,
the
vanity
of
the
creature
;
loath
excesse
in
it
,
getting
,
having
,
forgoing
:
Set
thine
heart
solidly
upon
perfection
:
those
dainties
that
have
no
surfet
:
that
portion
which
hath
no
sorrow
with
it
:
Grace
and
favour
of
God
,
which
hath
no
lacke
:
that
excellent
cure
of
faith
and
the
new
creature
,
which
is
Gods
cure
,
which
restores
the
leprous
soule
to
such
a
smoothnesse
as
it
was
first
created
with
,
nay
much
better
:
Every
gift
of
God
is
perfect
,
Jam.
1.16
.
saith
Iames
1.6
.
like
himselfe
.
Be
in
love
with
Gods
remedies
,
a
quiet
,
humble
,
patient
heart
under
thy
afflictions
,
which
are
not
onely
not
worse
then
the
diseases
,
but
better
then
prosperity
it selfe
;
such
as
restore
the
soule
to
such
a
cure
,
as
is
not
subject
to
any
future
decay
or
relapse
.
So
much
for
this
.
Another
thing
here
I
observe
,
How
marvellous
and
soveraigne
an
Branch
.
2
effect
the
Lord
of
this
water
of
Jorden
workes
by
the
silly
creature
:
God
over-rules
the
silly
creature
to
bee
the
instrument
of
working
great
effects
.
The
flesh
of
Naaman
(
saith
the
Text
)
being
washt
in
Jorden
,
becomes
as
the
flesh
of
a
little
childe
.
Not
surely
by
any
inherent
quality
therein
by
nature
,
but
by
the
concurrence
,
or
rather
over-ruling
power
of
Almighty
God
,
using
them
to
be
instrumentall
in
this
kinde
,
for
the
setling
Naamans
faith
thereby
,
as
by
a
signe
,
q.
d.
As
surely
as
thou
in
obedience
of
faith
,
shalt
wash
,
so
surely
shalt
thou
be
cleansed
.
Means
of
an
unproportioned
strength
to
effect
a
supernaturall
effect
,
may
yet
be
relied
upon
as
Gods
,
when
any
direct
word
is
given
us
to
warrant
them
.
Learne
then
first
(
by
the
law
of
contraries
)
that
all
meanes
used
by
man
,
without
a
warranting
word
,
are
justly
to
be
suspected
,
as
not
proceeding
from
God
,
but
from
another
principle
justly
permitted
by
God
,
to
worke
for
the
deluding
of
unbeleevers
,
who
will
not
embrace
the
truth
revealed
,
All
Unproportioned
meanes
used
by
men
,
without
the
Word
,
for
effecting
of
great
workes
,
are
evill
,
and
to
be
abhorred
.
but
detaine
it
in
unrighteousnesse
.
And
,
let
the
colours
of
men
be
never
so
holy
,
in
pretence
of
Religion
,
yet
God
is
not
with
them
:
As
well
those
Exorcists
of
the
Jewes
,
taking
upon
them
the
dispossessing
of
Divels
,
without
ground
,
Acts
19.13
.
As
the
Mayd
or
Pythonisse
,
that
gather
Masters
great
gaine
by
her
divinations
,
Acts
16.16
.
was
from
Satan
.
Good
Witches
and
bad
differ
in
colour
,
but
not
in
Divellishnesse
.
Papists
their
exorcismes
and
Spelles
,
or
charmes
,
working
by
words
of
Saint
Iohns
Gospel
,
or
any
devout
prayers
,
Popish
Miracles
and
cures
what
to
bee
thought
of
.
or
other
sentencss
of
Scripture
,
because
they
have
in
them
no
such
naturall
operation
to
produce
such
effects
,
as
to
heale
Agues
,
or
other
like
diseases
,
nor
yet
are
determined
by
any
expresse
word
of
God
to
any
such
use
or
end
;
are
as
bad
as
the
Medicines
or
Charmes
applied
by
good
Witches
for
the
cure
of
man
or
beast
.
For
why
?
Naturall
things
they
are
not
:
Divinely
supernaturall
they
are
not
:
Diabolicall
therefore
they
must
needs
bee
.
Charmes
and
spells
of
good
Witches
to
bee
condemned
.
Wee
must
have
a
word
for
it
to
enable
bare
dead
sentences
of
Scripture
so
and
so
,
by
such
,
at
such
a
time
,
in
such
a
manner
,
to
such
diseased
men
,
or
cattell
applied
,
to
effect
such
a
cure
on
Gods
name
,
else
though
the
words
be
good
,
yet
the
Charme
is
never
the
better
,
but
much
worse
.
Better
were
it
,
and
lesse
sinfull
for
such
to
use
prophane
,
gracelesse
words
,
then
holy
,
to
so
cursed
an
end
:
And
although
the
material
end
be
good
,
to
cure
a
malady
,
yet
the
meanes
are
Divellish
limitations
of
unlikely
agents
,
must
bee
warranted
,
else
their
device
is
from
man
by
Satan
.
Indeed
men
looke
so
much
at
the
apparant
supposed
good
of
things
,
to
restore
things
lost
,
or
the
like
,
that
it
tickles
and
withdrawes
them
from
the
suspicion
of
the
forked
hooke
which
lies
covered
under
the
baite
.
Oh!
(
say
they
)
I
warrant
you
,
the
Divell
is
a
murtherer
from
the
beginni●g
,
and
doth
no
man
good
,
but
hurt
:
But
there
is
a
white
Divell
like
an
Angell
of
light
,
as
well
as
a
blacke
one
,
with
horns
&
hoo●s
,
and
the
former
of
the
two
is
the
more
sly
and
dangerous
.
The
Divell
spake
good
truthes
when
he
confessed
Christ
,
and
the
Apostles
that
he
might
overthrow
him
by
his
lying
witnesse
,
and
conveighes
double
poison
hereby
,
which
else
he
could
not
.
For
what
else
doth
he
by
such
wiles
and
tricks
,
save
draw
the
spirits
of
curious
and
distrustfull
men
to
wofull
Idolatry
?
To
put
confidence
in
him
under
a
Witch
,
to
expect
successe
from
a
cursed
Principle
,
to
ascribe
that
glory
which
belongs
to
God
alone
,
to
base
means
,
which
all
are
reduced
to
the
Divell
their
first
mover
.
Satan
knowes
he
gaines
more
this
way
,
then
he
loseth
by
the
truth
he
speaks
,
or
the
good
which
followes
.
He
denies
himselfe
at
no
time
,
save
for
wicked
ends
.
Beware
therefore
:
Dare
not
to
confound
those
excellent
wayes
of
God
in
his
power
,
providence
and
mercy
to
his
creature
,
with
the
Satanicall
and
Sorcerers
courses
of
prophane
beasts
.
As
for
those
miraculous
operations
of
God
in
his
Church
throughout
all
ages
of
the
Old
Testament
,
in
the
poole
Siloam
,
and
the
gift
of
ejecting
Satan
by
some
certaine
persons
,
there
was
enough
to
prove
that
they
were
from
God
,
John
5.4
.
Matth.
12.27
.
for
the
confirmation
of
Truth
,
the
strengthening
of
Faith
,
&
the
drawing
of
Proselites
.
But
as
for
all
the
other
,
the
Lord
justly
suffers
Satan
to
deceive
such
as
deceive
themselves
first
,
and
reject
the
truth
,
as
we
see
in
Saul
,
Esay
8.19
.
Should
the
living
goe
to
the
dead
,
1
Sam.
28.6.7
.
Jam.
3.15
.
and
to
them
that
whisper
out
o●
the
earth
,
(
Geomanticks
:
)
No
,
but
to
the
Law
,
and
to
the
Testimony
,
if
that
favour
not
,
there
is
no
wisdome
in
them
,
save
that
which
Saint
Iames
calls
from
beneath
,
and
divelish
.
A
most
wofull
thing
,
that
in
a
land
where
the
Gospell
hath
beene
preached
this
eighty
yeares
,
such
abominations
should
swarme
,
and
that
with
impunity
,
yea
in
some
cases
(
which
I
name
not
)
with
Apology
.
God
amend
it
!
So
much
for
this
Branch
.
Secondly
,
Goodnesse
of
God
in
using
weake
and
poore
things
,
to
eff●ct
great
,
is
much
to
be
admired
.
hence
acknowledge
the
infinite
goodnesse
of
God
in
devising
such
aide
and
succour
to
poore
creatures
both
their
bodies
and
soules
for
the
expressing
of
his
tender
mercies
to
us
in
this
infirmity
of
our
flesh
.
That
by
a
word
speaking
he
should
create
the
fruit
of
the
lippes
,
even
peace
,
Esay
57.
by
the
Ministery
of
a
sinfull
man
,
(
further
off
from
power
to
convert
a
soule
,
then
Jorden
to
heale
a
leper
)
and
beget
it
to
a
lively
hope
and
immortality
and
glory
.
That
thereby
the
word
preached
should
carry
with
it
the
working
of
faith
and
regeneration
.
As
the
Lord
Jesus
his
own
blessed
words
effected
miracles
in
the
speaking
,
causing
the
dead
to
arise
,
the
lepers
to
be
cleansed
,
Marke
ult.
the
deafe
to
heare
:
So
the
words
of
his
Ministers
by
the
same
vertue
from
him
,
should
doe
greater
things
then
these
,
even
by
instruments
most
weake
,
how
admirable
is
it
?
To
the
end
that
our
faith
might
not
stand
in
man
,
but
in
God!
2
Cor
4.7
.
That
the
deadly
soule
leprosie
(
worse
then
Naamans
bodily
)
of
infidelity
,
pride
,
hypocrisie
,
selfe
,
should
be
washt
all
away
by
the
water
of
Baptisme
through
the
word
of
the
Covenant
,
to
which
its
annexed
in
all
beleevers
,
and
these
shall
become
sealing
ordinances
to
ratifie
the
truth
of
regeneration
to
the
soule
,
and
to
confer
the
nourishing
power
of
the
Spirit
unto
life
eternall
,
how
admirable
is
it
?
It
is
the
omnipotent
power
of
God
which
causeth
it
,
which
separates
the
silly
creature
of
water
,
bread
and
wine
for
the
present
,
from
common
use
,
Sacraments
how
divinely
appropriated
to
seale
up
to
the
soule
strong
assurance
of
salvation
.
takes
off
the
base
outside
of
it
,
casts
an
honourable
mantle
over
it
,
appropriates
it
,
to
holy
,
solemne
and
divine
,
use
and
service
,
unites
the
Lord
Jesus
himselfe
with
his
whole
merit
and
efficacy
to
it
,
and
all
to
effect
this
end
,
to
convey
the
Lord
Jesus
into
the
soule
of
the
Beleever
;
assuring
it
by
vertue
of
this
sealing
ordinance
,
that
as
verily
as
the
body
by
vertue
of
appetite
eates
and
drinkes
the
creatures
,
so
truly
doth
the
soule
take
and
eat
the
body
and
bloud
of
Christ
to
the
souls
nourishment
by
Gods
command
and
promise
.
This
is
a
mystery
:
and
it
should
teach
us
,
that
if
God
have
assumed
such
poor
creatures
sacramentally
into
the
partakership
of
himselfe
,
therefore
to
take
heed
lest
we
vilifie
the
outward
ordinance
(
as
pretending
all
the
power
to
be
from
Christ
)
but
to
acknowledge
each
part
thereof
to
bee
from
him
,
and
one
as
true
(
though
not
as
effectuall
)
a
part
as
the
other
.
Ye
parents
make
not
Baptisme
a
common
thing
,
make
not
so
solemne
a
thing
to
wait
upon
your
leasure
and
complements
,
when
all
your
trinkets
are
ready
,
then
carry
your
childe
to
the
Sacrament
.
No
,
let
your
bables
attend
it
,
not
it
them
.
Despise
it
not
for
the
outside
,
there
is
a
blessing
in
it
,
and
under
the
basenesse
of
elements
lies
hidden
a
world
of
worth
and
honour
.
Therefore
not
to
be
used
as
common
things
.
And
you
(
my
brethren
the
people
)
run
not
out
from
it
so
soon
as
the
word
is
preached
,
as
if
you
discerned
no
Christ
in
and
under
it
annexed
to
it
for
your
owne
speciall
use
and
good
.
I
tell
thee
those
silly
creatures
are
essentiall
parts
of
the
Sacrament
,
as
well
as
the
grace
and
ordinances
of
God
,
to
bee
reverenced
(
though
I
say
not
with
our
own
invented
,
yet
)
with
that
esteeme
with
which
God
hath
honoured
them
,
viz.
to
be
channells
and
conveiors
of
that
grace
of
the
Lord
Jesus
for
life
and
support
;
else
would
he
not
have
graced
Sacraments
with
the
like
honor
to
Faith
,
Except
a
man
be
borne
of
water
and
the
Spirit
,
John
3.3.4
.
Marke
ult.
and
,
He
that
beleeves
and
is
baptised
,
shall
be
saved
.
God
can
worke
without
them
when
they
cannot
bee
had
,
but
when
they
may
,
he
will
have
them
share
in
point
of
honour
with
the
graces
sealed
,
from
which
they
cannot
be
severed
,
nor
may
be
rent
.
So
much
for
this
second
Use
.
And
lastly
,
although
I
doe
not
here
equall
Jordens
waters
to
a
Sacrament
,
Jordens
waters
a
resemblance
of
baptisme
.
nor
dare
I
call
it
a
type
of
Baptisme
,
yet
is
there
a
cleere
and
lively
resemblance
thereof
in
it
.
I
speake
not
this
to
teach
any
to
use
their
wits
boldly
,
to
allegorize
every
thing
as
some
have
done
.
In
this
,
its
safest
for
us
to
captive
our
wisdome
to
God
,
to
bee
no
wiser
then
himsel●e
;
but
where
he
pleases
to
expresse
allusions
there
to
follow
with
sobriety
.
As
in
the
allegory
,
Gal.
3.
end
.
of
Sina
and
Jerusalem
,
to
typifie
the
nature
of
bondage
,
and
of
freedome
.
So
,
that
of
Noah's
flood
,
which
Peter
,
Epist.
1.
Cap.
3.21
.
tells
us
is
semblable
to
Baptisme
:
Else
its
best
for
us
to
forbeare
types
,
only
we
may
make
resemblances
:
As
here
,
this
healing
of
Naaman
by
Jorden
,
and
expressing
of
it
by
the
flesh
of
a
childe
,
teaches
us
thus
much
:
That
the
Lord
who
occasionally
used
this
water
to
such
an
end
,
as
to
cure
an
incurable
leprosie
of
an
aliant
and
stranger
from
the
Common-wealth
of
Israel
,
doth
assure
us
that
much
more
by
Baptisme
,
(
as
by
an
appointed
and
setled
sealing
way
)
he
is
able
to
heale
the
fretting
leprosie
of
sinne
and
curse
in
all
his
beleeving
ones
,
and
seale
the
soule
of
such
a
one
through
the
faith
of
the
word
to
a
true
ingrafting
into
Christ
,
Affectation
to
allegorize
the
Scriptures
a
dangerous
course
.
and
the
new
Birth
.
Constantine
the
great
and
good
Emperour
being
a
leper
,
and
told
that
nothing
else
could
heale
him
,
save
bathing
of
his
body
in
the
bloud
of
infants
ript
out
of
their
mothers
wombe
,
abhorred
the
speech
of
it
,
as
counting
the
remedy
worse
then
the
disease
:
That
which
hee
did
mercifully
in
forbearing
,
doe
thou
religiously
in
embracing
.
The
bloud
and
water
flowing
out
of
the
pierced
sides
of
the
Lord
Jesus
,
and
washing
thy
soul
by
faith
sacramentally
,
is
only
able
to
heal
thy
leprosie
,
&
to
make
so
perfect
a
cure
as
shall
never
need
to
be
repeated
.
Naaman
and
thou
need
nevere
be
washed
the
second
time
,
if
once
throughly
cured
;
and
in
truth
,
it
was
this
bloud
which
made
Naamans
cure
so
perfect
.
Apply
thy
soule
to
it
therefore
,
to
make
a
perfect
cure
in
it
,
better
then
all
thine
owne
patcht
and
halfe
cures
.
Looke
not
at
the
outward
water
alone
,
looke
at
the
power
and
vertue
of
him
whose
bloud
onely
can
heale
both
the
water
from
her
cursed
barrennesse
,
to
make
it
fruitfull
and
seasonable
seed
of
life
;
and
thy
soule
by
water
,
from
guilt
,
power
,
and
eternall
curse
due
unto
it
.
Christ
in
the
water
,
is
the
power
of
it
,
one
droppe
of
his
sides
issuing
out
water
and
bloud
,
is
the
efficacy
of
the
Sacraments
:
Mix
all
with
faith
to
cleanse
thy
soul
,
to
purge
thy
leprosie
,
it
s
shed
to
thine
hand
,
and
powred
out
by
himselfe
most
willingly
for
thee
:
If
thou
refuse
it
thou
art
guilty
of
shedding
it
,
but
,
not
by
beleeving
and
applying
it
.
Numb
.
19.4
.
No
legall
cleansings
of
the
leper
by
Aaron
can
equall
it
;
he
sprinkled
the
bloud
and
ashes
of
a
Cow
,
Christ
sprinkles
with
his
owne
;
he
often
,
Christ
once
for
ever
;
he
imperfectly
,
so
that
the
leprosie
might
returne
,
Christ
fully
,
never
to
returne
.
H●●
.
8.15
.
If
then
the
bloud
of
an
heifer
could
purge
by
ceremony
a
polluted
body
,
how
much
more
shall
this
bloud
of
the
eternall
Covenant
cleanse
thy
conscience
from
dead
workes
,
to
serve
the
living
God
?
But
beware
thou
do
not
goe
and
wash
in
Jorden
with
lesser
faith
then
Naaman
did
;
doe
as
much
for
thy
soule
,
as
he
for
his
body
,
else
thou
separatest
the
things
which
God
hath
united
,
and
destroyest
the
power
of
the
Sacrament
and
the
purpose
of
God
for
thy
regeneration
;
yea
,
the
very
creature
of
water
shall
rise
up
in
judgement
against
thee
in
the
day
of
judgement
,
for
that
it
closed
with
Christ
inseparably
in
his
Ordinance
;
but
thou
most
prophanely
didst
warpe
from
him
by
thy
unbeleefe
.
So
much
also
for
this
third
Branch
,
and
for
the
second
Doctrine
,
and
so
for
this
Lecture
.
Let
us
pray
,
&c.
THE
ONE
AND
TWENTIETH
Lecture
continued
upon
the
14.
VERSE
.
VERSE
XIV
.
Then
Naaman
went
downe
and
washed
himselfe
seven
times
in
Ioraen
,
and
behold
his
flesh
came
againe
,
as
the
flesh
of
a
little
child
,
and
hee
was
cleane
.
Then
he
returned
,
and
stood
before
the
man
of
God
,
&c.
The
second
head
.
The
cure
of
Naaman
.
WEE
noted
(
Brethren
)
two
lesser
Observations
in
the
end
of
the
last
Lecture
,
out
of
this
last
part
of
the
verse
,
viz.
The
successe
of
Naamans
obedience
:
Now
,
leaving
them
,
and
the
expression
of
the
cure
:
wee
come
to
the
cure
it selfe
.
And
(
saith
the
Text
)
he
was
cleane
.
No
intermission
of
time
passed
between
his
washing
and
cleansing
,
both
went
inseparably
together
.
The
●●ine
poin●
flowing
hence
,
which
we
have
reserved
to
this
Exercise
,
is
:
That
G●ds
promises
are
alway
as
good
in
the
performing
as
in
the
making
,
if
not
better
:
for
so
falles
it
out
with
Naaman
here
.
The
Prophet
promised
him
cure
of
his
Leprosie
by
washing
himselfe
:
And
lo
,
now
he
is
as
good
as
his
word
,
he
washes
,
and
is
cleane
in
body
.
This
is
as
much
as
was
promised
.
But
moreover
(
as
appeares
by
the
sequell
)
he
proves
a
cleane
soule
also
,
and
this
was
an
over-plus
to
the
promise
.
It
is
a
light
thing
for
the
Lord
to
heale
his
body
,
except
hee
heale
himselfe
:
And
in
this
respect
I
may
well
say
,
as
I
said
before
,
That
Gods
cures
are
perfect
indeed
;
all
perfect
gifts
are
from
above
;
and
all
that
are
from
thence
,
are
perfect
to
purpose
.
Ere
I
come
to
handle
the
point
,
this
I
would
premise
(
Brethren
)
how
fitly
this
point
followes
the
other
,
to
make
the
heart
and
life
of
a
poore
beleever
comfortable
.
The
former
point
told
us
,
that
promises
must
bee
interpreted
aright
,
and
not
mistaken
,
not
restrained
,
but
beleeved
according
to
the
utmost
extent
of
the
promiser
.
But
then
comes
in
a
doubt
,
Though
I
enlarge
them
in
their
full
reach
,
yet
God
may
restraine
them
to
the
shortest
size
.
True
,
if
thou
stretch
them
upon
thy
carnall
tentors
.
But
take
them
according
to
the
word
(
as
indeed
thou
shalt
not
need
to
make
them
better
then
God
hath
made
them
)
and
then
this
point
will
tell
thee
to
thy
comfort
,
that
God
will
performe
whatsoever
hath
gone
out
of
his
mouth
to
the
uttermost
,
nay
perhaps
cast
in
such
an
over-plus
as
was
neither
promised
,
nor
looked
for
.
The
Text
is
president
enough
for
it
,
if
there
were
no
more
.
So
that
even
in
the
entry
upon
the
point
,
we
may
set
a
starre
in
the
margent
,
(
and
for
our
better
encouragement
both
to
beleeve
,
and
in
beleeving
to
waite
patiently
)
may
say
,
these
two
points
carry
very
sweet
newes
from
heaven
to
a
poore
empty
and
hungry
soule
,
both
that
he
will
have
it
beleeve
to
the
uttermost
,
and
when
she
hath
so
done
,
God
hath
in
store
for
her
as
much
performance
,
yea
,
and
much
more
then
shee
hath
faith
.
But
let
us
come
to
the
point
.
The
order
I
will
observe
in
the
point
shall
be
this
:
First
,
I
will
prove
it
by
Scripture
.
Secondly
,
by
reason
.
Thirdly
,
I
will
cleare
a
maine
doubt
about
the
Doctrine
.
And
so
lastly
come
to
the
Uses
:
and
first
of
the
first
.
Concerning
which
,
this
I
may
say
,
That
the
whole
Booke
of
God
,
Doctrine
.
Gods
performances
alway
as
good
,
if
not
better
then
his
promises
.
is
nothing
else
,
but
a
very
Theatre
and
open
Stage
,
wherein
the
Lord
acts
his
part
of
performing
of
promises
.
And
not
so
alone
:
But
so
curious
the
Spirit
of
enditing
the
word
is
in
every
Chapter
and
Verse
,
lest
the
reader
should
spy
any
flaw
or
crack
in
the
performance
of
promises
;
that
it
steppes
out
of
his
tracke
oft-times
to
reconcile
and
equall
each
performance
to
her
owne
promise
.
And
this
both
in
the
maine
promise
of
Christs
exhibition
,
and
in
all
secondary
promises
,
whether
generall
and
concerning
the
soule
of
the
whole
Church
and
each
member
of
that
body
;
or
personall
and
temporary
promises
,
concerning
this
and
that
person
:
And
the
greater
distance
there
seemed
betweene
making
and
keeping
of
promises
,
the
more
curious
regard
hath
the
Holy
Ghost
to
expresse
Gods
keeping
touch
,
when
his
time
was
come
.
For
example
,
Proofes
and
Instances
.
God
had
promised
to
Abraham
that
his
seed
should
be
set
free
after
it
was
a
stranger
in
an
heathen
land
for
four
hundred
and
thirty
yeares
,
and
so
it
fell
out
,
Gen.
15.13
.
Exod.
12.42
.
when
the
time
came
that
God
delivered
them
,
what
saith
the
Text
?
That
selfe
same
day
of
that
terme
expired
,
the
Lord
brought
forth
Israel
with
her
armies
:
So
in
the
Gospell
,
marke
how
curious
the
Holy
Ghost
is
in
expressing
of
the
faithfulnes
of
God
in
each
passage
of
Christ
,
his
nativity
,
his
parentage
,
his
dwelling
,
his
person
,
life
,
betraying
,
passion
,
death
,
buriall
?
See
throughout
the
Gospell
.
Mat.
1.2
.
&c.
Forty
severall
times
one
or
other
of
the
Evangelists
refer
the
passages
that
fell
out
,
to
the
promises
themselves
:
That
it
might
be
fulfilled
which
was
said
,
And
thou
Bethlem
are
not
the
least
of
the
Cities
of
Juda
:
That
it
might
be
fulfilled
,
Rachel
lamented
for
her
children
,
and
would
not
be
comforted
,
&c.
That
it
might
bee
fulfilled
,
Out
of
Egypt
have
I
called
my
Sonne
:
He
that
ate
with
me
in
the
dish
,
he
betraied
me
:
And
he
was
counted
among
transgressors
:
Marke
15.28
.
And
upon
my
vestures
did
they
cast
lots
:
Matth.
27.35
.
And
he
shall
make
his
grave
with
the
rich
:
And
he
shall
be
as
one
of
no
beauty
,
like
a
withered
branch
:
with
a
great
many
more
.
Not
so
much
as
his
riding
to
Jerusalem
is
omitted
,
Behold
thy
King
commeth
,
lowly
and
meeke
,
riding
upon
an
Asse
,
the
fole
of
an
Asse
.
Why
is
all
this
?
To
let
us
to
understand
,
that
he
who
would
be
so
punctuall
in
all
petty
passages
belonging
to
the
great
promise
of
the
Messia
,
Matth.
21.4
.
would
be
as
faithfull
in
performing
all
other
promises
consequent
upon
his
merit
and
satisfaction
.
And
the
like
speeches
are
used
to
this
purpose
in
the
personall
promises
made
to
the
Patriarkes
,
as
to
Abraham
concerning
Isaac
,
to
Rebecca
,
concerning
the
elder
serving
the
younger
,
to
Iacob
,
that
God
would
be
with
him
in
his
journey
,
and
bring
him
backe
,
and
deliver
him
from
Esau
:
To
the
Church
in
the
wildernesse
concerning
the
possession
of
Canaan
,
Ioshua
tells
them
,
Josh.
21.45
.
after
the
conquest
,
nothing
failed
of
any
one
particular
promise
,
which
God
had
made
concerning
the
giving
of
the
land
of
Canaan
to
the
seed
of
Iacob
.
Infinite
many
more
instances
might
be
alledged
,
as
the
fulfilling
of
the
seventy
yeares
captivity
,
and
the
returne
of
the
Church
backe
againe
to
their
City
and
Mountaine
,
as
Esay
57.13
.
All
being
pledges
put
into
one
bosome
,
touching
the
maine
fidelity
of
God
,
in
making
good
the
promised
Seed
and
Messiah
so
oft
made
and
renewed
to
Adam
,
Abraham
,
David
,
Ahaz
,
and
his
people
,
which
though
it
were
kept
in
the
bowells
of
time
for
foure
thousand
yeares
,
yet
at
last
,
Gal.
4.4
.
When
the
fulnesse
of
time
was
come
,
was
accomplished
.
And
hence
all
other
promises
tooke
their
originall
,
2
Cor.
1.20
.
and
derived
their
issue
.
So
saith
the
Apostle
,
All
the
promises
of
God
are
in
him
Yea
and
Amen
,
to
the
praise
of
his
glory
;
that
is
,
Luke
1.45
.
firme
and
inrepealable
.
Thus
saith
Elizebth
to
Mary
,
A
performance
shall
be
from
the
Lord
of
whatsoever
hath
beene
said
unto
his
handmaid
:
Faithfull
is
he
who
hath
promised
,
who
will
also
fulfill
it
.
The
Lord
is
faithfull
,
Heb.
6.10
.
and
will
not
conceale
the
labour
of
your
love
.
1
Tim.
5.15
.
This
is
a
faithfull
saying
,
and
by
all
meanes
to
be
beleeved
&c.
endlesse
it
were
to
reckon
up
all
;
and
as
for
the
addition
of
the
point
,
that
sometimes
he
fulfills
them
for
the
better
,
we
see
what
Paul
saith
,
Phil.
4.19
.
Our
God
is
able
to
doe
for
us
more
then
we
can
aske
or
think
.
When
Salomon
chose
to
aske
a
wise
and
understanding
heart
to
goe
in
and
out
,
2
Kings
3.11
.
lo
(
saith
the
Lord
)
I
have
given
thee
it
,
and
moreover
I
have
given
thee
such
wealth
,
honour
and
wisdome
,
as
never
any
had
before
,
nor
shall
have
after
thee
.
Matth.
6.32
.
And
so
saith
Christ
,
Seek
the
Kingdome
of
Heaven
and
the
righteousnesse
of
it
,
and
other
things
shall
be
cast
in
.
So
that
it
was
not
Naamans
case
onely
,
but
by
consent
of
Scripture
,
we
see
that
his
particular
case
,
is
made
the
case
of
each
beleever
,
more
or
lesse
,
so
farre
as
is
meet
.
This
for
proofes
.
Reason
1
Reasons
are
:
First
,
the
name
of
Gods
essence
,
Jehovah
,
argues
that
he
performes
all
the
promises
which
he
makes
.
Because
he
is
Jehovah
.
For
as
hee
is
an
absolute
and
infinite
being
in
himselfe
,
giving
to
all
other
depending
creatures
their
beings
:
So
by
vertue
hereof
,
he
vouchsafes
a
being
to
all
his
promises
,
which
are
the
most
excellent
parcells
of
all
his
Scriptures
.
He
gives
the
like
substance
and
beeing
to
all
his
commands
,
and
threats
,
to
all
other
sorts
of
truths
,
but
especially
to
these
,
being
his
chiefe
truths
:
Gen.
17.1
.
Exod.
6.3
.
And
as
he
said
to
Moses
,
I
was
not
knowne
to
them
before
the
flood
,
nor
to
Abraham
by
any
other
name
save
El-shaddi
,
alsufficient
,
but
not
by
the
name
of
Iehovah
;
this
name
is
a
more
reall
name
,
and
gives
a
reality
to
my
promises
,
and
causes
me
to
performe
them
:
So
now
may
we
say
,
I
was
not
knowne
by
the
name
of
the
Father
of
Christ
Jesus
in
former
times
,
as
I
am
now
;
for
in
him
I
make
good
all
my
word
,
he
hath
sealed
up
all
my
truthes
,
my
love
in
him
is
attended
with
all
my
other
attributes
,
wisdome
,
justice
and
faithfulnesse
,
all
my
strength
and
power
assists
that
,
so
that
whatsoever
I
have
promised
,
I
will
performe
,
for
I
can
doe
it
,
I
will
doe
it
,
and
I
am
true
in
promising
,
therefore
I
must
fulfill
it
.
God
then
is
Jehovah
,
the
being
of
all
his
promises
,
our
God
in
Christ
.
Second
Reason
.
God
is
faithfull
in
performances
,
in
respect
of
his
Reason
2
owne
honour
.
For
his
owne
honour
.
He
knowes
that
except
he
should
keep
touch
with
his
Church
,
and
maintaine
the
glory
of
his
keeping
promise
with
her
,
hee
should
destroy
the
credit
of
his
Ministers
:
the
faith
of
his
elect
,
and
in
a
word
,
the
hope
of
drawing
any
out
of
the
common
course
of
the
world
,
to
the
Kingdome
of
grace
.
So
that
his
unfaithfulnesse
threatning
utter
ruine
to
the
whole
art
and
way
of
Religion
,
either
in
faith
or
obedience
,
and
shaking
the
very
pillars
of
the
Churches
confidence
;
it
must
needs
stand
the
Lord
in
hand
to
see
his
promises
fulfilled
.
Thirdly
,
forasmuch
as
whatsoever
is
in
God
,
is
eminently
in
him
,
and
Reason
3
by
way
of
excellence
(
as
before
I
noted
in
the
point
of
commands
;
Because
whatsoever
is
in
God
,
is
eminently
in
him
.
)
therefore
his
truth
in
fulfilling
promises
,
must
also
be
singular
and
eminent
.
It
must
become
that
excellency
of
his
truth
,
not
onely
to
content
himselfe
with
such
a
performing
as
the
poore
creature
can
expect
,
and
concur
withall
;
but
such
an
one
as
is
above
whatsoever
the
soul
can
aske
or
imagine
:
that
is
,
rather
to
be
over
,
then
under
his
promises
,
better
rather
then
worse
,
this
makes
much
for
the
adoring
of
his
faithfulnesse
,
and
the
beleeving
of
his
promises
.
Fourthly
,
the
Lord
doth
thus
for
the
continuall
strengthening
of
his
Reason
4
poore
servants
in
better
and
closer
clasping
to
his
promises
:
For
the
strengthning
of
his
servants
.
2
Tim.
1.12
.
and
that
by
daily
experience
growing
in
the
soule
hereby
,
it
might
come
to
this
pitch
to
say
,
I
know
in
whose
lappe
or
bosome
I
have
put
my
pledge
,
I
know
in
whom
I
have
beleeved
:
I
goe
not
upon
had
I
wist
,
but
upon
undeceivable
grounds
.
Thus
,
as
the
wicked
through
unbeleefe
withdraw
themselves
more
and
more
to
perdition
;
so
the
faithfull
follow
faith
to
the
preserving
of
the
soule
;
Heb.
10.38
.
they
grow
more
and
more
rooted
therein
by
such
triall
of
faith
,
they
grow
from
faith
to
faith
,
Rom.
1.17
.
Eph.
3.16.17
.
Matth.
11.29
.
rooted
and
established
,
and
not
easily
puft
off
by
every
winde
of
error
,
feare
,
temptation
;
they
grow
from
beleeving
one
to
beleeve
more
,
from
generall
promises
,
to
speciall
,
from
spirituall
,
to
temporall
,
from
promises
in
peace
,
to
promises
in
and
under
crosses
,
darke
ones
,
deep
ones
,
long
ones
;
so
that
no
estate
,
service
,
occasion
,
triall
,
waxes
strange
to
them
,
but
familiar
,
and
at
last
the
yoke
of
God
waxes
easie
,
and
his
burthen
light
.
Fifthly
,
because
the
Lords
performances
(
or
purposes
at
least
to
Reason
5
performe
)
are
the
causes
in
a
sort
of
his
promises
.
It
s
not
so
with
men
.
Because
his
promises
come
from
purpose
of
doing
good
.
They
promise
apace
,
but
their
spirit
being
backward
in
love
,
and
entire
wel-wishing
to
the
good
of
others
,
come
short
of
their
owne
promises
.
Now
the
Lord
in
his
intention
or
purpose
to
doe
good
to
his
Church
and
People
,
doth
thereby
draw
his
heart
to
make
promises
,
that
so
,
the
good
things
which
he
wisheth
them
,
may
be
presented
to
them
before
hand
;
&
they
may
know
that
in
meer
faithfulnes
,
he
binds
himself
to
them
,
not
to
strengthen
himselfe
,
but
their
weaknesse
rather
in
beleeving
.
Now
because
the
Lord
out
of
an
Idea
and
foresight
of
his
owne
free
grace
,
purposing
to
doe
good
to
his
,
doth
breake
into
promises
;
thence
it
is
that
promises
are
easie
to
performe
with
him
.
Men
are
rashly
drawne
either
by
their
owne
suddaine
pangs
or
by
others
motion
to
make
promises
,
not
knowing
their
owne
spirits
,
and
scantlings
of
affection
,
and
so
in
coole
bloud
they
undoe
that
which
in
hot
they
made
.
But
because
Gods
purposes
strong
and
firme
,
caused
him
to
promise
,
therefore
the
same
Spirit
moves
him
also
to
performe
.
Againe
,
though
men
meane
well
in
promising
,
yet
inability
oftentimes
causes
them
to
breake
against
their
wills
;
whereas
in
God
,
purpose
of
love
,
and
power
of
hand
to
performe
,
are
alway
equall
,
so
that
nothing
can
come
between
barke
and
tree
,
nothing
can
set
his
promises
and
performances
together
by
the
eares
.
Let
the
reader
looke
back
into
the
point
of
Faith
,
where
I
have
mentioned
abundance
of
excellent
Attributes
in
God
,
every
of
which
are
objects
of
Faith
,
and
means
to
strengthen
it
,
and
especially
his
faithfulnesse
.
Reason
6
Sixtly
,
and
lastly
,
the
Lord
sometimes
performes
his
promises
rather
with
the
better
then
otherwise
,
Because
he
lookes
not
at
us
,
but
his
owne
bounty
.
because
he
promiseth
not
according
to
what
the
narrow
necke
or
vessell
of
the
soule
is
capable
of
,
but
what
his
bountifull
heart
can
beteame
it
:
Promises
would
prove
but
barren
and
bare
matters
,
if
so
be
our
bucket
could
reach
their
bottome
.
But
since
the
Lord
promises
according
to
the
extent
of
his
owne
bounty
,
therefore
he
performes
so
also
,
whether
the
soule
conceive
so
or
not
.
What
heart
can
conceive
the
unspeakable
good
things
prepared
by
God
for
such
as
love
him
?
Eye
hath
not
seene
,
eare
hath
not
heard
,
nor
hath
it
entred
into
mans
heart
to
contain
them
:
1
Cor.
2.9
.
yet
all
these
are
inclosed
in
the
promise
,
and
though
the
soule
at
first
obtaining
of
pardon
,
see
not
what
God
includes
in
it
to
be
in
time
accomplished
,
but
is
glad
of
a
present
supply
of
her
need
;
yet
the
Lord
who
gives
his
Christ
(
the
knot
of
promises
)
all
at
once
,
is
content
to
keepe
touch
with
the
soule
,
and
in
due
time
to
reach
her
out
,
all
sorts
of
them
according
as
her
need
calls
for
,
in
duties
,
in
wants
,
in
temptation
,
in
conflict
with
her
lusts
,
1
Cor.
1.30
.
or
in
affliction
:
Then
he
makes
Christ
,
Righteousnesse
,
to
be
Christ
,
Wisdome
,
Sanctification
and
Redemption
:
The
lesse
the
soule
looked
for
it
,
the
welcommer
it
is
when
it
comes
.
It
s
not
so
with
base
men
.
If
the
party
promised
unto
,
conceive
not
the
extent
of
the
promiser
,
the
promiser
thinkes
he
hath
quit
himselfe
well
in
concurring
with
the
expectation
of
the
other
,
although
he
shorten
his
owne
intents
.
But
this
base
falshood
of
restraint
is
farre
off
from
God
,
and
therefore
he
performes
that
which
often
is
unexpected
,
as
well
as
what
is
.
And
so
much
shall
serve
for
Reasons
.
Now
to
the
Limitations
:
Limitations
of
the
point
.
And
they
are
sundry
.
These
three
following
may
give
a
taste
of
the
rest
,
which
because
they
availe
much
for
the
due
qualifying
of
the
Doctrine
,
therefore
I
will
mention
them
,
and
the
proper
uses
flowing
from
them
,
and
so
proceed
to
the
other
uses
belonging
to
the
Doctrine
.
The
first
limitation
is
,
That
God
though
he
alway
performe
his
promise
,
yet
not
alway
in
that
very
kinde
which
the
soule
perhaps
seekes
and
claimes
.
The
soule
lookes
at
one
kinde
,
the
Lord
lookes
at
another
:
It
is
enough
with
him
,
God
performs
promises
alway
:
yet
not
in
that
very
kinde
,
which
the
soule
expects
.
And
why
?
that
he
alway
keeps
touch
in
one
kinde
or
other
,
though
he
doe
not
fulfill
it
as
the
soule
would
.
And
good
reason
,
since
the
scope
of
fulfilling
a
promise
,
being
the
speciall
good
of
the
soule
that
beleeves
it
;
and
the
Lord
himselfe
being
fitter
to
judge
of
that
,
then
the
soule
it selfe
can
.
Therefore
it
is
meet
that
we
leave
it
to
him
in
what
kinde
he
will
heare
and
performe
.
We
,
in
the
meane
time
cannot
be
losers
,
because
the
Lord
doth
not
neglect
to
heare
us
in
our
kinde
,
for
lacke
of
love
;
but
through
●bundance
of
wisedome
.
If
wee
can
beleeve
,
that
the
kinde
which
hee
answeres
us
,
bee
(
questionlesse
)
best
for
the
present
condition
in
which
the
soule
stands
;
then
may
shee
bee
as
well
satisfied
in
Gods
way
,
as
her
owne
.
For
example
:
There
is
a
promise
,
Psal.
50.15
.
that
if
wee
call
upon
God
in
the
day
of
affliction
,
he
will
heare
us
,
and
we
shall
praise
him
.
Upon
this
the
soule
under
any
yoke
of
body
,
or
minde
,
sues
to
God
upon
his
promise
,
to
ease
that
yoke
,
that
she
may
praise
him
.
But
the
Lord
,
being
wiser
then
she
,
holds
on
the
yoke
still
:
howbeit
he
doth
it
,
not
as
forgetfull
of
his
promise
;
but
because
he
sees
there
be
other
graces
to
be
set
on
worke
in
the
poore
soule
,
as
breaking
of
heart
,
patience
,
further
faith
,
selfe-deniall
,
which
would
not
worke
kindly
if
the
yoke
were
off
.
If
he
meant
onely
to
exercise
thankfulnesse
in
the
soule
,
he
would
deliver
it
:
but
he
judgeth
the
other
to
be
more
usefull
for
the
present
,
and
therefore
chuses
a
performance
in
his
owne
kinde
,
which
shall
bee
an
hundred
fold
more
gaine
to
the
soule
then
the
other
.
2
Cor.
12.3
4.
Paul
being
sorely
buffeted
,
not
for
sinne
,
but
to
prevent
it
,
prayes
instantly
to
God
to
remove
it
.
The
Lord
seeing
that
performance
not
to
be
proper
for
the
end
of
his
buffeting
,
continues
it
;
yet
hee
breakes
not
promise
:
for
he
ministers
grace
sufficient
to
uphold
him
under
it
.
Verse
9.
By
this
meanes
he
attaines
his
end
,
to
humble
Paul
,
and
moreover
teaches
him
to
desire
to
live
under
desertion
and
infirmity
,
sometimes
,
that
so
he
might
get
that
experience
of
Gods
strange
upholding
of
him
in
the
want
of
feeling
,
which
before
hee
had
found
under
feeling
.
By
this
meane
(
though
irksome
to
the
flesh
to
want
the
use
of
graces
and
gifts
)
the
Lord
traines
him
to
a
sober
use
of
his
revelations
;
and
to
renounce
himselfe
so
farre
under
buffetings
,
as
to
chuse
rather
to
bee
as
the
Lord
would
have
him
,
then
as
himselfe
chose
to
be
.
The
use
of
this
qualification
is
this
:
The
use
of
this
limitation
.
Both
to
coole
our
spirit
of
selfe-love
,
which
is
ready
to
appoint
God
his
way
of
performance
:
as
also
to
teach
us
wisedome
to
apply
our selves
to
the
best
good
of
a
performance
,
rather
then
to
the
performance
it selfe
,
Gods
people
looke
more
at
the
good
of
a
performance
,
then
the
b●re
performance
of
a
promise
.
to
ascribe
this
honour
to
God
,
that
he
better
knows
how
to
make
good
a
promise
to
us
,
then
wee
can
chuse
.
And
therefore
not
by
and
by
to
cry
out
against
God
for
not
performing
it
,
because
our
turnes
are
not
served
:
But
rather
by
our
defeat
,
to
search
into
the
cause
,
and
to
see
whether
God
and
we
looke
the
same
way
or
no
:
If
we
doe
not
,
we
may
bee
long
enough
ere
we
be
satisfied
,
or
honour
God
in
his
faithfulnesse
.
If
we
will
tie
God
to
performe
one
promise
,
and
the
Lord
meanes
to
performe
another
,
we
shall
be
farre
to
seeke
.
Say
we
therefore
thus
:
Lord
teach
me
to
looke
out
what
the
promise
is
which
thou
aimest
to
make
good
.
Faithfull
,
I
am
resolved
,
thou
art
:
but
that
stands
not
in
serving
my
turne
,
but
in
serving
thy selfe
upon
me
.
Since
thou
doest
all
things
well
,
I
doe
but
wait
to
see
thy
way
,
for
it
is
best
,
and
shall
curb
my
spirit
,
and
give
me
best
content
;
because
it
tends
to
make
mee
more
experienced
,
more
humble
,
and
at
last
thankfull
to
thee
for
that
good
which
thy selfe
meantst
me
,
which
is
infinitely
better
then
that
which
I
fancied
.
So
much
for
the
first
.
Limitation
the
second
.
In
generall
promises
to
the
Church
,
the
time
of
performance
must
be
left
to
God
,
and
why
.
The
second
limitation
may
be
this
:
In
promises
concerning
the
welfare
of
the
Church
in
generall
,
except
the
Lord
tye
himselfe
punctually
to
a
time
of
redresse
or
deliverance
:
we
must
conceive
of
Gods
performances
indefinitely
without
prefixing
a
time
or
period
of
our
own
:
For
in
such
,
it
is
enough
for
the
quitting
of
Gods
faithfulnesse
,
that
he
performes
really
,
although
he
leave
the
time
when
,
to
his
owne
wisedome
.
We
look
that
Gods
love
in
hearing
us
for
such
performances
,
should
trench
upon
his
wise
providence
;
but
that
ought
not
to
be
:
In
such
cases
it
behoves
us
to
distinguish
upon
promises
.
In
such
as
touch
the
soule
and
life
of
a
beleever
,
usually
(
except
some
speciall
thing
hinder
)
the
soules
beleeving
and
the
promises
performance
goe
together
:
as
,
for
the
strength
against
a
lust
,
for
quickning
up
of
any
grace
or
gift
,
for
sanctifying
of
any
ordinance
.
But
not
so
in
the
publicke
promises
.
The
reason
is
,
because
the
Lord
may
have
a
predominant
way
of
his
owne
to
barre
present
performance
.
He
doth
neglect
the
speciall
good
of
them
who
pray
for
a
more
universall
good
of
his
owne
;
either
because
the
sinnes
of
his
enemies
,
by
whom
hee
uses
to
scourge
his
Church
,
See
Gen.
15.16
.
are
not
come
to
the
highest
pitch
,
and
so
it
will
not
bee
most
for
his
glory
,
to
punish
or
suppresse
them
yet
:
or
because
the
provocations
of
his
Church
,
and
the
sins
thereof
,
are
not
yet
purged
throughly
,
nor
brought
to
the
lowest
point
:
These
respects
may
hinder
speciall
reliefe
of
some
present
miseries
,
restraints
and
persecutions
of
his
people
.
There
is
(
wee
say
)
in
the
motion
of
every
planet
,
a
straight
motion
comming
from
the
Planet
herself
,
and
a
backward
motion
of
the
first
mover
:
So
is
it
here
,
the
motion
of
a
promise
is
retrograded
and
retarded
by
the
wisedome
of
the
first
mover
.
The
grand
promise
of
the
Lord
Jesus
his
incarnation
,
was
indefinite
,
and
in
the
bosome
of
God
,
when
to
fulfill
it
:
one
thousand
,
two
or
three
thousand
might
have
brought
it
forth
as
well
as
foure
;
yet
providence
reserved
it
to
the
end
of
the
fourth
thousand
:
Gal.
4.4
.
And
when
that
fulnesse
was
come
,
nothing
could
stop
the
fulfilling
of
that
,
which
yet
before
that
time
,
no
prayers
,
no
expectation
of
the
Church
could
hasten
:
Then
,
and
not
till
then
,
Instances
of
the
point
.
he
that
would
come
,
came
,
and
tarried
not
.
So
also
,
wee
that
live
in
this
age
,
conceive
our selves
to
be
pitcht
under
the
fourth
viall
,
under
which
wee
are
warranted
to
wait
for
the
revealing
of
Gods
wrath
,
and
the
ruine
of
the
Beast
.
But
for
us
hereupon
to
limit
God
to
owne
time
and
period
,
seaven
,
or
ten
,
or
fifteene
yeares
:
(
whatsoever
we
may
suppose
by
probabilities
)
and
to
determine
God
to
our
own
season
,
is
most
bold
and
presumptuous
:
For
God
hath
as
well
a
way
of
his
revenge
and
scourging
of
particular
Churches
,
for
their
infidelity
and
unfruitfulnesse
,
as
he
hath
of
fulfilling
his
maine
promise
.
Sure
we
are
,
his
Word
will
prove
true
within
the
Terme
of
this
Viall
:
But
to
bound
the
space
and
duration
of
it
,
we
may
not
.
That
the
Jew
shall
be
called
,
and
the
Gospel
generally
preached
ere
the
end
come
,
and
that
the
Lord
Jesus
shall
even
in
this
world
expresse
himselfe
to
be
the
Lord
and
King
of
his
Church
,
and
set
up
his
Throne
visibly
upon
their
reall
ruines
,
who
(
not
waning
braines
)
can
or
dare
deny
it
?
And
yet
who
(
if
he
have
braines
)
dare
punctually
determine
it
within
so
or
so
many
yeares
.
The
use
of
this
qualification
is
most
pretious
and
weighty
,
viz.
The
use
of
this
second
limit
.
Wee
must
not
taxe
Gods
administrations
.
That
in
our
prayers
and
services
of
the
time
,
be
they
ordinary
or
extraordinary
,
wee
lash
not
out
through
our
ungrounded
zeale
and
passions
,
to
presse
the
Lord
to
our
time
,
in
redressing
the
miseries
of
his
Church
,
in
punishing
his
enemies
,
reforming
abuses
,
or
restoring
comforts
to
her
mourners
.
Slacken
no
whit
of
thy
zeale
,
but
let
it
still
be
carried
within
bounds
,
and
goe
eaven
pace
with
Gods
time
,
and
be
limited
by
that
condition
.
And
moreover
,
let
it
curb
our
querulous
and
discontented
spirits
,
which
(
being
full
of
griefe
for
the
upbraiding
and
insulting
Peninna's
,
1
Sam.
1.
over
the
perplexed
Hanna's
and
faithfull
ones
of
Christ
)
may
easily
fall
with
Ieremy
,
Chap.
12.1
.
and
David
,
Psal.
73.5
.
to
distemper
our selves
,
to
charge
God
foolishly
,
and
to
call
him
to
our
owne
barre
,
as
if
he
ordered
not
matters
so
wisely
as
wee
would
have
him
.
Alas
!
Those
are
ever
most
confident
,
who
usurp
most
.
2
Sam.
15.4
.
Eccles
7.10.15.16
.
Absolom
thought
his
policie
and
wisedome
above
his
fathers
in
ruling
of
subjects
;
but
it
cost
him
sorrow
and
ruine
.
Let
us
not
cavill
against
our
owne
dayes
as
the
worst
,
nor
our
owne
lot
,
as
the
unhappiest
.
Let
us
know
its
folly
,
wrap
up
all
our
own
discontents
in
the
field
of
Providence
and
Wisedome
.
For
why
should
we
be
desolate
,
or
hasten
our
owne
ruine
rashly
before
the
time
?
Let
it
be
enough
for
us
that
wee
beare
witnesse
to
Jesus
&
to
his
truth
,
and
serve
our
time
:
But
let
us
not
breake
out
of
our
compasse
,
in
which
God
hath
set
us
.
Nor
let
us
think
long
,
or
tax
God
for
seeming
to
stop
his
eare
from
our
praiers
,
nor
give
over
our
waiting
,
and
wax
froward
with
him
;
but
remember
our
Rule
,
Acts
1.7
.
That
in
publicke
promises
still
the
time
must
be
left
to
him
who
is
the
Soveraigne
orderer
of
all
times
and
seasons
.
It
is
enough
for
us
,
that
in
the
worst
and
most
degenerate
times
of
all
,
God
hath
not
left
his
Church
as
an
Orphan
,
or
desolate
,
each
member
hath
her
owne
particular
faith
and
patience
to
set
on
worke
:
To
keep
the
soule
from
rusting
,
from
either
tedious
impatience
or
desperate
carelesnesse
:
Matth.
25.
Ocupy
these
till
God
come
,
and
these
will
so
allay
thy
spirit
,
and
exercise
thy
meeknesse
,
patience
and
humility
,
that
Gods
time
shall
not
seeme
over
long
,
faith
shall
not
make
over
much
haste
.
Hab.
3.
I
doe
not
counsell
thee
to
give
over
faith
in
performances
.
But
to
apply
faith
to
such
promises
in
the
meane
while
,
as
may
sustaine
the
soule
with
patient
hope
till
Gods
time
is
accomplished
.
See
Psal.
135.14
.
The
rod
of
the
wicked
shall
not
alway
ly
upon
the
lot
of
the
righteous
,
lest
they
should
put
forth
their
hand
to
evill
.
The
Lord
will
not
alway
bee
angry
,
Psal.
125.3
.
lest
flesh
should
faile
.
Rather
then
such
extremities
should
come
,
God
will
put
an
end
and
say
,
The
day
of
my
redeemed
ones
is
come
.
Esay
63.3
.
But
if
the
Lord
sustaine
the
whilest
,
and
the
burning
bush
consume
not
,
is
it
not
as
good
as
if
it
burnt
not
?
Enlarge
thy
short
and
hasty
spirit
by
this
,
that
each
day
of
Gods
delay
shortens
the
trouble
.
And
remember
,
that
a
thousand
years
with
the
Lord
is
as
one
day
,
2
Pet.
3.8
.
and
God
is
a
pure
act
incomprehensible
,
not
ruled
by
time
.
I
doe
not
by
these
passages
,
choke
the
zeale
,
importunity
,
clamors
and
expostulations
of
the
Church
?
No
,
that
were
another
extremity
,
and
as
much
as
to
quash
the
Spirit
of
adoption
,
and
to
abridge
the
priviledges
of
the
Saints
,
in
their
holy
boldnesse
in
prayer
.
For
why
?
Read
the
moanes
of
the
Church
in
Psal.
40.
and
Esay
63.
and
64.
the
variety
of
her
holy
complaints
,
arguments
wherewith
she
laboureth
to
draw
God
on
her
side
,
against
his
sworne
foes
:
to
perswade
him
to
be
no
longer
darke
,
but
to
cause
the
mountaines
to
flow
downe
before
his
presence
.
And
so
Psalm
12.
she
cryes
out
for
help
,
because
all
went
to
wrack
.
All
this
is
lawfull
,
and
to
pray
against
implacable
,
incorrigible
enemies
:
Plead
thus
,
Lord
,
although
to
thee
a
thousand
yeares
are
as
one
day
,
yet
it
is
not
so
with
us
:
five
,
seaven
yeares
are
somewhat
to
us
;
Lord
,
wee
are
feeble
and
faint
,
Psal.
110.
ult.
Therefore
tarry
not
long
,
Lord
.
But
in
all
these
,
remember
to
ascribe
to
God
the
glory
of
faithfull
performance
in
his
owne
time
,
and
say
thus
:
Thou
hast
afflicted
us
on
every
side
,
Psal.
119.
yet
have
we
not
forsaken
thy
Covenant
the
whilest
:
we
have
not
exasperated
our
spirits
against
thy
delayes
,
but
turn'd
the
edge
of
our
complaints
against
our selves
,
who
by
our
treacherous
unfruitfulnesse
have
deserved
these
scourges
:
our
worst
enemy
is
within
us
.
That
sin
of
ours
hath
vexed
thee
more
then
our
crosses
and
thy
delayes
vexe
us
.
Purge
them
,
remove
the
barre
,
and
we
doubt
not
but
thy
performances
shall
breake
out
as
the
light
,
when
once
our
righteousnesse
shall
appeare
,
and
our
filthinesse
shall
be
cleansed
,
nothing
shall
let
thy
promises
from
being
fulfilled
.
This
for
the
second
.
Limitation
the
third
.
God
keeps
promise
with
them
only
that
live
by
faith
.
The
third
and
last
limitation
is
this
,
That
the
Lord
keeps
his
promises
faithfully
;
but
yet
upon
condition
,
to
such
as
not
onely
are
his
own
servants
(
for
what
have
dogges
to
doe
with
the
childrens
bread
?
)
but
such
of
his
owne
as
abide
so
,
and
feare
him
,
live
by
faith
,
and
keep
his
Covenant
.
The
sum
of
the
point
is
,
that
which
David
Psal.
25.10
.
expresseth
thus
:
All
the
wayes
of
the
Lord
are
mercy
and
truth
.
But
to
whom
?
Surely
to
such
onely
as
keep
his
Covenant
.
Israel
was
the
Lords
peculiar
above
all
the
earth
:
but
it
was
not
enough
for
them
to
hold
their
name
onely
,
but
to
keep
close
to
the
Lord
:
If
Israel
would
have
walked
in
my
wayes
,
then
it
should
goe
well
with
them
,
and
with
their
children
for
ever
.
1
Chro.
17.13
.
It
was
the
Lords
speech
to
David
of
Salomon
,
Hee
shall
be
my
sonne
,
and
I
will
call
him
Iedidijah
,
the
Lord
loved
him
.
And
if
he
transgresse
against
me
,
I
will
chastise
him
with
the
Rods
of
men
,
but
my
loving
kindnesse
will
I
never
take
from
him
.
Marke
(
Brethren
)
there
is
a
promise
which
the
Lord
will
performe
to
all
that
are
in
covenant
with
him
,
that
is
,
he
will
not
finally
forsake
them
.
But
yet
in
the
mean
time
if
they
venture
so
much
hereupon
,
that
they
break
their
league
,
play
the
harlots
,
and
forsake
their
husband
,
he
will
make
them
feele
to
their
costs
,
2
Chro.
16.3.4
.
that
he
can
also
break
with
them
and
forsake
them
;
and
so
will
he
goe
on
with
them
till
he
have
wearied
them
,
and
by
some
adversity
or
other
,
within
or
without
,
sent
them
home
with
sorrow
and
shame
to
their
first
husband
.
Men
must
not
looke
to
be
loose
with
God
,
and
yet
binde
him
to
be
close
to
them
.
Excellent
is
that
of
Oded
the
Prophet
to
Asa
,
speaking
of
the
revolted
ten
Tribes
,
Of
a
long
time
was
Israel
without
God
,
or
a
Law
,
or
a
Priest
.
And
why
?
Surely
,
because
they
had
forsaken
his
Temple
,
and
Worship
,
his
Arke
and
Mercy
seat
:
and
therefore
the
Lord
plagued
them
with
all
adversity
.
And
so
will
he
doe
to
you
:
if
yee
cleave
to
him
,
he
will
cleave
to
you
,
but
if
you
warp
from
him
,
so
will
he
from
you
.
Consider
(
I
pray
you
brethren
)
and
God
give
us
understanding
.
The
Lord
will
keep
promise
with
his
;
but
then
they
must
not
play
their
parts
with
him
.
For
why
?
Shall
the
Father
spit
in
his
Daughters
face
,
Num.
12.14
.
and
shall
she
not
be
separate
from
him
seven
dayes
?
It
was
the
Lords
speech
to
Moses
touching
Miriam
,
as
you
know
.
And
so
I
say
to
us
,
Levit.
26.21
.
If
wee
walke
contrary
toward
the
Lord
,
hee
will
walke
contrary
to
us
;
trust
to
it
.
And
that
not
onely
in
case
of
foule
revolts
,
if
wee
should
play
the
Adulterers
,
Oppressors
,
Blasphemers
,
&c.
Such
sinnes
wee
dare
not
meddle
with
(
haply
)
for
the
lowd
cry
,
and
inward
wasting
of
conscience
.
Heb.
10.37
.
But
yet
(
perhaps
)
we
dare
withdraw
our selves
from
God
by
unbeliefe
,
fall
out
of
love
with
his
promises
:
wee
dare
forgoe
our
joy
and
delight
which
we
have
had
in
his
presence
,
Jer.
2.13
.
and
runne
to
pits
which
will
hold
no
water
,
as
if
the
fountaine
were
unpleasant
:
Wee
dare
suffer
that
pretious
seed
of
Life
to
dye
(
if
it
may
dye
)
in
us
,
and
walke
deadly
,
coldly
,
basely
in
our
course
:
We
dare
allay
and
forsake
our
first
love
to
God
,
and
zeale
to
his
truth
:
wee
dare
run
to
the
course
of
this
declining
,
formall
,
saplesse
and
powerlesse
world
,
and
shake
off
all
spirituall
closenesse
and
communion
with
God
,
and
yet
wee
thinke
to
doe
well
.
But
know
it
,
this
is
the
great
quarrell
of
all
:
Levit.
26.25
.
I
meane
the
quarrell
of
Gods
covenant
,
God
will
avenge
it
sadly
:
his
soule
shall
have
no
pleasure
in
such
.
Lay
it
to
your
hearts
(
brethren
)
and
know
the
performance
of
promises
,
is
the
immediate
way
whereby
the
Spirit
of
Grace
conveyes
the
presence
of
God
to
his
servants
.
Wee
have
no
voice
to
heare
,
nor
sights
to
see
,
save
the
voyce
and
light
of
the
promises
:
If
we
can
cleave
to
them
,
we
hold
the
Lord
,
and
hee
is
present
in
our
soules
,
as
he
was
to
Paul
in
that
sad
darknesse
,
Acts
27.23
.
But
if
wee
shake
off
the
life
of
faith
,
where
is
our
title
to
the
performing
of
promises
?
or
where
is
our
right
to
the
presence
of
God
?
I
remember
what
the
Lord
tells
those
Israelites
in
the
Wildernesse
,
I
will
send
my
Angell
before
you
,
Exod.
23.20
.
and
he
shall
carry
you
forth
in
your
journey
:
But
take
heed
you
grieve
him
not
;
for
he
will
not
spare
you
,
but
withdraw
his
presence
from
you
.
So
say
I
:
We
would
claime
Gods
presence
,
and
God
must
bee
our
God
,
and
performe
all
promises
,
as
fast
as
we
gape
after
them
:
But
in
the
meane
season
,
we
leave
the
condition
at
large
.
Some
of
us
have
formerly
been
zealous
,
yea
suffered
for
God
,
and
lost
our
credit
,
our
goods
,
our
liberties
for
him
:
Here
was
life
and
power
;
but
now
wee
hold
but
a
carkasse
of
the
old
temper
,
a
meere
name
that
we
live
,
wee
are
growne
Polititians
,
civilians
,
close
professors
,
wise
in
our
way
,
rest
in
the
fagge
end
of
formality
and
common
worship
.
And
what
thinke
we
?
May
we
be
as
bold
upon
performance
of
promises
as
formerly
?
May
we
chalenge
the
presence
of
God
in
his
Word
as
formerly
?
No
,
no
,
others
of
us
dare
be
forward
with
God
,
as
Iona
was
,
nourish
our
spirits
in
anger
,
Jona
1.
&
4.
let
the
Sunne
goe
downe
upon
it
,
rage
and
raile
like
mad
men
in
our
moods
?
And
if
we
be
told
of
it
,
wee
will
defend
it
,
&
we
will
be
so
:
for
we
say
,
our
wrong
was
reall
,
and
flesh
and
bloud
cannot
beare
it
.
What
?
Will
you
flye
from
God
,
and
looke
that
hee
should
follow
you
up
and
downe
,
Judg.
19.3
.
as
the
foolish
Levite
did
his
whorish
Concubine
?
Others
of
us
dare
abuse
the
Sabbath
,
or
else
have
no
delight
in
it
,
speaking
our
owne
words
.
Others
cannot
be
rated
off
from
the
creature
,
but
run
after
our
profits
,
wills
,
vanities
,
pleasures
,
fashions
;
and
cocker
our
children
therein
without
checke
.
Others
will
take
the
uttermost
of
our
liberties
,
and
goe
upon
the
brinke
.
Others
regard
not
our
families
,
set
not
up
the
worship
of
God
there
,
or
pray
for
fashion
.
Others
are
growne
just
to
the
frame
of
the
times
,
and
give
God
so
much
,
and
no
more
then
the
common
sort
doe
,
and
yet
passe
well
.
And
so
I
might
be
endlesse
.
But
know
it
(
Brethren
)
Gods
promises
are
like
himselfe
,
and
are
faithfully
performed
on
his
part
,
howbeit
if
this
be
our
frame
,
we
shall
finde
a
change
,
and
hee
will
take
in
his
Sun-shine
,
we
shall
not
finde
his
presence
as
in
former
times
to
us
?
Job
6.
and
throughout
.
Did
the
Lord
withdraw
himselfe
from
holy
Iob
,
while
he
walked
in
uprightnesse
,
and
eclipse
his
presence
and
promises
from
him
,
write
bitter
things
against
him
,
compasse
him
about
with
terrors
,
hide
his
face
,
and
all
justly
,
even
to
humble
him
more
deeply
,
and
prevent
that
which
else
prosperity
might
have
bred
in
him
?
Wonder
not
then
(
brethren
)
if
the
Lord
withdraw
himselfe
from
us
,
and
turne
away
his
performing
of
promises
,
into
breach
of
covenant
,
when
hee
meets
with
such
scurfe
as
this
in
our
hearts
and
lives
.
And
let
the
use
of
the
point
in
Gods
name
be
this
(
which
I
pray
us
all
to
oberve
)
that
henceforth
we
cease
to
wonder
if
wee
finde
the
Lord
otherwise
towards
us
,
then
formerly
,
so
long
as
the
quarrell
of
his
Covenant
depends
.
I
grant
that
there
were
never
any
dayes
such
as
ours
in
point
of
complaint
of
Gods
absence
,
darknesse
,
and
not
performing
of
promises
.
But
withall
consider
when
were
there
such
wofull
dayes
of
Revolts
&
Apostasies
from
God
,
and
the
power
of
his
truth
,
as
now
?
Each
face
is
pale
,
and
each
hand
is
upon
the
pained
side
:
But
it
is
rather
because
men
may
not
have
their
will
of
God
,
and
keep
him
close
in
performance
of
promises
,
when
yet
their
lives
swarme
with
all
abominations
?
Should
I
not
be
avenged
of
such
time-servers
and
hypocrites
as
these
,
(
saith
the
Lord
in
the
Prophet
)
doe
you
wonder
if
hee
have
hidden
himselfe
,
Esay
1.
and
doth
count
you
as
you
are
,
refusing
to
performe
promises
?
No
,
no
:
wonder
not
,
wonder
rather
if
he
should
:
looke
not
for
it
till
you
repent
.
If
he
darken
himselfe
in
the
chiefe
promise
of
pardon
,
of
peace
and
comfort
in
conscience
:
or
in
point
of
his
Spirit
of
presence
,
and
the
graces
of
it
,
as
humblenesse
,
and
patience
,
love
and
mercy
:
if
he
shorten
you
in
the
beauty
of
your
conversation
,
that
your
lives
are
not
so
sweet
,
Spirituall
penalties
attend
spirituall
sins
.
your
light
not
so
cleare
as
in
time
past
:
if
hee
absent
himselfe
from
you
in
his
Ordinances
,
restraining
the
influence
of
them
,
suffering
them
to
be
dark
and
fruitlesse
?
if
he
leave
you
in
your
companies
to
bee
unprofitable
,
in
your
liberties
to
bee
carnall
,
in
your
(
solitarinesse
to
be
dead
hearted
,
if
he
harden
your
hearts
,
and
cause
you
to
erre
from
his
waies
;
so
that
all
your
praiers
,
fastings
,
sacraments
,
covenants
,
should
come
forth
at
your
nostrils
,
as
irkesome
as
those
Quales
did
:
I
say
wonder
not
,
it
s
but
righteous
.
Make
this
use
of
it
,
Vse
.
Breakers
of
covenant
with
God
,
shall
finde
God
breake
with
them
.
to
abhorre
boldnesse
with
God
in
challenging
promises
to
be
performed
when
you
breake
the
condition
.
Rather
enter
into
your
soules
,
and
search
out
the
cause
of
the
Lords
absence
,
saying
,
it
was
not
wont
to
be
thus
,
that
thou
shouldest
breake
promise
thus
,
Lord
,
and
leave
me
to
shift
for
my selfe
;
it
s
I
who
have
broken
covenant
with
thee
!
O
breake
my
heart
for
it
!
let
it
not
be
all
one
with
me
,
whether
I
feele
thy
presence
,
or
want
it
!
It
s
the
death
of
my
soule
to
be
without
thee
!
I
walke
desolately
,
mine
heart
melts
in
my
bosome
as
wax
,
I
am
consumed
for
thine
anger
as
with
a
moth
,
and
I
have
no
rest
in
all
my
flesh
for
thee
!
Oh
Lord
,
let
it
exercise
mee
throughly
,
and
use
any
meanes
,
rather
then
my
disease
should
rankle
,
and
grow
incurable
in
me
!
1
Sam.
20.1
,
2
,
3.
When
David
saw
that
Sauls
countenance
was
changed
to
him
,
in
what
a
pickle
was
he
?
How
did
he
bemoane
it
to
Ionathan
?
And
yet
his
favour
had
beene
deare
of
the
price
:
and
shalt
not
thou
mourne
for
the
losse
of
presence
and
performance
of
promises
from
God
?
Oh
take
heed
!
goe
not
on
,
adde
not
drunkennesse
to
thirst
,
grow
not
from
one
or
two
falls
,
to
a
falling
sicknesse
:
What
is
the
life
of
most
men
,
but
a
sinning
and
repenting
,
repenting
and
sinning
againe
?
Yea
though
the
Lord
be
angry
and
smite
them
,
what
doe
they
,
save
go
on
still
in
the
frowardnesse
of
their
heart
,
as
Esay
57.16
.
Oh
take
heed
!
Commune
with
God
and
thine
heart
,
consider
the
sad
steps
of
thy
revolt
,
undoe
thy
worke
,
get
the
Lord
Jesus
to
be
thy
Mediator
,
better
then
Ionathan
,
for
he
was
like
to
have
beene
slaine
for
his
labour
,
but
Christ
shall
be
accepted
,
and
the
Lord
shall
restore
thee
againe
,
and
thou
shalt
bee
as
in
time
past
unto
him
;
returne
by
a
promise
,
and
by
renewing
thy
faith
,
as
by
thy
unbeleefe
thou
didst
revolt
;
the
Lord
is
willing
that
thou
doe
so
,
and
he
will
heale
all
thy
backslidings
,
and
marry
thee
after
thy
harlots
tricks
and
divorce
,
Jer.
2.
and
3.
read
the
places
.
Soder
not
up
thy
errors
by
duties
,
weigh
not
good
against
bad
,
but
by
a
promise
:
And
so
doing
,
thy
flesh
shall
returne
like
the
flesh
of
a
childe
,
and
thou
shalt
bee
cleane
,
and
then
thy
title
to
the
performance
of
promises
shall
bee
restored
:
And
as
the
daughter
of
the
Priest
,
having
buried
her
husband
,
Levit.
22.13
.
might
returne
and
eat
bread
in
her
fathers
house
as
when
she
was
a
virgin
;
so
shalt
thou
returne
to
thy
former
demensum
at
the
Lords
board
,
and
thy
charter
of
promises
shall
be
restored
,
and
the
performance
of
them
.
If
thou
belong
to
God
,
thus
it
shall
be
with
thee
;
some
crosse
or
other
God
will
send
thee
home
by
,
he
will
cause
thy
wounds
to
stinke
,
and
thy
reines
to
burne
within
thee
,
but
hee
will
set
home
his
truth
in
thee
:
yea
(
rather
then
faile
)
he
will
set
the
Divell
upon
thee
,
though
he
pull
him
off
againe
,
in
mercy
,
rather
then
he
will
lose
thee
.
But
if
thou
be
a
revolting
hypocrite
,
and
a
server
of
the
time
,
thou
maist
goe
where
thou
shalt
,
God
will
not
owne
thee
.
Thus
much
for
this
third
Use
.
Now
it
is
time
that
we
hasten
to
other
Uses
of
the
Doctrine
.
A
fourth
Use
therefore
is
instruction
with
caveat
:
If
God
performe
all
his
promises
,
let
us
learne
so
to
carry
our selves
as
becomes
them
that
beleeve
Vse
4
this
truth
;
let
not
us
joine
purchasers
with
God
in
performances
:
Instruction
&
Caveat
.
God
must
bee
left
to
himself
to
performe
promises
,
without
mixing
of
our
wits
and
wills
therewith
.
Ruth
3.18
.
but
stand
still
,
looke
on
,
and
behold
the
faithfulnesse
of
God
;
let
us
give
faire
way
to
his
providence
in
this
kinde
,
and
leave
the
businesse
to
himselfe
,
as
onely
concerning
himselfe
.
As
Naomi
said
to
Ruth
,
Rest
and
be
still
,
for
the
man
will
not
be
quiet
in
himselfe
till
he
bring
the
matter
about
,
leave
it
to
him
:
so
let
us
doe
.
God
needs
not
our
negotiousnesse
,
or
double
diligence
to
bring
his
matters
to
passe
,
he
can
doe
them
best
himselfe
:
And
yet
so
it
is
,
that
as
in
all
other
lawfull
actions
we
must
come
in
,
and
chop
our
gourds
in
the
pottage
to
defile
it
,
so
especially
in
the
performing
of
promises
.
Our
mixtures
must
be
added
,
our
humors
and
extremities
,
or
else
all
is
marred
.
The
Disciples
must
needs
crave
fire
from
heaven
to
destroy
the
Samaritans
,
Luke
9.54
.
Matth.
16.21
.
or
else
their
affection
to
their
Master
cannot
subsist
.
So
Peter
cannot
love
his
Master
,
except
he
disswade
him
from
death
.
Just
so
is
it
in
this
businesse
with
most
men
.
From
the
chiefe
promise
of
salvation
to
the
least
and
lowest
,
we
must
have
a
finger
in
the
worke
,
and
promises
must
passe
through
our
dispatch
.
To
give
God
the
honour
of
fulfilling
,
as
well
as
promising
,
is
too
difficult
for
us
.
And
thence
it
is
,
that
we
so
hardly
obtaine
the
promises
,
they
sticke
betweene
our
fingers
,
our
hastnings
our
feares
,
our
dallying
,
our
presumption
causeth
so
much
sorrow
betwixt
the
making
and
performing
of
promises
.
If
God
were
nakedly
beleeved
without
our
owne
selfe-love
,
the
worke
would
soon
be
at
an
end
.
Gen.
27.6
.
God
promised
Rebecca
that
the
elder
of
the
twinnes
should
serve
the
younger
.
She
could
not
rest
content
with
that
,
but
she
must
devise
how
,
as
if
God
needed
her
sinne
,
shifting
and
lying
to
bring
it
to
passe
,
and
in
doing
so
,
she
being
taxed
by
Iacob
,
tels
him
,
Indeed
God
foretold
it
to
Abraham
,
and
alledged
the
sinnes
of
Amorites
were
not
full
;
yet
why
might
not
this
come
in
as
an
externall
motive
to
God
his
execution
?
Gen.
15.16
.
Thy
curse
bee
upon
me
my
sonne
.
But
she
could
not
so
easily
latch
the
blow
.
For
,
what
might
be
the
cause
why
Isaac
fetcht
over
the
blessing
the
second
time
,
save
onely
to
reprove
the
indirect
course
that
Rebecca
had
taken
?
It
s
true
,
that
the
spirituall
birthright
tooke
effect
from
the
present
:
But
the
temporall
was
delayed
six
or
seven
hundred
yeares
;
till
David
brought
Edom
under
bondage
,
I
submit
my
judgement
to
wiser
men
,
and
I
doubt
not
,
but
other
causes
may
be
alledged
;
but
why
might
not
the
promise
have
taken
effect
sooner
,
if
shee
had
suffered
the
Lord
to
take
his
course
?
We
see
Esau
and
his
posterity
were
Dukes
and
Princes
,
when
poore
Iacob
was
faine
to
bee
a
servant
,
a
pilgrim
,
and
his
children
to
be
slaves
foure
hundred
and
thirty
yeares
ere
they
went
into
Canaan
.
Who
doubts
but
that
God
guided
all
?
Yet
I
see
not
,
but
we
may
suspect
God
to
have
had
an
hand
of
punishment
for
this
prevention
of
his
performances
.
As
the
midwives
subtilty
spake
of
the
Israelitish
women
to
Pharaoh
,
Exod.
2.19
.
That
they
were
lively
,
and
needed
not
them
:
So
I
may
say
,
Gods
promises
are
lively
,
and
need
no
midwifery
of
ours
,
they
are
not
so
weake
that
our
wisdome
need
bring
them
to
the
birth
.
Yet
(
brethren
)
we
cannot
be
kept
from
venturing
.
God
hath
promised
to
be
alsufficient
,
yet
,
as
if
he
could
not
be
so
without
us
,
we
must
step
forth
,
and
bestirre
us
with
using
some
indirect
meane
or
other
to
purchase
a
performance
:
God
hath
promised
to
blesse
us
in
all
we
put
forth
our
hand
to
;
but
if
wee
marry
a
childe
,
or
purchase
a
commodity
,
we
must
use
such
a
deale
of
our
owne
indirect
wit
and
pollicy
and
fetches
,
that
by
that
time
wee
have
done
,
he
that
lookes
upon
the
issue
may
halfe
doubt
whether
the
performance
be
Gods
or
our
owne
;
at
least
if
it
be
Gods
,
yet
it
is
sooted
and
crocked
with
such
a
deale
of
our
owne
,
that
it
hath
almost
lost
his
beauty
.
And
hence
it
is
,
that
as
it
was
with
Iacob
,
so
it
is
with
us
(
though
in
a
far
divers
kinde
)
our
striving
with
God
,
makes
us
halt
ever
after
,
and
commonly
we
carry
some
odde
marke
or
other
about
us
,
for
our
interblending
Gods
performances
with
our
inventions
.
Let
us
learne
then
to
let
God
alone
,
that
we
may
enjoy
such
a
performance
of
his
promise
,
as
best
sutes
with
his
owne
will
and
way
;
let
us
count
it
our
strength
to
sit
still
,
Esay
30.
so
shall
we
not
bee
in
love
with
our
owne
nets
,
nor
intervert
the
entire
praise
due
to
God
,
to
our
owne
wits
,
but
take
Gods
worke
home
to
our selves
,
and
yeeld
him
the
fruit
of
our
praise
as
himselfe
requires
,
Psal.
50.
ult.
So
much
for
this
Use
.
I
come
to
a
fifth
Use
,
and
that
is
terror
and
bitter
reproofe
of
all
Vse
5
such
as
goe
quite
contrary
to
God
in
this
course
of
performing
promises
:
Thou
shouldest
be
mercifull
,
as
thine
heavenly
Father
is
,
Terror
.
Branch
.
1
Gods
Faithfulnesse
to
us
in
keeping
promise
,
must
teach
us
to
be
faithfull
in
our
promises
to
others
.
Matth.
7.2
.
and
therefore
faithfull
also
in
thy
promises
,
as
he
is
.
Nay
more
,
with
what
measure
thou
metest
to
him
,
the
same
thou
shouldest
looke
to
bee
measured
with
from
him
againe
.
How
then
canst
thou
plead
from
him
performance
of
promises
to
thee
,
when
as
thy selfe
breakest
promises
to
him
,
and
to
men
?
But
of
the
former
of
these
,
I
will
speake
at
the
end
of
the
Use
:
touching
faithfulnesse
to
men
,
where
shall
we
finde
a
faithfull
man
,
as
Salomon
speaks
?
Surely
those
that
are
faithfull
should
be
so
much
the
more
esteemed
,
as
rare
jewells
,
Prov
20.6
.
but
the
times
now
neither
use
it
,
nor
love
it
.
What
promises
will
not
men
make
to
pay
sums
of
money
borrowed
of
their
friends
by
such
a
day
?
But
when
it
comes
,
there
is
no
such
matter
,
their
turne
is
served
,
and
as
for
yours
,
they
have
you
at
vantage
,
you
must
shift
as
you
can
.
As
good
hold
a
wet
Eele
by
the
taile
,
as
you
by
a
promise
:
Words
are
winde
as
with
men
,
and
bonds
are
as
rotten
wood
&
stubble
,
you
must
not
urge
them
now
a
dayes
except
you
will
be
laught
at
.
Breach
of
words
and
bands
goes
by
a
custome
,
and
this
makes
that
great
service
of
lending
,
so
abhorred
by
men
,
because
conscience
in
repaying
is
so
sunke
and
decayed
.
Here
perhaps
some
might
aske
,
whether
bands
put
into
the
Courts
of
men
for
appearance
,
or
other
ends
betweene
man
and
man
,
Quest.
How
farre
bands
binde
in
conscience
.
binde
in
point
of
conscience
to
performance
?
I
answer
,
except
civill
bands
did
so
binde
,
we
doe
unjustly
taxe
men
for
breaking
bands
and
promises
,
for
although
a
forfeit
be
annexed
to
the
breach
,
Answer
.
There
is
a
difference
betweene
bonds
in
meer
civill
c●ses
,
and
criminall
.
yet
that
s
used
for
forme
of
Law
,
not
for
discharge
of
the
borrower
or
party
bound
.
For
the
lender
wants
his
money
or
bargaine
for
the
present
,
and
is
damnified
by
disappointment
;
forfeits
sometimes
are
hazardable
,
but
to
be
sure
,
they
require
a
longer
time
of
traverse
then
can
be
endured
:
yet
in
some
cases
I
say
that
civill
bonds
,
because
their
forfeit
is
a
double
mulct
and
losse
to
the
forfeiter
,
may
be
conceived
to
satisfie
the
Law
,
when
the
honesty
of
the
party
cannot
be
questioned
.
But
it
is
not
in
criminall
cases
as
in
civill
;
for
in
criminall
,
the
deserter
of
his
bond
takes
himselfe
to
be
eased
by
the
deserting
of
it
,
and
not
damnified
by
it
;
now
the
party
questioned
must
not
be
his
own
carver
to
ease
Reason
1
himself
,
but
be
judged
by
another
:
Neither
doe
the
allegations
of
pretended
unjustice
,
incompetency
,
or
the
like
,
excuse
in
this
case
;
for
it
is
supposed
,
that
the
party
accused
must
not
be
his
owne
judge
,
and
besides
,
pressures
must
be
legally
alledged
and
impleaded
for
mitigation
,
and
not
shunned
upon
our
owne
heads
.
If
our
cause
be
bad
,
wee
had
need
judge
our selves
,
if
good
,
we
must
looke
up
to
him
that
is
higher
then
oppressors
.
Secondly
,
to
desert
criminall
bonds
concurres
not
with
the
intents
of
them
that
binde
who
trust
to
our
fidelity
,
and
would
not
else
have
taken
bonds
,
and
therefore
ease
us
the
whilst
,
but
rather
open
their
mouth
against
us
for
equivocators
,
Jesuits
and
hypocrites
,
which
we
ought
not
to
occasion
,
because
it
hath
ranke
appearance
of
evill
.
Thirdly
,
as
the
case
may
stand
,
the
conscience
of
the
bound
party
at
the
binding
was
convinced
of
no
other
,
save
of
an
honesty
,
and
obligatory
promise
to
present
himselfe
according
to
bond
:
now
to
overrule
an
act
past
by
a
latter
information
,
or
second
thoughts
,
is
unjust
,
and
cannot
but
snare
his
conscience
:
Therefore
it
is
unlawfull
.
Fourthly
,
its
scandalous
and
prejudiciall
to
the
cause
of
Religion
,
which
all
those
who
are
religious
carry
in
their
foreheads
as
well
as
in
their
bosomes
,
and
therefore
must
be
very
tender
and
cautelous
of
;
I
say
how
Gods
cause
suffers
through
us
,
and
lest
by
our
sides
the
body
of
Religion
be
wounded
:
yea
(
as
the
case
may
stand
)
although
wee
had
some
strong
reason
for
our
action
,
yet
because
the
wound
is
broader
then
our
plaister
,
we
should
be
wary
.
Fifthy
,
the
deserting
of
bonds
in
such
cases
,
imputes
very
shrewdly
to
the
cause
we
are
engaged
in
,
and
inferres
a
deserting
of
it
,
which
is
a
sad
businesse
for
him
who
thinkes
his
cause
honest
:
and
if
it
be
alledged
,
that
he
doth
it
to
avoid
a
sadder
pinch
,
I
answer
,
no
pinch
of
penalty
is
comparable
to
pinch
of
conscience
.
Sixtly
,
by
this
meane
,
we
desert
not
onely
our
bond
and
cause
,
but
even
that
whereby
we
professe
to
be
underpropped
,
viz.
the
use
of
our
faith
in
suffering
,
and
in
our
wel-doing
to
commend
our selves
to
God
as
a
faithfull
keeper
?
What
place
is
there
left
for
God
to
protect
us
,
to
quit
our
persons
,
to
plead
our
cause
,
to
honour
his
truth
against
opposition
,
when
we
our selves
cut
off
and
prevent
his
providence
our selves
by
our
discretion
?
I
have
said
enough
,
and
perhaps
some
may
thinke
too
much
:
but
I
have
considerately
done
it
,
not
in
any
unkindenesse
(
God
knowes
)
but
first
,
Apology
for
the
Authors
intent
herein
.
because
it
hath
ever
beene
my
judgement
.
2.
In
some
respects
I
feele
my selfe
called
to
professe
it
.
3.
I
hope
by
this
meanes
to
stoppe
the
like
course
in
some
.
4.
I
see
it
may
bring
a
double
pressure
upon
others
,
guiltlesse
of
the
same
projects
.
5.
It
grieves
me
to
see
that
a
new
custome
,
the
spawne
of
mens
politicke
braines
,
should
prevaile
against
the
better
practice
of
such
as
have
feared
God
in
times
past
to
my
uttermost
memory
.
6.
Those
that
doe
thus
,
raise
bad
opinion
by
other
consequences
hereupon
,
which
I
silence
,
else
I
could
have
beene
silent
.
But
to
returne
:
God
is
a
great
performer
of
promises
,
and
is
known
by
that
name
,
as
the
King
of
England
is
knowne
by
the
name
of
Defender
of
the
Faith
,
it
s
his
royall
Title
.
Thousands
of
years
are
but
as
one
day
to
his
memory
,
he
forgets
not
one
promise
all
that
while
:
The
Saints
have
alway
yeelded
him
this
Prerogative
,
A
God
that
keepeth
covenant
:
Luke
1.70.71
.
Zachary
tels
us
,
that
he
raised
up
a
strong
horne
of
salvation
,
according
to
the
oath
made
to
our
father
Abraham
,
that
he
would
give
us
:
To
performe
the
promise
made
to
our
forefathers
,
and
to
keep
his
holy
covenant
:
Oh!
if
he
be
so
faithfull
,
shall
his
servants
we
are
a
contrary
badge
of
falshood
?
Is
it
not
a
marke
of
a
citizen
of
heaven
,
Psal.
15.6
.
that
he
keeps
promises
,
although
to
his
detriment
?
Shall
heathens
condemne
us
in
this
?
Of
whom
one
obtaining
leave
of
the
enemy
to
goe
home
to
Rome
upon
promise
to
returne
,
went
,
and
returned
,
and
was
rolled
to
death
in
a
barrell
driven
with
nailes
.
Judg
11.30.36.39
.
Iephtha
is
said
to
have
kept
his
vow
in
simplicity
(
if
he
did
keepe
it
)
for
lacke
of
knowledge
,
and
fo●
did
his
good
daughter
,
my
father
goe
not
backe
:
But
we
in
subtilty
,
and
for
lacke
of
conscience
breake
promises
as
fast
as
we
make
them
.
No
man
can
tell
what
to
make
of
our
daies
of
payment
,
our
promises
to
aid
the
distressed
,
to
make
good
dowries
promised
in
marriage
,
to
performe
trusts
reposed
in
us
,
for
orphans
in
point
of
education
of
them
,
repaying
of
stocks
,
payment
of
debts
,
legacies
;
but
sweare
and
forsweare
our selves
in
the
administring
of
goods
,
as
if
we
had
sold
,
and
paid
creditors
to
the
uttermost
:
Alas
the
measure
of
your
foote
is
as
good
as
your
bond
,
one
tricke
or
other
will
salve
all
!
how
many
wofull
and
gracelesse
banquerupts
are
there
,
who
under
the
name
of
profession
,
have
undone
many
poore
widowes
,
poore
orphans
,
poore
kindred
,
yea
strangers
,
who
have
admired
them
for
the
repute
of
their
sincerity
and
zeale
to
the
Gospell
?
Oh
(
say
they
)
I
durst
put
my
life
in
his
hand
,
much
more
my
will
,
my
estate
,
my
wife
,
and
children
!
the
more
wofull
traitor
thou
who
hast
undone
them
all
,
and
made
them
beggars
,
and
withall
caused
the
lewd
to
cry
out
and
condemne
all
Religion
and
Purity
!
Endlesse
it
were
to
mention
the
common
defaults
of
men
in
their
buyings
,
and
tradings
,
and
whole
conversation
!
woe
be
to
all
such
as
dare
thus
spit
in
the
face
of
God
&
honesty
!
and
yet
walk
with
as
impudent
and
bold
faces
,
and
hardned
hearts
,
as
if
none
could
say
,
blacke
is
their
eye
!
But
then
,
to
conclude
,
what
shall
be
said
to
such
as
mocke
God
himselfe
,
and
dally
with
those
solemne
vowes
and
covenants
they
have
made
with
him
?
Breakers
of
covenants
with
God
are
in
a
bad
condition
.
Some
upon
their
death-beds
solemnly
vowing
repentance
to
God
,
restitution
of
stolne
goods
to
them
whom
they
defrauded
,
all
to
stop
conscience
,
but
upon
recovery
have
paid
God
with
double
impiety
,
and
men
with
oppression
;
Ionah
,
Hezechia
,
Davids
breach
of
covenants
shall
not
helpe
you
;
you
have
sinn'd
with
Peter
(
as
that
wretch
said
)
so
,
you
have
covenanted
with
these
,
but
you
have
not
repented
of
your
breach
thereof
with
these
.
Learne
first
to
purpose
,
and
then
to
promise
:
so
doth
the
Lord
,
and
not
in
your
heat
of
feare
,
and
being
upon
the
racke
,
to
lavish
our
promises
of
an
ell
long
,
one
inch
whereof
you
will
not
keepe
after
.
But
you
fare
accordingly
:
I
wish
you
no
worse
scourge
to
whip
you
then
your
owne
,
for
neither
will
God
,
nor
Gods
Ministers
trust
you
,
they
may
visit
you
on
your
death-beds
,
and
beare
witnesse
against
you
what
you
have
said
,
but
they
will
not
trust
you
.
Men
also
abhorre
you
,
so
that
as
they
who
are
hang'd
,
are
execrable
,
and
between
heaven
and
earth
;
so
heaven
hath
vomited
you
downe
,
and
earth
cast
you
up
,
as
wofull
persons
:
Be
scared
in
Gods
feare
,
and
repent
of
this
treachery
.
Branch
.
2
Divers
instances
.
1
Such
as
have
no
promise
,
and
yet
charge
God
for
breaking
promise
,
offend
.
Secondly
,
this
is
terror
to
other
sorts
of
persons
,
who
complaine
of
God
for
frustrating
them
of
performances
,
when
as
yet
they
never
had
any
promises
made
them
.
What
?
Shall
God
beare
the
blame
for
your
sakes
?
Did
ever
any
complaine
of
Gods
unfaithfulnesse
,
who
had
to
doe
with
a
promise
?
Why
then
are
you
the
first
that
reproach
God
for
nothing
?
You
are
like
him
that
called
God
an
hard
Master
,
for
reaping
where
hee
never
sowed
,
and
gathering
where
he
never
strawed
.
But
doth
God
doe
so
?
No
he
performes
no
promises
save
to
such
as
are
in
Christ
.
Wōder
not
if
God
afflict
you
everyway
,
with
an
unquiet
heart
,
with
horrors
and
feares
,
astonishment
&
anguish
,
that
he
may
drive
you
into
covenant
.
As
for
your
quarrelling
with
him
,
God
may
say
as
Iehu
said
to
the
messenger
,
2
Kings
9.
What
hast
thou
to
doe
with
peace
?
Turn
behind
me
.
And
yet
what
is
more
common
then
the
mutterings
of
such
hypocrites
?
See
Esay
58.
and
Mal.
3.
But
God
is
not
so
superfluous
a
fulfiller
of
promises
,
that
he
should
enlarge
himself
to
them
that
are
none
of
his
.
It
's
enough
that
he
fails
not
in
necessary
performances
.
2.
So
doe
such
as
deceive
themselves
.
And
that
1.
By
Gods
forbearance
.
Moreover
,
this
is
terror
to
a
contrary
sort
of
hypocrites
and
prophane
ones
,
who
(
on
the
other
side
)
boast
of
such
performances
as
are
not
.
As
you
see
there
bee
divers
sorts
of
Market-folks
:
most
complain
of
their
hard
penyworths
;
but
some
are
such
fooles
,
as
to
bely
their
owne
markets
,
and
boast
of
such
penyworths
as
they
never
got
.
And
this
befalls
in
sundry
respects
:
First
in
respect
of
Gods
forbearance
of
them
,
and
shewing
much
patience
and
long-suffering
toward
them
,
that
having
been
such
sinners
as
they
say
they
have
,
yet
God
should
not
set
them
on
the
stage
of
reproach
,
and
make
them
a
by-word
in
the
world
.
This
they
interpret
a
great
performance
unto
them
;
the
rather
because
they
see
not
onely
many
bad
ones
,
but
even
many
good
ones
afflicted
in
this
life
for
their
sinnes
.
But
oh
foole
!
because
sentence
is
deferred
against
thee
,
doest
thou
crack
of
patience
?
Rom.
2
3.
Hath
this
long
suffering
of
God
led
thee
to
repentance
?
No
,
thine
heart
is
still
set
in
thee
to
doe
evill
,
and
to
heap
up
wrath
;
but
it
pleases
a
presumptuous
hypocrite
to
shrowd
himselfe
under
a
covert
which
is
none
of
his
,
and
to
goe
on
securely
in
sin
,
under
pretext
of
being
in
high
favour
with
God
.
But
oh
wofull
creature
!
this
Lion
couchant
will
one
day
turne
rampant
,
and
bee
in
good
earnest
,
though
now
he
seemes
to
dally
.
All
mens
sinnes
are
not
alike
,
some
goe
before
,
1
Tim.
5.24
.
some
follow
,
but
all
meet
in
judgement
,
except
they
repent
.
I
aske
thee
,
hath
God
been
so
patient
toward
thee
,
by
vertue
of
a
promise
?
Doth
he
not
so
,
Rom.
9.
to
vessels
prepar'd
to
destruction
,
as
in
the
old
world
,
and
Sodoms
case
?
Doth
he
not
so
to
a
sinner
of
an
hundred
yeares
old
,
nay
to
Cain
of
nine
hundred
,
who
yet
at
length
must
be
destroyed
?
Eccles.
8.12
.
Did
he
not
so
to
those
Atheists
,
2
Pet.
3.6.7
.
whose
conceit
yet
could
not
out-sleep
their
damnation
?
Shall
God
performe
a
promise
to
such
as
are
in
league
with
hell
?
But
why
are
others
,
lesse
sinners
,
so
set
in
the
fore-front
,
&
escape
?
Surely
,
perhaps
,
to
break
their
heart
,
and
convert
them
to
God
;
whereas
thou
goest
on
in
a
close
and
hardned
heart
,
to
colour
and
excuse
the
like
sins
:
or
if
not
,
yet
to
be
far
from
repenting
of
them
.
It
had
been
better
for
thee
God
had
served
thee
so
too
,
then
to
harden
thee
by
long-suffering
.
And
perhaps
thou
hast
bought
of
these
sinnes
with
thy
wealth
and
greatnesse
;
but
God
is
not
mocked
.
Another
sort
of
these
are
,
such
as
boast
because
they
are
kept
from
open
sins
and
outrages
,
have
no
deep
temp●a●ions
,
2.
Abstinence
from
open
sins
.
no
great
horrors
or
distempers
of
consciences
,
but
goe
on
in
a
faire
and
civill
way
(
as
one
said
of
that
Emperour
)
rather
free
from
foule
vices
,
then
qualified
with
any
true
vertues
:
They
are
well
thought
of
,
and
are
no
base
drunkards
,
or
the
like
.
Such
and
such
(
say
they
)
run
into
excesse
of
riot
and
discredit
,
for
their
spend-thrifty
,
uncleane
,
and
ruffianlike
courses
:
but
I
am
void
of
such
evils
.
Is
it
not
(
say
they
)
a
signe
of
favour
?
Doth
not
God
promise
to
his
,
to
keep
them
free
from
such
offences
?
Oh
mistaken
wretch
!
God
upholds
his
in
their
integrity
indeed
,
in
token
of
love
,
Psal.
41.12
.
But
integrity
is
equality
from
great
and
small
.
But
alas
!
sin
as
sin
never
affected
thy
soule
as
yet
,
thou
hast
no
sense
of
thy
nature
,
of
the
enmity
of
God
,
of
a
secret
,
false
,
prophane
,
hollow
,
unsavoury
heart
.
Thy
sent
is
in
thee
still
,
as
in
Moab
:
God
hath
not
rolled
thee
upon
thy
dregges
,
Jer.
48.29
therefore
they
settle
.
And
is
this
mercy
(
thinkest
thou
)
to
soder
thee
up
in
a
base
course
?
Thou
art
held
in
by
abstinence
,
but
that
's
a
negative
principle
,
no
positive
grace
.
Restraint
by
education
,
favour
of
nature
,
generall
light
,
awe
of
punishment
,
is
not
the
favour
of
a
promise
;
these
never
cost
the
bloud
of
Christ
to
purchase
,
at
least
they
are
not
the
purchase
in
kinde
.
A
third
sort
are
,
such
as
boast
of
promises
in
point
of
externall
blessings
:
3.
By
outward
blessings
.
Job
.
21.10
God
hath
so
furnisht
them
with
health
,
strong
bodies
,
successe
in
trades
,
good
crops
,
marriage
and
children
,
as
much
corne
as
can
stand
on
ground
,
no
Cow
but
gendreth
,
and
casts
not
Calfe
,
that
they
conclude
themselves
happy
,
as
few
rubbes
and
changes
as
any
,
Psal.
17.14
.
They
goe
downe
in
peace
and
leave
all
to
their
babes
.
But
are
you
not
also
of
them
,
who
because
they
have
no
changes
,
feare
no
God
?
Such
may
be
as
ranke
Atheists
as
live
.
God
makes
no
promises
to
such
as
goe
downe
into
the
pit
.
Not
the
still
,
but
the
safe
death
argues
a
promise
.
True
it
is
,
Psal.
37.37
.
The
end
of
the
righteous
is
alway
peace
;
but
it
is
the
peace
of
good
conscience
,
not
of
stupor
and
ease
.
Note
.
Performances
are
alway
good
things
,
but
good
things
are
not
alway
performances
.
Mercies
of
the
left
hand
are
no
tender
mercies
:
Eccles.
9.1
Deut.
33.16
.
Love
is
no
more
discerned
by
these
,
then
hatred
.
Hast
thou
got
the
love
and
good
will
of
him
that
dwelt
in
the
Bush
?
Surely
,
except
the
sea
of
mercy
hath
come
between
thy
wealth
and
thy
soule
,
to
purge
away
all
thy
drosse
of
carnall
savour
,
the
blessings
of
the
Sun
and
Moone
,
and
earth
,
cannot
pleasure
thee
.
Alas
no!
Jer.
2.13
.
All
is
from
a
dry
pit
,
as
the
corne
on
the
thatch
,
which
fills
not
the
hand
of
the
Mower
.
One
performance
from
a
promise
is
worth
ten
such
blessings
as
these
.
Lastly
,
all
such
as
boast
of
their
hearings
,
prayers
,
doings
and
sufferings
,
4.
By
their
Religion
.
good
affections
to
religion
,
distastes
of
old
sinnes
.
These
(
they
say
)
argue
a
change
,
and
that
is
a
signe
of
a
covenant
.
But
,
Oh
poore
soule
!
these
may
be
some
changes
in
respect
of
what
in
times
past
hath
been
.
But
these
are
not
that
change
which
comes
from
Gods
promise
:
except
some
other
markes
as
well
as
these
,
may
be
alledged
.
Iehu
doted
upon
himselfe
,
to
see
such
zeale
against
Iehoram
.
But
none
of
the
sins
of
Ahabs
house
were
purged
out
of
him
.
Goe
,
2
Kings
10.16
.
finde
out
some
surer
markes
then
the
forbearance
of
some
old
anger
,
pride
,
wantonnesse
,
while
the
pang
lasteth
,
or
else
this
flame
will
breake
out
againe
,
and
burne
up
all
.
To
conclude
,
I
say
,
let
all
such
bee
afraid
of
their
rotten
and
false
proppes
.
What
became
of
those
Sycophants
,
who
would
needs
be
King
Edward
,
or
such
other
Princes
?
Were
they
not
hanged
up
?
What
noble
man
can
endure
a
base
fellow
,
who
pleads
kindred
to
him
,
because
of
name
,
or
likenesse
of
countenance
?
When
yet
they
are
mungrels
,
and
bastards
,
having
no
drop
of
Noble
blood
within
them
?
Beware
therefore
,
and
meddle
not
with
Gods
performances
,
they
are
Childrens
bread
,
and
belong
to
no
Dogges
while
they
are
so
.
Thus
much
for
this
.
Vse
6
A
sixt
use
is
Instruction
,
teaching
us
,
the
admirable
honour
and
prerogative
of
saving
and
pretious
faith
.
A
second
Instruct
.
with
caveat
.
Luk.
9.23
Faith
in
promises
&
performances
,
is
a
most
pretious
Jewel
,
and
why
?
It
is
cloathed
with
all
the
wealth
,
wardrobes
,
treasures
and
provisions
of
God
:
All
the
performances
of
God
are
hers
.
As
our
Saviour
said
,
If
thou
canst
beleeve
,
all
things
are
possible
.
No
sooner
doth
faith
close
with
a
promise
upon
earth
,
but
the
Lord
in
heaven
closes
with
that
soule
by
ratifying
to
it
what
it
beleeveth
.
Faith
(
as
hee
saith
)
is
,
when
that
which
is
said
is
done
.
The
Lord
meaning
to
doe
a
poore
soule
good
,
causeth
it
to
meet
his
purpose
by
beleeving
it
,
that
so
he
may
honour
it
with
a
performance
.
Faith
is
like
the
Cherubims
,
which
were
alway
peeping
into
the
Mercy
seat
:
so
doth
faith
alway
trade
in
heaven
,
spying
out
what
good
thing
God
is
preparing
for
the
soule
,
that
she
may
beleeve
it
,
and
carry
it
alway
with
her
.
If
faith
concurred
not
as
well
with
performances
as
with
promises
,
who
would
care
for
it
?
Pro.
27.19
But
she
makes
all
reall
and
present
to
the
soule
,
as
well
as
promised
.
As
face
answers
to
face
in
water
,
so
doth
a
promise
to
a
performance
in
a
needing
soule
,
Note
.
Joh.
11.40
Compare
Jona
2.
v.
4.
and
8.
with
v.
10.
and
that
by
the
mediation
of
F●i
h.
As
our
Saviour
said
to
Martha
,
Said
I
not
to
thee
,
If
thou
beleeve
,
thou
shalt
●ee
the
glorious
power
of
God
?
Marke
Naaman
here
:
No
sooner
doth
he
resigne
up
himselfe
to
the
promise
by
washing
,
but
instantly
there
comes
in
new
marrow
into
his
bones
,
and
smoothnesse
upon
his
flesh
:
here
is
no
intermission
or
delay
of
performance
,
looke
what
was
said
,
is
now
done
with
ease
.
Naamans
worke
was
to
beleeve
:
But
having
so
done
,
all
the
thought
is
taken
,
God
lookes
to
the
cure
,
without
his
care
.
Could
any
thing
come
between
him
and
home
,
betweene
promise
and
performance
?
Not
possibly
:
for
who
should
hinder
God
,
Esay
43.13
.
Faith
is
the
presence
of
God
in
the
soule
,
Heb.
11.1
.
by
making
an
evidence
of
things
not
seen
,
and
a
bottome
in
things
absent
,
grace
for
grace
,
Ioh.
1.17
.
may
bee
grace
of
performing
for
grace
of
beleeving
.
Let
this
use
lead
on
ano●her
then
in
the
feare
of
God
,
and
teach
us
to
try
our
faith
by
this
excellent
property
,
of
performing
promises
.
True
faith
is
perforforming
faith
.
And
how
.
Thinke
not
thy selfe
to
have
true
faith
,
except
thou
hast
performing
faith
.
Men
rest
in
a
naked
empty
faith
:
bearing
themselves
in
hand
that
they
have
true
faith
,
and
they
looke
at
the
faithfulnesse
of
God
in
promising
;
but
aske
them
of
performances
,
and
then
they
know
not
what
to
say
to
the
matter
.
Alas
poore
soule
!
Faith
is
no
pang
,
or
passage
of
a
mans
spirit
,
woulding
this
or
that
:
nor
a
looking
at
a
promise
of
truth
,
as
a
thing
doubtfull
to
me
ward
:
but
it
is
a
bottoming
grace
,
concurring
most
holily
and
humbly
with
the
Lord
,
in
his
reall
and
faithfull
performings
also
.
That
heart
which
supplieth
performances
with
conceits
of
things
,
that
are
not
with
some
carnall
contents
or
other
,
without
the
presence
of
the
thing
beleeved
,
more
or
lesse
,
is
a
dead
faith
,
and
knowes
not
the
kindly
nature
of
faith
.
Prevention
of
an
offence
.
My
scope
in
thus
saying
,
is
not
to
adde
sorrow
to
sorrow
,
and
to
pinch
such
poore
soules
as
have
sufficient
griefe
already
for
lacke
of
feeling
:
But
to
convince
all
false
hypocrites
as
rest
in
a
faith
of
their
owne
,
not
in
the
faith
of
God
,
who
as
Esay
55.2
.
saith
,
lay
out
their
silver
for
no
bread
,
but
in
the
meane
time
nourish
in
themselves
a
dismall
faith
,
which
failes
of
the
grace
of
performance
.
I
dare
not
say
that
all
performances
are
alike
sensible
;
all
hearings
of
our
prayers
are
not
alike
manifest
to
our
feeling
,
all
fruit
of
receiving
Sacraments
,
fasting
,
and
the
like
are
not
of
one
cize
,
measure
,
carry
not
the
same
evidence
,
peace
,
comfort
:
But
hence
it
followes
not
,
Faith
when
shee
s
at
lowest
,
is
yet
a
performing
●●ith
.
that
any
true
faith
is
or
can
be
dead
faith
in
point
of
performing
.
Naamans
cure
here
was
a
more
sensible
one
,
then
some
spir●tuall
cures
of
faith
are
,
because
it
was
bodily
:
But
yet
,
even
when
faith
seemes
poorest
,
her
performances
are
reall
,
and
she
never
truly
resignes
up
herselfe
to
a
promise
,
but
if
she
come
short
in
feeling
,
she
hath
a
supply
from
the
reall
faithfulnesse
of
God
,
who
hath
told
her
,
That
such
a
corruption
decayeth
,
such
a
grace
encreaseth
,
such
a
good
thing
is
cast
upon
her
,
because
God
hath
said
it
,
and
this
doth
really
stay
and
quiet
her
spirit
in
him
.
As
an
ancient
Christian
being
asked
whether
he
grew
all
this
while
in
grace
,
answered
,
that
he
could
not
much
boast
of
that
he
felt
,
howbeit
he
beleeved
that
he
did
,
for
God
had
said
it
,
According
to
thy
faith
,
so
be
it
unto
thee
.
And
contrariwise
,
hence
learne
the
wofull
misery
and
beggery
of
unbeleef
:
As
Salomon
speakes
of
the
field
of
the
sluggard
,
Prov
24.30
.
that
the
briars
and
brambles
thereof
argueth
his
sloth
;
so
I
may
say
of
unbeleefe
,
that
its
the
roote
of
all
the
rags
and
basenesse
which
men
walke
with
.
The
difficulty
of
getting
over
this
steep
hill
of
performances
comes
onely
from
hence
.
1
Sam.
14.13
.
Ionathan
sought
on
the
lower
ground
against
the
Philistins
by
faith
,
as
if
he
had
had
the
vantage
of
the
ground
.
Many
men
have
faire
hopes
and
opportunities
to
get
favours
from
God
,
but
it
s
not
the
price
in
the
hand
,
but
the
heart
of
faith
to
beteame
it
to
the
promise
,
and
to
lay
it
out
:
Unbeleefe
bindes
the
armes
of
God
from
performing
of
promises
.
Unbeleefe
bindes
the
armes
of
mercy
and
grace
in
God
behinde
him
.
If
God
be
so
faithfull
a
performer
,
what
hath
stopt
the
fountaine
all
this
while
?
Why
is
it
so
little
a
seen
upon
thy
soule
?
How
might
this
barren
heath
of
thine
heart
ere
now
become
a
flood
,
as
Esay
saith
43.20
.
if
thy
sinne
had
not
dried
it
up
?
Well
,
as
the
sinne
of
an
unbeleever
shall
not
restraine
the
bounty
of
God
from
him
that
beleeveth
,
so
neither
shall
the
faith
of
a
beleever
supply
the
lacke
of
it
in
one
that
wants
it
.
Thinke
not
(
poore
soule
)
that
the
Sacrament
shall
be
ever
the
lesse
savoury
and
effectuall
to
thee
,
because
of
them
who
come
in
to
it
with
a
saplesse
and
gracelesse
heart
:
Doe
not
thou
thinke
ere
the
meanlier
of
thy
faith
because
hypocrites
lowre
upon
thee
,
and
discerne
not
thy
priviledge
.
Prov.
14.10
.
But
looke
the
more
narrowly
into
thy
priviledge
and
solace
thine
heart
in
it
;
for
neither
shall
any
stranger
enter
into
thy
joy
,
nor
yet
shalt
thou
fare
the
worse
for
their
beggery
.
So
much
for
this
.
Seventhly
,
this
point
affords
Admonition
to
all
who
would
rejoyce
in
effectuall
Vse
7
faith
,
and
faith
in
performances
:
Admonition
.
To
avoid
le
ts
of
performances
.
1.
Let.
Mistaking
performances
.
That
they
strive
hard
against
every
let
in
the
way
which
might
hold
their
faith
in
a
barren
and
fruitlesse
defect
and
unprofitablenes
.
There
is
nothing
so
excellent
but
it
hath
some
canker
to
fret
out
the
pith
of
it
,
to
blast
the
beauty
of
it
.
One
barre
is
the
mistaking
of
performances
:
we
frame
to
our selves
such
an
Idea
of
Gods
favours
,
such
a
great
measure
of
graces
,
such
a
pitch
of
faith
,
of
mortification
and
holinesse
,
that
hereby
our
eyes
are
blindfolded
from
beholding
such
performances
as
the
Lord
bestoweth
.
But
consider
:
Is
God
tyed
to
thy
scantlings
?
We
see
how
they
,
Mica
2.6
.
come
in
and
complaine
against
God
in
this
kinde
.
But
marke
the
answer
of
God
:
Oh
thou
house
of
Iacob
,
is
my
Spirit
straitned
?
Are
not
my
words
good
to
them
that
walke
uprightly
?
So
say
I
,
is
God
false
,
because
thou
overpitchest
thy
thoughts
beyond
Gods
wisdome
?
Thou
aimest
at
another
mans
portion
,
as
they
who
gathered
manna
were
too
greedy
:
But
be
content
with
thine
owne
:
If
thou
have
enough
to
keepe
thee
in
working
case
,
jealous
of
thy selfe
and
thy
corruptions
,
it
s
enough
,
although
thou
have
not
all
at
once
.
Thou
wouldest
have
three
or
foure
mens
portions
,
so
much
as
perhaps
the
Lord
sees
would
overthrow
thee
:
Alas
,
what
canst
thou
beare
in
this
multitude
of
corruption
!
If
thou
hadst
thy
fill
,
it
would
cost
thee
much
buffeting
to
keep
thee
from
pride
!
Know
,
that
the
very
meer
worke
of
exercising
thy
faith
is
a
reward
of
it selfe
.
Secondly
,
trust
not
to
thy
dead
priviledge
of
being
a
Beleever
,
2.
Carnality
and
deadnesse
of
heart
.
and
so
commit
all
to
winde
and
weather
:
maintaine
not
a
dull
,
drowsie
,
lasie
heart
of
unbeleefe
,
but
hold
quarter
daily
with
the
Lord
in
concurring
with
his
promises
,
see
how
his
performances
follow
thy
beleeving
,
and
looke
not
that
they
should
drop
into
thy
bosome
,
or
be
let
downe
in
an
engin
all
on
the
suddaine
upon
thee
thou
knowest
not
how
:
quicken
up
thy
faith
daily
,
else
performances
will
prove
but
dead
ware
,
and
according
to
thine
unbeleefe
,
3.
Murmuring
.
so
shall
it
be
unto
thee
.
Thirdly
,
murmure
not
when
promises
answer
not
thine
expectation
:
If
crossed
in
our
marriages
,
in
our
children
,
in
the
successe
of
our
labours
,
if
debts
pursue
us
,
if
crosses
follow
us
,
if
wee
be
not
presently
answered
in
our
fasting
and
prayers
,
but
still
our
hearts
be
obstinate
and
hardned
,
then
we
fall
to
mutter
against
God
,
as
if
he
were
unfaithfull
,
but
never
enter
into
our selves
to
see
how
we
warpe
from
the
promise
,
and
go
to
worke
with
our
owne
tooles
.
Ex.
14.2
.
4.
Some
grosse
sin
.
Fourthly
,
lay
no
stumbling
blocke
of
our
owne
iniquity
in
our
owne
way
,
to
stop
the
performing
of
promises
:
Every
loose
,
common
and
hollow
professor
,
let
him
decline
never
so
much
from
God
in
his
course
,
yet
will
boast
as
much
of
promises
as
others
,
and
will
not
be
beaten
off
:
Judg.
19.20.21
.
ca.
As
those
Israelites
in
fighting
with
the
Benjamites
,
would
needs
goe
forward
in
the
revenge
of
their
sinne
,
and
lookt
that
God
should
assist
them
,
but
never
saw
the
sinne
which
still
lay
underneath
;
their
Idolls
I
mean
,
which
cost
them
the
losse
of
forty
thousand
souldiers
ere
they
got
the
victory
.
Men
think
if
they
should
be
stript
of
Gods
promises
they
were
forlorne
folk
;
but
in
the
mean
time
they
walke
not
close
with
God
,
keep
not
touch
with
him
in
their
covenants
,
dare
play
most
unfaithfull
parts
with
men
in
their
practice
,
and
thus
runne
into
arrearedges
,
never
dreaming
that
thereby
they
forfeit
their
right
to
performances
,
but
hold
up
their
heads
with
boldnesse
,
and
think
that
as
good
bloud
runnes
still
in
their
veines
,
as
in
the
best
beleevers
.
5.
Limiting
of
God
.
Fifthly
,
limit
not
God
in
his
performances
,
we
care
not
how
little
we
have
for
our
money
,
so
we
may
have
our
humor
pleased
in
some
carnall
content
,
we
can
forgoe
spirituall
;
so
we
may
have
our
turn
served
in
some
one
promise
,
we
have
enough
,
and
can
give
God
over
for
a
good
while
after
,
and
think
much
to
hold
on
with
Gods
bounty
,
because
our
strait
hearts
are
pincht
with
the
exercise
of
faith
,
and
therefore
its
just
with
God
to
punish
our
basenesse
,
and
unbeteaming
spirits
.
6.
Error
of
the
wicked
.
Sixtly
,
beware
of
the
error
of
the
wicked
,
who
goe
to
worke
by
sense
,
and
esteeme
Gods
performances
according
to
the
outward
meanes
and
possibilities
which
they
have
to
compasse
their
ends
:
God
is
but
a
formall
notion
(
upon
point
)
with
them
.
If
thou
looke
upon
the
world
,
thou
losest
the
sight
of
God
,
and
wilt
turne
Atheist
.
Seventhly
,
beware
of
oversight
and
inobservance
of
promises
:
God
performes
daily
and
hourely
one
or
other
to
thee
or
thine
,
to
body
or
soule
,
in
blessings
or
in
corrections
,
yea
more
then
hee
is
bound
to
:
But
thou
gapest
after
some
greater
,
or
some
other
things
,
7.
Unobservance
.
&
so
overseest
and
passest
by
such
as
are
before
thee
,
and
thereby
stoppest
the
course
of
thanks
and
of
blessings
,
because
thou
seest
not
how
many
waies
Gods
performances
lye
.
Be
quicke
fighted
in
observing
mercies
,
and
say
with
the
Church
,
Lam.
3.23
.
The
compassions
of
the
Lord
are
renued
every
morning
,
great
is
thy
faithfulnesse
.
An
observing
heart
encourages
the
Lord
to
performe
more
,
and
he
cannot
abide
an
heart
that
pockets
all
,
and
puts
them
into
a
bottomlesse
purse
.
Hag.
1.8
.
8.
Curiosity
and
censure
with
others
.
Eightly
,
shunne
curiosity
and
propensenesse
to
challenge
the
Lord
,
when
his
publicke
government
and
administrations
please
us
not
:
To
these
many
moe
might
be
added
,
as
sloth
and
ease
,
worldlinesse
,
formality
in
worship
,
little
meditation
,
and
such
like
:
They
procure
a
dead
life
,
a
barren
heart
,
an
uncomfortable
course
:
Remember
,
it
must
be
an
heart
qualified
for
the
nonce
,
which
must
walke
with
God
in
his
promises
and
performances
.
It
must
be
a
cleare
,
humble
,
watchfull
,
innocent
and
selfe-denying
spirit
,
not
tainted
with
il
custome
,
and
such
shall
have
no
cause
to
complaine
of
God
,
nor
be
sent
empty
away
.
So
much
for
this
Use
.
Eightly
,
this
point
is
Exhortation
to
all
beleevers
,
and
that
in
sundry
particulars
.
Vse
8
First
,
that
they
revive
in
themselves
the
former
Doctrine
,
that
is
,
Exhortation
.
that
they
take
measure
of
Gods
promises
to
the
full
,
that
since
God
is
so
faithfull
Branch
.
1
a
performer
of
them
all
,
they
may
understand
their
owne
liberty
,
To
take
measure
of
promises
.
and
improve
it
.
Lose
no
performance
for
lacke
of
a
promise
.
God
can
enlarge
Christ
to
every
dimension
of
fulnesse
,
height
and
depth
:
So
doe
thou
.
Those
John
6.27
.
could
beteame
to
follow
Christ
for
loaves
,
but
they
saw
no
further
.
Say
we
thus
,
Lord
if
thou
heare
me
in
this
prayer
,
thou
shalt
heare
of
me
often
,
I
will
ply
thee
with
importunity
,
for
there
is
no
measure
,
no
end
nor
bottome
of
thy
goodnesse
;
I
will
come
to
morrow
,
next
day
,
continually
:
For
thou
art
yesterday
,
to
day
,
and
for
ever
the
same
.
Tell
thy
soule
,
Heb.
13.8
heaven
were
not
heaven
if
thou
couldst
reach
all
in
it
,
yet
doe
thine
endeavour
,
and
pray
with
Paul
,
Eph.
3.16
.
that
thou
maist
see
more
in
Christ
then
thou
canst
aske
or
thinke
.
Mat.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
in
the
Lords
Prayer
thou
art
bidden
to
aske
bread
enough
for
the
day
,
and
that
which
exceeds
,
for
so
the
word
signifies
.
As
much
more
Lord
as
thy
bounty
can
afford
.
Oh
(
brethren
)
who
would
not
know
this
Charter
and
Lease
,
except
he
cared
not
whether
God
performed
or
no
?
Lord
I
beleeve
in
that
promise
which
reaches
to
all
my
life
,
to
my
corruptions
,
temptations
,
straits
,
feares
,
to
this
and
to
a
better
life
!
Secondly
,
having
so
done
,
learn
to
lot
upon
him
for
each
performance
,
Lot
upon
God
for
performance
.
Ezra
8.21
.
especially
when
it
goes
hard
Branch
.
2
with
thee
otherwise
,
except
God
should
sticke
to
thee
.
Thus
Ezra
having
obtained
leave
of
the
King
for
his
journey
,
and
being
now
at
a
pinch
for
a
sufficient
convoy
in
so
perillous
a
journey
,
concluded
,
he
would
not
goe
to
the
King
for
it
,
lest
he
should
upbraid
him
,
but
he
would
goe
to
the
promise
for
it
,
by
fasting
and
prayer
,
and
having
so
done
,
was
well
appaid
in
himselfe
,
lotting
upon
God
,
that
in
such
an
extremity
he
would
not
faile
him
.
So
do
thou
.
Thirdly
,
to
this
end
strengthen
thy self
by
the
plentifull
experience
of
performances
Branch
.
3
in
time
past
;
get
a
calender
of
performances
:
Strengthen
thy self
by
thy
experience
.
at
such
a
time
I
was
heard
for
my
wife
,
for
my
childe
,
answered
in
point
of
marriage
,
estate
,
gifts
,
credit
:
such
a
strong
corruption
was
subdued
,
such
a
grace
enlarged
,
so
that
I
see
it
were
not
in
vaine
to
waite
upon
thy
promises
,
if
I
had
faith
sufficient
to
equall
and
concurre
with
them
.
Let
me
forget
none
of
thy
faithfulnesse
in
my
receivings
of
the
Sacraments
,
in
my
Sabbaths
(
whenas
I
could
get
mine
heart
to
delight
in
them
)
in
my
very
crosses
,
Lament.
3.23
.
when
I
could
be
humble
,
and
be
content
to
be
as
thou
wouldst
have
me
.
And
shall
not
this
experience
strengthen
mee
for
time
to
come
?
Contrary
misery
of
unbelief
whi●h
●a●not
b●team
herselfe
that
largenesse
which
is
in
God
.
Is
there
any
shadow
of
change
with
thee
,
if
I
could
bee
the
same
?
Thy
base
unbeliefe
is
to
thy
soule
,
as
the
laying
of
a
peny
to
thine
eye
,
close
,
whereby
thou
art
baffled
so
,
that
thou
canst
see
nothing
,
though
thou
stoodst
upon
the
top
of
the
hill
.
This
causeth
thee
to
say
within
thy selfe
,
This
day
I
am
to
goe
to
Gods
Table
&
Feast
;
and
surely
I
doubt
I
shall
even
come
home
as
I
go
thither
.
I
cannot
see
how
God
should
remove
this
brazen
bolt
of
my
old
pride
,
unbeliefe
,
earthlinesse
,
unkindnesse
,
unmercifulnesse
,
&c.
Doest
thou
not
?
Why
?
Hath
he
never
done
thee
as
great
good
as
this
comes
to
?
Yes
:
But
thy
unbeliefe
makes
thee
to
seek
.
Thou
must
learne
to
comprehend
the
Lord
better
,
Simil.
by
faith
and
experience
.
I
should
play
the
foole
to
bid
a
little
childe
of
three
yeares
old
,
to
bring
me
a
great
Church
Bible
,
I
know
he
cannot
grasp
it
in
his
arms
;
or
reach
me
a
thing
from
the
top
of
an
high
shelfe
,
it
is
above
his
reach
.
So
is
the
length
&
breadth
of
Gods
promises
beyond
thine
for
lack
of
comprehension
.
Oh
poor
soul
!
who
knows
what
riches
is
in
a
promise
?
But
what
is
it
to
thee
that
there
is
such
a
Mine
of
gold
,
when
thou
walkest
over
it
,
and
art
aware
of
no
such
matter
?
God
was
here
,
and
thou
wert
not
aware
.
If
all
promises
in
him
are
Yea
and
Amen
;
yea
,
and
hee
glories
in
it
,
that
thou
shouldst
beleeve
it
,
and
enjoy
the
benefit
thereof
:
why
shouldest
thou
weare
a
chaine
and
fetters
about
thee
,
when
thou
mightst
bee
free
?
or
make
thy selfe
equall
to
hypocrites
and
slaves
,
when
the
Lord
allowes
thee
to
bee
a
free
man
of
his
company
?
What
is
this
,
save
(
as
Iob
speakes
)
wilfully
to
stint
Gods
hand
,
to
the
end
that
thy selfe
mightst
be
miserable
?
Surely
such
a
one
shall
not
have
the
happy
lot
to
drink
of
those
floods
of
hony
and
butter
,
Job
20.17
which
are
reserved
for
the
portion
of
such
as
can
lot
and
trust
to
the
fulnesse
of
a
promise
.
Amplification
of
it
.
When
thou
hast
been
earnest
with
God
,
this
day
,
for
pardon
of
thy
failings
,
for
mercy
for
thy
wife
and
family
,
doest
thou
feele
a
checke
within
thy
spirit
,
from
plying
God
further
?
Doest
thou
think
it
enough
?
Shalt
thou
not
need
him
as
much
to
morrow
?
Are
there
not
infinite
many
passages
in
thy
life
,
and
in
each
day
,
for
thee
,
to
know
thine
old
friend
,
and
to
make
use
of
him
.
If
God
be
but
as
man
,
drawne
dry
with
gifts
,
what
doest
thou
pretending
to
trust
to
him
?
Jer.
2.13
.
If
he
be
a
fountaine
,
why
shouldst
thou
suspect
him
,
or
thinke
him
sufficient
to
pardon
such
sin
,
and
no
more
,
to
purge
such
corruption
and
no
more
,
to
deliver
from
such
a
danger
,
and
no
more
?
What
a
straitning
of
unlimitednesse
and
All-sufficiencie
is
this
?
If
thy selfe
shouldst
sow
thy
Corne
upon
a
well-tilld
soile
,
wouldst
thou
limit
providence
to
so
many
bushels
the
Acre
?
If
thou
shouldest
have
Isaac
his
increase
,
Gen.
26.12
.
an
hundred
fold
,
wouldst
thou
grudge
it
thy selfe
?
No
,
herein
thou
canst
enlarge
Providence
beyond
ordinary
,
beyond
reason
,
and
there
is
no
end
with
thine
appetite
.
But
tell
me
,
I
pray
thee
,
upon
what
soile
hath
the
Lord
sowne
his
promises
?
Upon
thine
,
or
Christs
?
If
upon
Christs
,
2
Cor.
1.20
.
as
he
saith
,
all
promises
are
Yea
and
Amen
in
him
,
what
seed
comes
amisse
to
his
foile
?
Hath
not
his
blood
made
the
soile
of
Promises
rich
?
Can
any
crop
be
reapt
off
this
soile
,
but
plentifull
?
No
,
except
thou
suffer
it
to
shale
and
to
fall
to
the
ground
for
lack
of
reaping
.
2
King
.
13.19
.
Look
thou
to
thy
faith
,
that
it
hold
on
with
the
Lord
,
and
doe
not
smite
the
earth
thrice
,
when
God
intends
thee
six
or
seaven
deliverances
.
This
gives
life
and
heart
to
thine
enemies
within
,
to
the
sworne
adversaries
of
Gods
truth
and
thy
comfort
,
without
,
that
thou
canst
not
get
breath
enough
to
get
up
the
hill
of
promises
?
Christ
makes
the
soile
of
promises
rich
.
Ruth
.
3.16
For
if
thou
couldst
,
thou
shouldst
bring
down
thine
armfull
of
performances
.
Every
one
that
lookes
on
thee
should
count
thee
an
happy
man
,
and
wonder
at
thee
as
Naomi
wondred
at
Ruths
lapfull
of
corne
.
Not
thy
gleanings
,
but
the
Lords
powrings
out
must
make
thee
rich
:
First
,
learne
to
gleane
,
and
at
last
God
will
give
thee
full
measures
,
heaped
up
,
shaken
and
running
over
.
Every
man
applauds
the
rich
Merchant
for
his
happy
Ventures
,
and
admires
him
for
his
richnesse
in
silkes
,
velvets
,
and
other
commodities
of
far
countreyes
:
But
thou
shalt
be
an
happy
man
for
richer
wares
.
Oh
(
shall
men
say
)
how
rich
is
such
an
one
become
in
performances
?
How
is
he
furnisht
with
all
Gods
cost
?
What
graces
hath
he
not
got
?
What
lusts
hath
he
not
subdued
?
How
hath
God
held
him
up
by
the
chin
in
all
his
troubles
,
to
make
him
cheerfull
,
meeke
,
and
patient
in
them
?
How
doe
his
enemies
sinke
and
fall
downe
,
and
worship
at
his
feet
?
How
have
his
afflictions
set
a
new
hue
upon
him
,
and
made
him
a
far
more
humble
,
diligent
and
zealous
Preacher
and
professor
of
the
Gospel
?
Brethren
,
we
are
cast
upon
ill
times
,
and
live
in
a
hard
world
,
2
Tim.
3.1
.
yet
we
are
not
so
quite
stript
of
examples
in
this
kind
,
but
we
might
pick
out
some
such
if
we
could
observe
them
.
Oh
brethren
!
All
things
are
ours
,
1
Cor.
3.
if
wee
in
Christ
:
All
the
crop
of
his
rich
soile
is
thine
,
if
thou
have
the
capacity
of
faith
to
bestow
the
same
in
.
Paul
,
Cephas
,
Apollo
,
all
gifts
of
the
Ministery
,
all
Ordinances
of
Word
and
Sacraments
,
all
the
graces
of
the
Saints
,
their
whole
communion
is
thine
,
to
doe
,
to
suffer
,
to
persevere
.
The
heads
of
the
enemies
of
Gods
Church
are
all
thine
,
and
shall
be
cast
thee
over
the
wall
,
if
thou
wilt
beleeve
.
Gen
47.
end
,
and
48.11
.
The
promises
in
Christ
are
a
rich
Lordship
(
a
nemo
scit
)
of
wealth
and
welfare
:
and
thou
shalt
say
with
Iacob
,
I
have
enough
Lord
,
I
never
looked
to
see
thy
face
;
and
lo
,
now
I
see
thy
children
brought
upon
my
knees
!
Happinesse
it selfe
could
make
me
no
happier
then
thy
performances
have
done
.
So
much
for
this
.
Lastly
,
this
should
serve
for
encouragement
,
thankes
and
consolation
to
all
Vse
9
such
as
have
tasted
how
good
and
gracious
the
Lord
hath
been
unto
them
in
the
performance
of
promises
.
Surely
,
Consolat.
Gods
people
should
be
encouraged
.
the
publicke
fulfillings
of
promises
to
the
whole
land
and
Church
,
should
deserve
it
at
thy
hands
,
and
much
more
those
which
thine
owne
soule
knowes
best
,
thou
standst
bound
unto
him
for
.
Even
this
present
mercy
(
Brethren
)
which
now
we
enjoy
in
the
season
of
the
yeare
.
How
many
have
fretted
the
soule
of
God
all
this
Summer
,
1631.
by
their
wofull
unthankfulnesse
,
because
that
wee
have
had
sad
wets
,
(
and
not
without
cause
for
our
drunkards
sakes
;
)
therefore
many
of
us
say
,
Wee
shall
lose
our
Harvest
to
yeare
.
What
?
Canst
thou
not
trust
God
in
that
promise
of
seed-time
&
harvest
,
which
is
absolute
,
and
depends
not
upon
thy
faith
?
Well
,
Gen.
8.22
now
at
the
last
God
hath
heard
us
when
he
had
us
at
the
vantage
:
and
this
might
occasion
the
recording
of
many
former
deliverances
.
What
hath
been
the
cause
of
Gods
detecting
so
many
traytors
to
our
Prince
&
State
,
and
giving
us
their
necks
,
save
the
faith
of
Gods
people
which
hath
noted
his
mercies
?
Thankfull
and
comforted
by
the
faithful
performing
of
promises
.
Why
should
he
else
just
in
the
nick
of
our
enemies
insulting
pride
in
88.
and
since
in
this
hellish
treason
of
the
Powder
,
step
in
&
stop
that
fatall
hand
?
Since
,
how
many
droughts
,
famines
,
rumors
of
wars
,
pestilence
,
bad
seasons
,
hath
the
Lord
turned
away
from
us
?
Should
we
confine
our
thanks
to
one
day
in
the
yeare
?
And
put
case
that
still
many
Popish
enemies
lie
at
our
root
to
kill
it
,
and
to
endanger
our
liberties
,
say
that
many
sorrowes
are
still
upon
us
;
is
it
not
because
we
have
made
wash-way
of
all
sorts
of
performances
,
and
made
them
common
things
?
How
hath
God
magnified
his
arme
in
those
publick
fasts
of
ours
lately
solemnized
,
besides
our
private
extraordinary
praiers
by
our selves
?
When
met
we
but
the
Lord
gave
us
in
some
answer
more
or
lesse
?
And
how
have
we
requited
him
for
it
?
Were
it
not
just
with
him
to
give
us
quite
over
,
as
them
Judg.
10.13
.
for
our
Idols
,
our
covetousnesse
I
meane
,
formality
and
hypocrisie
?
Might
he
not
,
as
Ps.
80.4
.
be
angry
with
our
prayers
?
Might
he
not
laugh
at
our
misery
,
and
leave
us
to
cruell
enemies
,
and
forraine
invasions
,
who
have
been
so
weary
of
his
own
yoke
?
Also
humbled
for
their
provokings
of
God
to
the
contrary
.
Oh!
let
us
humble
our
souls
to
the
very
dust
,
that
we
have
requited
him
so
basely
,
and
deserved
that
he
should
change
his
performances
into
revenges
and
penalties
!
you
poor
heare
,
who
ere
now
said
,
you
could
not
chuse
but
starve
this
deer
year
,
how
fare
you
now
,
the
danger
is
overpast
?
God
hath
performed
as
much
corn
as
can
stand
on
the
ground
to
rid
you
of
fears
:
will
you
now
forget
him
as
formerly
?
Remember
your
covenants
!
Oh
that
our
powder
were
not
danke
,
and
our
hearts
unfit
to
take
fire
,
and
to
burne
out
with
praises
!
nay
hath
not
God
betrusted
many
of
us
here
with
more
then
ever
we
looked
for
!
such
wives
,
such
children
,
such
patience
in
our
revolts
,
such
addition
of
life
,
when
we
lookt
to
have
beene
cut
off
by
violent
feavers
,
consumptions
,
yet
restored
to
live
7.
10.
20.
years
after
,
with
unlooked
for
liberty
in
our
Ministery
and
Profession
!
may
we
not
say
with
David
,
1
Chr.
29.14
.
It
was
little
to
thee
to
build
me
a
sure
house
,
but
thou
wouldst
also
take
in
my
posterity
to
covenant
for
two
or
three
generations
!
If
a
Gentleman
should
give
his
poor
friend
a
ring
of
20
s.
and
put
it
into
a
pearl
of
20
li.
that
friend
would
thanke
him
though
he
saw
nothing
but
the
gold
only
,
but
when
he
sees
the
jewell
too
,
doth
he
not
stand
and
wonder
?
Shouldest
thou
do
lesse
to
the
Lord
for
those
unexpected
favours
given
thee
as
an
overplus
to
his
Christ
?
What
shouldst
thou
do
,
but
take
up
the
cup
of
salvation
,
&
praise
him
!
thy
worst
day
is
better
then
the
best
of
such
,
Psal.
116.10
.
as
I
say
not
,
want
these
blessings
,
but
such
as
have
them
cast
in
upon
them
as
common
casualties
,
not
as
performances
.
I
had
rather
be
the
scullion
in
a
great
house
,
with
poor
blessings
from
a
fountaine
,
from
faith
in
a
promise
,
then
the
Noble
man
himself
,
without
the
favour
of
the
giver
:
had
not
Obadiah
a
better
portion
then
his
Master
?
let
thine
estate
be
never
so
mean
,
1
Kings
18.3
.
yet
if
the
Lord
have
granted
thee
this
entercourse
,
and
intelligence
with
heaven
,
thou
hast
great
cause
of
thankfulnesse
.
And
to
conclude
,
Psal.
122
ult.
let
us
all
say
as
David
did
at
the
foot
of
his
song
,
Our
trust
standeth
in
the
name
of
the
Lord
.
For
time
to
come
,
shal
I
ever
cavill
against
thee
,
O
Lord
,
who
hast
beene
so
faithfull
?
Shall
I
call
thee
to
my
tribunall
,
if
at
any
time
thou
shouldst
try
me
with
some
darknes
of
promises
?
am
I
not
bound
for
ever
to
wait
both
in
mine
own
behalf
,
and
the
behalf
of
the
whole
Church
to
trust
thee
,
as
a
God
that
keepst
touch
?
nay
,
who
hast
oftimes
performed
promises
,
whenas
I
have
but
poorly
concurr'd
with
them
by
faith
;
put
case
thou
shouldst
do
as
Iacob
did
to
Iosephs
brethren
,
lay
thine
hands
a
crosse
,
the
right
upon
Ephraim
,
Gen.
48.18
.
&
the
left
upon
Manasse
;
say
thou
shouldst
in
particular
crosse
my
own
contents
,
delay
my
praiers
,
and
estrange
thy selfe
for
a
while
from
me
in
wonted
performances
;
is
it
not
enough
for
the
cleering
of
thy
faithfulnesse
,
that
thou
hast
so
long
bin
faithfull
?
Is
not
my
experience
sufficient
to
binde
me
to
thy
faithfulnes
for
ever
?
So
much
shall
serve
also
for
this
last
Use
,
&
so
for
the
whole
Doctrine
,
and
for
this
time
.
THE
TWO
AND
TWENTIETH
LECTVRE
,
Continued
upon
this
VERSE
.
VERSE
XIV
.
Then
Naaman
went
downe
and
washed
himselfe
seven
times
in
Iordan
,
and
behold
,
his
flesh
came
againe
as
the
flesh
of
a
little
child
,
and
he
was
cleane
.
THe
last
day
(
Beloved
)
as
you
may
remember
,
I
made
an
end
of
the
former
Doctrine
,
issuing
out
of
the
successe
of
Naamans
washing
:
To
wit
,
that
Gods
performances
are
alway
as
good
as
his
promises
,
if
not
better
.
Now
the
last
point
of
the
whole
verse
,
and
so
,
of
the
third
generall
part
of
this
text
remaineth
to
be
handled
.
And
that
is
grounded
upon
this
,
That
now
after
Naamans
faith
and
fruition
of
the
promised
cure
,
wee
heare
no
more
of
his
old
distempers
,
his
cavils
,
his
rage
and
turning
from
the
Prophet
.
All
is
now
quite
changed
with
him
,
as
for
sorrow
and
former
trouble
all
is
blowne
away
,
as
if
it
had
never
been
.
The
point
is
of
singular
consequence
,
and
it
is
this
,
The
soule
that
can
cast
her selfe
nakedly
upon
the
bare
promise
of
God
,
may
be
sure
thereby
to
lose
all
her
distempers
,
which
(
under
her
unbeliefe
)
assaulted
her
:
and
to
drowne
them
in
the
promise
.
And
this
point
I
will
first
ground
upon
Scripture
and
reason
:
Secondly
,
answer
a
question
or
doubt
:
Then
come
to
some
use
.
For
the
ground
of
the
text
,
it
is
cleere
:
For
we
see
that
according
to
the
promise
of
Elisha
,
so
it
came
to
passe
.
After
his
washing
himselfe
,
we
heare
of
no
more
distempers
:
all
are
gone
:
wee
heare
of
the
returne
of
his
flesh
as
a
childs
:
we
heare
not
of
the
remainder
of
his
passions
.
For
other
texts
:
Take
that
place
,
Esa.
26.2
.
Salvation
will
God
appoint
for
wals
and
bulwarkes
:
Esay
26.1
,
2
,
3.
What
is
that
?
The
Church
under
the
Gospel
should
fasten
upon
the
promise
for
salvation
:
and
this
should
fence
out
all
her
troubles
and
former
enemies
,
as
a
Wall
or
a
Bulwarke
,
keepes
out
any
affronts
,
and
vers.
3.
Thou
wilt
keepe
him
in
perfect
peace
,
whose
mind
is
stayed
on
thee
,
because
he
trusteth
in
thee
.
As
the
needle
of
the
Diall
set
just
on
the
North
point
,
settles
and
shakes
not
:
and
as
the
Anchor
holds
in
the
Ship
from
floating
up
and
downe
:
so
the
promise
fastned
upon
,
stablisheth
the
soule
from
her
former
wanzings
,
and
unsetlednesse
.
And
the
reason
is
more
fully
set
downe
in
vers.
4.
Trust
yee
in
the
Lord
for
ever
,
for
the
Lord
JEHOVAH
is
everlasting
strength
:
that
is
,
he
is
reall
in
all
his
promises
,
and
gives
a
being
to
them
,
as
being
strong
enough
to
doe
it
.
Hence
it
is
,
Esa.
55.4
.
That
the
Lord
Jesus
in
the
offer
or
promise
,
is
called
a
Witnesse
:
Behold
,
I
have
given
him
for
a
Witnesse
to
the
people
:
And
in
Revel.
1.
That
faithfull
and
true
Witnesse
:
Why
?
because
he
is
Yea
,
and
Amen
,
all
the
promises
of
God
in
him
,
become
so
.
Now
,
as
a
Witnesse
in
the
Court
,
who
is
sworne
,
and
without
exception
,
decides
the
Controversie
betweene
two
at
oddes
:
so
the
promise
beleeved
,
quits
the
soule
,
and
puts
an
end
to
strife
.
So
in
the
Hebrews
,
the
promise
beleeved
,
is
compared
to
a
City
of
refuge
,
which
rescued
the
poore
man-slayer
,
whose
heart
was
full
of
feare
,
and
distresse
,
because
of
the
pursuer
;
but
there
he
was
free
:
even
so
,
the
oath
and
promise
of
God
,
received
into
the
soule
,
determines
all
doubts
betweene
the
Lord
and
her
.
It
is
said
of
Hanna
,
that
ere
Eli
had
resolved
her
from
God
,
of
a
sonne
,
shee
was
full
of
trouble
in
spirit
:
But
,
when
once
hee
had
satisfied
her
,
lo
,
then
shee
was
cheerefull
,
and
look'd
no
more
heavily
:
even
so
is
it
with
the
promise
fastning
upon
the
soule
,
it
causes
the
waves
and
stormes
of
an
unquiet
heart
to
turne
to
a
calme
.
Hezekiah
was
mightily
troubled
upon
the
message
of
death
;
but
no
sooner
came
Esay
backe
againe
,
with
the
newes
of
his
recovery
,
and
the
signe
of
the
Suns
going
back
,
but
Hezekiah's
moane
was
turned
to
a
song
.
So
is
it
here
.
For
is
there
not
more
in
a
promise
of
Christ
,
and
preach'd
to
the
soule
in
his
name
,
then
in
all
the
promises
of
speciall
deliverances
,
which
were
more
darkly
derived
from
him
?
Yes
verily
.
Hence
it
is
,
that
the
Prophets
never
describe
the
power
of
Christ
in
his
word
,
but
they
runne
very
much
upon
the
description
also
of
this
effect
,
of
chasing
away
of
all
spirituall
distempers
.
Upon
all
the
glory
,
shall
be
a
defence
:
and
there
shall
be
no
more
weeping
,
nor
mourning
upon
his
mountaine
.
In
stead
of
the
Bramble
,
Esay
55.
ult.
shall
be
the
Myrtle
,
and
in
stead
of
the
Thorne
,
shall
come
the
Firre
:
What
's
that
?
all
shall
bee
new
,
the
face
of
things
shall
be
changed
,
Teares
shall
be
wiped
from
all
eyes
:
with
many
such
phrases
,
as
come
not
to
mind
:
each
chapter
is
full
of
them
.
So
Job
22.29
.
When
men
are
cast
downe
,
then
thou
shalt
say
,
There
is
a
lifting
up
,
and
hee
shall
save
the
humble
man
.
Lo
,
consternation
and
terrors
cease
by
beleeving
.
So
Psal.
32.6
.
For
this
cause
shall
every
good
man
pray
,
in
a
time
of
finding
:
The
flouds
of
great
waters
shall
not
come
neare
him
.
And
examples
are
as
evident
as
other
Scriptures
.
How
was
Cornelius
by
Peter
,
the
Eunuch
by
Philip
,
the
Jaylor
by
Paul
and
Silas
,
freed
from
their
doubts
and
demurres
,
and
set
at
liberty
?
Reasons
are
many
and
weighty
.
First
,
this
appeares
by
proportion
:
Reas.
1
if
we
compare
the
priviledges
of
Beleevers
together
,
we
shall
find
,
that
there
be
as
many
as
concerne
them
in
point
of
freedome
from
their
inward
distempers
,
as
outward
enemies
.
But
the
beleever
is
really
set
free
from
enemies
,
Devill
,
curse
,
law
,
wrath
of
God
,
an
evill
world
,
the
gates
of
hell
:
else
whence
come
those
triumphs
,
O
death
,
where
is
thy
sting
?
O
hell
,
where
is
thy
victory
?
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
law
(
incensing
sinne
;
)
But
thankes
be
to
God
,
&c.
Now
,
if
redemption
deliver
us
from
enemies
,
(
so
that
they
shall
not
hurt
us
)
from
all
crosses
,
straits
,
tribulations
,
(
so
that
they
shall
not
separate
us
from
the
love
of
God
)
shall
not
then
Justification
free
us
from
inward
horrours
,
feares
,
guilt
,
doubt
of
conscience
,
rebellion
of
sinne
,
cavils
,
prejudice
,
and
distempers
?
Shall
not
reconciliation
ridde
us
of
our
enemy
,
and
that
shame
and
confusion
which
sinne
brought
upon
us
?
Yea
much
more
,
for
both
come
from
faith
.
Secondly
,
the
contrariety
of
estates
proves
it
,
before
and
after
Reas.
2
faith
.
The
condition
of
the
wicked
is
,
That
they
can
have
no
peace
:
there
is
none
to
them
,
Esay
57.
ult.
because
as
the
winter
aire
is
never
temperate
,
by
reason
of
those
moist
and
cold
vapors
which
annoy
the
aire
with
winds
,
tempests
,
frost
,
and
snow
,
and
the
like
:
so
the
coast
of
their
spirits
can
never
be
cleare
,
because
of
the
guilt
of
their
consciences
:
they
may
now
and
then
please
themselves
with
a
little
truce
,
but
still
warre
returneth
,
the
dint
of
their
feares
is
not
broken
:
So
on
the
contrary
,
There
is
no
warre
to
the
soule
that
beleeves
.
As
the
aire
perfectly
clensed
in
the
summer
,
is
setled
,
and
affords
a
continuall
calme
,
so
doth
the
conscience
of
a
beleever
.
Now
and
then
may
be
over-castings
of
clouds
,
but
the
dint
of
guilt
and
wrath
is
gone
.
Thirdly
,
else
we
should
ascribe
more
to
particular
promises
Reas.
3
and
the
effect
thereof
,
which
are
weaker
,
then
to
the
maine
promise
,
which
is
the
Reuben
,
the
first
borne
of
God
,
and
the
sonne
of
his
strength
.
But
we
see
what
particular
promises
have
done
to
them
who
have
beene
under
sad
distempers
by
affliction
:
Of
Hanna
,
and
Hezekiah
,
I
have
spoken
before
.
Adde
another
:
The
Lord
promised
the
Israelites
,
that
upon
the
sprinkling
of
their
door-posts
with
the
bloud
of
the
Passeover
,
Exod.
12.
the
Angel
of
the
Lord
shall
passe
over
their
houses
and
smite
none
of
them
:
Did
they
find
any
distempers
possesse
them
,
when
there
was
out-cry
throughout
all
Egyt
in
every
family
?
No
surely
,
they
slept
sweetly
in
their
beds
.
Did
they
doubt
of
the
victory
against
Ai
,
when
as
they
had
received
a
promise
of
victory
?
or
were
they
afraid
as
at
first
,
when
thirty
of
them
were
slaine
?
No.
When
the
promise
was
made
of
the
fall
of
the
wals
of
Jericho
by
the
sounding
of
Rams
hornes
,
and
compassing
the
City
seven
times
,
did
the
people
stagger
at
it
?
were
they
not
resolved
?
And
shall
not
the
maine
promise
of
God
remove
distempers
within
,
as
well
as
afflictions
without
?
yes
,
and
much
more
.
Reas.
4
Fourthly
,
the
contrariety
of
corrupt
infidelity
,
and
the
power
of
the
promise
doth
evince
it
.
The
strength
of
infidelity
stands
in
bearing
downe
the
word
.
Whatsoever
distemper
of
heart
can
be
mentioned
,
either
selfe
,
carnall
reason
,
rebellion
,
or
the
like
,
comes
from
the
not
suffering
the
word
to
enter
,
but
holding
it
out
at
staves
end
.
Now
then
must
not
the
word
of
promise
beleeved
become
as
contrary
to
her
?
Why
did
Micaiah
so
scare
Ahab
?
Because
he
never
spake
well
to
him
.
So
why
doth
the
grace
of
faith
so
scatter
these
distempers
?
Because
she
speakes
all
against
them
,
overthrowes
and
resists
them
.
Contraries
have
mutually
the
same
respect
in
their
consequencies
.
The
distemper
of
an
unbeleeving
spirit
,
alway
beares
downe
the
word
,
till
the
word
(
as
the
stronger
man
armed
with
the
power
of
Christ
)
doe
foile
her
,
and
strip
her
of
all
.
The
weapons
of
our
warfare
are
not
carnall
,
but
spirituall
,
able
to
cast
downe
strong
holds
of
corruption
:
Sinnes
weapons
are
carnall
,
Gods
are
spirituall
:
Therefore
there
is
no
proportion
in
the
contrariety
:
God
will
divide
the
spoyles
,
that
is
,
cease
the
distempers
.
The
reason
appeares
from
that
speech
of
Jonah
,
Ionah
2.8
.
They
that
embrace
lying
vanities
,
forsake
their
owne
mercy
:
But
I
will
looke
toward
thy
holy
Temple
,
and
promise
,
and
thereby
abandon
them
.
Each
destroy
the
other
.
Reas.
5
Fifthly
,
the
promise
drownes
all
former
distempers
,
because
it
performes
that
really
,
which
selfe
and
corruption
beare
the
soule
falsly
and
erroneously
in
hand
withall
:
These
afford
the
soule
a
rotten
peace
,
a
deceitfull
content
,
vanishing
,
and
ending
in
sorrow
.
See
Esay
50.11
.
But
the
word
doth
it
really
,
and
surely
,
no
more
to
be
infringed
.
No
more
hungring
or
thirsting
,
if
once
satisfied
with
this
bread
and
water
of
life
.
The
text
imports
it
,
Naamans
servants
here
tell
Naaman
,
That
which
all
thine
owne
discontents
and
humours
could
never
minister
unto
thee
,
that
the
obeying
of
the
message
will
really
afford
thee
.
See
Act.
13.38
.
That
from
which
you
could
not
be
justified
from
by
the
law
of
Moses
,
by
this
Man
,
every
beleever
is
justified
:
All
at
once
set
free
from
outward
enemies
,
and
inward
distempers
.
Reas.
6
Sixthly
,
the
experience
of
the
Saints
proves
this
;
who
,
till
they
have
cast
anchor
upon
the
word
,
and
settled
upon
this
center
,
could
never
find
rest
in
all
the
circumference
(
as
I
may
call
it
)
of
your
owne
best
selfe
,
your
goodnesse
,
affections
,
gifts
,
or
duties
:
Bellarmine
himselfe
confessing
,
that
in
respect
of
the
uncertainty
of
our
good
workes
,
or
else
the
perill
of
vaine-glory
issuing
from
thence
,
it
is
most
safe
for
us
to
rely
upon
the
sole
and
meere
mercy
of
God
:
the
bare
word
of
truth
and
promise
.
How
much
more
then
shall
Gods
people
say
,
If
it
had
not
beene
for
thy
word
,
I
had
perished
in
my
affliction
?
This
is
to
a
poore
soule
,
as
the
chaire
of
Saint
Peter
is
to
a
deluded
votary
,
the
determining
voyce
.
All
eternall
,
immutable
things
comprehend
and
devoure
the
fading
and
changeable
,
but
cannot
be
comprehended
by
them
,
nor
resisted
by
their
opposition
.
Lastly
,
the
maine
and
chiefe
reason
of
all
is
,
because
the
word
Reas.
7
and
promise
of
God
,
is
not
the
bare
letter
of
words
or
syllables
,
Many
branches
but
furnish'd
with
all
the
power
and
authority
of
God
:
so
that
,
who
so
clings
and
cleaves
to
it
,
is
out
of
his
owne
keepe
,
and
under
the
Lords
.
There
is
(
as
our
Saviour
speakes
)
spirit
and
life
,
105.
in
all
which
he
speakes
.
This
may
appeare
to
us
in
these
foure
specials
.
First
,
in
the
wisdome
thereof
:
This
way
of
God
crosseth
all
Branch
1
other
wayes
,
and
hedges
the
soule
out
from
all
sound
comfort
by
them
,
only
fastning
it
upon
this
.
1
Cor.
1.
As
Paul
cals
the
Gospel
in
this
respect
,
the
wisdome
of
God
:
casting
downe
all
those
devices
of
mans
wit
,
wil
,
works
,
or
wayes
,
by
which
flesh
would
set
up
a
peace
and
ease
of
all
distempers
to
her selfe
.
There
is
no
doubt
,
but
the
errantest
hypocrite
living
would
gladly
(
if
he
could
)
by
his
smoothing
with
his
owne
false
heart
,
come
to
a
kind
of
setling
,
that
he
might
no
more
be
troubled
:
But
it
is
as
the
sowing
of
a
new
peece
to
an
old
garment
,
and
the
rent
becomes
the
worse
.
Even
as
a
short
narrow
Map
of
a
Shire
makes
every
petty
cottingers
lands
to
vanish
,
and
causes
him
to
account
himselfe
a
starke
begger
,
lord
of
a
Mole-hill
,
not
worth
the
owning
:
So
doth
this
way
of
God
force
him
,
who
thought
himselfe
no
meane
man
in
his
Religion
and
hopes
,
to
seeme
a
starke
foole
in
his
owne
eyes
.
For
why
?
hath
the
Lord
revealed
the
way
to
life
,
by
the
reall
death
and
resurrection
of
his
onely
Sonne
,
glory
being
made
shame
,
and
holinesse
sinne
,
and
eternity
death
,
to
satisfie
justice
:
and
shall
I
play
the
Mountebank
,
and
thinke
to
satisfie
by
mine
owne
trickes
and
devices
?
Oh
foole
,
oh
beast
!
Secondly
,
in
the
righteousnesse
of
God
:
As
the
Sunne
is
able
Branch
2
by
his
heat
to
licke
up
all
the
dew
of
the
earth
,
and
scatter
all
the
mists
of
the
aire
:
and
the
Sea
is
able
to
swallow
up
and
devoure
whatsoever
is
cast
into
it
,
never
to
appeare
more
:
Even
so
,
the
merit
of
Righteousnesse
and
Sanctification
by
our
Lord
Jesus
(
compared
oft
to
both
these
in
Scripture
)
is
able
to
licke
up
and
dispell
all
the
most
desperate
feares
,
doubts
,
and
distempers
of
the
soule
.
So
Paul
speakes
,
Whom
God
set
forth
to
be
a
propitiation
through
faith
in
his
bloud
,
to
declare
his
righteousnes
.
Rom.
3.25
.
What
righteousnesse
?
Surely
the
equalnesse
of
pardoning
them
who
are
of
the
faith
of
Jesus
,
because
he
hath
received
a
full
ransome
:
else
(
saith
he
)
if
he
should
not
justifie
such
an
one
,
he
should
not
be
just
.
So
full
a
content
hath
Christ
given
his
Father
for
sinne
,
that
if
the
Father
should
not
acknowledge
it
sufficient
,
he
should
doe
Christ
wrong
,
and
if
he
should
not
impute
it
to
a
poore
soule
that
beleeves
,
he
should
doe
the
poore
soule
wrong
,
nay
,
having
freely
yeelded
his
Sonne
and
received
the
price
,
for
that
very
end
,
he
should
doe
himselfe
infinite
wrong
,
by
unfaithfulnesse
.
But
there
is
no
such
feare
.
The
Judge
of
the
world
will
not
do
unrighteously
:
he
will
not
condemne
the
righteous
and
the
unbeleever
alike
.
For
he
hath
accepted
his
Sons
death
,
as
a
ful
discharge
.
If
we
should
receive
a
summe
of
money
for
the
use
of
an
Orphan
,
and
when
the
Orphan
comes
of
age
,
should
detain
it
,
should
he
be
righteous
?
Mercy
then
is
of
free
gift
:
and
faith
is
a
free
gift
:
But
justification
of
a
poore
soule
for
Christs
merit
,
is
an
act
of
righteousnesse
.
So
2
Cor.
5.20.21
.
Be
reconciled
to
God
.
Why
?
Because
he
hath
made
him
sinne
,
who
knew
none
,
that
we
might
be
Gods
righteousnesse
.
Branch
3
Thirdly
,
all
other
properties
of
the
promiser
,
are
included
in
the
promise
,
as
the
truth
,
faithfulnesse
,
mercy
,
love
,
(
greater
then
that
of
the
creation
)
and
all
the
rest
scattered
in
the
booke
of
God
,
his
eternity
,
and
unchangeablenesse
,
and
the
like
,
are
all
in
the
Word
:
See
1
Tim.
1.15
.
Psal.
25.10
.
1
Pet.
1.25
.
with
sundry
others
.
So
that
the
soules
doubts
and
distempers
may
easily
be
cast
upon
such
promises
(
for
so
the
Apostle
cals
them
,
1
Cor.
7.1
.
)
as
are
built
upon
such
foundations
.
Branch
4
Four●hly
,
God
hath
strength
in
his
hand
to
doe
this
,
whatsoever
Satan
,
hell
,
law
,
or
wrath
should
say
to
the
contrary
.
I
say
he
hath
enough
to
warrant
that
he
hath
done
,
against
all
opposers
.
See
Esay
27.4
,
5.
Anger
is
not
in
me
:
why
?
Lay
hold
upon
my
strength
,
and
make
peace
.
The
satisfaction
of
Christ
,
is
the
strength
of
mercy
,
as
truly
as
the
law
is
the
strength
of
sinne
.
The
arme
of
mercy
is
so
strong
,
through
this
,
that
the
strong
arme
of
justice
cannot
pull
it
away
from
forgiving
a
poore
sinner
:
but
mercy
will
still
be
above
,
and
will
not
be
beaten
downe
,
but
prevaile
against
justice
,
yea
triumph
against
judgement
.
By
this
strength
then
which
overcomes
justice
,
shall
not
the
distempers
of
the
soule
much
more
be
vanquished
and
overcome
?
Branch
5
Lastly
,
the
intent
and
purpose
of
God
,
is
by
his
promise
,
to
doe
this
favour
for
the
soule
,
even
to
put
it
out
of
all
doubt
and
question
,
and
to
breed
assurance
in
it
;
Heb.
6.
That
by
two
things
(
the
word
and
oath
of
God
)
wherein
it
was
impossible
for
God
to
lie
,
we
might
have
full
assurance
:
and
so
twice
more
in
that
Epistle
he
speakes
.
The
meaning
whereof
is
,
As
surely
as
I
from
all
eternity
did
intend
it
,
in
the
foundation
of
mine
election
,
that
is
,
my
Sonne
:
as
verily
as
I
accepted
it
at
his
hands
,
when
he
offered
it
up
by
his
eternall
spirit
,
as
verily
as
I
offer
it
to
my
Church
under
the
word
of
truth
,
which
cannot
lie
,
and
have
pawned
my
Ministers
credit
upon
it
,
that
,
except
I
speake
truely
,
they
are
errant
dissemblers
;
as
verily
as
now
my
deare
Sonne
at
my
right
hand
in
glory
,
pleads
for
poore
soules
,
that
they
may
partake
it
;
so
truly
and
really
,
without
hooke
or
crooke
doe
I
intend
to
shew
them
mercy
.
Why
should
not
every
one
then
that
needs
it
,
fasten
upon
it
,
and
drowne
all
his
distempers
in
it
,
decide
all
doubts
,
and
rest
well
satisfied
?
Conclusion
of
reasons
.
To
these
I
might
adde
many
mo
:
As
,
that
the
promise
beleeved
,
gives
the
soule
a
full
requitall
for
all
which
shee
forgoes
:
As
Peter
said
,
We
have
forsaken
all
,
and
followed
thee
Lord
,
what
shall
we
have
?
Our
Saviour
answers
him
,
An
hundred
fold
here
,
and
after
,
eternall
life
.
So
,
perhaps
thou
hast
forsaken
thy
old
crasie
props
for
Gods
word
,
what
shalt
thou
have
?
Even
perfect
peace
,
that
which
they
could
never
have
bred
thee
.
Againe
,
I
might
say
,
That
faith
enlarges
the
hidebound
and
shrunk
heart
,
and
makes
it
concurre
with
the
Lord
,
and
equall
his
bowels
.
I
meane
,
to
be
enlarged
in
her
bowels
toward
him
againe
:
whereas
before
it
was
not
so
,
but
she
limited
the
holy
one
of
Israel
,
and
restrained
his
compassions
.
Besides
,
this
word
of
the
promise
sets
up
a
light
in
the
heart
,
above
all
that
light
which
was
there
before
.
We
know
when
it
is
dark
,
we
are
glad
of
a
candle
:
But
when
the
Sunne
shines
bright
,
a
candle
is
a
poore
needlesse
thing
,
and
is
drowned
by
a
superiour
light
:
So
here
,
a
blind
,
dark
,
deluded
heart
is
glad
of
any
dimme
candle
of
its
owne
,
to
make
it
thinke
it
sees
:
but
when
the
word
comes
,
that
dimme
light
vanishes
.
These
and
many
more
I
might
adde
:
but
these
are
sufficient
.
I
hasten
to
the
question
and
objection
,
and
the
answers
of
them
.
Here
then
first
it
may
be
asked
,
The
Answer
to
a
Question
.
But
may
a
poore
soule
truly
loaden
with
her
owne
sinne
,
and
under
a
condition
of
a
promise
,
be
subject
to
so
many
distempers
?
I
answer
,
yea
surely
:
as
in
the
wombe
,
the
woman
that
is
conceived
with
child
,
yet
ere
the
fruit
be
perfected
,
feeles
abundance
of
inward
griefes
,
and
pains
,
strugglings
and
wrestlings
,
ere
the
fruit
be
come
to
the
full
ripenesse
:
But
when
it
is
once
come
to
that
,
the
former
distempers
cease
:
Even
so
is
it
here
:
Till
faith
have
formed
the
soule
to
a
true
quietnesse
and
setling
,
there
cannot
chuse
but
be
many
feares
and
turne-againes
,
although
the
seed
be
cast
into
the
wombe
really
.
But
what
are
these
?
I
answer
,
In
three
kinds
.
Such
as
these
(
I
may
referre
them
to
these
three
heads
for
order
sake
.
)
First
,
erroneous
conceits
on
the
right
hand
,
proceeding
from
selfe-love
,
flattering
it selfe
,
by
her
hopes
,
her
morall
qualities
,
her
negative
abstinences
,
opinion
of
her
religious
duties
,
her
affections
,
complaints
,
her
liking
of
goodnesse
,
flashes
of
joy
,
and
the
like
.
Oh!
how
can
she
chuse
but
doe
well
?
how
can
she
be
out
of
the
way
?
Then
must
thousands
perish
,
if
she
be
wrong
.
She
is
not
so
sinfull
,
that
she
should
put
Gods
mercy
too
farre
to
straine
it selfe
!
(
Ah
poore
wretch
!
thinkest
thou
to
fare
well
by
making
God
lesse
work
,
or
by
making
thy selfe
to
need
him
above
all
sinners
?
The
Word
goes
not
by
thy
small
sinne
,
but
by
the
graciousnesse
of
the
promiser
)
So
also
,
of
this
sort
,
are
all
mixtures
of
selfe
,
and
soderings
against
the
Word
;
hoping
that
such
a
degree
of
desire
,
or
sorrow
,
or
selfe-deniall
will
serve
;
although
it
have
no
roote
in
the
Word
,
nor
continue
:
Seeking
God
so
farre
as
will
hold
with
such
a
lust
,
liberty
,
or
evill
custome
;
To
sticke
to
our
old
condition
,
though
we
find
it
crasie
by
the
Word
:
and
to
be
unwilling
to
goe
any
further
,
and
to
strippe
and
bare
herselfe
of
her
owne
bottome
,
that
Christ
might
come
and
take
possession
.
But
desperately
to
venture
,
and
cast
all
upon
hazard
,
if
I
be
not
well
,
let
all
goe
,
I
will
take
as
I
find
,
but
I
will
altar
none
of
my
course
.
This
for
the
first
sort
.
Secondly
,
there
are
distempers
on
the
left
hand
(
for
the
soule
is
hurried
with
extremities
on
both
sides
,
till
she
beleeve
)
I
meane
with
bondage
as
well
as
boldnesse
:
Of
this
sort
are
all
base
feares
,
and
wicked
conceits
against
our selves
,
That
we
are
the
unhappiest
of
all
men
,
of
more
aversnesse
to
Gods
will
and
way
,
then
any
men
or
women
living
:
That
our
corruptions
are
baser
then
any
:
our
natures
more
crooked
,
inconstant
,
awk
,
and
perverse
:
that
such
spirits
as
ours
,
so
sly
,
subtill
,
and
lewd
,
cannot
belong
to
God
:
For
then
some
restraining
grace
or
other
would
have
kept
us
all
this
while
.
(
Why
oh
poore
soule
,
is
it
not
as
much
for
the
glory
of
mercy
to
save
a
crooked
spirit
,
as
a
streight
?
dost
thou
so
looke
upon
thine
owne
ends
,
that
Gods
are
forgotten
?
)
Also
,
a
false
opinion
of
Gods
enmity
toward
us
,
because
we
feele
our selves
as
corrupt
and
hardhearted
as
ever
,
little
amendment
in
us
;
but
much
what
the
same
,
under
long
hearing
,
many
mercies
,
patience
,
crosses
,
meanes
of
grace
:
What
should
this
argue
,
but
that
our
hearts
are
given
over
,
and
left
of
God
?
Surely
if
he
had
chosen
us
,
we
should
not
be
thus
.
Some
there
must
be
,
after
all
costs
and
trials
,
who
must
be
left
in
their
hardnesse
of
heart
,
and
none
more
like
to
be
of
that
number
then
such
as
we
feele
our selves
!
So
tempted
to
vile
thoughts
,
to
lewd
lusts
and
affections
:
So
many
backwarder
and
further
off
then
we
(
in
shew
)
yet
have
beene
brought
home
to
God
before
us
:
Many
of
our
time
,
age
,
and
condition
,
battered
,
broken
,
and
humbled
,
but
our
hearts
remaining
as
hard
as
ever
,
and
will
not
melt
:
Wee
have
had
more
tendernesse
,
then
now
we
have
,
and
if
then
we
could
not
beleeve
,
how
should
we
now
?
We
could
have
prayed
,
fasted
,
mourned
,
better
then
now
we
can
,
we
are
now
tempted
to
give
over
all
our
hearings
,
Sacraments
:
we
therefore
feare
all
hope
is
past
,
we
neglected
the
special
season
of
mercy
by
our
dalliance
,
and
now
it
is
too
late
.
So
much
for
the
second
.
Thirdly
,
from
this
longsomnesse
,
and
wearinesse
,
the
soule
growes
to
disquietnesse
of
temper
,
to
tedious
sorrowes
,
bootlesse
afflictings
and
baskings
of
it selfe
,
and
that
by
any
occasions
of
another
nature
,
any
accidentall
crosses
,
melancholy
,
discontent
,
and
wearinesse
of
our selves
,
of
our
lives
,
wife
,
children
,
trade
,
and
converse
with
men
,
conceiting
our selves
to
have
no
right
to
any
of
these
,
and
therefore
they
will
but
encrease
our
judgement
:
better
it
were
therefore
to
make
a
●iddance
of
our selves
aforehand
by
violent
drowning
,
stabbing
,
stifling
of
our selves
,
then
to
beare
it
out
to
the
uttermost
:
Or
else
distemper
may
expresse
it selfe
otherwise
;
by
anger
and
vexation
with
our
families
,
and
servants
,
quarrelings
with
Gods
Minister
,
sometime
bodily
distempers
grow
upon
such
,
they
cannot
sleepe
,
cannot
follow
their
callings
,
walke
idly
and
joylesse
,
mopish
,
are
afraid
we
shall
be
bereft
of
all
we
have
,
and
come
to
shame
:
or
at
least
die
before
ever
we
get
grace
or
hold
of
the
promise
.
This
also
for
a
draught
of
the
third
.
Now
I
say
for
conclusion
,
the
word
of
Promise
satisfies
the
soule
in
all
respects
,
both
lesser
and
greater
,
so
that
now
the
poore
creature
is
like
Peter
,
Act.
12.
out
of
his
walking
sleepe
,
when
the
Angel
was
gone
,
and
came
to
see
that
cleerely
,
which
before
was
as
a
shadow
:
So
the
beleeving
soule
by
this
light
of
the
promise
,
and
by
this
sword
of
the
spirit
discovers
and
cuts
off
her
annoyances
,
here
one
,
there
another
,
as
a
strong
man
might
cut
off
theeves
assaulting
him
,
one
by
one
,
at
a
narrow
wicket
:
And
,
we
might
exemplifie
all
these
by
Scripture
,
brethren
,
if
time
would
permit
,
take
one
text
for
all
,
Those
in
Hosea
,
when
once
God
humbled
them
,
and
enlightned
them
,
they
could
cry
out
,
Ashur
shall
not
save
us
:
we
will
not
ride
upon
horses
:
now
we
see
,
that
with
thee
the
fatherlesse
shall
find
mercy
,
we
will
breake
off
all
our
false
hopes
,
and
cast
away
our
covers
of
shame
,
and
those
props
of
our
owne
,
whereby
we
hoped
to
releeve
our selves
without
thee
,
now
we
will
abandon
,
and
renounce
them
all
.
A
maine
place
for
the
proofe
hereof
.
And
so
much
for
the
answer
of
the
question
.
Now
also
a
doubt
here
ariseth
,
which
in
a
word
I
will
resolve
,
and
then
come
to
the
use
;
The
question
is
,
If
the
Word
cease
all
distempers
,
how
comes
it
to
passe
that
the
Saints
are
so
molested
with
them
after
their
beleeving
?
for
,
how
many
doubts
and
feares
,
objections
,
temptations
,
and
lusts
,
befall
the
best
?
I
answer
,
this
will
be
resolved
by
like
Scriptures
:
He
that
beleeveth
in
me
,
he
that
eates
of
my
flesh
,
and
drinkes
of
my
bloud
,
Iohn
6.
shall
hunger
nor
thirst
no
more
:
How
is
it
then
,
that
our
hunger
abides
all
our
life
?
I
answer
.
He
shall
hunger
no
more
,
deadly
,
distrustfully
,
mortally
:
but
hopingly
,
beleevingly
,
and
savingly
.
So
here
.
These
distempers
may
now
and
then
arise
:
but
not
as
formerly
:
then
they
were
generall
,
reaching
to
our
estate
:
now
onely
particular
,
about
our
actions
,
our
comfort
,
as
arising
from
ignorance
,
errour
,
or
speciall
distrust
.
Againe
,
then
they
came
from
our
owne
principle
of
heart
and
mind
corrupted
:
but
now
they
proceed
from
concupiscence
and
the
remainder
of
old
Adam
in
us
,
which
cannot
doe
other
:
Satan
also
incensing
it
,
and
causing
it
to
present
it selfe
so
much
the
more
rankly
,
by
how
much
he
feares
his
owne
dispossession
;
But
now
,
faith
our
new
principle
causeth
an
holy
Requiem
in
the
soule
:
so
that
it
may
say
truly
,
as
he
spake
basely
,
Soule
,
take
thine
ease
:
Thou
hast
goods
laid
up
for
many
yeares
.
So
I
say
some
bounsings
and
clatterings
the
Devill
may
cause
at
our
doores
:
but
the
peace
of
God
which
hath
calmed
all
distempers
before
we
beleeved
,
shall
also
allay
and
scatter
all
our
mists
of
darknesse
afterward
,
as
they
arise
,
and
maintaine
perfect
peace
.
For
why
?
This
is
the
first
fruits
of
that
peace
which
we
have
in
our
conscience
,
toward
God
,
through
justification
:
even
as
the
eares
of
corne
which
the
Jewes
brought
to
God
,
was
a
pledge
unto
them
,
that
they
should
have
the
possession
of
the
whole
crop
.
Lastly
,
I
answer
,
that
by
this
doctrine
I
meane
not
that
a
Christian
doth
cut
off
all
distempers
so
,
that
whether
he
beleeve
or
beleeve
not
,
sleepe
or
wake
,
he
is
sure
for
ever
after
.
No
,
in
no
wise
.
But
,
that
so
long
as
he
holds
close
to
the
word
,
there
is
power
in
the
word
to
effect
that
continually
,
which
it
effected
at
the
first
:
Christ
and
his
promise
,
is
Yea
and
Amen
:
yesterday
,
to
day
,
and
the
same
for
ever
:
but
how
?
provided
that
the
soule
lie
still
as
close
to
the
promise
to
day
as
yesterday
:
that
it
see
as
much
need
of
it
to
dispell
unbeliefe
,
feares
,
unquietnesse
this
day
,
as
heretofore
;
and
waxe
not
loose
and
presumptuous
,
which
is
the
way
to
expose
the
soule
to
temptations
,
or
else
to
nuzzle
it
up
in
a
rotten
quietnesse
for
the
t●me
which
will
breake
out
againe
after
.
But
as
we
say
to
a
Tradesman
,
or
others
,
Keepe
your
shop
well
,
and
that
will
keepe
you
:
neglect
it
,
and
that
will
give
over
you
:
so
here
,
Tend
the
promise
,
and
you
shall
find
sufficient
in
it
,
to
uphold
you
in
peace
,
and
to
keepe
off
those
flies
of
Beelzebub
,
which
were
wont
to
annoy
you
:
But
if
you
cease
your
worke
,
wonder
not
if
your
distempers
returne
:
for
(
although
there
were
no
enemies
without
to
molest
)
there
is
enough
from
within
a
base
heart
,
to
create
pudder
and
unsettlednesse
to
the
soule
.
And
so
much
for
the
Answer
also
to
this
Question
.
Now
I
come
to
some
use
:
and
indeed
,
the
use
is
very
weighty
and
manifold
.
Use
1
And
first
,
this
point
argues
the
sleightnes
of
such
as
being
urged
to
beleeve
,
Conflict
.
answer
thus
,
So
we
would
and
should
,
if
we
could
be
rid
of
our
accusing
thoughts
,
fearfull
distempers
which
do
molest
us
.
As
if
a
man
waking
at
midnight
,
should
say
,
If
mine
eyes
were
not
shut
,
it
would
not
be
so
darke
.
Whereas
the
cause
is
in
the
night
,
not
in
the
eye
:
for
if
it
were
day
,
the
eye
would
see
well
enough
.
They
make
the
effect
the
cause
,
and
the
cause
the
effect
.
If
thou
couldest
beleeve
,
thy
distempers
would
vanish
:
therefore
remove
that
first
:
Take
out
the
beame
,
and
thine
eye
will
soone
be
lightsome
:
The
want
of
faith
causeth
such
a
multitude
of
distempers
to
annoy
thee
,
and
the
gift
of
faith
would
clense
the
coast
.
Beginne
then
at
the
right
end
of
the
staffe
,
and
let
not
errour
beguile
thee
.
Use
2
Secondly
,
this
doctrine
may
give
us
a
good
Receit
against
Melancholy
.
Instruct
.
A
disease
which
every
man
cries
out
of
,
but
few
know
how
to
heale
,
and
fewer
apply
the
remedy
.
Some
tell
us
,
Melancholy
will
have
her
course
when
all
is
done
:
the
best
cure
is
,
to
be
patient
,
till
the
fewell
be
spent
.
Others
tell
us
,
we
must
be
merry
and
cheerefull
:
as
if
a
man
should
bidde
a
man
whose
legges
are
cut
off
,
to
goe
of
his
errand
.
Others
make
short
work
of
it
,
and
thinke
nothing
but
riddance
of
their
lives
will
ridde
them
of
it
.
I
doe
not
now
speake
of
the
meere
bodily
humour
,
I
leave
that
to
the
Physitians
Art
:
I
meane
such
accidentall
Melancholy
as
befals
men
from
the
sadde
reflecting
of
their
condition
upon
their
owne
thoughts
,
till
they
have
brought
themselves
into
a
maze
of
confusion
.
Whither
this
sorrow
be
carnall
,
or
godly
,
either
indirectly
caused
by
such
diseasednesse
of
body
,
weaknesse
of
constitution
,
losses
,
reproach
,
as
beginnes
to
worke
the
heart
to
a
conceit
of
Gods
displeasure
:
or
such
depth
of
Melancholy
as
ariseth
from
a
long
and
unprofitable
struggling
with
our
spirituall
diseases
,
without
finding
any
issue
.
The
best
cure
of
both
these
,
is
by
faith
in
the
promises
.
That
onely
(
like
that
sword
of
Alexander
)
can
cut
the
Gordian
knot
in
pieces
at
once
,
without
picking
it
out
.
Men
spend
themselves
infinitely
about
the
thought
of
these
sadde
dysasters
,
and
what
may
come
of
them
,
how
miserable
a
plight
and
pickle
they
have
brought
themselves
into
:
As
if
a
man
fallen
into
a
deepe
Well
,
should
cry
out
and
tell
folke
a
long
tale
how
he
fell
in
:
but
still
lie
there
,
and
desire
no
man
to
hale
him
out
.
But
the
best
remedy
is
,
to
cure
one
contrary
by
another
.
Guilt
and
feare
,
an
unquiet
conscience
,
is
that
which
causeth
thy
Melancholy
:
All
is
not
as
thou
wouldest
have
it
,
thou
feelest
not
thy selfe
as
thou
wouldst
be
:
Why
?
what
wouldst
thou
be
?
merry
,
cheerefull
,
a
free
man
,
ridde
of
thy
chaines
:
Well
:
goe
to
that
which
onely
can
ease
the
soule
of
all
her
distempers
:
that
is
,
get
the
promise
of
Christ
,
grounded
upon
the
strength
of
the
satisfaction
:
bestow
thy
plodding
thoughts
upon
a
new
subject
:
say
thus
to
thy selfe
,
Did
God
indeed
of
his
owne
accord
cut
off
his
owne
quarrell
,
when
he
might
have
destroy'd
me
in
a
moment
?
Hath
he
appointed
his
owne
justice
a
ransome
,
that
he
might
have
strength
to
resist
and
disanull
it
?
Doth
he
offer
his
bare
breast
and
heart
of
love
to
be
seen
by
every
poore
soule
that
is
in
straits
for
want
of
it
,
and
knowes
not
whither
to
turne
it selfe
?
Doth
he
bidde
such
a
soule
drowne
all
her
guilt
and
feares
,
in
this
free
and
full
good
pleasure
of
his
,
to
be
reconciled
with
her
?
May
she
beleeve
,
that
the
requiring
of
this
price
of
his
owne
Sonne
,
will
ridde
the
soule
of
her
debt
,
and
discharge
her
of
it
?
Set
thine
heart
then
deeply
upon
this
meditation
:
pray
God
to
turne
it
off
from
the
ill
custome
of
thy
distempered
thoughts
,
and
noysome
feares
that
possesse
thee
:
And
if
thou
canst
but
obtaine
this
grace
to
divert
them
thus
,
I
say
unto
thee
,
That
through
Gods
goodnesse
,
a
quarter
of
that
needlesse
and
distressed
plodding
of
thy
misery
might
drowne
thy
distempers
in
the
bottome
of
the
Sea
,
and
turne
thy
Melancholy
into
freedome
and
joy
.
For
why
?
so
saith
my
doctrine
,
Trusting
to
the
Word
,
will
ridde
the
soule
of
all
her
distempers
.
Thirdly
,
this
point
strongly
confuteth
that
Popish
tenet
,
That
Use
3
no
man
can
come
to
know
himselfe
certainly
to
be
in
the
state
of
grace
and
favour
with
God
:
but
we
must
alway
be
in
doubt
,
Confut.
betweene
hope
and
feare
,
and
that
's
the
best
way
(
they
say
)
to
hold
us
well
occupied
,
to
keepe
us
in
a
wholsome
awe
and
feare
of
our
corruptions
,
and
to
exercise
us
in
the
practice
of
repentance
.
But
as
for
this
faith
to
ridde
us
of
our
distempers
,
that
they
call
a
fancie
,
and
that
a
dangerous
one
,
as
provoking
a
man
to
loosenesse
and
presumption
.
But
,
(
O
yee
hypocrites
)
dare
you
thus
dishonour
that
blessed
truth
of
God
(
built
upon
such
strong
foundations
)
as
to
detract
from
it
the
maine
prerogative
of
stablishing
the
conscience
?
Shall
the
Promise
have
no
more
power
in
it
,
than
the
vaine
and
carnall
presumption
of
an
unsound
heart
?
Shall
both
alike
leave
the
soule
in
staggering
?
Farre
be
it
from
us
to
yeeld
so
prophane
an
absurdity
.
As
for
your
revelations
,
which
you
say
have
beene
given
to
some
speciall
Saints
of
God
,
to
assure
them
of
heaven
:
although
wee
grant
,
that
Peter
and
Paul
had
greater
measure
of
assurance
,
and
more
than
ordinary
freedome
from
these
distempers
,
yet
we
affirme
that
the
evidence
which
they
had
,
came
from
no
other
revelation
,
than
that
which
the
Word
breedeth
by
the
the
concurrence
of
the
Spirit
,
which
is
no
other
than
faith
:
and
as
for
that
greater
measure
of
full
assurance
of
the
Spirit
,
it
was
wrought
in
them
by
the
promise
and
faith
receiving
the
same
:
for
the
Spirit
,
although
it
be
above
the
Word
(
simply
considered
)
yet
it
is
not
without
the
Word
.
Neither
is
that
Spirit
so
peculiar
a
thing
as
is
onely
given
to
speciall
men
:
but
even
to
some
of
all
sorts
of
beleevers
,
even
so
many
as
it
pleases
God
to
stablish
after
they
have
long
clave
to
the
truth
and
faithfulnesse
of
the
promiser
.
So
Paul
speakes
Eph.
1.
Ephes.
1.
By
whom
(
the
Spirit
)
you
were
sealed
after
yee
had
beleeved
.
But
to
leave
these
deafe
Adders
,
who
will
not
be
charmed
:
what
should
it
need
to
trouble
us
to
heare
them
speake
against
the
power
and
authority
of
the
Word
,
who
(
if
the
Word
should
prevaile
)
must
forfeit
their
Kingdome
of
Traditions
&
unwritten
verities
,
wherewith
they
embondage
the
pretious
soules
of
them
whom
Christ
hath
redeemed
?
This
Word
of
God
(
which
they
so
bitterly
declaime
against
)
being
that
eternall
truth
which
shall
survive
all
their
inventions
:
and
that
breath
of
the
mouth
of
God
which
shall
one
day
consume
,
whatsoever
hath
set
up
it selfe
against
the
comfort
of
a
poore
soule
,
and
the
glory
of
the
riches
of
Grace
.
Meane
time
we
abandon
this
their
conceit
,
as
the
most
horrible
cut-throat
of
the
Conscience
,
and
the
greatest
tyranny
in
the
world
:
to
wit
,
That
a
doubting
and
distempered
creature
,
wofully
tired
with
her
estate
,
must
be
compelled
to
returne
to
her
old
misery
,
with
an
encrease
of
her
bondage
worse
than
Egyptian
.
Use
4
Fourthly
,
this
is
Terrour
Terror
.
to
all
hypocrites
,
who
presumptuously
will
beare
themselves
upon
the
Word
,
boasting
that
they
have
got
a
promise
from
God
,
and
they
are
called
to
beleeve
,
they
may
beleeve
,
&
they
must
beleeve
:
They
have
had
troubles
as
many
as
the
most
men
have
had
,
but
God
bids
them
drown
them
in
the
freedome
of
his
gracious
promise
,
and
therefore
so
they
will
.
And
although
there
were
but
three
saved
,
they
claime
to
be
of
that
number
;
no
man
shall
beat
them
off
.
But
as
Samuel
said
to
Saul
,
when
he
pretended
he
had
obeyed
the
command
of
God
,
Whence
then
is
the
bleating
of
these
sheep
,
and
lowing
of
these
oxen
?
So
say
I
to
these
,
if
you
have
beleeved
the
Word
of
God
indeed
,
whence
are
those
privie
nips
of
your
conscience
,
which
do
so
continually
assault
you
?
Whence
are
those
terrours
of
heart
,
with
which
many
of
you
are
met
with
,
when
you
would
faine
be
at
peace
?
When
you
are
in
the
middest
of
your
ease
and
jollity
,
your
liberties
,
your
sports
and
pleasures
,
whence
come
those
cold
qualmes
over
your
base
spirits
,
barring
you
out
from
peace
and
fastning
terrours
upon
you
,
stronger
then
you
can
resist
?
Dare
you
pretend
your selves
beleevers
,
when
you
feele
still
your
old
distempers
to
tosse
and
turmoile
you
,
and
to
hold
you
downe
with
strong
hand
in
secret
?
Joh.
8.30
.
If
they
whom
the
Sonne
hath
freed
,
are
free
indeed
,
whence
is
your
slavery
?
No
,
no
,
you
do
but
set
a
good
face
on
it
;
you
make
faire
weather
outwardly
,
but
hatch
inwardly
such
a
viper
,
as
will
fret
your
bowels
,
and
destroy
you
:
it
is
one
thing
to
smother
and
choake
your
feares
,
and
beare
downe
your
distempers
;
another
to
drowne
them
in
the
sea
of
the
promise
:
you
have
other
delights
to
fill
your
hearts
withall
:
the
Lord
would
have
set
on
the
worke
of
the
law
more
throughly
,
and
made
you
more
to
stinke
in
your
owne
nostrils
,
and
to
prize
the
Word
of
God
,
and
the
promise
of
ease
,
if
ever
you
had
beene
truly
loaden
;
But
sithence
you
would
have
both
your
lusts
,
and
the
promise
too
,
holding
a
wolfe
by
the
eares
,
which
you
are
loath
to
forgoe
,
and
yet
cannot
well
keep
,
know
,
that
you
deceive
your selves
in
boasting
that
you
hold
close
to
the
promise
:
for
they
that
do
so
,
may
lose
their
distempers
therein
,
which
you
keepe
still
.
It
is
true
,
That
the
Lord
would
have
all
his
(
as
Esay
saith
)
count
it
their
strength
to
sit
still
:
But
how
?
not
in
a
chaire
of
ease
,
pretending
a
freedome
which
you
never
had
,
and
favouring
your selves
in
any
forbidden
vanities
of
your
owne
envie
,
lust
,
pride
,
revenge
,
and
the
like
.
But
the
strength
of
a
poore
soule
,
is
to
sit
still
in
respect
of
her
cavillings
,
and
fightings
against
the
truth
of
the
promise
.
Perhaps
you
will
say
,
you
do
so
,
and
feele
no
such
matter
in
your selves
,
but
are
quiet
and
secure
.
But
I
answer
,
your
peace
is
not
sound
,
there
is
a
crack
in
it
,
as
appeares
by
this
,
That
you
walke
not
as
Gods
free-men
do
:
you
are
as
close
to
God
in
your
love
,
in
your
tendernesse
,
in
your
humble
carriage
,
as
you
would
pretend
to
be
in
your
beleeving
.
No
man
can
palpably
discerne
the
Devils
chaines
upon
the
Lords
free-men
.
Wherefore
to
conclude
,
I
say
to
you
,
as
he
to
that
messenger
,
What
hast
thou
to
do
with
peace
?
turne
thee
behind
mee
.
Oh
,
these
are
the
daies
wherein
the
most
vile
and
presumptuous
hypocrites
catch
at
a
promise
,
and
beare
downe
their
consciences
!
But
be
not
thou
(
O
Christian
friend
)
like
to
them
,
for
their
&
disease
wound
is
but
healed
deceitfully
,
and
shall
breake
out
againe
most
deadly
,
when
they
shall
not
be
able
to
resist
it
,
except
it
please
the
Lord
to
send
them
,
upon
better
conditions
,
to
claime
the
promise
.
So
much
shall
serve
for
this
Use
.
Fifthly
,
this
bitter
reproofe
of
all
such
,
who
(
in
the
judgement
Use
5
of
Charity
)
do
beleeve
and
cleave
to
the
Word
,
yet
will
not
be
drawne
from
the
bad
custome
of
their
former
doubts
,
conceits
,
and
distempers
;
but
suffer
Beelzebub
still
to
light
upon
their
sore
,
and
to
molest
them
,
and
gall
them
still
.
Oh!
what
a
dishonour
is
this
to
the
promise
of
God
?
still
to
hold
a
secret
correspondence
with
Satan
,
and
to
nourish
our
old
picking
of
knots
,
and
answering
of
feares
by
our
owne
blanching
wit
and
devises
,
yea
spending
houres
and
daies
wearisomely
in
setting
our
owne
wit
and
invention
on
worke
to
beat
off
our
objections
;
and
thinking
they
have
done
themselves
good
service
in
the
meane
while
.
Whence
comes
this
?
surely
by
your
weaknesse
,
and
relapsing
from
your
former
hold
of
the
promise
:
This
self-wit
and
will
,
is
so
naturall
,
that
we
are
prone
and
propense
to
revolt
and
roll
backe
unto
it
,
as
fast
as
the
Lord
seems
to
settle
us
by
his
Word
:
it
is
an
inbred
evill
,
alway
fighting
against
the
law
of
faith
:
as
it
is
easie
for
a
woman
to
go
to
a
pond
or
pulke
standing
neere
to
her
doore
(
though
the
water
be
not
so
good
)
rather
then
to
goe
to
a
fountaine
of
living
water
further
off
:
Ease
and
ill
custome
are
inchanting
enemies
:
But
remember
,
that
onely
that
blood
of
sprinkling
hath
in
it
a
sure
bottome
of
staying
feares
,
so
that
the
soule
may
be
quiet
from
the
destroying
Angell
,
and
the
out-cries
of
Egypt
:
Could
they
(
who
never
had
the
experience
of
such
a
thing
before
)
yet
so
confidently
venture
their
lives
upon
the
Word
:
and
shall
such
as
have
(
in
likelihood
)
approved
this
promise
of
God
by
experience
,
and
ventured
themselves
upon
it
,
and
felt
it
a
soveraigne
remedy
against
their
distempers
,
returne
to
tread
the
maze
of
their
old
confused
thoughts
the
second
time
?
As
if
the
Word
had
suddenly
lost
her
strength
and
virtue
to
sustaine
them
as
formerly
?
Shall
forgetfulnesse
,
melancholy
,
temptation
,
corruption
,
ill
custome
,
be
able
to
pull
them
from
an
assured
hold
of
rest
,
to
assured
vexation
and
distemper
?
I
speake
it
(
brethren
)
upon
knowledge
:
It
hath
beene
thus
,
and
is
thus
with
many
,
through
a
wearisomenesse
of
this
spirituall
trade
of
beleeving
;
that
men
grow
into
a
very
falling
sicknesse
in
this
kind
,
that
is
,
such
a
custome
of
wofull
doubtfulnesse
,
and
distempers
,
that
they
seem
to
delight
in
it
.
Alas
poore
soule
!
dost
thou
thinke
that
to
be
presumption
in
thee
which
the
Lord
himselfe
calls
confidence
?
or
because
,
perhaps
,
thou
feelest
the
dregs
of
a
bold
heart
,
still
abiding
in
thee
,
hast
thou
no
other
way
to
avoid
a
shallow
,
save
by
running
into
a
gulfe
?
If
the
Lord
be
willing
thou
shouldst
hold
thy
peace
upon
the
naked
termes
of
his
offer
and
promise
,
seemes
it
too
good
for
thee
?
or
if
it
be
,
must
thou
needes
undervalue
his
grace
by
thy
basenesse
,
as
if
it
were
too
great
for
him
to
bestow
,
because
it
is
too
good
for
thee
to
enjoy
?
Know
it
,
from
the
ground
of
this
doctrine
,
the
Lord
delights
as
little
in
this
practise
of
thine
,
as
thou
seemest
to
delight
much
in
it
.
And
although
I
deny
not
,
but
in
respect
of
thy
weaknesse
,
there
may
be
some
place
for
pity
,
yet
there
is
more
cause
of
sharpe
reproofe
:
For
why
?
Didst
thou
never
beleeve
the
Word
?
deceive
thy selfe
no
longer
,
and
put
away
thy
distrust
from
thee
.
But
hast
thou
beleeved
?
(
for
so
thou
didst
pretend
)
then
trust
the
Lord
still
,
and
say
with
him
,
Why
dost
thou
thus
fret
(
O
my
soule
)
in
my
breast
and
recoyle
against
that
which
hath
formerly
satisfied
thee
?
Turne
rather
thy
vexation
into
prayer
,
and
say
,
Remove
these
unpleasing
chaines
(
Lord
)
at
last
,
and
set
mee
at
liberty
:
shew
me
this
wisedome
from
above
,
not
onely
barely
to
cling
to
it
,
but
also
to
improve
it
so
,
as
to
feele
the
power
of
it
,
to
shut
out
my
base
distempers
out
of
doores
,
and
there
to
hold
them
out
roughly
,
by
the
advantage
which
I
have
gotten
by
thy
Word
.
Let
not
the
blind
and
the
lame
come
any
more
at
the
City
of
David
,
it
is
no
place
for
them
.
As
thy
Word
prevailes
,
so
let
doubts
and
distempers
cease
,
and
hold
this
sea
of
my
troubled
heart
in
that
calmenesse
which
thine
owne
voyce
once
caused
when
thou
rebukedst
the
waves
thereof
.
So
much
for
this
.
Sixthly
,
this
is
Admonition
to
all
that
would
find
the
Promise
,
Use
6
to
cast
out
all
their
distempers
,
Admonit
.
that
they
beware
of
all
such
lets
as
keepe
them
from
closing
with
the
Promise
.
Commonly
according
to
our
faith
,
so
is
it
with
us
.
Therefore
let
us
take
heed
of
whatsoever
might
cause
us
to
warpe
from
the
Promise
.
For
as
it
is
in
the
graffing
of
a
sien
into
the
stocke
,
if
any
thing
fall
into
the
cleft
of
the
stocke
,
which
holds
off
the
sien
from
cleaving
close
to
the
stocke
,
thereby
it
comes
to
passe
,
that
the
sap
of
the
stocke
comes
not
at
the
sien
to
nourish
it
:
and
so
in
stead
of
growing
one
with
the
stocke
,
it
is
separated
therefrom
,
and
withers
away
:
so
is
it
here
.
Whatsoever
it
be
that
keeps
off
the
soule
from
clasping
to
the
Promise
,
let
us
studiously
cast
it
out
,
lest
the
soule
returne
to
her
old
distempers
,
and
communicate
not
of
the
sap
and
virtue
of
it
,
to
sustaine
her
in
hope
and
comfort
.
Who
would
lose
his
labour
in
so
weighty
a
case
as
the
returning
back
of
such
an
enemy
?
Who
would
not
be
at
any
cost
to
be
rid
of
it
?
We
have
a
common
speech
,
That
a
man
must
make
a
silver
bridge
for
an
enemy
to
escape
away
,
on
condition
wee
may
be
troubled
with
him
no
more
:
So
if
God
will
chase
away
our
distempers
,
and
help
us
to
beat
them
downe
from
flying
(
like
bees
)
about
our
eares
,
let
us
be
at
some
cost
to
furnish
our selves
with
sound
faith
in
the
Promise
.
And
whatsoever
it
be
that
might
keepe
the
heart
away
,
and
cause
it
to
lye
loose
to
the
promise
,
let
us
be
aware
of
it
,
and
abhorre
it
.
Here
some
may
aske
,
What
are
the
usuall
lets
of
this
grace
of
faith
,
from
comming
into
the
soule
?
Answ.
I
will
mention
some
few
of
them
,
Le
ts
of
beleeving
.
before
I
conclude
the
use
.
The
first
is
Mindlesnesse
,
and
Heedlesnesse
of
the
Promise
:
we
count
it
not
as
it
is
;
a
large
thing
,
but
as
a
strange
thing
.
Nay
it
were
well
if
we
beheld
it
so
,
for
strange
things
are
beheld
with
studiousnesse
.
But
rather
,
as
a
slight
common
matter
.
Get
we
therefore
sound
judgement
of
this
Medicine
,
and
judge
of
it
,
as
a
thing
which
will
worke
wonders
.
Wee
should
magnifie
it
(
in
this
respect
)
in
our
owne
eyes
:
it
is
said
that
the
Lord
magnified
Moses
and
Joshua
,
when
as
at
their
word
the
Sea
and
Jordan
went
backward
,
and
became
a
wall
on
both
sides
of
them
,
that
they
might
goe
over
dry-shod
.
If
the
mouth
of
a
Promise
be
so
honourable
,
what
is
the
word
of
the
Eternal
God
?
If
the
feet
of
them
be
beautifull
that
utter
it
,
what
then
is
the
message
?
If
Heathens
would
so
beautifie
these
Idols
which
they
worshipped
,
the
better
to
draw
their
affections
,
how
should
wee
set
up
the
Promise
,
as
worthy
our
beleeving
?
Truly
I
may
compare
it
to
many
things
.
It
is
like
Moses
his
speech
to
the
Israelites
,
Stand
still
and
behold
the
salvation
of
God
,
for
those
Egyptians
which
you
see
this
day
to
pursue
you
,
you
shall
never
see
more
.
Oh!
if
the
Promise
were
so
beheld
by
us
,
as
the
arme
of
Gods
power
able
to
drowne
all
our
distempers
,
as
in
a
sea
,
that
wee
might
never
see
them
more
:
What
a
blessed
sight
were
it
?
Behold
it
then
(
as
they
did
)
and
take
good
marke
of
it
,
as
a
thing
not
to
be
slighted
over
.
So
it
is
said
of
our
Saviour
;
that
his
word
rebuked
the
sea
,
and
her
waves
,
so
that
there
was
a
great
calme
.
And
the
people
were
amazed
at
it
,
saying
,
Who
is
this
,
that
even
the
sea
,
and
the
tempests
obey
him
?
So
sho●ld
we
be
astonish't
to
thinke
of
the
power
of
a
promise
,
saying
,
what
speciall
thing
is
it
,
that
turnes
such
distempers
of
spirit
into
such
a
calme
?
It
s
like
to
the
hands
of
Ananias
:
which
being
laid
upon
Paul
,
caused
the
scales
to
fall
off
his
eyes
:
So
should
the
promise
cause
thy
scales
of
errours
,
thy
feares
,
thy
qualmes
and
distempers
to
vanish
.
Behold
it
as
a
rare
medicine
which
hath
caused
all
the
feares
of
the
people
of
God
to
cease
,
Act.
and
to
turne
to
sweet
ease
:
Davids
,
Hezekia's
,
Jonah's
,
Pauls
,
theirs
of
Samaria
at
Philips
preaching
.
It
s
like
to
Peters
preaching
to
that
same
City
,
at
the
beleeving
whereof
the
inchanmtents
and
delusions
(
wherewith
before
the
whole
city
was
gulled
)
became
as
smoake
in
the
aire
.
It
s
like
a
certaine
Court-Lady
,
called
Jane
Make-peace
,
of
whom
in
the
ancient
English
Chronicle
it
s
recorded
,
that
shee
was
of
so
sweet
and
amiable
a
nature
,
that
whatsoever
quarrell
fell
out
in
the
Kings
Court
among
the
Nobles
,
or
in
the
Family
,
she
presently
tooke
it
up
,
and
made
all
quiet
.
This
is
truly
the
Lady
Make-peace
betweene
God
and
the
soule
,
dispelling
all
doubts
of
conscience
,
and
making
it
quiet
againe
.
Do
we
take
her
to
be
so
,
and
set
by
her
,
and
is
she
so
beloved
,
and
blessed
a
thing
in
our
soules
as
that
Lady
was
among
all
the
Courtiers
.
Surely
then
her
worth
would
procure
honour
and
esteeme
from
us
:
and
we
should
not
passe
by
the
promise
so
slightly
as
wee
doe
.
Our
giggish
heads
have
not
the
gift
to
observe
a
Promise
:
we
are
as
Naaman
,
so
full
of
his
crotchets
,
so
looking
another
way
,
that
his
servants
are
here
faine
to
tell
him
of
it
,
and
say
,
Father
,
thinke
better
of
the
Prophets
words
,
do
not
slight
them
over
so
.
Verily
,
till
this
be
effected
,
that
the
Truths
of
God
beare
eminent
note
in
our
eye
,
there
is
small
hope
of
doing
us
good
.
Wee
heare
twenty
Sermons
of
Promises
,
ere
our
eye
be
turn'd
the
right
way
.
They
are
as
beames
,
and
we
make
them
but
as
moles
.
Get
we
bookes
of
promises
,
and
turne
our
eye
off
,
the
whiles
from
other
objects
,
that
these
may
be
dwelt
upon
.
The
second
is
Forgetfulnesse
.
Wee
digest
not
the
promise
,
when
as
we
have
once
observed
it
.
Wee
suffer
it
to
leake
out
as
water
by
the
chinkes
of
a
vessell
.
It
becomes
as
meat
to
an
ill
habited
stomach
,
which
regorges
it
as
fast
as
it
receives
it
,
and
stayes
not
till
it
be
altered
.
Many
pageants
wee
will
looke
at
for
the
pleasantnesse
of
them
,
which
yet
we
instantly
passe
over
.
But
the
Promise
doth
us
no
good
,
nor
can
ease
us
of
our
distempers
,
till
it
abide
in
us
.
Our
Saviour
oft
presseth
this
,
If
my
Word
abide
in
you
,
you
shall
be
my
Disciples
.
Let
the
Word
dwell
(
Col.
3.
)
As
the
misers
chest
and
coffers
is
fraught
with
gold
and
pearles
,
so
should
the
soule
of
a
good
man
with
the
promises
,
it
should
be
his
Treasure
.
Pondering
of
the
Promises
,
Matt.
12.
is
as
the
retaining
of
the
seed
,
which
causes
the
wombe
to
conceive
.
Meditation
and
weighing
of
the
promise
,
is
as
the
cleane
beasts
chewing
of
the
end
,
till
it
be
almost
made
milke
.
We
are
weary
of
the
promise
,
as
they
of
Manna
;
our
soule
loathes
this
dry
Manna
.
But
as
the
Lord
shames
them
for
that
,
by
shewing
how
many
wayes
Manna
might
be
dressed
,
baked
,
fryed
,
parched
,
it
was
good
any
way
:
so
may
I
shame
us
:
the
promise
may
be
taken
up
as
a
cup
by
many
handles
,
and
that
fitly
:
whether
we
thinke
of
it
,
as
the
fruit
of
Gods
decree
to
save
,
or
of
the
Lord
Jesus
his
death
(
in
which
it
is
ratified
:
)
or
in
the
Fathers
acceptation
:
or
in
the
Ministers
fidelity
:
or
in
the
Lords
prevention
of
us
,
the
wisedome
,
and
other
properties
even
now
named
:
or
our
owne
desolation
without
it
:
or
the
Saints
generall
clasping
about
it
:
or
the
universall
ignorance
,
unacquaintance
of
the
world
with
so
spirituall
a
subject
:
surely
,
every
way
wee
might
heale
this
disease
of
our
little
musing
of
it
.
But
above
all
,
if
the
freedome
from
all
our
old
distempers
,
did
present
it selfe
to
our
minds
:
How
do
men
plod
upon
Purchases
,
Pleasures
,
Honours
,
because
thereby
they
imagine
that
they
shall
become
new
men
,
and
that
they
shall
live
no
longer
as
they
have
done
,
basely
,
poorly
,
mopishly
?
So
should
the
new
happy
life
of
faith
(
no
more
to
lead
a
sad
,
dismall
life
)
affect
us
.
Nineveh
could
turne
her
thoughts
from
plodding
feares
,
and
look
up
saying
,
Jonah
3.
Who
knowes
if
he
will
turne
from
his
fierce
wrath
,
and
we
perish
not
?
They
mused
of
the
happy
ease
which
a
secret
hope
would
effect
.
And
are
wee
so
farre
from
fastning
these
cords
of
direct
promises
,
about
our
armeholes
?
It
is
a
harsh
worke
to
the
flesh
,
but
sweet
to
the
spirit
:
and
although
the
gains
be
slow
,
yet
if
they
be
kept
together
they
will
make
a
heavy
purse
;
when
as
the
neglect
of
this
work
wil
leave
the
soule
beggerly
,
&
to
her
shifts
.
Therfore
wait
upon
those
doores
,
&
at
those
posts
of
Assemblies
,
upon
which
the
Proclamations
of
Heaven
are
fixed
,
&
think
thy self
safe
when
those
nayles
given
by
the
Master
of
them
,
are
driven
fast
to
sticke
in
thy
soule
,
that
they
may
not
easily
be
unsettled
.
So
much
for
the
second
.
The
third
is
estranging
of
our
hearts
from
the
promise
,
and
growing
out
of
acquaintance
with
it
:
so
that
we
grow
not
more
and
more
into
a
promise
,
to
know
the
worth
and
sweetnesse
thereof
.
Contrary
to
this
is
the
welcomming
and
entertaining
of
the
Promise
.
The
which
phrase
the
Apostle
uses
in
that
place
of
Timothy
,
This
is
a
faithfull
saying
,
and
worthy
all
entertainment
:
the
word
there
is
taken
from
Inne-keepers
who
stand
at
their
doores
or
gates
of
receit
,
1
Tim.
1.15
.
with
both
armes
to
welcome
and
lodge
travellers
.
Such
a
traveller
the
Promise
is
:
going
up
and
downe
seeking
where
it
may
be
entertained
.
Just
it
is
with
God
to
hold
us
to
hard
meat
(
brethren
)
and
to
straiten
us
in
this
point
,
and
I
pray
God
it
be
not
the
lot
of
this
place
to
be
bereft
of
this
traveller
,
for
these
forty
years
hath
he
gone
up
and
downe
among
us
,
seeking
who
are
good
hoasts
,
and
finding
few
:
And
because
the
Lord
hath
pind
his
promises
upon
our
sleeves
a
great
while
,
wee
waxe
shie
of
them
,
and
thinke
we
may
have
too
much
of
them
.
But
woe
unto
us
if
those
pathes
which
have
beene
trodden
bare
by
the
feet
of
the
Messengers
of
God
,
become
overgrowne
,
and
lye
unoccupied
,
as
she
speakes
Judg.
5.
for
want
of
travell
:
I
tell
you
,
good
guests
finding
bad
hoasts
are
grieved
,
and
soone
seeke
them
places
of
better
resort
and
welcome
.
So
many
as
have
received
him
among
us
,
have
lost
nothing
,
save
our
distempers
and
corruptions
,
which
we
were
clogg'd
with
,
for
this
guest
brings
glad
tidings
,
and
expels
all
sorrowes
and
old
inmates
which
distempered
the
soule
.
Let
us
therefore
beware
of
this
unhospitalnesse
,
and
grow
glad
entertainers
of
this
guest
,
the
best
which
ever
came
within
our
doores
.
Grow
we
as
familiar
and
entire
with
the
promises
,
as
the
world
is
strange
and
aloofe
from
them
.
Else
our
usuall
distempers
will
be
sure
to
haunt
us
,
whole
mornings
,
dayes
,
and
nights
,
while
they
have
tyred
us
;
But
if
the
Promises
be
present
,
and
our
doore
stand
ever
open
for
them
to
enter
,
and
loath
to
leave
them
,
our
old
crochets
will
have
small
joy
to
salute
us
,
their
roome
will
be
better
then
their
company
.
The
soule
is
carried
along
with
delusions
of
selfe
,
and
molested
either
by
false
feares
,
or
false
hopes
,
as
we
read
of
Sisera's
mother
and
her
Ladies
,
Judg.
5.
Iudg
5.
She
was
alwaies
staggering
betweene
two
rockes
of
feare
and
hope
,
loth
was
she
to
thinke
the
worst
,
and
yet
afraid
of
the
worst
:
she
was
willing
to
thinke
that
her
husband
would
come
and
bring
home
his
garments
of
divers
colours
,
captives
,
and
spoyle
.
But
then
she
thought
his
charet
wheeles
staid
too
long
:
thus
was
she
willing
to
beare
her selfe
in
hand
with
the
best
,
both
she
and
her
false
Ladies
,
till
the
worst
affronted
her
.
Oh
(
brethren
)
what
a
wofull
life
is
this
,
for
such
as
may
live
a
better
!
Who
would
be
a
stranger
to
this
Post
from
Heaven
,
comming
with
swift
wings
and
healing
in
them
;
alway
bringing
found
intelligence
from
thence
,
Mal.
3.
and
supporting
the
soule
with
assurance
that
it
is
well
betweene
God
and
the
soule
?
Who
would
not
do
as
David
did
,
I
have
made
thy
Word
my
Counseller
,
to
passe
my
matters
?
Do
Clients
keepe
themselves
aloofe
from
their
Counsellers
?
Do
Patients
make
strange
to
the
Physitian
?
or
do
friends
alienate
themselves
from
friends
?
Oh!
Hos.
8.
we
count
the
Promise
a
strange
thing
,
which
in
truth
by
this
time
should
have
bin
as
sweete
unto
us
as
the
honey
,
and
the
honey
combe
:
as
sweet
and
sweeter
then
ever
our
delusions
were
!
And
we
must
thinke
this
will
cost
us
good
inuring
and
acquaintance
.
Our
old
guests
have
the
birthright
,
and
long
have
taken
up
the
roome
:
it
will
cost
time
to
dislodge
them
againe
:
Therefore
(
to
end
this
)
let
us
(
if
we
would
shunne
the
surfet
of
our
old
distempers
)
grow
inward
with
the
promise
,
Esay
28.
Esay
38.
and
as
Job
saith
,
let
us
acquaint
our selves
with
God
;
Till
he
come
and
say
,
This
is
your
refreshing
,
to
give
over
your
owne
torrents
and
violent
streames
,
and
to
embrace
the
waters
of
Siloe
,
which
runne
softly
:
let
us
make
the
promise
our
Companion
,
let
it
be
both
of
our
Court
and
counsell
,
let
us
empty
all
our
mind
into
the
bosome
thereof
,
and
hide
nothing
from
it
,
let
us
discover
all
our
doubts
and
distempers
unto
it
:
for
it
hath
(
as
Salom.
is
said
to
have
)
the
wisdome
and
treasures
of
God
,
to
supply
us
:
Marke
it
,
a
Minister
of
the
promises
is
as
a
scare-crow
to
the
people
,
they
care
not
how
little
they
acquaint
with
him
:
And
as
scarce
one
of
forty
knowes
a
Minister
or
a
Prophet
in
the
name
of
one
:
so
few
know
or
receive
a
promise
in
the
name
of
a
promise
:
much
lesse
doe
they
make
toward
it
,
Iohn
12.20
,
21.
and
use
all
meanes
to
scrue
themselves
into
it
,
as
those
Greekes
,
John
12.21
.
who
to
get
into
Christs
company
,
sought
first
to
Philip
,
and
he
to
Andrew
,
and
then
both
brought
them
to
Jesus
.
Such
Mediation
would
help
us
to
this
Counsellor
.
So
much
for
this
third
.
To
hasten
,
another
let
is
unconvincednesse
of
heart
by
the
promise
.
A
fearfull
sinne
:
when
men
will
not
admit
the
Word
to
prevaile
so
farre
with
them
,
as
to
debate
the
matter
seriously
with
themselves
,
till
it
have
left
a
convincing
evidence
behind
it
that
their
estate
is
warrantable
:
But
suffer
themselves
to
dance
in
a
net
,
and
to
lie
in
an
ambiguous
and
doubtfull
suspence
,
and
uncertainty
,
when
by
taking
paines
and
laying
themselves
in
the
ballance
of
the
Sanctuary
,
they
might
find
themselves
either
not
to
have
to
doe
with
the
promise
,
and
so
amend
their
defects
:
or
else
to
be
those
to
whom
the
promise
pertaines
,
and
so
rest
satisfied
,
and
set
their
hearts
at
rest
,
as
convinced
that
it
is
theirs
.
Oh!
it
's
a
disease
so
naturall
unto
us
,
that
it
is
hardly
rooted
out
,
viz.
to
please
our selves
with
the
conceit
that
all
is
well
,
and
our
distempers
shall
cease
:
but
not
to
try
our selves
till
wee
bee
convinced
.
Give
me
leave
to
tell
you
(
brethren
)
this
dallying
with
a
promise
,
and
not
going
through-stitch
,
will
breed
you
sorrow
in
the
end
.
Not
long
since
,
the
report
of
a
strange
accident
came
to
mine
eares
,
of
a
certaine
Gentleman
who
was
in
love
with
a
Virgin
of
good
ranke
,
to
whom
he
had
long
made
love
,
and
thinking
all
cock-sure
,
because
she
made
very
faire
correspondence
toward
him
,
he
beganne
to
please
himselfe
in
his
fond
humour
,
and
gave
himselfe
such
content
in
his
hopes
(
without
any
sadde
enquiry
of
her
finall
consent
to
marry
him
,
which
might
easily
have
beene
had
,
if
he
had
followed
it
)
that
he
furceased
,
as
one
that
might
have
her
at
his
command
.
The
Gentlewoman
perceiving
that
he
did
not
carry
himselfe
throughly
in
the
businesse
,
nor
as
one
that
resolved
to
come
to
an
issue
,
set
her
heart
upon
another
lover
,
of
more
ardent
affection
and
resolution
.
This
m●ssage
being
brought
to
the
Gentleman
,
as
he
was
playing
upon
his
Lute
,
so
smote
him
,
that
he
dashing
his
Lute
,
and
breaking
it
into
fitters
,
forthwith
went
out
of
his
right
wits
.
The
promise
is
like
to
this
Virgin
:
she
serves
to
be
married
really
,
and
not
alway
to
be
dallied
with
.
She
loves
that
the
soule
should
make
towards
her
with
affection
;
but
when
the
season
is
come
,
that
the
bargaine
should
be
made
up
,
and
that
the
soule
be
convinced
of
her
good
will
to
marry
it
,
she
cannot
endure
any
dalliance
or
paltring
.
If
then
the
season
be
neglected
,
and
the
soule
grow
to
take
things
for
granted
,
without
any
serious
triall
and
conclusion
,
she
turnes
another
way
,
and
enclines
to
marry
one
who
will
bestow
more
hearty
love
upon
her
.
Beware
(
good
brethren
)
of
this
dalliance
:
they
who
desire
to
be
eased
of
the
distempers
of
the
single
estate
,
and
to
live
in
a
setled
course
,
must
wisely
take
the
opportunity
and
season
which
God
offers
,
and
embrace
it
:
lest
after
,
their
sorrowes
returne
double
and
treble
,
and
when
they
would
faine
proceed
,
it
be
denied
them
.
We
see
single
persons
withstanding
good
offers
,
lie
by
unregarded
,
till
they
repent
them
.
Men
love
a
staggering
course
:
whereas
,
when
they
feele
their
necessities
to
pinch
them
,
and
to
send
them
to
God
for
ease
;
and
not
so
onely
,
but
the
Lord
reveales
the
promise
with
a
great
deale
of
sweetnesse
and
delight
to
them
,
so
that
their
hearts
grow
very
farre
in
love
with
it
,
prize
it
,
and
thinke
no
paines
or
cost
too
great
for
it
:
then
ought
they
to
discerne
the
season
of
the
Sonne
of
man
,
and
to
apply
themselves
seriously
and
sadly
to
take
the
opportunity
.
Then
should
they
come
to
a
point
with
the
Lord
,
and
with
all
humblenesse
and
wisdome
,
say
thus
,
O
Lord
thou
hast
said
,
that
a
loaden
wretch
shall
find
ease
in
thee
,
a
fatherlesse
creature
left
and
forsaken
of
all
proppes
,
shall
find
m●rcy
with
thee
:
If
I
deny
that
thou
hast
made
me
such
an
one
,
I
should
lie
,
for
I
lie
under
a
burden
intolerable
,
and
the
hearsay
of
thine
ease
hath
drawne
me
after
it
,
with
an
unfeigned
,
restlesse
,
and
hungry
heart
:
therefore
what
more
can
be
said
,
but
it
is
of
thee
,
that
I
am
the
party
?
What
have
I
to
say
to
the
contrary
?
Thy
truth
is
without
hooke
or
crooke
:
none
more
needing
;
none
such
a
sinner
as
I
;
none
so
faithfull
as
thou
,
none
such
a
God
as
thou
,
to
pardon
and
subdue
sinne
:
Thou
hast
therefore
done
this
(
O
Lord
)
as
I
conceive
,
because
thy
meaning
is
to
save
me
,
and
bind
mine
heart
for
ever
to
thee
:
I
can
neither
say
more
nor
lesse
,
but
it
is
from
the
Lord
,
and
if
he
will
doe
it
,
what
is
freer
then
his
gift
,
or
stronger
then
his
will
?
I
am
content
that
my
will
be
borne
downe
by
it
,
and
bee
as
one
bound
,
both
hands
and
feete
,
unable
to
resist
.
Thus
the
soule
which
desires
to
come
to
an
issue
with
God
,
discourses
from
point
to
point
with
it selfe
,
till
it
grow
convinced
:
Even
as
Judah
seeing
the
cloak
,
signet
,
and
staffe
brought
forth
,
acknowledged
how
the
case
stood
,
and
yeelded
.
And
Haman
hearing
that
such
and
such
an
intent
the
King
had
to
honour
a
favorite
,
by
and
by
laying
things
together
grew
to
thinke
,
Whom
would
the
King
sooner
honour
then
my selfe
?
That
which
he
weakly
,
and
from
the
mutable
favour
of
a
man
(
whose
breath
is
in
his
nostrils
)
concluded
erroneously
;
that
doe
thou
gather
infallibly
from
the
mouth
of
a
God
,
whose
love
is
unchangeable
,
and
so
let
thy
soule
be
at
quiet
,
as
Rebecca's
was
,
when
it
was
agreed
upon
,
that
she
should
marry
Isaac
,
there
was
no
dallying
admitted
,
but
instantly
,
and
undelayingly
she
goes
to
him
,
and
becomes
his
wife
.
Oh
brethren
!
we
are
making
the
match
off
and
on
,
all
our
life
long
,
still
asking
,
shall
I
,
and
shall
I
?
Oh
I
could
beteame
it
!
and
never
come
to
an
end
:
and
thereby
,
come
infinitely
short
of
that
comfort
of
our
union
and
fellowship
with
God
,
which
else
might
be
enjoyed
.
To
end
therefore
,
let
us
no
more
consult
with
our
owne
base
,
dallying
,
lasie
spirits
,
but
begge
that
spirit
which
onely
can
convince
the
soule
of
righteousnesse
,
and
never
lin
,
till
our
gadding
and
vaine
hearts
be
ballanced
and
perswaded
to
settle
once
for
adoe
upon
the
promise
,
Iohn
16.9
.
a
truly
convinced
that
it
is
ours
.
So
much
for
this
fourth
.
The
fifth
is
a
cowardly
heart
,
that
dares
not
venture
,
nor
cast
it selfe
upon
God
,
but
chuses
rather
to
lie
frozen
in
her
owne
dregges
,
then
to
venture
her
life
,
and
hazard
her
salvation
upon
the
promise
.
How
can
such
a
soule
chuse
but
keepe
her
distempers
still
?
Whereas
Gods
poore
servants
,
have
an
heart
of
co●rage
given
them
to
cast
the
hardest
.
Brethren
,
I
feare
many
of
us
,
were
never
in
Naamans
case
.
Doe
but
a
little
consider
of
it
.
The
case
with
him
,
stood
just
as
ours
doth
.
Naaman
here
hath
an
incurable
disease
:
which
none
can
heale
,
in
all
the
world
,
save
one
man
:
He
comes
to
him
,
craves
a
cure
:
receives
answer
,
Go
wash
:
The
message
pleases
him
not
:
he
frets
and
stampes
,
that
it
is
no
easier
,
no
more
liking
to
his
humour
:
hereupon
(
more
looking
at
his
humour
then
this
disease
)
he
is
ready
to
fling
away
in
a
rage
.
His
servants
come
about
him
,
and
tell
him
,
Master
,
if
thy
disease
might
be
otherwise
cured
,
it
skill'd
not
greatly
to
turne
homeward
:
but
the
matter
is
considerable
,
here
we
are
,
on
the
one
side
pinched
with
a
leprosie
incurable
,
on
the
other
,
offered
a
remedy
that
likes
us
not
:
in
this
case
either
we
must
reject
it
,
and
so
we
are
sure
to
keepe
our
disease
,
or
we
must
accept
the
remedy
;
What
shall
we
here
doe
?
Thou
sayest
the
remedy
is
unlike
,
uncertaine
be
it
so
,
but
the
leaving
it
is
assured
and
desperate
misery
.
Whether
of
the
two
shall
we
take
?
Shall
we
preferre
certaine
sorrow
to
uncertaine
good
?
What
folly
were
that
?
Perhaps
we
may
goe
to
Jordan
,
and
come
back
as
we
came
:
grant
it
:
it
is
but
a
peradventure
:
for
perhaps
we
may
speed
:
If
we
speed
by
going
,
we
are
made
:
if
we
speed
not
,
we
are
not
undone
,
we
shall
come
backe
no
worse
then
we
went
.
Therefore
there
is
three
to
one
,
for
our
going
:
let
us
deny
our
tech
,
our
conceit
,
and
distemper
,
let
us
but
venture
it
,
and
cast
the
worst
:
but
home
(
in
any
case
)
let
us
not
goe
,
without
trying
the
remedy
.
Hereupon
he
adventures
,
and
finds
it
as
the
Prophet
foretels
.
Just
so
is
it
with
a
poore
soule
.
Feare
on
the
one
side
,
lest
God
his
word
should
deceive
it
,
doth
dismay
it
from
attempting
the
promise
:
on
the
other
side
,
hope
to
speed
doth
encourage
us
:
What
shall
we
doe
?
Surely
,
let
the
possibility
of
speeding
,
the
desperate
impossibility
of
speeding
any
other
way
,
and
,
that
our
venturing
cannot
make
us
in
worse
case
then
we
were
,
(
it
may
make
us
in
much
better
)
prevaile
with
us
:
If
we
must
be
miserable
,
let
us
fall
into
the
hands
of
God
;
if
we
must
perish
,
better
that
his
hand
cast
us
away
,
then
our
owne
distrust
:
if
he
can
be
unfaithfull
,
well
may
we
be
miserable
(
for
our
owne
guilt
,
and
not
his
unfaithfulnesse
hath
made
us
so
:
)
Therefore
,
how
ever
it
be
,
let
us
venture
our selves
rather
upon
a
possible
hope
,
then
lie
still
in
assured
misery
.
This
is
the
very
state
of
it
:
and
by
this
we
may
see
what
the
wofull
condition
of
an
unbeleever
is
:
He
doth
as
Naaman
would
have
done
,
(
if
God
had
given
him
his
will
)
he
chuseth
to
lie
under
his
load
,
as
the
Asse
in
her
slow
,
without
striving
to
get
out
:
nay
,
preferreth
a
sullen
humour
of
discontent
,
before
the
adventuring
upon
Gods
way
:
that
is
to
say
,
assured
misery
,
before
possible
remedy
.
In
other
cases
,
2
Kings
7.
no
man
will
be
so
foolish
.
Take
an
instance
.
In
the
great
famine
of
Samaria
,
there
sate
two
Lepers
at
the
gate
,
of
all
others
most
sure
to
starve
:
It
comes
into
their
minds
,
that
their
case
was
desperate
:
and
that
any
termes
were
to
bee
chosen
before
dying
in
coole
bloud
:
Let
us
(
say
they
)
go
offer
our selves
to
the
Campe
of
our
enemies
:
if
they
save
our
lives
,
we
shall
live
;
if
not
,
we
are
but
dead
men
:
we
were
better
be
slaine
out-right
then
die
here
.
Hereupon
they
ventured
,
and
lighted
well
.
Consider
we
well
of
this
:
Shall
flesh
and
bloud
in
a
case
of
life
and
death
,
venture
upon
a
possibility
,
rather
then
lie
still
in
assured
misery
;
venture
without
any
promise
:
nay
venture
upon
an
enemy
?
And
shall
we
be
so
base
,
and
cowardly
in
the
case
of
our
immortall
soules
,
as
to
chuse
rather
to
perish
where
we
lie
,
then
to
venture
our selves
upon
a
mercifull
promise
,
upon
no
enemy
,
but
a
Father
,
who
assures
us
that
we
shall
not
onely
not
be
worse
then
we
were
,
but
happy
and
forgiven
?
Who
should
be
so
foole-hardy
,
but
one
that
was
never
put
to
throughly
,
in
the
sense
of
his
unavoidable
misery
?
If
the
party
pursued
by
the
avenger
of
bloud
,
should
(
having
advantage
of
ground
of
the
pursuer
)
wilfully
have
lien
downe
in
the
mid-way
,
saying
,
I
shall
never
get
thither
,
I
were
as
good
lie
still
for
naught
,
as
goe
for
naught
,
would
not
any
man
have
thought
him
a
senselesse
blocke
,
not
affected
with
his
danger
?
Therefore
(
to
end
this
)
seeing
there
is
that
in
the
promise
,
which
can
remedy
us
,
let
us
make
toward
it
:
and
if
our
base
spirits
misgive
us
in
the
entrance
,
as
not
knowing
the
successe
,
yet
let
our
inward
disease
thrust
us
forward
,
and
tell
us
,
This
is
no
time
of
quarrelling
with
God
,
and
keeping
of
our
misery
still
,
but
rather
of
seeking
out
:
worse
we
cannot
be
,
better
we
may
be
:
let
us
therefore
preferre
hope
before
ruine
,
and
say
,
If
I
must
needs
perish
,
I
will
perish
by
venturing
,
not
by
cowardize
.
So
much
for
the
fifth
.
And
to
conclude
,
by
these
meanes
,
let
us
resigne
up
our selves
to
the
authority
and
power
of
the
promise
,
which
hath
as
infinite
a
supply
of
helpe
from
a
fountaine
of
grace
to
answer
our
doubts
and
cavils
as
we
have
of
objections
to
discourage
our selves
:
And
,
the
rather
because
it
is
eternall
,
to
survive
all
our
tedious
and
endlesse
cavils
:
Let
us
claspe
and
cleave
to
this
promise
,
as
having
grounds
enough
(
from
the
manifold
excellencies
therein
contained
)
to
match
our
feares
:
let
us
consent
to
the
offer
of
it
,
and
obey
the
command
of
it
:
let
us
set
to
our
seale
,
that
it
is
true
,
not
onely
in
it selfe
,
but
also
to
us
,
for
our
remedy
:
let
us
be
carried
into
the
streame
of
it
,
as
being
able
to
turne
our
streame
a
quite
contrary
way
:
let
us
lot
upon
it
,
set
up
our
rest
in
it
,
buy
and
sell
upon
it
,
as
the
thing
we
make
full
reckoning
and
account
to
be
happy
by
:
yea
,
let
us
plead
it
,
when
our
necessities
,
carnall
hearts
,
doubts
and
feares
doe
put
us
to
it
,
as
those
who
will
not
easily
forgoe
their
right
in
it
:
and
so
hold
it
,
as
that
which
the
Lord
our
God
hath
bestowed
upon
us
,
Iudg.
and
therefore
(
as
Iphta
once
said
)
we
will
possesse
it
,
and
not
be
beaten
off
from
it
,
whatsoever
any
enemy
can
say
to
weaken
it
.
Thus
much
for
this
Use
of
Admonotion
may
serve
.
The
next
is
Use
of
Exhortation
Exhortation
.
to
all
such
as
either
doe
desire
Use
6
to
feele
:
In
2
Branches
.
or
such
as
have
felt
this
benefit
by
the
promise
already
to
free
them
from
their
distempers
.
The
former
to
refuse
no
pains
to
get
faith
:
the
latter
both
to
blesse
God
for
that
liberty
,
yea
to
trust
him
for
the
true
peace
of
Conscience
issuing
from
faith
:
and
also
to
rely
upon
the
promise
for
a
riddance
from
all
future
distempers
which
may
arise
from
revolts
,
temptations
,
or
crosses
,
throughout
their
course
.
Let
me
speake
a
word
of
both
.
For
the
first
,
let
every
poore
soule
be
encouraged
to
breake
through
all
difficulties
,
hindring
the
soule
from
beleeving
,
because
the
fruit
recompenceth
the
cost
.
I
remember
,
how
one
of
the
poore
Martyrs
encouraged
his
fellow
(
the
one
being
a
blind
man
,
and
the
other
a
lame
)
being
at
the
stake
,
Be
of
good
cheere
(
saith
the
one
to
the
other
)
we
have
a
sharpe
breakfast
,
but
we
shall
have
a
sweete
supper
:
my
Lord
of
London
(
Boner
)
shall
heale
me
of
my
blindnesse
,
and
thee
of
thy
lamenesse
,
in
a
short
space
:
Could
a
poore
blind
creature
encourage
himselfe
against
the
fire
,
for
the
hope
of
freedome
from
his
blindnesse
,
and
count
a
bloudy
wretch
a
good
Physitian
in
that
respect
?
What
shouldest
thou
doe
then
,
for
the
hope
of
riddance
from
those
distempers
,
which
have
hindred
thine
inward
peace
,
and
have
held
thee
downe
all
thy
dayes
till
now
?
Oh!
how
good
a
Physitian
should
he
be
,
and
how
blessed
a
medicine
should
that
be
,
that
should
ridde
thee
from
them
?
Secondly
,
how
should
thy
loynes
blesse
the
Lord
for
this
mercy
?
How
precious
was
Elisha
to
Naaman
for
his
cure
?
how
beautifull
should
the
feete
of
them
be
that
bring
glad
tidings
of
peace
?
But
especially
what
experience
should
this
worke
,
in
time
to
come
,
in
all
such
,
as
the
Sonne
hath
thus
freed
?
What
Giant
shouldest
thou
feare
,
having
overcome
the
Lion
and
the
Beare
?
What
after
births
and
paines
should
affright
thee
,
having
escaped
the
chiefe
paines
of
travell
and
birth
it selfe
?
It
is
sweete
to
thinke
how
strong
the
Saints
of
God
have
beene
,
by
this
experience
,
and
with
what
triumph
they
speake
of
this
deliverance
.
As
Paul
in
2
Cor.
1.
Who
hath
delivered
from
so
great
a
death
,
who
doth
deliver
,
and
I
am
perswaded
will
deliver
!
And
yet
who
had
such
after
reckonings
as
he
had
?
So
often
in
spirituall
desertions
,
in
soule-buffetings
,
in
perils
by
land
,
sea
,
enemies
:
he
was
much
in
labour
,
in
travell
,
often
stoned
,
imprisoned
,
persecuted
:
yet
(
saith
he
)
out
of
all
these
the
Lord
delivered
me
;
yea
,
and
still
will
,
to
his
glory
,
till
my
worke
be
finished
:
Thus
the
Church
speakes
Psal.
123.
That
if
God
had
not
beene
of
her
side
,
the
waves
had
swallowed
her
up
:
and
yet
God
had
broken
the
snare
,
and
her
soule
was
escaped
.
And
what
then
?
Our
helpe
(
saith
she
)
stands
in
the
name
of
the
Lord
.
The
poore
lame
and
blind
man
in
the
Gospel
,
being
bidde
to
come
to
Christ
,
was
heartned
on
by
the
standers
by
:
Be
of
good
cheere
(
say
they
)
the
Master
calleth
thee
:
So
say
I
,
Be
of
good
cheere
,
If
when
thou
wert
yet
weake
,
and
unable
to
helpe
thy selfe
,
yet
the
Lord
bare
thee
through
,
eased
thee
of
all
thy
distempers
,
when
thou
saidst
,
It
shall
never
goe
well
:
Oh!
what
speciall
lets
by
infidelity
,
feare
,
and
tentation
,
what
speciall
risings
up
and
bubblings
up
of
corruption
can
he
not
suppresse
in
thee
?
Now
he
hath
given
thee
strength
and
experience
by
his
promise
,
why
shouldest
thou
distrust
him
?
One
saith
,
What
can
seeme
great
to
him
,
to
whom
the
greatnesse
of
the
whole
world
is
knowne
?
So
,
what
can
seeme
tedious
to
him
to
overcome
,
who
hath
got
the
victory
over
his
horrors
of
conscience
,
and
pangs
of
a
froward
sullen
heart
through
unbeliefe
?
Let
us
nourish
this
experience
lively
and
effectually
in
our selves
against
straits
,
either
by
inward
desertings
,
or
outward
enemies
?
Our
Lord
Jesus
felt
both
upon
the
crosse
,
that
we
might
trust
him
for
freedome
from
both
:
That
Crosse
to
which
he
nayled
all
Devils
and
men
,
enemies
to
his
grace
,
shall
also
overcome
all
their
second
assaults
and
affronts
:
and
the
gates
of
hell
shall
not
prevaile
against
us
,
if
we
cast
not
away
our
confidence
.
Yea
,
this
our
freedome
shall
be
our
earnest-peny
of
that
peace
which
the
Lord
shall
settle
upon
our
consciences
for
time
to
come
:
a
pledge
of
that
eternall
rest
,
which
one
day
(
when
he
shall
cleare
the
coast
from
all
tempests
and
blasts
of
this
world
)
with
full
serenity
and
calmnesse
the
Lord
shall
translate
us
unto
hereafter
.
If
this
Angel
stand
by
us
,
although
we
were
in
as
deepe
distresse
as
Paul
,
when
no
Sunne
,
Moone
,
or
Starres
appeared
for
fourteene
dayes
:
we
shall
leape
up
(
as
he
did
among
a
rout
of
Ruffians
and
Souldiers
)
saying
,
I
trust
God
,
that
not
one
haire
of
our
head
shall
fall
to
the
ground
.
Oh!
how
well-pleasing
to
God
is
it
,
that
we
give
not
over
our
hold
,
and
cast
not
away
our
Shield
and
Sword
,
when
we
have
greatest
need
of
it
?
And
so
much
may
serve
for
this
Use
.
Lastly
,
this
may
serve
for
instruction
,
to
teach
us
the
just
proceeding
of
God
against
all
Hypocrites
,
who
reject
his
Word
,
in
this
respect
,
loving
their
distempers
so
well
,
that
they
care
not
Use
7
for
getting
faith
to
be
rid
of
them
.
The
soule
that
longs
for
faith
,
Instruct
.
longs
for
peace
,
and
riddance
of
such
slavish
companions
:
but
,
they
who
withdraw
from
God
,
and
will
not
beleeve
,
it
is
just
with
God
,
to
leave
them
and
their
distempers
together
till
they
cannot
be
separated
.
Ezekiel
speaking
of
the
people
of
his
time
,
compares
them
to
a
seething
pot
,
whose
meat
,
liquor
,
and
scum
sod
all
together
,
till
they
,
with
the
pot
it selfe
were
burnt
all
together
.
So
it
is
just
with
God
,
that
they
,
who
would
not
have
the
precious
separated
from
the
vile
,
should
have
their
owne
faith
still
;
and
be
left
to
their
staggerings
,
unquietnesses
,
false
case
,
deceits
and
delusions
,
and
never
be
purged
from
their
defilements
.
Peter
excellently
speakes
to
this
purpose
,
Epist.
1.
Cap.
2.6.7
.
of
such
as
will
not
accept
the
Lord
Jesus
to
be
their
corner-stone
of
safety
:
Surely
they
find
him
a
stone
of
stumbling
and
offence
.
So
I
say
to
these
,
Since
you
cared
not
to
trust
in
Christ
,
to
ridde
you
of
your
corruptions
,
dead
hearts
,
vanities
,
lusts
,
earthlinesse
,
your
unbeliefe
,
false
hopes
,
feares
,
your
owne
affections
and
wayes
:
it
is
just
with
God
to
leave
you
still
to
astonishment
and
anguish
of
heart
:
to
sinke
and
perish
,
to
fall
and
be
destroyed
,
Esa.
28.
by
this
Rocke
of
offence
.
Christ
is
either
a
Rocke
to
save
,
or
to
crush
in
pieces
.
And
I
have
noted
that
many
Pharisees
and
Hypocrites
,
refusing
Christ
,
have
turned
cavillers
against
the
way
of
God
,
complainers
,
murmurers
against
it
,
as
base
,
tedious
,
and
difficult
,
if
not
scorners
and
enemies
.
So
much
for
this
Doctrine
and
Lecture
.
THE
THREE
AND
TWENTIETH
AND
LAST
LECTVRE
,
Vpon
the
fifteenth
VERSE
,
and
so
forward
.
VERSE
XV.
to
the
XIX
.
And
he
returned
to
the
man
of
God
,
he
and
all
his
company
,
and
came
,
and
stood
before
him
:
and
said
,
Behold
,
now
I
know
that
there
is
no
God
in
all
the
earth
,
save
in
Israel
:
Now
therefore
I
pray
thee
take
a
blessing
of
thy
servant
.
But
he
said
,
As
the
Lord
liveth
,
before
whom
I
stand
,
I
will
receive
none
:
And
he
u●ged
him
to
take
it
:
but
he
refused
.
And
Naaman
said
,
Shall
there
not
then
be
given
two
Mules
load
of
earth
to
thy
servant
,
&c.
In
this
thing
,
the
Lord
pardon
thy
servant
,
&c.
To
whom
Elisha
said
,
Goe
in
peace
.
Entrance
upon
this
4
generall
.
ALthough
Brethren
,
at
my
first
entry
upon
this
text
,
I
propounded
no
more
Verses
of
this
Chapter
to
treat
upon
,
save
what
I
finished
the
last
Lecture
:
yet
,
this
one
day
of
our
Lecture
(
being
the
last
that
you
and
I
are
like
to
teach
and
heare
each
other
)
and
the
last
of
our
yeare
,
requiring
that
I
should
say
somewhat
unto
you
:
Also
my
studies
having
reached
fully
to
another
Sermon
:
and
besides
this
fourth
part
of
the
Chapter
,
craving
some
connexion
with
the
three
other
handled
already
:
I
have
set
apart
this
day
to
this
end
,
One
point
may
give
light
to
al
the
particulars
following
,
being
7.
if
God
permit
:
To
wit
,
to
handle
some
one
such
point
out
of
the
whole
Harmony
of
these
five
Verses
following
,
as
may
give
you
some
generall
light
into
the
whole
context
:
for
time
will
not
permit
us
to
go
through
all
.
These
five
verses
then
,
as
I
told
you
in
their
Title
,
containe
the
remoter
consequences
of
Naamans
obedience
.
To
give
you
a
briefe
view
and
taste
of
them
,
these
they
are
.
First
,
there
is
the
true
spirit
of
the
cure
to
be
evidently
discerned
in
this
new
Convert
:
feeling
the
truth
of
the
Word
in
himselfe
,
and
virtue
let
out
from
heaven
into
Jordan
to
heale
him
,
he
takes
it
not
as
a
common
thing
,
and
like
a
blocke
without
sense
:
but
is
presently
,
and
instantly
,
and
erresistibly
ravished
as
with
a
new
spirit
,
begotten
by
the
worke
of
God
upon
his
soule
,
as
well
as
his
body
.
The
Lord
darting
grace
of
mercy
and
compassion
into
his
heart
as
well
as
health
into
his
flesh
:
(
to
intimate
unto
him
,
by
whose
,
providence
from
first
to
last
he
was
guided
to
so
strange
an
effect
:
)
Lo
,
he
comes
to
the
Prophet
with
a
spirit
of
impotencie
,
admiration
,
and
zeale
,
to
acknowledge
the
Lord
,
with
all
fervor
of
spirit
,
and
to
knit
his
heart
for
ever
in
love
unto
him
,
for
this
cure
of
body
and
soule
.
Secondly
,
feeling
himselfe
unable
to
reach
the
Lord
himselfe
,
he
goes
to
his
Prophet
,
the
next
instrument
of
his
good
,
forgets
his
former
discontent
,
and
entirely
embraces
him
as
the
Prophet
of
God
,
sent
unto
him
for
this
purpose
:
and
to
him
he
directs
his
thankfulnesse
,
which
fell
short
of
God
himselfe
.
Thirdly
,
hee
enters
solemne
league
with
the
Lord
,
to
be
a
close
client
of
his
for
ever
:
ejuring
all
former
false
and
idolatrous
service
,
and
vowing
himselfe
wholly
to
the
Lord
and
his
worship
for
time
to
come
.
Fourthly
,
he
takes
hold
and
possession
of
the
Church
of
God
,
acknowledging
it
to
be
the
onely
true
Church
,
and
therefore
scruing
himselfe
into
it
;
that
although
his
face
was
Aram
ward
yet
his
heart
was
to
Jerusalem
ward
,
and
to
the
true
and
onely
place
where
the
Lord
had
visible
residence
and
presence
at
this
time
.
And
this
although
he
testified
by
a
weake
,
and
poore
expression
,
of
taking
with
him
the
earth
of
the
holy
Land
:
Yet
the
inward
soundnesse
of
heart
,
exceeded
his
weake
signification
.
Fifthly
,
he
discovers
his
unfained
conversion
,
by
a
most
tender
sense
of
that
sin
,
whereby
he
had
formerly
most
offended
God
:
viz.
his
presence
at
the
worship
of
Rimmon
:
this
darts
into
his
converted
soule
,
even
as
a
dash
of
the
tooth-ach
,
or
the
sting
of
an
hornet
.
Sixthly
,
he
is
exceedingly
pierced
with
feare
and
care
,
how
he
might
nourish
that
sparkle
which
God
had
begun
in
him
:
and
how
he
might
shun
and
prevent
that
rocke
of
offence
,
at
which
he
had
mortally
stumbled
before
.
Seventhly
he
is
very
glad
to
aske
direction
,
while
it
was
now
to
be
had
,
how
he
might
order
his
whole
course
for
time
to
come
,
which
being
darke
and
doubtfull
for
the
present
,
hee
therefore
craves
the
Prophets
advice
and
prayers
:
unto
which
the
Prophet
gives
him
a
mercifull
answer
.
These
are
the
parcels
of
this
fourth
generall
.
I
can
but
goe
over
the
first
.
The
point
then
is
this
,
Where
God
workes
a
true
cure
upon
any
soule
,
Doctr.
Every
true
cure
hath
the
spirit
of
the
cure
attending
it
.
there
he
also
workes
the
spirit
of
the
cure
.
By
a
cure
I
meane
conversion
of
a
soule
from
Idols
,
(
not
Rimmon
,
but
)
lusts
and
vanities
,
to
the
living
God
.
By
the
spirit
of
a
cure
,
I
meane
that
instinct
and
disposition
,
that
due
temper
and
quality
which
such
a
cure
deserveth
at
the
hands
of
the
cured
.
And
I
say
not
,
the
spirit
of
him
who
is
cured
,
but
the
sp●rit
of
the
cure
,
that
is
,
such
a
spirit
as
the
mercy
of
him
,
that
heales
the
soule
,
instils
into
it
,
viz
,
to
be
for
God
,
who
hath
beene
for
it
.
Onely
this
:
As
Gods
cure
hath
beene
gracious
,
so
is
the
spirit
of
the
cure
zealous
:
and
as
his
worke
hath
beene
entire
,
whole
and
unfained
to
the
good
of
the
soule
,
that
it
might
no
more
returne
to
folly
,
so
is
the
spirit
of
the
cure
sincere
,
intire
,
&
constant
.
God
hates
patchery
,
and
halfe
cures
:
and
the
spirit
of
the
cure
hates
halfe
thankes
,
halfe
love
,
halfe
affections
.
In
a
word
,
the
spirit
of
a
sound
cure
of
a
soule
,
is
a
tender
spirit
:
the
very
first
fruits
of
the
heart
enlightned
with
faith
,
forgiven
,
renued
,
and
warmed
in
the
wombe
of
mercy
:
the
most
naturall
,
peculiar
,
acceptable
,
and
well
pleasing
fruit
of
the
soule
to
God
.
What
the
spirit
of
a
cure
is
.
It
stands
in
a
tender
love
(
truly
called
the
first
love
)
a
tender
joy
in
God
,
tender
compassions
towards
him
,
tender
jealousie
of
that
which
might
provoke
●im
,
tender
care
to
please
him
,
tendernesse
of
spirit
both
to
him
in
affections
of
desire
and
delight
,
and
also
for
him
,
in
zeale
and
revenge
,
defence
,
and
taking
up
armes
for
him
.
And
it
rests
not
in
him
:
but
descends
to
a
tender
love
to
his
Truth
,
Worship
,
Services
,
Sacraments
,
Sabbaths
,
Servants
,
and
all
which
hath
any
relation
to
God
,
even
for
his
sake
.
This
in
short
is
that
I
meane
by
this
spirit
of
a
cure
.
I
pitch
upon
this
point
the
more
willingly
,
because
it
hath
an
easie
comprehension
of
all
those
seven
consequences
of
the
cure
above
named
.
And
although
each
of
them
be
distinct
,
yet
because
this
is
my
last
Lecture
,
I
am
glad
that
one
doctrine
hath
so
good
a
lot
as
to
give
you
(
though
but
in
generall
,
and
farre
off
)
a
view
of
the
whole
.
For
in
this
spirit
of
the
cure
,
all
those
fruits
of
Naamans
returne
from
Jordan
,
may
be
coucht
together
,
as
a
garment
into
one
knot
.
Explication
of
the
Doctrine
.
Marke
then
,
for
explication
sake
,
thus
much
.
It
is
with
the
soule
in
point
of
spirituall
cure
,
as
with
the
body
,
in
case
of
a
bodily
.
Who
being
heal'd
by
some
odde
rare
Physitian
of
a
mortall
disease
,
and
such
an
one
as
all
the
Physitians
in
the
country
could
not
turne
their
hands
unto
,
yea
such
as
all
others
gave
over
,
as
desperate
,
and
past
their
skill
:
by
some
odde
Physitian
,
(
I
say
)
one
of
a
thousand
,
who
himselfe
could
not
have
heald
it
neither
,
except
he
had
by
divine
hand
beene
peculiarly
made
and
train'd
up
for
the
very
nonce
to
be
skilfull
in
such
a
disease
:
and
such
a
one
as
will
by
no
meanes
take
money
or
fees
,
but
scornes
it
,
only
stands
upon
doing
good
,
preventing
sad
wreck
of
the
diseased
,
that
he
might
get
himself
a
name
of
a
mercifull
and
skilfull
Physitian
:
Tell
me
now
,
what
man
or
woman
is
there
living
,
who
,
having
such
a
cure
of
such
a
Physitian
,
would
or
could
,
or
hath
the
heart
to
turne
away
from
him
,
like
a
blocke
insensible
and
●naffected
w●th
such
a
favour
?
There
is
no
such
man
breathing
,
I
thinke
:
But
this
is
common
:
if
any
get
such
a
rare
cure
,
all
is
too
little
to
make
recompense
,
though
he
should
sell
himselfe
to
his
shirt
:
he
hath
no
power
to
do
other
,
he
thinkes
the
same
evill
would
take
him
then
.
If
he
see
that
no
reward
will
fasten
upon
the
Physitian
,
but
he
will
needs
bestow
it
freely
,
the
more
his
purse
is
discharged
,
the
closer
his
heart
is
knit
,
his
affections
are
up
in
armes
,
his
tongue
is
loosed
:
Oh!
what
love
is
this
?
what
moved
his
heart
thus
to
me
?
what
a
man
of
men
is
he
?
what
admiration
have
I
him
in
?
O
how
I
love
him
?
what
is
there
which
I
would
not
do
for
him
?
run
,
ride
,
spend
for
him
?
suffer
for
him
,
expose
my selfe
to
any
hazard
,
maintaine
his
quarrell
by
any
weapon
?
O
how
he
commends
him
,
in
all
companies
,
and
blazeth
his
name
farre
and
wide
,
till
he
have
raised
up
as
great
fame
abroad
,
as
reputation
at
home
.
Aske
him
why
he
doth
so
,
he
will
answer
,
That
I
am
,
I
am
under
God
,
by
him
:
I
was
a
dead
man
,
worse
I
could
not
be
,
he
hath
restored
mee
to
health
,
and
I
am
better
(
I
thinke
)
then
ever
I
was
:
and
therefore
I
must
alway
count
him
my
preserver
.
I
remember
in
the
Roman
story
I
have
read
of
a
certaine
spectacle
upon
the
Circk
or
Theatre
of
Rome
,
where
(
among
other
sports
)
condemned
persons
were
to
fight
for
their
lives
with
wild
beasts
;
it
fell
out
so
,
that
a
man
before
time
passing
through
the
wildernesse
met
with
a
lyon
.
And
looking
for
no
other
then
death
,
fell
downe
for
feare
.
An
illustration
of
the
point
.
But
the
poore
Lion
approached
to
him
with
much
moane
,
and
held
out
his
foote
to
the
man
,
which
foot
of
his
,
by
reason
of
a
thorn
,
or
some
such
like
thing
sticking
deep
therein
,
had
so
rankled
and
swell'd
,
that
it
was
like
to
hazard
the
lyons
life
:
The
man
with
all
his
Art
and
skill
fell
to
his
Surgery
,
and
so
wrought
that
he
pull'd
out
the
thorne
out
of
the
Lyons
foote
,
by
the
rootes
.
The
poore
beast
feeling
her
aile
and
danger
gone
,
fawnes
upon
the
poore
man
,
and
makes
all
the
love
,
that
a
dumbe
creature
could
possibly
,
to
him
:
leads
him
out
of
the
forrest
,
and
there
leaves
him
,
and
sets
him
at
liberty
.
It
was
the
lot
of
this
lyon
after
,
to
be
taken
,
and
to
be
sent
to
Rome
for
a
present
,
and
it
was
the
worse
lot
of
the
man
to
commit
a
great
Robbery
:
and
being
condemned
to
the
Theatre
,
to
fight
,
what
lyon
must
be
brought
forth
to
fight
with
this
man
but
this
lyon
?
The
man
all
amort
,
and
despairing
of
life
,
this
preserved
lyon
knowes
his
Surgeon
,
&
comes
to
him
,
fawnes
upon
him
again
,
and
by
no
meanes
could
be
pull'd
from
the
mans
side
and
embraces
,
but
to
bring
the
man
to
mind
of
the
cause
,
he
puts
forth
his
foot
heal'd
of
the
thorne
.
The
people
defeated
of
their
expectation
,
turn'd
their
sporting
humour
into
admiration
,
asking
the
caytiffe
,
the
reason
of
so
marvellous
an
accident
.
The
man
publiquely
opens
the
history
,
as
it
were
wrought
:
whereupon
cruelty
being
turn'd
into
astonishment
&
pity
,
they
decreed
a
statue
to
be
set
up
in
the
Market
place
(
for
eternall
memory
of
the
fact
)
of
a
Lyon
embracing
a
man
;
over
the
Lyons
head
,
with
this
title
,
Behold
a
Lyon
,
the
saviour
of
a
man
:
over
the
mans
head
.
Behold
a
man
the
Physitian
of
a
Lyon
.
I
have
beene
too
long
,
but
the
workes
of
God
are
not
to
be
neglected
;
I
would
but
shew
you
the
spirit
of
a
cure
,
even
in
a
dumbe
creature
:
what
then
is
it
in
a
reasonable
?
But
what
comparison
is
there
betweene
either
and
the
spirit
of
cure
in
the
spirituall
soule
and
conscience
converted
?
Oh!
no
tongue
can
utter
it
,
onely
we
may
admire
it
.
Proofes
of
the
Doctrine
.
1
In
examples
Examples
in
our
Saviours
story
we
have
many
of
the
spirit
of
bodily
cures
.
How
many
did
our
Saviour
cure
,
of
whom
it
is
said
,
he
was
faine
to
charme
them
from
telling
it
abroad
?
yet
they
could
not
,
but
so
much
the
more
blazed
it
,
to
make
him
famous
.
Others
were
no
sooner
healed
,
but
arose
and
ministred
unto
him
:
others
could
not
so
part
with
him
,
but
followed
him
.
But
one
of
all
others
will
best
serve
our
turne
,
and
that
is
the
blind
man
,
Joh.
9.
Ioh.
9.
who
though
he
had
but
poore
seede
sowne
in
him
of
any
faith
,
as
appeares
after
:
yet
from
this
spirit
of
the
cure
of
his
blindnesse
did
strange
things
:
magnifyed
Christ
,
call'd
him
a
Prophet
,
wondred
that
those
who
had
their
eyes
should
not
know
him
!
when
the
enemies
of
Christ
,
like
hornets
,
came
about
his
eares
to
deface
the
miracle
and
the
doer
of
it
,
yet
strong
was
the
spirit
of
this
cure
in
the
man
,
that
he
could
not
endure
their
malice
:
though
he
knew
their
spite
and
rage
,
and
the
danger
of
it
,
as
well
as
his
parents
,
yet
he
would
not
spare
them
an
inch
:
What
saith
hee
?
12
,
13
,
14
,
15
,
16.
verses
.
Will
ye
be
his
Disciples
?
That
were
fitter
for
you
,
then
to
smother
such
a
miracle
.
From
the
beginning
of
the
world
to
this
day
was
it
never
heard
of
,
that
any
opened
the
eies
of
the
blind
.
Oh!
how
it
affected
him
!
Surely
it
might
have
become
one
of
his
strongest
Apostles
thus
to
have
defended
him
.
But
the
spirit
of
a
cure
,
and
the
love
of
such
is
stronger
then
death
;
at
least
then
Excommunication
.
And
when
the
Lord
Jesus
met
him
,
he
added
the
spirit
of
a
better
cure
,
and
of
conversion
.
These
hints
I
have
given
you
for
familiar
explication
of
the
nature
of
that
I
speake
of
.
But
to
leave
these
,
let
mee
come
to
the
Doctrine
it selfe
,
to
ground
it
out
of
the
Word
,
to
give
you
a
few
Reasons
,
and
so
come
we
to
Use
.
2.
Grounds
of
the
Scripture
.
Ier.
2.2
,
3
,
4.
For
the
first
of
these
,
read
Jerem.
2.2
.
I
remember
thee
,
and
the
kindnesse
of
thy
youth
,
and
of
thine
espousals
,
when
thou
wentest
after
mee
in
the
wildernesse
,
&c.
He
speakes
of
that
first
marriage
love
which
passed
betweene
himselfe
and
his
people
:
who
tooke
it
kindly
that
God
had
brought
them
out
of
Egypt
,
bondage
,
and
the
red
Sea
,
and
made
a
song
of
his
mercies
,
and
were
found
of
him
(
so
many
at
least
as
knew
him
aright
:
)
Noting
that
this
first
love
is
as
precious
to
God
,
as
early
fruits
of
the
spring
,
apples
,
peares
,
plums
,
pease
,
or
the
like
are
to
the
taste
of
man
,
as
being
the
most
pure
and
dainty
of
all
.
Zach.
12.10
.
And
that
which
Zachary
in
Ch.
12.10
.
calls
the
spirit
of
grace
,
compassions
,
and
mourning
,
is
sutable
hereto
:
by
which
the
grace
of
God
uttered
it selfe
in
those
who
were
converted
:
as
we
see
it
fulfilled
in
the
Church
,
Act.
2.
who
being
convinced
of
their
killing
the
Lord
of
Life
,
were
prickt
in
heart
,
and
filled
with
mourning
and
tendernesse
,
it
is
called
there
a
powring
out
,
because
of
that
impotencie
,
and
unsatisfiednesse
which
was
in
it
,
that
it
could
not
tel
how
to
expresse
it selfe
enough
to
God
or
man
:
and
the
holy
Ghost
uses
words
of
the
plurall
number
,
noting
how
frequent
their
prayers
were
at
first
conversion
,
and
how
bitter
those
complaints
and
mournings
were
for
their
sinnes
.
So
wee
know
John
,
Revel
.
2.
Revel.
2.3
.
touches
the
same
po●nt
when
he
checkes
the
Church
of
Ephesus
for
the
losse
of
her
first
love
:
we
know
how
tender
and
ardent
that
love
is
,
which
couples
do
beare
each
to
other
when
they
are
first
espoused
together
:
it
may
be
a
patterne
all
the
life
after
.
Sometimes
it
s
styled
by
the
name
of
joy
,
as
it
is
said
,
Matth.
13.44
.
Matt.
13.44
.
That
when
the
Merchant
had
found
that
Pearle
,
for
joy
thereof
,
counting
himselfe
happy
therein
,
he
went
and
sold
all
that
he
had
,
and
bought
that
Pearle
.
And
those
in
Acts
8.
Act.
8.8.39
.
rejoyced
greatly
having
beene
converted
by
Philip
:
as
those
who
have
found
an
hoo●d
of
treasure
,
who
would
not
part
with
it
againe
for
a
world
:
so
the
Eunuch
went
away
rejoycing
.
Sometime
by
the
esteeme
of
the
messenger
,
Ro.
10.
Rom.
10.15
.
How
beautifull
are
the
feet
of
them
that
bring
glad
tidings
of
peace
?
As
Eliezer
,
Gen.
24.30
.
who
brought
Isaacs
tokens
and
bracelets
,
and
newes
of
an
husband
,
was
very
welcome
for
his
message
sake
.
Sometime
it
is
described
by
the
close
fellowship
and
cleaving
of
the
Saints
of
God
together
,
as
Act.
2.
Act.
2.44
,
45.
where
those
that
beleeved
,
could
not
part
with
each
other
,
but
sold
their
possessions
,
and
gave
the
price
for
the
maintenance
of
their
poore
brethren
.
Sometime
it
is
noted
by
the
dearnesse
of
the
heart
to
the
Ministers
of
God
:
as
Galat.
4.15
.
Galat.
4.15
.
For
I
beare
you
witnesse
tha
you
would
have
pull'd
out
your
very
eyes
and
given
to
mee
.
And
much
more
by
that
prodigall
spirit
of
suffering
for
God
:
Heb.
10.37
.
as
Heb.
10.
Call
to
remembrance
the
dayes
of
old
,
wherein
you
suffered
willingly
the
spoyle
of
your
goods
,
were
made
a
gazing-stocke
both
by
reproaches
and
afflictions
:
and
chap.
11.
were
persecuted
and
tormented
,
refusing
to
be
delivered
.
Many
phrases
are
used
in
the
Prophets
to
describe
the
strangenesse
of
this
change
,
as
chap.
55.
end
.
The
Thistle
shall
become
a
Myrtle
tree
,
Esay
55.
ult.
and
the
Bramble
shall
become
a
Fig-tree
,
that
is
,
things
before
uselesse
should
now
put
on
a
new
hew
,
and
become
profitable
for
all
uses
:
yea
to
describe
the
acceptablenesse
thereof
to
God
,
it
is
said
,
That
the
wildernesse
shall
be
as
a
flood
,
Esay
35.2
,
3.
and
the
desert
as
the
garden
of
God
,
Esay
41.10
.
and
as
the
face
of
the
earth
after
the
winter
is
gone
,
and
the
spring
is
come
.
In
the
Canticles
there
is
much
to
this
purpose
,
The
winter
is
past
,
the
spring
is
come
,
Cant.
2.11
,
12.
the
voice
of
the
bird
is
heard
,
the
trees
bud
,
and
the
blossomes
put
forth
:
what
do
all
these
phrases
of
well
pleasingnesse
intimate
,
saving
that
savour
which
the
soule
brought
home
to
God
affords
to
him
,
and
the
favour
which
shee
finds
in
his
eyes
?
But
what
shall
I
need
multiply
over-many
proofes
?
It
is
harder
to
conceale
them
,
then
to
name
them
.
Others
will
offer
themselves
in
the
processe
of
the
Doctrine
.
Reas.
1
Now
for
Reasons
:
they
are
plentifull
,
the
first
may
be
this
:
God
will
have
it
so
for
the
manifesting
of
his
worke
in
the
soules
of
Converts
:
For
the
manifesting
of
his
worke
in
the
soule
.
their
course
formerly
having
beene
so
contrary
,
base
,
and
odious
to
God
and
man
,
noysome
to
themselves
,
barren
,
and
unprofitable
,
themselves
so
insensible
,
so
dead
hearted
,
blockish
,
and
savourlesse
of
good
:
what
can
be
a
more
sensible
marke
of
mercy
to
them
,
then
that
the
Lord
hath
wrought
such
a
change
,
such
affections
,
desire
,
hunger
,
love
,
tendernesse
,
closenesse
to
communion
,
forgetting
their
dung-hill
,
their
pleasures
,
lusts
,
vanities
,
companies
?
What
could
be
a
sweeter
marke
to
a
rude
savage
Jaylor
of
conversion
,
Act.
16.29
.
then
to
spring
in
to
the
Apostles
,
wash
their
wounds
,
make
them
great
cheere
,
and
send
them
away
from
their
chaines
?
What
could
more
comfort
the
heart
of
poore
Lydia
,
Ibid.
then
for
a
coy
Dame
,
now
to
hang
upon
the
Apostles
,
and
to
say
,
If
you
have
found
me
faithfull
,
abide
in
my
house
?
So
that
the
Lord
,
in
part
doth
it
for
the
better
contenting
the
hearts
of
such
,
who
if
some
such
apparent
change
were
not
wrought
,
would
be
ready
to
vanish
in
their
feares
,
and
acknowledge
no
worke
at
all
to
be
wrought
.
Reas.
2
The
second
Reason
:
Because
as
in
the
early
loves
of
the
married
,
For
their
heartning
against
their
difficulties
.
See
Luk.
5.34
,
35
,
37.
while
they
are
together
in
the
Bride-chamber
,
all
is
festivall
,
after-sorrowes
must
not
be
mentioned
,
for
those
will
come
alone
,
and
too
soone
:
now
it
is
honey-moone
,
now
all
must
sound
of
joy
and
gladnesse
,
and
to
talke
of
debts
,
children
,
charge
of
house-keeping
,
and
crosses
,
it
is
out
of
season
:
so
is
it
here
.
The
Lord
foreseeing
the
many
brunts
,
damps
,
eclipses
,
and
sorrows
,
which
his
people
must
meet
with
,
gives
them
this
wine
of
his
flagons
,
and
these
Apples
and
dainties
to
make
merry
with
,
that
they
might
forget
care
,
and
endeare
their
hearts
at
first
so
deeply
in
himselfe
,
that
when
troubles
must
come
,
the
remembrance
of
the
love
of
their
youth
,
may
encourage
them
to
beare
the
more
willingly
:
and
when
they
are
growne
stronger
to
beare
,
then
he
conceales
their
first
delights
,
and
allots
them
harder
conditions
,
suffers
their
feasting
to
be
turn'd
to
fasting
,
their
mirth
into
mournings
,
their
songs
into
sorrow
,
suffers
them
to
be
crockt
among
the
pots
,
hurried
in
the
world
,
dampt
with
hard
conditions
,
and
files
of
their
first
edge
,
that
their
inward
metall
,
and
substance
may
grow
better
.
Thus
he
fits
them
for
both
conditions
.
Reas.
3
Thirdly
,
he
causes
these
expressions
to
come
from
them
,
that
they
may
not
lie
hid
,
To
make
them
objects
of
observation
in
the
world
.
like
Saul
in
the
stuffe
,
but
be
objects
of
marke
and
observation
in
the
eyes
of
others
.
Sometimes
God
puls
out
Wisedome
out
of
her
corners
,
and
clothes
her
with
all
orient
and
beautifull
colours
,
that
she
might
raise
up
admirable
love
of
her selfe
in
such
as
behold
her
.
And
when
it
is
thus
,
each
man
covets
to
have
a
share
in
her
.
These
admirable
operations
,
which
God
workes
in
his
converted
ones
,
are
so
convincing
and
precious
,
that
even
they
who
do
not
desire
them
for
themselves
,
will
yet
covet
them
for
their
beauty
and
comelinesse
which
they
see
in
others
.
Whose
heart
was
not
pierced
in
the
Gaolers
house
to
see
such
strange
affections
bred
in
him
,
all
of
a
sudden
?
when
the
Lord
comes
into
a
family
,
and
discovers
his
worke
in
some
one
or
two
,
in
tender
sorrow
,
in
savory
desires
after
the
promise
,
unwearied
questions
,
Prayers
,
confessions
,
and
the
like
,
who
doth
not
wish
himselfe
in
their
case
?
except
it
be
some
errant
blocke
who
discovers
his
brutishnesse
,
all
are
ravisht
to
see
such
early
beginnings
.
The
Lord
knowes
the
fittest
way
to
worke
upon
men
.
Sooner
will
a
young
novice
by
his
active
spirit
of
the
cure
,
stir
up
others
,
then
some
solid
and
grave
Disciples
,
because
the
spirit
of
the
one
is
more
stirring
,
active
,
and
drawing
than
the
other
.
Fourthly
,
there
is
in
the
cure
of
the
soule
,
converted
to
God
,
Reas.
4
such
an
irresistible
power
,
and
impotencie
,
From
that
irresistible
power
of
Grace
in
the
soule
.
especially
in
the
first
turning
home
of
it
,
that
there
is
no
choaking
,
quenching
,
or
damping
of
it
.
It
resembles
her
originall
.
Seed
,
leaven
,
mustard-seed
,
are
things
of
an
active
and
encreasing
nature
.
Leaven
in
a
little
while
,
will
sowre
all
the
lump
.
Hence
are
those
expressions
of
the
Saints
,
Thy
Word
was
in
mee
as
coales
of
fire
in
my
bosome
?
Can
a
man
carry
them
there
,
and
not
be
burnt
?
I
would
have
kept
in
thy
words
,
(
saith
David
)
but
such
was
the
nature
of
them
that
they
would
not
be
concealed
:
I
had
no
rest
nor
peace
,
till
I
had
uttered
them
to
Congregations
.
Peter
could
not
hold
Christ
in
his
bosome
,
till
he
had
uttered
himselfe
to
Nathaniel
.
That
woman
of
Samaria
had
fire
in
her
bosome
when
she
went
to
tell
her
kindred
&
citizens
the
news
of
Christs
discourse
.
The
love
of
God
workes
in
the
breasts
of
his
Saints
,
as
it
first
wrought
in
his
owne
:
he
having
conceived
it
once
,
could
not
cease
,
till
it
had
discovered
it selfe
to
poore
sunken
Adam
:
and
hee
would
rather
chuse
to
make
his
onely
Sonne
a
Masse
shame
,
then
he
would
not
expresse
it
.
Even
such
is
the
same
love
,
having
once
wrought
in
them
:
it
is
as
the
new
wine
in
the
caske
,
which
must
have
vent
or
else
it
will
breake
.
It
is
like
Josephs
affection
to
Benjamin
,
all
must
be
had
out
from
him
,
Gen.
45.14
.
and
he
must
utter
himselfe
to
him
,
and
fall
upon
his
neck
with
a
kisse
and
teares
.
The
newer
any
thing
is
,
the
more
forcible
.
So
is
it
with
love
.
The
Apostle
hath
a
sweet
word
to
expresse
it
,
The
love
of
Christ
constraines
us
,
2
Cor.
5.
The
word
signifies
,
2
Cor.
5.14
.
gathers
us
up
together
:
as
a
beast
hemmed
in
a
Pinfold
,
hath
an
appetite
after
liberty
:
so
the
spirit
of
love
finds
it selfe
straitned
till
it
breake
out
.
And
1
Cor.
13.
love
is
bountifull
,
and
working
,
1
Cor.
5.
full
of
affection
,
hopeth
all
things
,
endureth
all
things
,
and
the
like
.
The
fifth
,
God
is
the
God
of
order
,
and
loves
sutablenesse
of
Reas.
5
Age
and
Temper
;
youth
naturally
is
hot
,
and
full
of
expressions
:
God
is
the
God
of
order
.
it
is
comely
for
young
ones
to
be
so
:
their
lusts
were
so
before
grace
,
&
therefore
grace
must
be
so
also
.
I
restraine
not
this
heat
to
meere
youth
,
for
if
God
do
convert
elder
ones
,
(
as
Naaman
)
there
is
a
spirituall
youth
or
first
age
,
even
in
them
also
:
grace
at
the
first
is
most
operative
,
be
the
yeares
what
they
may
be
:
but
especially
when
grace
falls
upon
tender
yeares
,
(
as
for
the
most
part
that
is
the
season
,
ere
the
soule
be
sapped
in
lewd
customes
)
then
it
quickens
those
hot
spirits
which
it
meets
with
to
singular
expressions
.
Reas.
6
Lastly
,
by
this
spirit
,
the
Lord
provides
matter
,
and
argument
of
convincement
,
For
the
due
convincement
of
such
as
after
may
wax
luke-warme
and
loose
.
and
inward
checke
for
time
to
come
,
if
at
any
time
his
people
shall
revolt
from
this
grace
of
first
conversion
.
The
Lord
knowes
our
mold
and
fashion
just
,
Psal.
103.
We
seem
at
our
first
setting
forth
to
the
journey
,
so
trimme
and
so
prepared
,
that
no
troubles
nor
difficulties
shall
daunt
our
resolution
:
But
by
that
time
wee
have
travelled
a
while
,
what
with
the
ill
way
,
what
with
ill
weather
,
bad
successe
,
and
what
with
our
owne
weary
and
crazie
spirits
within
,
we
waxe
unto
ward
and
stagger
whether
we
should
goe
forward
or
no.
The
Lord
knowes
how
many
waies
this
first
spirit
of
the
cure
,
flagges
and
wanzes
in
us
:
sometimes
the
abundance
of
iniquity
causes
the
love
of
many
to
waxe
cold
:
this
degenerate
formall
world
is
ready
to
quench
our
spirit
:
the
presidents
of
many
zealous
and
painfull
professors
,
who
are
turned
drunkards
,
uncleane
,
worldlings
,
Epicures
,
and
sinfull
wretches
,
2
Pet.
3.
ult.
do
shake
us
.
The
errour
of
the
wicked
puls
us
from
our
stedfastnesse
:
feare
of
some
men
,
flattery
of
others
,
but
especially
a
cursed
heart
,
on
the
one
side
giddie
,
presuming
,
venturous
;
on
the
otherside
slavish
,
fearfull
and
distrustfull
,
distempers
us
:
so
that
although
we
keep
from
grosse
evils
,
yet
we
are
far
from
that
frame
of
zeale
,
closenesse
,
and
watching
,
which
we
have
found
onely
peace
from
.
Now
when
it
falls
out
thus
,
and
that
crosses
,
debts
,
ill
marriage
care
of
children
and
other
disguisements
,
come
upon
the
necke
of
the
other
:
then
is
the
Lord
faine
to
step
in
,
and
take
us
to
taske
;
to
upbraid
us
,
and
cast
us
in
teeth
with
our
first
spirit
of
cure
,
our
early
first
love
,
sweet
affections
,
covenants
,
humble
feare
,
watchfull
care
,
diligent
paines
,
zealous
spirit
.
Luk.
23.31
.
What
?
was
this
done
in
the
greene
tree
,
and
shall
it
not
be
done
in
the
dry
?
What
?
shall
first
beginnings
shame
thee
?
Didst
thou
begin
in
the
spirit
,
(
if
yet
thou
didst
so
?
)
and
wilt
thou
now
end
in
the
flesh
?
Oh!
is
there
not
enough
in
that
never
dying
spirit
of
an
immortall
hope
of
salvation
,
to
carry
thee
on
in
thy
poore
course
,
with
equalnesse
of
affection
?
Say
the
edge
be
a
little
blunted
,
what
,
is
metall
gone
too
,
is
the
steele
worne
out
of
the
backe
?
That
first
spirit
of
sound
joy
in
God
,
should
by
this
day
have
bred
in
thy
belly
a
welspring
of
water
,
flowing
to
eternall
life
.
Oh!
for
shame
strengthen
the
weary
hands
,
Heb.
12.13
.
and
feeble
knees
,
and
correct
the
crooked
,
that
it
turne
not
out
of
the
way
.
Thus
the
Lord
charmes
a
declining
spirit
,
by
an
experiment
of
her
owne
,
and
brings
her
backe
with
sorrow
and
shame
,
to
her
former
temper
.
So
much
for
Reasons
.
Use
1
Now
for
Use
:
first
,
is
the
spirit
of
a
true
Convert
thus
zealous
for
God
?
This
then
teacheth
us
a
difference
of
cures
,
and
that
all
are
not
alike
:
for
there
are
many
(
to
be
sure
)
farre
from
this
temper
and
frame
of
spirit
.
Instruction
with
an
item
.
Not
every
cure
hath
such
a
stroake
in
the
soule
of
a
man
,
thus
to
change
,
qualifie
and
act
his
spirit
,
to
and
for
the
Lord
.
And
all
to
teach
us
to
try
our
spirits
,
and
to
be
afraid
to
rest
in
any
base
&
counterfeit
cures
,
which
afford
none
of
this
life
and
operation
.
Who
doth
not
now
a
dayes
,
boast
himselfe
to
have
gotten
this
through
cure
?
Counterfeit
cures
very
common
in
the
world
,
true
cures
rare
.
If
once
baptized
,
and
professe
the
Gospell
,
it
is
treason
in
these
dayes
to
put
a
difference
betweene
men
.
Alas
,
yee
poore
wretches
!
the
spirit
within
you
shall
put
the
difference
,
though
others
hold
their
peace
.
The
base
,
degenerate
,
carnall
spirit
of
men
,
now
a
daies
boasting
of
a
cure
and
conversion
,
but
still
the
same
for
their
temper
and
frame
of
spirit
,
or
else
in
a
base
outside
of
zealous
performances
,
and
shewes
of
good
,
without
any
cordiall
,
geniall
spirit
of
self-deniall
,
tendernesse
,
and
love
to
holinesse
bewrayes
sufficiently
whence
their
cures
came
.
Tell
mee
I
pray
,
was
there
such
a
spirit
of
a
cure
in
him
,
whom
Christ
cured
at
the
Poole
after
38.
years
disease
,
Joh.
5.
as
was
in
that
blind
man
,
Ioh.
5.7
.
Ioh.
9.7
,
8
,
9.
Joh.
9.
When
the
former
of
these
was
in
healed
,
what
news
were
there
?
he
went
to
the
Pharisees
,
and
there
jangled
,
but
Christ
heard
no
more
of
him
:
so
that
after
meeting
him
in
the
Temple
,
he
told
him
,
Thou
art
now
healed
,
but
sin
no
more
lest
a
worse
thing
come
unto
thee
:
A
sad
item
,
so
soon
after
!
Alas
,
what
wonder
!
it
was
a
cure
of
the
left
hand
:
a
bodily
cure
of
lame
feet
,
not
of
a
lame
spirit
,
and
thereafter
came
of
it
:
no
spirit
of
tendernesse
,
thankes
,
acknowledgement
,
or
engagement
followed
.
And
what
came
of
those
cures
in
the
wildernesse
which
befell
the
Israelites
?
when
the
Lord
had
heald
them
of
their
bondage
,
taken
away
the
feare
of
Pharaoh
his
hoast
,
Exod.
12.
compared
with
15.
&c.
and
with
Num.
11.
&
15.
and
the
danger
of
the
red
Sea
:
when
hee
had
removed
the
sad
disease
of
famine
and
thirst
:
sent
them
quailes
in
plenty
,
dropt
Manna
from
heaven
into
their
bellies
:
and
fill'd
them
with
the
Rocke
which
gusht
out
and
followed
them
with
water
.
when
as
there
was
a
plague
gone
out
among
them
,
Aaron
with
his
censer
went
and
stood
betweene
the
living
and
the
dead
,
and
staid
it
:
when
scorpions
were
let
fly
among
them
,
to
sting
them
to
death
,
the
Lord
set
up
a
brazen
one
upon
a
Pole
,
to
looke
upon
,
that
beholding
it
,
they
might
escape
:
What
came
of
all
these
cures
?
Nothing
,
their
carcasses
fell
in
the
wildernesse
after
all
these
:
themselves
grew
as
base
murmurers
,
rebels
,
and
breakers
of
Covenant
,
as
ever
:
But
as
for
any
true
spirit
of
a
sound
cure
,
I
meane
,
any
remembring
of
him
that
had
healed
them
,
alas
!
it
was
farre
from
them
.
and
why
I
pray
you
?
Surely
,
because
the
cure
was
but
by
halfes
,
not
a
full
and
sound
one
:
it
came
from
one
Physitian
,
but
not
from
the
like
purpose
of
heart
:
it
reacht
their
bodies
,
but
toucht
not
their
soules
.
How
many
are
there
among
us
,
whom
the
Lord
hath
wrought
cures
upon
?
Some
of
us
he
hath
cured
of
our
poverties
,
and
filled
our
purses
with
money
,
paid
our
debts
,
and
set
us
on
foot
:
others
have
beene
cured
of
our
ill
Names
:
healed
in
point
of
our
bad
yoak-fellowes
:
others
of
us
have
beene
healed
of
our
diseases
of
body
,
agues
,
consumptions
,
dropsies
:
and
God
hath
betrusted
us
with
second
lives
,
like
Hezekiah
,
when
as
we
would
have
given
the
hope
of
them
for
a
straw
:
but
to
what
end
have
all
these
boones
befallen
us
?
surely
to
make
us
more
ranke
,
proud
,
jolly
in
our selves
:
we
have
had
a
spirit
of
our
cures
too
:
but
it
is
such
as
the
disease
had
beene
much
better
then
the
remedy
,
and
had
beene
like
to
have
held
us
in
more
humblenesse
and
feare
,
then
our
cures
:
Eccles.
13.5
.
I
may
say
with
Salomon
,
I
have
seene
a
misery
under
the
Sunne
;
a
cure
bestowed
upon
a
poore
sicke
man
to
the
ruine
of
him
.
2
Chron.
28.22
.
Is
not
this
a
fearfull
cure
?
Ahaz
because
he
was
worse
for
crosses
,
is
thus
branded
,
This
is
King
Ahaz
:
what
shall
our
brand
be
,
who
are
worse
for
our
cures
?
But
this
is
not
all
:
the
preposterousnesse
of
it
,
That
all
the
hope
of
these
seemed
to
be
before
their
cure
:
False
cures
have
a
preposterous
spirit
.
O
then
if
God
would
not
destroy
them
of
this
disease
,
but
let
them
live
,
what
manner
of
ones
would
they
prove
?
but
when
they
lived
,
what
deivlls
have
they
proved
?
That
good
King
sung
,
Esay
38.19
.
The
living
,
the
living
shall
praise
thee
.
But
these
may
cry
,
The
living
shall
do
thee
more
dishonour
then
ever
.
And
to
leave
these
,
others
have
beene
healed
by
a
better
hand
,
by
the
Ministry
of
the
Spirit
,
they
have
beene
healed
of
their
ignorance
,
uncleannesse
,
profane
lives
,
they
have
gotten
knowledge
,
&
reformation
of
some
grosse
evils
:
but
what
shall
we
say
of
them
?
Is
the
spirit
of
a
cure
seene
upon
them
?
Can
any
man
say
,
that
grace
hath
bred
in
them
,
tendernesse
of
conscience
,
love
to
the
people
of
God
,
a
change
of
heart
?
Alas
!
no
such
matter
:
Nay
there
are
some
who
are
not
so
much
as
rid
of
their
grosse
lusts
,
and
yet
make
great
shew
of
zeale
and
forwardnesse
.
Note
.
As
lately
one
arrested
by
the
hand
of
God
,
with
sudden
feare
of
death
,
emptied
himselfe
of
all
,
and
confessed
that
hee
was
habited
in
a
custome
of
adultery
with
three
or
foure
harlots
about
the
same
time
:
and
yet
an
hearer
,
noter
,
repeater
of
Sermons
,
and
a
kind
of
Professor
.
Cures
now
are
all
mens
cases
.
All
will
be
religious
,
and
that
shall
be
the
cover
of
all
their
ranke
lusts
:
plaisters
are
now
applyed
to
all
sores
,
let
them
be
as
festred
within
,
as
rankled
,
and
corrupt
as
they
will
;
not
to
speake
of
secret
evils
of
wrath
,
frowardnesse
,
rage
,
unmercifulnesse
,
rebellion
of
heart
,
worldlinesse
and
the
like
:
Alas
!
these
,
men
have
no
leasure
to
thinke
of
:
they
seeke
religion
as
drunkards
seeke
drinke
,
to
besot
and
disable
their
consciences
,
from
stirring
and
stinging
of
them
.
Misery
of
such
as
rest
in
false
and
halfe
cures
.
What
shall
I
say
of
such
?
Alas
!
there
is
no
spirit
of
a
cure
to
be
seene
in
them
:
they
want
the
sound
cure
,
which
a
spirit
of
conversion
hath
in
it
.
God
hath
two
closets
of
plaisters
and
medicines
,
the
one
outward
,
the
other
secret
:
in
the
former
hee
keepes
universall
salves
for
all
sores
:
in
the
other
Medicines
for
an
hard
heart
,
a
proud
spirit
,
unbeleefe
,
subtilty
,
hollownesse
,
imponitency
:
To
the
former
,
men
flock
apace
:
and
if
they
can
get
them
;
they
care
for
no
more
.
But
the
heart
(
which
God
onely
askes
for
)
runnes
full
of
all
excesse
:
and
so
long
as
the
still
stream
of
outward
Religion
possesses
them
with
security
of
their
estate
,
they
never
lay
ought
to
their
hearts
,
till
wrath
,
and
hell-fire
flash
in
their
faces
,
and
feare
surprizes
Hypocrites
:
Esay
33.13
.
Then
all
turnes
to
horrour
,
and
who
shall
endure
everlasting
burnings
?
But
oh
yee
wofull
people
!
Might
you
not
have
beene
admitted
into
the
inner
closet
,
if
you
had
preased
hard
to
it
!
yes
verily
.
That
paddle
and
adoe
which
you
have
made
to
soder
and
play
the
Hypocrites
,
might
have
beene
better
spent
,
and
sped
better
to
purchase
a
sound
cure
never
to
be
repented
of
.
Tell
me
,
if
a
man
that
hath
a
dangerous
sore
upon
his
body
,
content
himselfe
with
going
to
a
base
Quacksalver
with
a
budget
at
his
backe
,
and
get
of
him
a
little
salve
in
a
clout
to
skinne
his
sore
at
times
,
or
a
little
water
in
a
glasse
to
keepe
it
sweet
;
will
this
prove
a
cure
?
Or
if
he
go
to
a
cunning
Chirurgion
,
and
he
tell
him
,
I
can
cure
you
,
and
make
you
as
sound
a
man
as
ever
you
were
,
but
then
you
must
be
at
some
cost
,
endure
some
paine
,
be
content
to
be
lanced
,
or
to
have
your
sore
search'd
to
the
quick
,
or
to
have
the
dead
flesh
deeply
corrasived
,
and
then
to
be
tented
,
and
to
be
patient
till
it
be
quite
healed
:
But
then
the
sore
man
should
say
,
Alas
!
here
is
cost
:
I
am
loth
to
waite
so
long
,
Can
you
not
bind
it
up
for
me
the
whiles
,
and
keepe
it
warme
,
and
the
Ague
from
taking
it
:
if
you
can
,
I
le
be
content
a
while
,
and
hereafter
I
will
come
againe
!
But
,
by
that
time
,
the
sore
is
gangreen'd
,
or
fistulated
,
or
hath
taken
the
bone
and
marrow
,
and
the
Cihrurgion
tels
him
,
it
is
incurable
,
his
legge
must
be
cut
off
,
or
it
will
cost
him
his
life
.
Would
any
man
praise
this
man
?
Surely
such
are
many
lazars
cures
,
even
such
as
will
make
them
creeples
or
bed-rid
ones
.
But
sound
cures
we
heare
of
few
.
In
the
feare
of
God
,
take
warning
:
All
cures
are
not
of
one
sort
:
God
can
bee
slight
with
the
slight
,
and
sound
with
the
sound
:
Therefore
come
unto
him
,
open
thy
wound
,
move
him
to
pity
,
thou
art
but
a
dead
man
,
if
he
helpe
not
;
come
,
ere
thy
heart
be
quite
hardned
and
past
hope
,
confesse
his
skill
,
submit
to
his
cure
,
let
him
search
,
tent
,
and
handle
thee
as
he
will
:
If
a
sound
cure
be
thine
aime
,
to
get
an
heart
truly
purged
of
thy
humours
,
broken
,
beleeving
and
repentant
,
know
the
Lord
can
cure
thee
wholly
,
as
good
cheape
,
as
by
halfes
;
renounce
thy
patchery
and
hollownesse
,
and
come
to
plaine
termes
,
and
he
can
make
thy
flesh
come
againe
as
a
childs
.
But
know
,
that
till
then
,
no
spirit
of
a
cure
will
be
seene
in
thee
:
nothing
save
a
shifting
,
shuffling
,
doubtfull
,
darke
,
and
staggering
course
,
will
be
come
by
.
Onely
this
sound
cure
will
create
a
spirit
of
cure
in
thee
,
to
be
a
zealous
,
humble
,
and
close
Christian
,
to
be
for
the
honour
of
Him
who
hath
delivered
thee
from
death
and
hell
,
which
no
Physitian
under
Heaven
(
save
him selfe
)
could
have
done
for
thee
.
Use
2
Secondly
,
Terrour
.
this
may
be
terrour
to
all
whose
frame
is
contrary
Branch
1
to
this
spirit
of
Grace
and
Conversion
.
So
farre
from
being
for
God
,
his
Glory
,
his
Gospel
and
Ordinances
,
so
farre
from
the
spirit
of
thankes
,
Terrour
to
all
such
as
nourish
open
and
notorious
diseases
in
themselves
.
zeale
,
and
joy
,
for
grace
and
pardon
,
that
they
still
continue
in
the
myre
of
their
owne
filth
,
and
still
wallow
in
their
defilements
,
of
covetousnesse
,
prophanenesse
,
uncleannesse
,
and
the
like
wofull
wayes
:
So
contrary
to
the
spirit
of
such
as
God
hath
healed
,
that
they
carry
about
,
and
upon
them
,
the
nasty
and
leprous
skin
of
Naaman
;
An
heathenish
,
brutish
and
ignorant
mind
,
void
of
all
light
of
truth
,
an
uncircumcised
heart
,
a
rebellious
,
obstinate
,
and
impenitent
course
,
fraught
with
all
sinne
,
possesses
them
.
I
may
say
,
these
rather
have
the
spirit
of
deepe
and
mortall
disease
upon
them
,
then
the
spirit
of
a
cure
:
they
carry
that
in
their
bosomes
,
which
is
farre
more
mortall
then
Naamans
disease
:
To
wit
,
the
spirit
of
old
Adam
,
of
blindnesse
,
bad
customes
,
the
spirit
of
the
earth
,
and
their
lusts
:
nay
worse
,
the
spirit
of
rebellion
,
malice
,
and
untractablenesse
of
heart
:
they
will
not
be
reproved
,
nor
convinced
;
but
fight
against
the
Lord
and
his
truth
,
yea
some
of
them
against
their
owne
light
:
which
is
as
contrary
to
the
spirit
of
Grace
as
can
be
.
Oh!
the
sinnes
they
commit
,
are
committed
with
an
high
hand
,
they
were
never
slaine
by
the
killing
letter
of
the
Law
,
but
are
alive
,
jolly
,
and
secure
,
their
sinne
weares
a
Crowne
,
the
King
is
not
higher
when
he
weares
his
Crowne
,
then
these
are
,
when
they
are
in
their
Alehouses
,
their
games
,
their
adulterous
and
ungodly
practises
:
Their
tongues
are
their
owne
(
for
they
were
never
redeemed
with
a
price
)
their
passions
,
humours
are
violent
:
Their
thoughts
,
Psal.
12.5
.
1
Cor.
6.20
.
Esay
13.22
.
a
very
through-fare
for
the
Devill
:
as
Esay
saith
,
an
habitation
of
Dragons
and
Ostriches
:
so
furious
,
so
false
in
their
dealings
,
so
intemperate
,
that
none
can
live
by
them
.
Brethren
,
it
is
one
thing
to
have
sinne
,
another
to
have
a
spirit
of
sinne
:
A
spirit
of
wrath
,
is
a
prevailing
habitednesse
of
it
:
a
spirit
of
revenge
,
is
a
restlesse
spirit
,
never
quiet
,
till
it
have
wreckt
it selfe
upon
an
enemy
:
a
spirit
of
uncleannesse
,
is
to
be
given
over
to
it
:
a
spirit
of
the
world
,
is
when
not
onely
the
soule
hath
the
world
,
but
the
world
hath
it
:
It
is
one
thing
for
a
man
to
fall
into
a
river
,
and
to
have
some
water
got
into
his
body
,
A
spirit
of
sin
,
what
,
and
how
fearfull
it
is
.
Heb.
13.5
.
another
to
lie
under
water
,
and
to
be
drown'd
in
it
.
The
Apostle
Heb.
13.5
.
tels
us
of
a
conversation
in
covetousnesse
(
or
the
love
of
silver
,
as
the
word
is
)
which
is
then
,
when
a
man
is
in
the
power
of
that
lust
,
when
it
hath
got
the
soule
into
her
snare
,
and
chaines
:
so
that
the
flame
and
bent
of
it
,
is
for
gaine
,
all
the
thoughts
,
affections
,
and
devices
of
the
heart
,
are
that
way
,
sleeping
,
waking
,
alone
,
or
in
company
,
in
calling
,
or
in
worship
of
God
,
worky
dayes
or
Sabbaths
,
all
is
fish
comes
to
net
with
such
a
base
heart
,
as
is
powred
out
after
that
Idoll
:
And
(
Brethren
)
how
many
still
of
our
people
are
such
as
these
?
So
farre
from
the
spirit
of
Grace
,
tendernesse
,
2
Cor.
4.4
.
compassions
,
bowels
of
deare
affection
to
God
,
to
his
truth
and
Name
;
that
rather
the
spirit
of
the
Prince
of
this
world
rules
in
them
,
acts
and
carries
them
(
as
sworne
slaves
of
hell
,
and
foes
of
grace
)
according
to
his
owne
pleasure
.
Oh
brethren
!
these
are
the
sadde
times
,
wherein
the
true
spirit
of
Grace
and
of
a
converted
soule
,
are
rare
dainties
.
Since
the
power
of
the
Gospel
hath
beene
resisted
,
God
hath
given
men
over
to
the
spirit
of
all
sensuall
prophanenesse
:
The
spirit
of
roysting
,
swearing
,
drunkennesse
,
long
lockes
,
and
all
lust
,
yea
scorning
the
Gospell
and
all
wholsome
Ministery
,
is
come
in
stead
thereof
.
That
promise
of
powring
out
the
spirit
of
prophecie
upon
all
flesh
is
gone
:
The
spirit
of
the
Stewes
and
Alehouse
,
Ioel
2.
ignorance
,
and
every
man
for
himselfe
,
is
come
in
:
The
faces
of
men
and
women
are
altred
with
their
spirits
,
into
the
faces
of
Lions
,
Wolves
,
and
foxes
:
The
Gospel
serves
either
for
a
stalking-horse
of
hypocrites
,
or
a
scare-crow
of
the
lewd
:
Except
God
be
a
breaking
off
our
whole
frame
,
and
knocking
together
of
our
old
brasse
and
pewter
to
melt
us
,
and
mould
us
anew
,
in
the
Furnace
of
affliction
,
I
know
not
what
to
thinke
of
the
spirit
,
that
rules
among
us
!
If
Heathens
should
see
some
of
us
,
it
would
make
them
loath
the
Gospel
,
and
embrace
their
gods
,
Bacchus
,
Venus
,
and
the
rest
more
strongly
then
ever
.
Enough
wee
have
who
are
of
the
spirit
of
Caiphas
his
Hall
,
and
those
that
spited
,
scorned
,
and
spit
at
Christ
,
crying
,
Crucifie
him
:
not
many
whose
spirits
are
towards
him
,
tender
to
his
glory
,
to
his
mercy
,
and
grace
,
to
his
poore
Church
and
people
.
Oh
the
spirit
of
ambition
!
selfe-love
is
now
all
in
all
.
What
should
I
say
to
such
?
except
they
be
accursed
by
Gods
owne
mouth
,
that
never
any
good
should
seaze
upon
them
,
let
this
point
,
in
Gods
feare
,
scare
them
.
Me
thinkes
thou
shouldst
not
heare
of
such
a
spirit
of
Grace
and
tendernesse
,
as
I
speake
of
,
but
thy
soule
sho●ld
tremble
,
and
thy
heart
throb
in
thy
bosome
,
to
consider
what
a
contrary
spirit
of
corruption
and
hell
,
thou
walkest
with
?
Oh!
if
God
should
leave
thee
to
this
spirit
of
thine
owne
,
to
be
conceited
of
thy selfe
,
to
feare
no
danger
to
be
carelesse
what
may
betide
thee
,
and
to
adde
drunkennesse
unto
thirst
,
what
shall
become
of
thee
?
what
is
wanting
(
save
hell
it selfe
)
to
make
up
the
woe
of
such
a
soule
?
And
yet
,
I
tell
thee
,
this
is
not
farre
off
from
thee
;
Read
Deut.
29.
Deut
29.15
.
If
any
man
hearing
the
words
of
this
booke
,
and
the
curses
thereof
,
shall
yet
say
in
his
heart
,
I
shall
have
peace
,
I
shall
fare
well
,
I
feare
nothing
;
Especially
if
conceited
of
its
owne
welfare
.
the
wrath
of
God
shall
smoke
out
against
such
a
man
,
and
God
will
not
be
entreated
of
him
for
why
?
he
is
over
head
and
eares
in
the
spirit
of
gal
&
bitternesse
,
a
thousand
to
one
if
ever
he
recover
:
Therefore
looke
about
thee
in
season
:
As
the
Lord
said
to
Elijah
in
the
cave
,
so
say
I
to
thee
,
Up
,
arise
and
goe
forth
,
for
thou
hast
a
great
journey
to
goe
,
ere
thou
come
at
the
Horeb
of
God
.
I
wish
thee
to
goe
by
mount
Sinai
,
and
hath
thy
base
spirit
throughly
with
those
terrours
of
God
,
1
Kings
19.7
.
which
may
gaster
thee
with
some
feeling
of
thy
condition
.
Sinne
is
got
into
thy
spirit
,
and
hath
seated
it selfe
deeply
in
the
entrals
of
thy
soule
:
A
great
gulfe
is
set
betweene
thee
,
and
the
spirit
of
grace
:
therefore
pull
downe
thy
rebellious
heart
,
and
(
as
Peter
said
to
Simon
Magus
)
try
by
all
meanes
,
whether
this
thy
sinne
may
be
forgiven
thee
.
The
spirit
of
grace
is
joyned
with
the
spirit
of
mourning
:
Acts
8.22
.
Try
whether
God
cannot
bring
thee
out
of
one
spirit
of
bitternesse
into
a
contrary
:
for
he
promiseth
,
that
all
humbled
ones
shall
be
in
bitternesse
,
(
as
a
thing
steept
in
vineger
)
as
he
that
is
in
bitternesse
for
the
losse
of
his
onely
sonne
.
Zach.
12.10
.
Bitternesse
of
a
prophane
and
presumptuous
heart
,
must
be
turned
into
the
bitternesse
of
a
broken
and
subdued
spirit
:
Oh!
that
ever
I
should
exalt
folly
so
highly
,
and
disdaine
mercy
;
yea
,
kill
the
Lord
of
life
,
as
I
have
done
!
Read
Acts
2.
Acts
2.
where
this
prophecy
was
fulfilled
,
in
such
as
crucified
Christ
himselfe
,
and
yet
,
being
pierced
in
heart
for
it
,
the
Lord
powred
the
spirit
of
grace
into
them
,
and
annointed
them
with
oyle
of
gladnesse
and
joy
,
so
that
they
who
murthered
him
,
had
the
first
hansell
of
life
and
pardon
from
him
;
Oh
blessed
art
thou
,
if
the
like
portion
might
befall
thee
,
who
hast
ventured
as
farre
as
they
did
!
So
much
for
this
.
Branch
2
Secondly
,
it
is
terrour
to
all
Neuters
and
Sceptiques
,
whose
spirit
seemes
not
so
ranke
and
cursed
,
Indifferency
&
Neutrality
of
spirit
,
worse
then
prophanenesse
.
Numb
.
23.
25.
but
yet
is
as
deepe
and
dangerous
,
because
they
maintaine
a
vile
spirit
of
indifferency
,
and
mediocrity
,
in
stead
of
this
spirit
of
grace
.
They
say
as
Balac
did
to
Balaam
,
Neither
blesse
,
nor
curse
.
In
this
respect
they
are
worse
then
the
former
,
because
they
utterly
abandon
all
sense
of
the
Gospel
,
and
become
fulsome
Atheists
(
upon
point
)
neither
hot
nor
cold
,
fish
nor
flesh
:
They
would
seeme
to
hate
open
villanies
:
But
then
they
much
more
abhorre
the
spirit
of
the
Gospel
:
Their
spirits
are
flat
and
flash
,
whereas
the
spirit
of
the
Gospel
is
tender
,
Luke
14.
ult.
zealous
,
and
powerfull
:
Wofull
ones
,
hanging
betweene
Heaven
and
Earth
,
cast
downe
from
Heaven
,
vomited
up
from
the
earth
;
Salt
which
hath
lost
his
savour
,
good
for
nothing
,
no
not
for
the
dunghill
!
All
their
skill
stands
in
selfe-concealments
,
forsooth
their
religion
,
and
conscience
may
not
be
known
!
What
?
can
you
worke
wonders
?
can
you
carry
coales
in
your
bosomes
and
not
be
burnt
?
Such
have
their
Religion
to
chuse
.
Doubtlesse
the
not
burning
of
your
bosomes
by
this
fire
,
argues
that
there
is
not
one
coale
of
the
Altar
fallen
upon
them
:
you
are
Quench-coale
,
no
sparkle
of
grace
can
kindle
upon
your
cold
hearth
!
you
must
needs
be
ashamed
of
the
Gospel
,
because
the
spirit
of
magnifying
it
,
and
of
justifying
wisdome
is
not
in
you
,
but
rather
an
aloofe
,
dead
,
and
Gallio-like
spirit
is
in
you
!
Whether
you
serve
Christ
or
Beliall
,
whether
you
be
Popish
or
Protestant
,
who
(
but
God
)
can
judge
?
And
surely
you
lie
fulsome
upon
his
stomach
,
Acts
18.15
.
as
luke-warme
water
,
and
that
which
makes
you
happy
in
your
own
conceit
,
will
prove
you
accursed
in
Gods
:
It
were
better
you
were
hot
or
cold
,
then
thus
wambling
,
and
next
to
be
vomited
for
ever
out
of
the
mouth
of
him
,
Revel
3.19
.
who
never
returnes
to
his
vomit
!
Under
pretext
,
that
thou
darest
not
trust
men
,
thou
betrayest
God
,
and
the
spirit
of
the
Gospel
:
a
remedy
worse
then
the
disease
!
To
be
as
wise
as
a
Serpent
I
disswade
thee
not
:
But
shall
this
destroy
that
naked
simplicity
and
spirit
of
love
to
God
and
his
truth
,
which
where
it
cannot
goe
,
will
creepe
,
and
play
at
small
game
,
rather
then
sit
out
?
What
?
Matth.
10.
2
Cor.
10.4
.
because
we
cannot
expresse
our selves
in
such
acts
and
services
as
we
would
,
or
have
done
,
shall
we
serve
God
with
neither
might
,
spirit
,
or
courage
at
all
?
Is
that
command
dispensable
,
and
confined
to
this
season
or
to
that
?
hath
God
no
need
of
thee
in
dangerous
times
?
or
,
because
thou
darest
trust
no
man
,
wilt
thou
therefore
trust
no
God
?
Shall
the
Gospel
carry
thee
no
further
,
then
ease
,
and
the
serving
of
thine
owne
fleshly
turne
will
concurre
?
Wilt
thou
dare
to
doe
any
thing
against
the
spirit
of
the
Gospel
,
because
thou
hast
not
elbow-roome
sufficient
,
to
act
that
part
as
thou
wouldest
?
It
is
just
with
God
to
take
it
quite
from
thee
,
because
thou
walkest
contrary
to
it
:
And
to
give
thee
over
to
a
close
spirit
of
thine
owne
,
that
thou
shouldest
jeere
and
scorne
the
zealous
,
as
Micoll
did
David
,
dancing
with
his
Ephod
,
before
the
Arke
:
2
Sam.
6.20
.
Was
not
the
King
a
goodly
foole
to
day
?
How
many
of
these
Neutrall
spirits
have
growne
to
it
?
Let
it
gaster
us
from
it
,
and
teach
us
to
nourish
such
a
spirit
in
our
bosomes
,
as
the
Gospel
hath
wrought
(
if
ever
any
such
were
wrought
)
and
to
be
farre
from
disdaining
it
.
He
that
cooles
and
checkes
his
own
spirit
from
zeale
and
grace
,
It
commonly
growes
to
open
prophanenesse
.
will
(
in
a
short
time
)
be
a
secret
discourager
and
checker
of
others
.
How
many
are
there
,
of
yeeres
and
discretion
enough
in
other
matters
,
who
will
baite
their
children
and
servants
from
their
diligence
in
hearing
,
and
zeale
in
profession
?
How
many
will
say
,
I
my selfe
was
as
hot
as
you
,
but
now
time
and
experience
(
they
should
say
,
time
the
Mother
of
truth
,
which
hath
discovered
their
hollow
hearts
)
have
made
me
wiser
?
And
(
I
warrant
you
,
say
they
)
as
hot
as
you
seeme
,
we
shall
have
a
cooling
card
for
you
,
and
in
time
,
when
children
grow
on
,
and
debts
encrease
,
and
an
hard
world
besets
you
,
you
also
will
change
your
zeale
into
wisdome
,
and
become
as
temperate
ones
as
we
,
and
abate
your
great
resolutions
.
How
many
are
there
,
whose
great
flames
are
now
quailed
,
and
become
as
cold
as
ashes
?
But
woe
be
to
such
,
Satan
hath
entred
into
them
againe
,
(
though
he
seemed
to
be
cast
out
at
the
first
)
let
none
that
have
any
dramme
of
this
grace
of
the
Gospel
,
be
damped
for
such
as
these
:
For
he
that
hath
bred
in
them
this
spirit
,
either
can
keepe
them
from
such
temptations
,
or
else
can
make
their
spirit
rise
above
them
,
and
encrease
:
Matth.
12.45
.
whereas
the
end
of
such
revolters
as
these
shall
bee
worse
then
the
beginning
.
So
much
also
of
this
second
sort
.
Thirdly
,
this
is
terrour
to
all
Pelagian
,
Popish
,
and
Carnall
Branch
3
spirits
,
Pelagian
spirits
farre
from
the
true
spirit
of
a
cure
.
which
are
as
opposite
to
the
Spirit
of
Grace
and
conversion
,
as
light
and
darknesse
.
The
spirit
of
a
true
cure
,
of
Jordan
,
differs
in
all
points
from
this
spirit
of
selfe
,
and
free-will
:
The
one
is
for
God
,
and
his
glorious
grace
sets
him
up
in
the
soule
with
admiration
and
thankes
:
But
the
other
is
,
to
set
up
and
glorifie
it selfe
,
and
the
will
of
the
flesh
,
to
make
God
stoop
to
man
,
to
fetch
him
from
Heaven
,
to
the
barre
of
humane
censure
,
there
to
answer
for
himselfe
,
why
he
should
not
vouchsafe
grace
to
this
man
as
well
as
that
(
both
being
equally
disposed
:
)
and
if
the
Lord
answer
,
Because
it
is
of
my
free
love
,
to
shew
mercy
to
whom
I
will
:
Rom.
9.13
,
14
,
15.
they
strive
with
him
,
and
tell
him
,
This
his
pretended
mercy
,
is
meere
injustice
:
and
cruelty
above
the
most
mercilesse
Tyrants
,
to
make
a
man
and
damne
him
when
he
hath
done
:
to
prescribe
him
a
rule
,
which
he
never
gave
him
power
to
performe
,
and
to
require
that
of
him
,
which
himselfe
hath
by
an
eternall
fore-decree
disabled
him
from
.
O
wofull
pride
!
Shall
potsherds
contend
with
their
Maker
?
Esay
45.9
.
If
they
will
needs
clash
,
let
them
clash
with
potsherds
,
and
try
which
pot
is
stronger
,
but
to
quarrell
with
the
Potter
,
how
impudent
and
bootlesse
is
it
?
And
yet
thus
it
is
:
Note
it
who
will
:
The
ancient
spirit
of
conversion
,
tender
love
and
zeale
to
God
and
his
truth
,
never
prospered
since
this
bastard
spirit
of
selfe
and
free-will
came
upon
our
stage
:
It
blasted
all
sincerity
,
and
gracious
affections
as
sensibly
as
the
East-wind
blasts
the
tender
buddes
of
the
Spring
!
What
was
Naamans
spirit
(
I
pray
)
so
long
as
his
Abana
and
Pharfar
lasted
?
Surely
opposite
to
the
Prophet
,
to
Jordan
and
the
promise
.
So
is
it
with
this
:
Nothing
will
downe
with
the
spirit
of
selfe
,
save
to
pick
quarrels
with
free
grace
:
it
is
no
wonder
,
that
they
are
opposite
to
men
,
1
Thes.
2.15
.
who
are
so
contrary
to
God
himselfe
:
Tell
me
,
where
will
yee
picke
out
a
Pelagian
spirit
,
which
ever
was
zealous
for
God
,
tender
to
his
glory
,
jealous
of
offending
him
,
or
carefull
to
please
him
!
The
like
I
may
say
of
the
spirit
of
Popish
devotion
,
Popish
spirits
likewise
.
standing
in
the
bare
letter
of
the
Law
,
of
duties
,
of
outward
ceremonies
and
performances
,
putting
a
Religion
into
the
worke
wrought
,
and
deed
done
?
What
doth
all
the
dunghill
and
drosse
of
Popery
seeke
to
establish
,
save
a
carnall
Religion
?
What
doth
it
so
much
abhorre
as
selfe-deniall
?
(
except
it
be
in
some
externals
for
the
meriting
of
Heaven
:
)
what
is
so
odious
to
it
,
as
faith
to
justifie
?
Alas
!
That
pleads
for
salvation
by
justice
,
and
not
by
grace
!
It
uses
Christ
onely
for
a
meere
formall
person
to
beare
her
name
,
Esay
4.1
,
2.
but
shee
will
beare
all
her
charges
her
owne
selfe
!
And
under
a
colour
of
some
glorious
ceremonies
and
outward
worship
,
what
doth
she
but
muzzle
the
mouth
of
conscience
,
and
nuzzle
the
soule
in
a
rotten
peace
,
which
either
will
carry
her
to
hell
laughing
,
or
else
breake
out
into
utter
horrour
and
desperation
!
I
aske
but
this
question
,
When
as
once
the
Lord
hath
truly
turned
the
soule
to
God
,
what
is
more
odious
&
irksom
to
it
,
then
that
which
overthrows
the
Word
and
Promise
,
and
sets
up
in
stead
of
it
,
a
Religion
of
mans
braine
and
inventions
,
garnisht
and
disht
out
with
the
shreds
and
dregges
of
flesh
,
without
a
droppe
of
true
bloud
of
Christ
,
or
one
sparke
of
the
spirit
of
grace
!
Who
wonders
,
that
wheresoever
this
trash
becomes
,
there
the
true
preaching
of
the
Lord
Jesus
,
the
power
of
the
Gospel
,
the
honour
and
esteeme
of
the
Ministery
of
Reconciliation
is
trodden
in
the
dirt
,
and
cast
out
as
unsavoury
?
But
I
cease
,
and
leave
this
Use
of
terrour
,
and
come
to
an
Use
of
reproofe
.
And
that
shall
be
of
all
such
,
as
in
times
past
,
have
seemed
to
be
the
first
head
of
the
Professors
in
this
kind
,
for
their
spirit
of
zeale
and
love
to
the
Gospel
,
but
have
now
catcht
a
fall
,
and
Use
3
cannot
get
up
on
their
legges
againe
:
Reproofe
.
but
remaine
and
welter
in
a
lukewarme
and
degenerate
estate
,
bo●h
in
the
sight
of
God
and
his
Church
.
Brethren
,
the
time
hath
beene
,
Revolters
from
their
zeale
and
grace
of
the
Gospel
are
in
a
sadde
case
.
in
some
of
our
memories
,
that
men
have
thought
no
Ministery
zealous
enough
for
them
,
but
wish'd
with
David
,
Let
the
righteous
smite
me
,
and
it
shall
be
as
balme
:
But
now
,
these
men
are
growne
weary
of
such
,
loath
reproofe
,
and
will
teach
Ministers
,
what
,
and
how
farre
they
shall
order
their
discourse
.
Each
thing
spoken
in
particular
,
is
spoken
against
them
:
They
who
would
have
given
their
very
eyes
to
Gods
Minister
,
and
with
Naaman
here
,
Psal.
141.5
.
Gal.
4.15
.
thought
neither
gold
nor
silver
,
nor
changes
of
rayment
,
good
enough
for
him
:
wil
scarce
give
two
brasse
farthings
to
keepe
them
in
their
places
:
At
first
,
who
but
they
,
to
get
them
in
?
and
now
,
who
but
the
same
men
to
hunr
them
out
?
What
?
Are
we
become
your
enemies
for
telling
you
the
truth
?
is
this
your
great
spirit
of
the
Gospel
(
shall
I
say
)
or
of
selfe-love
?
The
time
hath
beene
,
when
you
came
new
minted
(
as
you
thought
)
out
of
Jordan
,
that
such
tendernesse
of
conscience
was
upon
you
for
God
,
that
you
would
scarce
take
up
a
pinne
or
a
sticke
of
another
mans
,
lest
you
should
sinne
:
But
now
you
that
so
strained
out
a
Gnat
,
can
swallow
a
Camell
:
Some
of
you
dare
grind
the
faces
of
such
as
you
are
to
deale
with
,
and
no
money
is
sweeter
to
you
,
then
that
which
you
get
by
an
hard
bargaine
:
Once
(
if
you
be
remembred
)
you
tooke
thought
how
you
should
subsist
from
weeke
to
weeke
,
for
lack
of
the
Word
:
Now
,
you
can
passe
weekes
and
moneths
,
and
never
come
at
a
powerfull
Sermon
:
and
,
which
is
worse
,
whereas
the
least
offence
in
this
or
any
other
kind
,
would
smite
you
like
the
sting
of
an
Adder
,
now
,
you
are
so
brawned
,
that
it
never
troubles
you
awhit
!
The
time
hath
beene
,
wherein
the
sorrowes
and
sufferings
of
Gods
servants
went
so
neere
you
,
that
they
made
them
deerer
to
you
,
then
ever
:
Now
no
peny
,
no
Pater-noster
,
as
the
Proverb
saith
,
and
let
them
sinke
or
swimme
,
what
care
you
!
Once
you
could
forfeit
your
names
,
your
states
,
your
paines
,
your
liberties
for
the
truth
of
God
,
Heb.
10.
and
professe
that
it
was
better
then
ten
thousand
of
your
lives
:
Now
alas
!
the
least
stirring
of
a
Mouse
behind
the
painted
cloth
,
is
enough
to
make
you
tremble
like
an
aspen
leafe
!
Oh!
you
love
to
sleep
in
a
whole
skinne
,
and
the
notion
of
a
persecutor
,
an
enemy
,
a
prison
,
or
a
fine
,
is
hideous
unto
you
!
Rather
had
you
to
spend
five
pound
to
quit
your selves
of
such
a
feare
,
with
a
crasie
conscience
,
to
please
a
timorous
and
degenerate
spirit
;
then
five
shillings
to
hold
out
the
Profession
,
the
Resolution
for
that
truth
,
which
once
was
dearer
then
your
lives
.
The
dayes
have
bin
when
Novices
and
first
Converts
,
Zeale
of
first
converts
described
.
were
very
scrupulous
of
their
fashions
in
attire
,
their
companies
,
their
liberties
,
games
,
and
recreations
,
both
for
kind
and
measure
,
both
for
for
feare
of
sin
,
and
also
of
scandall
:
marvellous
loth
to
incurre
the
least
suspition
of
a
carnall
spirit
,
in
these
or
any
kind
,
as
jarring
with
the
tendernesse
of
heart
,
which
the
first
sense
of
mercy
wrought
in
them
:
Now
every
man
fals
to
his
dispensations
,
and
swallowes
downe
all
these
,
as
if
there
were
nothing
,
either
within
them
to
checke
,
or
without
them
to
stumble
at
.
Once
,
the
manner
was
,
to
enquire
after
the
closest
,
strictest
course
of
worshipping
and
walking
with
God
:
as
thinking
no
cost
too
much
for
God
:
Now
the
fashion
is
to
aske
,
what
is
the
least
degree
of
true
faith
,
that
if
they
can
make
themselves
beleeve
they
have
that
,
there
they
may
set
downe
their
staffe
!
Now
the
first
question
is
,
What
liberty
may
a
godly
life
admit
,
how
may
we
be
religious
with
least
adoe
,
how
may
we
save
our selves
best
,
and
goe
neere
the
wind
,
without
too
much
note
for
precisenesse
,
or
trouble
for
our
profession
?
Iudg.
9.
The
fatnesse
of
the
Olive
,
and
sweetnesse
of
the
Vine
was
wont
to
be
so
precious
with
most
of
us
,
that
wee
abhorred
to
exalt
our selves
above
the
trees
,
with
the
forfeit
thereof
:
But
alas
!
those
dayes
are
out
of
date
,
now
each
Christian
thinkes
it
no
bargaine
,
except
he
may
jolly
it
out
in
some
carnall
manner
,
and
live
with
reputation
in
the
world
,
above
his
fellowes
,
and
with
note
among
them
that
are
carnall
:
if
they
cannot
brave
it
out
with
great
shewes
,
fine
cloaths
,
matches
for
their
children
,
raking
up
heapes
,
that
they
may
bestow
upon
the
pride
of
life
,
that
which
they
were
wont
to
bestow
upon
God
,
good
persons
and
causes
;
it
savours
not
in
their
nostrils
.
Once
they
troubled
them
most
,
who
suffered
them
not
to
bee
godly
fast
enough
:
now
these
are
no
eye-sores
,
they
can
beare
them
well
enough
:
but
they
trouble
them
most
,
who
will
not
let
them
be
rich
fast
enough
;
who
mourne
to
see
that
money
,
and
pleasures
,
and
vanities
,
steale
away
their
hearts
:
they
could
smite
such
,
Numb
.
22.27
.
as
Balaam
did
his
poore
Asse
,
who
thus
trumpe
in
their
way
,
and
stop
their
pace
,
in
that
,
which
they
cannot
seeke
fast
enough
.
Oh
poore
wretches
!
Went
not
the
spirit
of
Grace
out
with
you
to
stop
you
also
?
What
?
had
you
laid
this
sweet
babe
in
the
Cradle
to
sleepe
,
while
you
thus
play
your
parts
?
Is
there
(
thinke
you
no
dinne
to
awake
this
sleepy
spirit
,
no
crosse
to
sting
you
,
as
fire
in
your
flesh
,
and
so
to
recover
your
temper
?
Take
heed
then
you
cozen
not
your selves
at
last
,
as
you
have
deceived
the
hope
of
others
:
for
sure
,
if
you
be
,
or
ever
were
right
,
there
must
be
a
way
to
let
out
this
Pleurisie
.
Brethren
,
I
can
scarce
tell
to
whom
I
speake
,
I
scarce
beleeve
mine
owne
eyes
!
If
I
may
,
are
there
not
some
here
,
who
counted
it
a
marke
of
their
true
tendernesse
,
to
shunne
the
least
appearance
of
evill
?
1
Thes.
5.
But
where
is
this
become
?
Shew
me
the
man
,
whose
jealous
heart
can
prove
,
that
he
hath
not
by
nibbling
at
smaller
evils
,
so
imbezzeled
his
peace
,
and
gull'd
down
the
Sea-wals
of
his
feare
and
conscience
,
that
now
he
is
waxen
hardned
by
the
deceitfulnesse
of
sinne
?
What
shall
we
say
in
these
cases
?
Surely
,
either
Gods
Word
,
and
the
worke
of
Grace
admits
a
change
with
the
time
,
or
else
,
these
are
those
sadde
dayes
,
wherein
men
have
gotten
the
start
of
this
spirit
of
Grace
,
and
gotten
more
wit
then
our
Predecessors
have
had
,
to
wit
,
to
joyne
Religion
with
the
liberty
of
our
owne
wils
:
Such
dispensations
(
doubtles
)
the
Church
of
God
never
knew
:
but
rather
,
in
the
loosest
times
,
counted
it
their
eare-marke
,
to
be
closest
Christians
.
Those
who
now
nourish
tendernesse
,
are
made
scornes
and
by-words
,
as
fooles
who
know
not
their
liberties
.
It
was
once
a
marke
of
the
true
spirit
of
Grace
,
to
make
conscience
of
the
Sabbath
day
,
as
a
morall
charge
(
although
changed
by
the
speciall
instinct
of
the
Lord
Jesus
(
the
Lord
of
the
Sabbath
)
from
the
seventh
day
to
the
eighth
:
)
But
where
shall
we
come
now
,
where
every
man
speakes
not
his
owne
words
,
if
not
prophane
,
yet
common
,
and
ordinary
in
all
mixt
discourses
,
about
personall
matters
,
or
else
newes
and
novelties
?
Who
curbs
his
spirit
,
to
the
talke
of
a
Sabbath
,
ruling
his
thoughts
,
affections
,
or
converse
,
so
as
at
night
he
might
lie
downe
in
peace
?
Truly
,
Christians
shall
not
have
need
of
enemies
to
bring
in
a
forme
of
godlinesse
for
ought
I
see
;
themselves
,
even
in
their
distasting
it
outwardly
,
love
it
too
well
inwardly
;
all
love
a
Religion
of
ease
,
and
breadths
,
and
owne
ends
.
This
is
that
Viper
which
threatens
to
eate
through
the
bowels
of
Religion
,
and
to
bring
it
to
nought
.
Ah!
little
doe
we
thinke
,
that
this
temper
of
ours
doth
lie
heavie
upon
Gods
stomach
,
till
he
spue
us
out
!
How
just
is
it
with
the
Lord
,
for
such
a
deserting
and
revolt
from
the
first
spirit
of
our
conversion
and
falling
to
the
mixture
of
Sardis
,
Ephesus
,
and
Laodicea
,
that
is
,
a
dead
,
a
decayed
,
and
luke-warme
temper
;
to
remove
the
Candlesticke
out
of
his
place
,
Revel.
2.5
,
&
3
,
18.
to
take
his
flight
not
from
the
Cherubims
to
the
threshold
,
but
from
the
Temple
into
a
Wildernesse
,
there
to
gather
a
new
body
of
people
,
(
not
defiled
with
this
scurffe
)
and
live
among
them
,
Ezek.
9.
rather
then
to
take
these
Coleworts
of
ours
to
feede
upon
,
aad
this
refuse
remnant
and
scraps
of
that
royall
feast
which
we
were
wont
to
make
him
,
whiles
the
savour
of
his
grace
continued
among
us
?
Large
I
might
be
in
urging
particulars
,
but
by
the
Paw
judge
of
the
Lion
,
and
let
this
sha●p
reproofe
,
in
Gods
feare
,
warne
so
many
of
us
,
as
in
whom
every
sparke
of
old
spirit
is
not
extinct
,
to
looke
about
us
,
1
Thes.
5.25
.
that
we
nourish
this
marke
of
Grace
in
us
,
and
quench
it
not
!
And
so
I
goe
on
to
speake
of
that
Use
of
Admonition
;
And
Use
4
first
to
warn
all
in
whose
hearts
any
spark
of
this
Spirit
of
Grace
Branch
.
1
and
Zeale
to
Gods
truth
hath
beene
bred
,
Admonit
.
Admonition
to
the
people
of
God
to
nourish
the
spirit
of
first
conversion
in
themselves
.
that
they
nourish
and
nurse
it
in
themselves
continually
:
That
they
waxe
not
confident
in
their
first
beginnings
,
because
their
edge
was
quick
at
the
first
:
as
if
they
were
past
danger
,
or
as
if
this
grace
would
grow
up
in
them
,
without
their
owne
industry
and
watchfulnesse
!
Alas
poore
soules
!
you
have
but
saluted
Religion
with
the
upper
lip
:
Tender
spirits
and
keene
edges
may
be
soone
damped
and
dulled
:
you
have
a
great
journey
to
goe
,
a
world
of
worke
to
doe
,
a
wofull
heart
of
secret
poyson
still
to
subdue
,
which
will
not
easily
yeeld
,
it
is
not
your
affections
which
will
beare
you
out
against
a
sad
body
of
death
,
and
a
nature
of
old
Adam
:
many
crosses
,
feares
,
bad
examples
,
and
errours
of
the
wicked
abide
you
,
and
early
or
late
will
shake
your
frame
,
and
try
what
metall
you
are
made
of
:
Doe
not
prophecy
to
your selves
a
shot-free
ease
,
and
to
walke
without
feare
of
bullets
and
darts
,
in
this
world
.
The
Devill
seemes
to
be
sad
that
he
hath
lost
you
,
but
of
all
other
people
,
he
watcheth
you
a
mischiefe
,
and
would
bee
gladdest
,
if
he
could
pay
you
home
:
you
are
his
objects
of
fury
,
and
set
in
the
forefront
of
his
battery
,
if
the
dint
light
upon
any
,
it
is
likest
to
seise
first
upon
you
:
And
thousands
who
have
given
as
great
hope
of
as
sound
and
close
a
spirit
to
God
,
and
have
opposed
sinne
,
base
formall
courses
as
much
as
you
,
have
yet
revolted
to
Satan
:
and
he
hath
laid
seven
times
as
many
irons
upon
them
as
at
first
,
to
secure
himselfe
from
a
second
escape
:
Tremble
to
thinke
of
it
.
Matth.
12.45
.
Seeke
to
improve
this
first
Grace
of
yours
,
this
zeale
and
affection
to
the
Gospel
,
and
against
all
enemies
of
sincerity
;
with
a
wise
,
steddy
,
and
full
resolutenesse
of
heart
,
to
undergoe
any
brunts
,
pursuits
,
discouragements
,
offences
by
false
Hypocrites
,
or
other
affronts
which
may
come
in
the
way
:
It
is
not
possible
,
but
this
Age
(
affecting
nothing
more
then
a
contrariety
to
power
of
good
,
and
upright
walking
with
God
)
must
needs
put
you
to
it
daily
,
and
try
you
throughly
with
the
infinite
many
trials
which
it
hath
devised
to
ferret
out
the
good
from
themselves
,
that
they
and
their
hypocrisie
might
predominate
,
and
all
soundnesse
be
abandoned
:
Lie
not
therefore
as
two
irons
on
both
sides
the
loadstone
,
let
not
your
soules
play
booty
with
God
in
this
weighty
businesse
:
stagger
not
,
be
not
now
haled
by
the
false
flatteries
of
this
painted
harlot
,
or
scared
by
the
terrours
and
threats
of
a
frowning
tyrant
(
for
the
world
is
both
)
but
seeke
to
be
insensible
of
her
:
If
she
finde
that
love
of
Gods
truth
wanzeth
in
thee
,
and
thou
coudst
beteame
to
be
at
more
ease
and
elbow-roome
in
the
world
,
or
that
thou
fearest
trouble
,
or
beginst
to
strew
and
garnish
thy
false
heart
with
any
other
lust
,
she
hath
enough
,
she
is
sure
of
thee
.
Rather
set
before
thine
eyes
,
the
wofull
end
of
all
decliners
;
All
that
come
rolling
down
the
hill
faster
then
they
ever
got
up
;
Caveats
against
a
declining
course
in
sundry
particulars
They
shatter
themselves
,
and
breake
their
bones
,
without
hope
of
setting
againe
,
their
end
is
commonly
worse
then
their
beginning
:
Loath
each
step
of
a
base
heart
,
going
this
way
,
and
allaying
this
spirit
with
her
owne
mixtures
:
If
first
heate
chill
,
it
will
die
a
thousand
to
one
;
if
that
which
should
inflame
all
the
whole
course
,
be
it selfe
cold
,
how
great
is
that
coldnesse
?
Discerne
it
in
the
first
approach
,
whether
it
be
by
casting
on
cold
water
,
or
not
laying
on
more
fuell
.
If
the
love
of
the
world
,
pleasures
,
merry
company
,
a
loose
heart
tickle
thee
:
of
if
thou
grow
scanter
in
meanes
,
as
in
prayer
,
hearing
,
meditation
,
or
fasting
;
lesse
watchfull
and
timorous
:
suspect
thy selfe
betimes
.
Stumble
Stumble
not
at
the
infirmities
of
the
religious
,
but
cover
,
and
interpret
them
mercifully
:
take
no
occasions
of
offence
:
nourish
every
thing
,
which
might
breed
in
thee
a
better
opinion
of
holinesse
,
and
entertaine
no
suspitions
against
it
,
let
not
her
fare
the
worse
for
the
errours
of
them
that
professe
:
no
,
nor
for
the
revolts
of
time-servers
.
Harbor
not
in
thy
spirit
any
secret
distemper
of
pride
,
selfe-love
,
selfe-conceit
,
fullennesse
,
frowardnesse
,
carnall
wisdome
,
earthly
mindednesse
:
These
will
creepe
in
and
tickle
as
a
Viper
,
under
colour
of
some
lawfulnesse
or
other
;
but
they
will
eate
out
the
very
bowels
and
heart-heate
of
the
spirit
of
grace
:
Nibble
at
none
of
the
Devils
baits
:
Behold
not
too
wisely
the
errour
of
the
wicked
,
and
the
streame
of
evill
,
without
feare
or
checke
:
lest
this
cause
the
love
of
many
to
waxe
cold
.
Matth.
24.13
.
Matth.
24.13
.
Daily
ply
the
meanes
,
and
lay
on
fewell
:
arme
thy selfe
by
prayer
against
the
course
of
decliners
,
as
David
did
,
Ps.
101.3
.
Pal.
101.3
.
Nourish
humility
and
simplicity
of
spirit
(
next
to
faith
)
above
all
:
Inure
thy selfe
to
deny
much
for
God
,
that
so
he
may
grow
dearer
to
thee
,
and
thou
to
him
:
Spend
not
,
nor
waste
thy
zeale
needlessely
and
rashly
upon
objects
of
lesser
weight
,
but
reserve
thy selfe
,
till
a
better
warrant
,
and
call
,
a
stronger
,
and
more
weighty
object
to
pull
thee
forth
:
lest
thou
faile
in
the
hottest
of
the
attempt
,
as
those
mostly
doe
,
whose
zeale
is
unballanced
.
Be
not
wedded
to
thy selfe
:
for
the
spirit
of
grace
doth
not
so
well
befit
him
,
who
abounds
in
his
owne
sense
.
Compare
Num.
23.
with
Exod.
32.19
.
Moses
was
a
man
who
in
his
own
matters
was
very
meek
and
calm
:
and
therfore
his
zeale
in
breaking
the
Tables
,
and
indignation
against
that
Idolatry
,
became
him
the
better
.
Esteeme
and
value
each
sinne
by
the
nature
of
it
,
not
the
cry
or
outside
of
it
.
The
losse
of
thy
spirit
,
perhaps
,
seemes
not
so
hideous
to
thee
,
as
some
open
sinne
which
thou
seest
in
others
,
as
to
oppresse
,
or
be
drunke
:
but
it
is
worse
:
not
onely
because
it
is
the
seed
of
thee
,
but
because
(
although
thou
shouldest
never
breake
out
so
farre
,
yet
)
it
is
the
decay
of
thy
frame
and
temper
of
goodnesse
.
A
burning
Ague
is
not
so
dangerous
as
a
Consumption
:
A
great
gash
of
a
sword
upon
a
fleshie
part
,
arme
,
or
thigh
,
carries
more
bloudy
shew
with
it
,
but
the
drawing
of
a
small
wyre
through
the
heart
,
is
far
more
mortall
:
the
prick
of
a
pin
there
,
is
worse
then
the
wound
of
a
sword
upon
the
legge
.
To
finish
this
,
use
constantly
all
spirituall
,
lively
,
quickning
ordinances
:
and
the
more
lively
dispensed
,
the
rather
:
Side
with
them
that
are
spirituall
,
cast
thy
lot
into
their
lap
,
mourne
with
them
,
laugh
with
them
,
gaine
or
lose
with
them
,
trade
with
them
:
of
all
duties
,
meanes
,
or
graces
,
oftenest
trade
with
the
most
spirituall
,
especially
faith
,
the
life
of
all
,
both
in
one
condition
of
life
and
other
:
such
meditations
as
thou
feelest
will
leave
thee
most
heavenly
,
and
carry
thee
farthest
off
thy self
,
traffique
most
withall
:
knowing
that
a
carnall
,
lukewarme
spirit
,
is
alway
at
the
doore
offering
it selfe
,
but
a
spirituall
will
not
bee
kept
,
save
by
strong
hand
:
Preferre
this
spirit
of
grace
in
thy
wife
,
child
,
or
friend
,
before
the
most
beautifull
,
rich
,
or
politicke
fellow
in
all
the
Country
:
love
such
an
one
with
all
his
infirmities
,
rather
then
another
with
the
best
accomplishments
.
Also
use
Gods
afflicting
hand
wisely
,
for
that
fire
is
needfull
oft-times
to
quicken
inward
hearts
,
as
the
fire
of
thy
heart
,
to
helpe
the
heat
of
thy
fingers
and
feet
:
and
thereby
God
would
visit
thy
spirit
,
and
keep
it
in
temper
.
So
much
for
this
first
branch
.
Branch
.
2
Secondly
,
if
by
any
meanes
thou
be
sunke
and
decayed
in
this
spirit
of
Grace
,
Admon
.
Recover
again
thy
temper
,
if
it
be
lost
:
&
by
what
meanes
.
never
lin
till
thou
hast
recovered
it
againe
.
Many
wayes
this
may
be
:
and
never
fals
out
more
frequently
then
in
these
false-hearted
dayes
.
Sometimes
by
overmuch
piddling
about
the
bables
of
this
world
(
for
every
of
us
must
have
some
vanity
or
other
to
while
our selves
about
:
)
sometimes
by
more
sad
plodding
about
profit
and
commodity
,
or
by
multiplicity
of
businesse
,
and
more
irons
in
the
fire
,
then
we
can
well
manage
,
over-stocking
our selves
with
cares
and
employments
,
which
we
cannot
compasse
:
sometime
by
sadde
accidents
in
our
course
,
as
ill
successe
in
our
trades
,
distempers
through
unequal
yoking
in
marriage
,
wrath
,
frowardnesse
,
and
discontent
betweene
couples
:
or
,
by
rash
suretiship
which
proves
a
great
snare
to
the
spirit
,
by
bad
debtors
,
by
decay
in
our
estate
through
improvidence
,
and
unskilfulnesse
:
by
false
friends
bringing
us
into
trouble
:
by
quarrels
and
sutes
in
Law
,
especially
with
potent
adversaries
:
by
bad
children
,
not
answerable
to
their
education
and
hopes
:
These
weare
and
teare
out
the
spirit
of
Grace
,
disguise
a
man
,
and
weaken
his
zeale
,
care
,
tendernesse
;
yea
,
oft
make
him
ashamed
to
put
forth
himselfe
for
God
,
lest
his
poverty
be
cast
in
his
teeth
;
They
intercept
a
mans
times
and
seasons
for
God
,
as
the
hearing
of
the
Word
frequently
,
hinder
our
joy
,
liberty
,
or
leisure
to
set
up
God
in
the
family
,
or
to
maintaine
secret
interest
with
him
,
they
hamper
the
affections
from
expressing
that
grace
which
is
within
.
There
bee
other
occasions
also
within
,
as
ease
and
sloth
,
wearinesse
of
a
base
heart
;
also
some
mixt
of
both
,
as
want
of
good
Ministery
,
or
removall
of
dwellings
,
(
which
oft
are
a
great
hurry
to
a
good
mind
,
which
is
not
in
her
power
and
liberty
in
such
cases
)
want
of
good
examples
,
or
helpe
of
private
friends
,
sorting
together
in
the
wayes
of
God
:
All
these
helping
a
wofull
world
of
Declensions
;
the
Devill
,
and
a
base
heart
,
must
needs
damp
and
coole
many
:
and
alas
!
when
this
disease
is
not
cured
betimes
,
it
will
at
last
breake
out
into
worse
evils
,
sad
revolts
,
breach
of
peace
,
and
losse
of
conscience
,
with
ill
report
,
and
scandall
:
which
are
not
easily
cured
:
Therefore
for
such
,
this
I
say
,
Dost
thou
come
to
see
this
thine
estate
?
Dost
thou
perceive
hereby
,
thy
precious
spirit
to
be
weatherbeaten
and
halfe
blasted
?
thy
fatnesse
and
sweetnesse
to
be
gone
,
thy selfe
to
become
as
a
dry
branch
,
and
as
one
in
whom
there
is
no
forme
or
beauty
to
be
desired
,
as
in
times
past
?
Mourne
for
it
,
as
for
the
losse
of
a
jewell
;
Say
thus
,
Who
shall
give
me
the
wings
of
a
Dove
,
Psal.
55.6
.
Ier.
2.2
.
that
I
may
flee
into
the
Wildernesse
,
and
there
with
a
pensive
soule
call
to
mind
the
love
of
my
youth
,
which
the
Lord
in
those
first
cords
of
his
,
and
drawings
of
my
heart
,
inspired
mee
withall
.
Oh!
how
little
did
I
then
looke
for
such
a
change
?
When
I
was
one
of
the
children
of
the
bride-chamber
,
I
was
merry
and
joyfull
:
But
now
I
had
need
to
fast
and
mourne
.
Then
I
knew
not
what
sorrow
and
sinne
meant
:
but
went
in
and
out
with
God
at
pleasure
.
Oh!
that
some
happy
messenger
from
God
,
might
bring
me
newes
of
the
recovery
of
of
my
spirit
again
to
that
temper
whereof
it
was
wont
to
be
!
yea
,
if
it
were
but
newes
of
a
way
by
which
it
might
be
once
restored
!
Well
,
if
thou
wilt
not
give
God
over
,
he
will
not
forget
thee
:
For
why
?
if
thou
be
sure
that
ever
this
spirit
was
indeed
wrought
in
thee
,
by
the
worke
of
God
(
whose
workes
are
perfect
like
himselfe
)
then
know
that
this
spirit
is
eternall
.
And
therefore
,
as
I
advise
thee
to
tremble
at
thy
deadnesse
,
and
lukewarmnesse
,
so
yet
I
adde
,
lin
not
,
till
some
beame
of
ray
of
that
old
spirit
of
Grace
(
as
the
Sun
through
a
cloud
)
shine
into
thy
prison
wals
:
and
cause
thy
flesh
to
returne
againe
(
through
faith
in
his
promise
)
as
the
flesh
of
a
little
child
.
If
things
indifferent
,
or
crosses
have
disguised
thee
,
the
worke
will
be
the
lesse
to
file
thee
bright
againe
:
because
the
leprosie
is
but
in
the
skinne
:
But
if
any
speciall
and
grosse
sinne
have
fretted
inward
,
and
rusted
thy
spirit
,
wasted
thy
first
love
:
then
let
it
smite
thee
,
as
an
arrow
piercing
thy
liver
:
desire
God
to
flayte
and
gaster
thee
out
of
that
lap
and
bosome
,
Simil.
as
Sampson
out
of
Delilah's
.
As
they
who
worke
in
Coalepits
,
if
once
they
see
their
candle
to
burne
blew
,
make
away
,
with
all
haste
possible
,
lest
they
be
choaked
:
So
thou
,
whiles
any
life
and
spirit
remains
,
hast
thy selfe
out
of
this
sadde
damp
,
and
looke
up
to
him
to
prevent
utter
death
,
who
hath
promised
to
establish
thee
with
his
free
spirit
,
and
so
to
renue
it
,
that
it
might
never
againe
waste
or
decay
in
thee
:
See
that
it
doe
not
.
Thou
hast
felt
the
danger
of
losing
it
,
and
the
presence
of
God
to
thy
soule
by
it
:
If
God
have
gathered
it
up
againe
,
as
water
spilt
on
the
ground
,
and
girded
up
the
loynes
of
thy
soule
with
a
second
girdle
of
renewed
zeale
and
fervour
of
heart
,
lock
thy
doore
upon
thy
beloved
,
clip
him
faster
in
thine
armes
,
then
ever
:
and
sinne
no
more
,
lest
a
worse
thing
befall
thee
.
Fifthly
,
this
Use
leads
me
to
another
and
more
weighty
one
of
Use
5
Examination
,
Examination
.
to
try
thy selfe
about
this
spirit
of
Grace
,
whether
ever
it
were
wrought
in
thee
soundly
or
not
.
There
is
no
one
thing
within
the
whole
compasse
of
Religion
,
more
usually
counterfeited
then
this
:
neither
is
there
any
one
point
,
in
which
either
the
deceit
of
the
heart
is
more
dangerous
,
or
the
soundnesse
of
it
more
comfortable
to
the
soule
then
this
is
.
We
read
in
stories
,
that
all
brave
Princes
have
beene
counterfeited
by
sycophants
:
Charles
the
fifth
,
Edward
the
sixth
of
England
,
and
others
:
But
although
their
outsides
favoured
them
,
yet
their
spirit
discarded
them
at
last
:
a
base-bred
fellow
cannot
equall
the
spirit
of
noble
bloud
.
All
Judasses
and
Theudasses
,
Acts
5.
came
to
naught
,
Acts
5.
end
because
they
had
bastard
spirits
.
There
was
once
(
as
a
French
rare
History
hath
it
)
a
Souldier
in
the
Campe
wherein
one
Martin
Guerra
a
rich
Citizen
of
Tholouse
served
:
who
being
in
all
points
like
to
that
Guerra
,
A
rare
history
of
a
French
counterfeit
.
and
getting
so
farre
in
with
him
as
to
know
the
secrets
that
had
passed
betweene
him
and
his
wife
:
at
last
brake
from
the
Army
to
Tholouse
,
and
boldly
went
home
to
Guerra
his
wife
,
as
his
owne
:
and
after
some
little
suspition
,
yet
so
cleared
all
doubts
,
that
he
accompanied
her
as
his
wife
,
and
lived
in
peace
:
till
at
last
,
the
true
Guerra
comming
home
,
and
claiming
his
wife
,
a
sute
in
Law
was
commenced
at
Tholouse
betweene
them
:
and
had
not
some
privie
markes
at
last
,
betweene
her
and
the
true
husband
,
cleared
the
controversie
to
the
Court
,
the
counterfeit
had
brought
them
to
such
a
demurre
,
that
they
knew
not
what
to
determine
.
And
so
may
it
fare
here
:
such
are
the
apish
imitations
of
impudent
and
unsuspected
Hypocrites
,
in
point
of
zeale
,
devotion
,
affections
,
and
abstinencies
from
sinne
,
that
the
very
annointed
of
God
seemes
to
stand
before
him
:
2
Sam.
16.6
.
Nothing
in
this
case
is
surer
to
determine
the
controversie
,
then
the
spirit
it selfe
of
true
breed
and
Nativity
.
Hardly
can
the
spirit
of
birth
and
regeneration
,
be
long
dissembled
:
but
one
way
or
other
earlier
or
later
,
it
will
be
discovered
.
Triall
of
the
true
spirit
of
Grace
,
is
from
it selfe
.
Therefore
,
let
every
one
try
himselfe
by
this
marke
:
even
the
spirit
of
Grace
will
bewray
it selfe
:
Not
at
first
perhaps
:
for
Alexander
was
almost
crowded
to
death
in
the
tumult
at
Ephesus
,
and
in
Pauls
quarrell
,
almost
puld
in
pieces
(
a
terrible
patterne
,
as
a
worthy
Writer
speakes
:
)
But
yet
,
at
length
,
time
tried
him
,
and
he
grew
an
open
revolter
after
,
and
was
delivered
to
Satan
.
Act.
19.33
.
compared
with
2
Tim.
4.14
.
Acts
6.5
.
1
Tim.
1.20
.
2
Tim.
4.10
.
Matth.
13.27
.
Nicolas
the
Deacon
cheated
the
twelve
Apostles
:
but
his
spirit
betrayed
him
,
to
be
a
wicked
uncleane
wretch
.
Demas
,
Hymenaeus
,
and
Philetus
,
went
farre
,
but
their
spirit
failed
them
.
The
spirit
of
the
Grape
will
not
be
counterfeited
by
the
fruit
of
a
Bramble
:
the
one
is
generous
,
the
other
base
.
Eagles
breed
no
Crowes
,
nor
Doves
any
Kites
,
nor
Lions
Foxes
:
No
more
doth
the
spirit
of
Grace
breed
false
Hypocrites
.
Well
said
those
servants
,
The
envious
man
hath
sowne
Tares
,
for
the
Husbandman
sowed
nothing
but
good
Wheate
.
It
will
be
an
infallible
marke
of
thy
true
birth
,
if
thine
owne
principle
be
throwne
out
,
and
if
the
spirit
of
mercy
become
that
in
thee
,
and
unto
thee
,
which
thine
owne
spirit
once
was
,
even
a
second
nature
.
Grace
will
casheire
and
throw
out
thy
usurping
spirit
,
As
they
cast
out
Ipta
.
Iudg.
11.2
.
Note
.
that
it
shall
not
reigne
:
A
false
spirit
workes
from
within
to
an
outward
,
but
Gods
Spirit
workes
from
without
to
an
inward
operation
:
That
is
,
Grace
going
out
of
her selfe
,
and
suspecting
her selfe
,
both
for
the
metall
,
and
for
the
stampe
,
for
the
kind
,
and
for
the
degree
,
for
the
quality
,
and
for
the
continuance
,
abhorring
her
own
sparkes
and
false
blaze
,
still
seekes
out
for
a
new
spirit
of
Heaven
,
a
new
frame
of
heart
.
But
our
owne
spirit
seekes
within
her selfe
,
what
light
,
what
affections
,
what
imitations
,
shewes
,
and
duties
she
can
finde
out
:
never
suspecting
her
impotency
to
reach
truth
and
soundnesse
.
Now
,
although
such
may
goe
farre
with
their
Lamps
a
long
time
,
yet
at
last
,
want
of
Oyle
will
make
their
lamps
flagge
:
when
their
feelings
cease
,
when
the
praises
of
men
faile
,
when
some
of
their
actions
cause
them
to
be
questioned
,
and
when
some
right
wind
blowes
full
upon
them
,
then
they
totter
:
when
the
winds
and
floods
came
,
Mat.
7.
ult.
the
house
ungrounded
fell
.
By
one
way
or
other
it
must
at
last
appeare
,
who
are
men
of
their
owne
stockes
,
and
who
are
bankrupts
;
not
to
say
this
moreover
,
that
a
wise
man
well
marking
the
Spirit
of
Grace
,
and
comparing
it
with
the
other
,
will
by
one
signe
or
other
,
easily
discerne
a
Noble
and
true
bred
spirit
from
violent
pangs
,
even
at
the
best
.
But
although
he
should
not
,
yet
the
spirit
of
Grace
will
bewray
it selfe
in
time
,
and
discard
the
spirit
of
the
flesh
.
A
true
sonne
of
faithfull
Jonathan
is
a
most
precious
peece
to
David
,
though
a
poore
lame
creeple
,
Gen.
25.6
.
Particular
trials
of
the
spirit
of
Grace
.
then
all
the
posterity
of
Saul
besides
.
One
Isaac
is
more
worth
then
all
Ketura's
brood
.
The
breed
of
a
thing
is
all
in
all
with
men
,
even
in
these
outward
creatures
,
horses
,
kine
,
and
the
like
.
So
one
soule
of
the
right
stamp
is
more
precious
with
God
then
a
thousand
.
Be
sure
that
the
Word
of
the
promise
,
that
immortall
seed
of
God
,
in
the
blood
of
a
covenant
,
bred
thee
to
the
hope
of
life
,
The
Word
of
God
is
the
immortall
seed
which
bred
it
.
and
the
assurance
of
pardon
,
and
this
will
turne
all
false
principles
of
flesh
and
blood
,
out
of
doores
.
Prove
thy
genealogie
,
that
thou
art
an
Hebrew
of
the
Hebrewes
,
a
true
borne
Jew
,
not
of
the
letter
,
but
of
the
spirit
of
Grace
,
and
then
thou
hast
that
marke
upon
thee
,
which
will
not
be
worne
out
.
God
lookes
first
at
what
thou
art
for
thy
spirit
and
breed
,
and
then
what
thou
dost
.
Phil.
3.8
.
Rom.
2.
ult.
Never
vie
upon
him
with
thy
heapes
upon
heapes
,
of
worships
,
of
means
,
of
duties
:
but
first
approve
thy selfe
,
See
Prov.
23.26
.
and
these
will
follow
alone
as
the
wombe
that
conceives
truly
,
is
free
of
all
other
conceptions
:
so
the
true
breed
of
the
Spirit
abandons
all
false
conceptions
:
If
all
other
seed
of
thine
owne
,
all
principles
of
flesh
be
cast
out
,
and
the
wombe
of
the
soule
cleane
and
cleare
,
this
spirit
of
grace
may
live
and
come
to
the
birth
in
thee
.
And
all
false
preconceptions
cast
out
.
The
wombe
that
beares
a
true
bred
soule
,
must
be
as
the
wombe
that
bare
Immanuel
,
a
Virgin
wombe
,
wherein
never
any
other
fruit
lay
before
.
The
meere
,
onely
,
and
pure
love
of
the
Father
,
purchased
by
the
blood
of
Christ
,
must
onely
beget
thee
to
God
,
if
ever
thou
be
begotten
:
and
no
lesse
spirit
,
Like
Iosephs
Tombe
,
never
any
had
lyen
in
it
before
.
Luk.
23.53
.
then
that
which
united
the
Godhead
of
Jesus
to
his
flesh
,
will
serve
to
beget
thee
to
him
:
if
it
would
,
if
thy
owne
hopes
,
workes
,
or
selfe
could
have
reacht
such
a
generation
,
in
vaine
should
the
Lord
have
beene
at
all
that
cost
,
when
he
brought
forth
his
eternall
Sonne
into
the
world
,
to
die
for
it
,
to
shed
his
blood
for
it
,
that
it
might
become
the
seed
of
his
Church
,
by
the
Ministrie
of
the
Word
.
Deceive
not
thy selfe
in
this
triall
,
which
is
very
easie
to
doe
,
except
God
give
thee
an
heart
inquisitive
,
willing
to
be
resolved
,
and
earnestly
craving
,
that
thou
mayest
not
be
deceived
.
Secondly
,
try
thy
spirit
of
Grace
by
the
operations
of
it
.
As
the
principle
is
,
so
will
the
operations
be
:
By
the
operations
of
it
.
Abishag
may
nourish
David
,
while
there
is
any
naturall
heat
left
in
him
:
but
if
that
faile
,
she
can
put
no
life
into
him
.
Adorne
a
dead
King
with
a
Scepter
and
Crowne
,
and
all
his
Robes
;
Alas
!
it
will
make
a
good
Pageant
,
2
Sam.
1.2
,
3.
but
all
is
lost
labour
.
Trie
then
what
the
fruits
of
that
spirit
are
,
which
thou
hast
:
if
they
be
such
as
flow
from
an
outward
accidentall
cause
,
violent
and
over-ruling
,
they
will
faile
,
when
that
cause
ceaseth
to
worke
.
But
if
thy
hope
,
joy
,
and
peace
be
from
within
,
let
outward
meanes
and
motives
either
continue
or
cease
,
still
thy
operations
will
abide
,
and
flow
sweetly
,
currantly
,
cheerfully
from
thee
.
Water
taken
off
the
coales
ceaseth
to
seeth
:
yea
growes
colder
,
then
at
first
.
A
sive
held
in
the
water
holds
it
as
well
as
a
bucket
:
corke
held
downe
under
water
will
sinke
as
well
as
lead
.
But
if
the
one
be
taken
out
,
and
the
other
be
left
to
her selfe
,
all
returnes
to
the
old
course
.
So
is
it
here
.
A
curious
Philosopher
once
framed
an
engine
of
metall
,
in
the
forme
of
a
man
,
and
brought
it
to
such
perfection
,
that
it
could
jabber
and
patter
out
some
words
:
but
one
that
beheld
it
cryed
out
,
Oh
faire
skull
without
braines
!
As
in
mans
body
,
all
true
operations
of
life
and
sense
,
to
move
,
to
worke
,
to
sleepe
,
eate
,
and
the
like
,
come
from
a
principle
of
life
,
and
so
serve
the
soule
;
even
so
here
.
Operations
must
not
be
the
principle
it selfe
,
but
onely
belong
to
it
:
but
if
they
be
the
principle
it selfe
,
they
are
a
false
principle
.
He
that
commends
a
Preacher
because
his
friends
love
him
,
2
Chron.
24
16.
as
Joash
served
God
,
while
Jehoiada
lived
,
hath
no
love
in
his
heart
,
and
therefore
may
hate
his
service
after
,
as
he
did
.
He
that
cleaves
to
good
company
,
to
hearing
,
to
profession
,
for
a
vantage
of
his
owne
reputation
,
to
get
good
custome
in
trading
,
or
a
good
match
,
or
to
serve
his
owne
turne
,
or
keepe
some
of
his
own
heat
,
having
no
other
Principle
must
needs
turne
bankrupt
,
for
lacke
of
a
stock
of
his
owne
.
And
the
misery
of
such
a
one
is
,
Note
.
That
he
heares
,
prayes
,
and
worships
,
that
he
might
heare
,
pray
,
and
no
further
,
from
no
hottome
;
and
so
his
operation
becomes
his
principle
.
Of
all
such
wee
may
say
,
such
a
principle
will
surely
breed
their
ruine
:
either
their
eternall
ruine
,
if
no
outward
affronts
intercept
their
course
;
or
else
both
ruine
here
,
and
for
ever
,
if
crosses
come
.
For
why
?
they
do
as
a
foole
who
commits
himselfe
to
the
seas
,
in
a
broken
Barge
.
When
means
faile
,
when
Ministery
ceaseth
,
when
it
becomes
a
reproach
to
professe
,
when
false
friends
draw
away
the
heart
,
when
suffring
for
the
Gospell
comes
,
losses
,
trials
,
and
troubles
,
approach
,
then
all
Religion
vanishes
.
No
hypocrite
can
be
above
Gods
stormes
and
tempests
:
especially
if
a
right
wind
blow
,
it
will
be
turn'd
up
by
the
rootes
.
Every
wind
perhaps
will
not
search
each
rotten
tree
,
2
Tim.
4.
but
some
one
or
other
will
.
The
mind
of
the
world
searcht
Demas
:
the
wind
of
pride
,
and
ambition
,
Diotrephes
:
The
wind
of
secret
lusts
turne
of
some
,
3
Ioh.
8.
the
wind
of
affliction
others
:
and
the
wind
of
time
and
continuance
will
search
deepest
of
all
:
for
a
stone
can
flye
no
further
then
the
strength
of
the
hand
which
threw
it
,
will
carry
it
.
Therefore
be
sure
,
that
the
operations
of
goodnesse
which
come
from
thee
,
proceed
not
from
a
false
principle
,
but
from
the
spirit
of
grace
.
Thirdly
,
trie
this
spirit
of
grace
by
the
constituion
and
frame
thereof
,
that
is
,
by
the
soundnesse
of
it
.
Unsoundnesse
of
spirit
,
Try
it
by
the
f●ame
&
soundnesse
of
it
.
cannot
reach
that
which
soundnesse
can
.
For
why
?
The
best
in
an
unsound
person
are
his
Negatives
:
reall
,
positive
,
and
habituall
grace
he
cannot
attaine
unto
.
So
farre
as
a
negative
way
may
go
,
an
unsound
heart
may
attaine
.
To
side
with
religion
as
good
,
to
deny
himselfe
in
many
things
for
it
,
and
to
suffer
somewhat
,
from
some
confessed
excellencie
therein
deserving
it
,
or
some
light
restraint
,
example
,
or
ends
,
may
be
an
unsound
hearts
condition
:
but
positively
and
really
,
to
lay
the
honour
of
God
to
heart
,
inwardly
to
love
,
that
he
commands
,
to
grieve
for
the
sin
of
such
as
resist
it
,
inwardly
to
sympathize
the
furtherance
of
it
,
that
is
beyond
him
;
The
reason
is
,
because
his
love
is
not
from
union
,
but
from
an
adherence
,
or
hanging
by
,
in
judgement
,
or
pangs
of
affection
.
Take
two
examples
.
It
is
said
that
two
sorts
strove
for
David
to
be
their
Kings
:
the
ten
Tribes
of
Israel
,
and
the
two
other
Tribes
.
There
was
more
Negative
spirit
,
in
the
ten
then
in
the
two
:
Why
(
say
they
)
should
not
David
be
more
ours
,
then
yours
?
we
are
ten
,
and
you
are
but
two
:
wee
have
ten
parts
in
him
:
we
can
conferre
more
honour
upon
him
,
and
give
him
more
subsidies
then
you
,
and
many
good
morrows
.
But
whence
came
all
this
?
from
shame
and
pride
,
that
they
should
be
backwarder
to
fetch
him
home
then
the
rest
;
But
the
positive
grace
of
love
to
David
came
from
Juda
and
Benjamin
;
for
why
?
he
was
bone
of
their
bone
,
he
was
their
flesh
:
Nature
strove
in
them
,
2
Sam.
19.43
.
humor
in
the
other
;
their
words
therefore
were
stronger
then
the
words
of
ten
times
as
many
tongues
of
counterfeits
.
They
(
no
doubt
)
made
as
great
a
brable
,
but
geniall
love
could
not
be
dissembled
.
So
it
was
in
those
two
harlots
;
pleading
for
the
child
:
both
spake
earnestly
,
neither
could
put
downe
other
,
in
point
of
words
:
1
King
.
3.26
.
the
false
mother
was
as
deepe
in
her
Negative
principle
as
the
other
seemed
to
be
.
For
why
?
she
meant
to
be
even
with
the
true
mother
,
and
would
see
her
childlesse
,
as
well
as
her selfe
.
So
the
living
child
might
be
divided
,
she
cared
not
:
But
by
this
Salomon
descryed
her
.
The
sword
being
brought
,
then
that
reall
heart
of
a
true
mother
appeared
in
the
one
,
which
could
not
in
the
other
,
for
she
had
it
not
in
her
.
A
wretch
could
be
content
to
leave
off
all
Religion
,
if
he
were
sure
,
that
none
would
take
it
up
after
him
:
for
he
is
good
,
because
it
shall
not
be
said
,
but
he
will
be
as
forward
as
any
:
But
if
none
would
be
good
,
he
could
be
willing
to
be
naught
:
Why
?
for
lacke
of
that
habit
and
savour
of
grace
,
which
makes
the
sound
heart
desire
and
resolve
to
be
be
good
,
whether
any
other
in
the
world
be
so
besides
himselfe
,
or
not
:
The
life
of
the
child
was
so
deare
to
the
true
mother
,
that
(
although
it
went
against
the
edge
)
yet
she
chose
rather
the
false
mother
should
have
it
,
then
it
should
be
slaine
:
And
therefore
it
was
adjudged
to
her
as
her
owne
.
So
is
it
here
,
A
true
heart
would
cose
any
losse
,
rather
deny
it selfe
to
the
death
,
then
the
life
of
religion
should
be
indangered
,
because
it
is
bred
in
her
bosome
.
So
then
you
see
(
brethren
)
Positives
comming
from
life
cannot
be
assembled
by
the
heart
which
is
dead
and
unsound
.
An
hypocrite
for
his
humour
would
have
the
the
child
religion
into
his
possession
,
for
his
credit
,
not
for
love
of
the
life
of
it
(
for
he
will
starve
and
kill
it
,
for
lacke
of
good
keeping
;
)
only
the
true
mother
that
bare
it
,
and
knowes
the
price
of
it
,
will
nurse
and
nourish
it
with
her
breasts
.
Try
thy selfe
by
this
:
Any
Ape
will
imitate
somewhat
in
a
man
,
but
he
can
neither
laugh
nor
speake
for
lack
of
Reason
.
Fourthly
,
trie
this
spirit
of
Grace
by
the
object
;
Grace
strikes
at
the
root
;
By
the
object
,
the
order
,
and
equality
thereof
.
falshood
at
the
branches
onely
:
The
zeale
,
love
,
and
grace
of
the
spirit
is
chiefly
,
and
mainly
against
the
chiefe
corruption
of
the
heart
,
then
of
life
:
and
it
is
first
earnest
for
the
maine
,
most
weighty
matters
of
God
,
and
then
for
second
things
.
Not
first
for
the
latter
,
and
then
for
the
former
.
Againe
,
it
is
orderly
,
equall
,
not
preposterous
and
disproportioned
.
Great
are
the
cries
of
many
Separators
from
our
Communion
,
against
corruptions
,
abuses
in
our
Church
:
But
you
shall
scarce
marke
any
order
in
their
spirits
.
They
begin
not
at
home
,
are
not
zealous
against
the
abuses
of
their
owne
soules
,
see
not
the
pride
,
and
desperate
selfe-love
of
their
owne
hearts
:
The
glory
of
God
in
their
owne
Reformation
they
will
not
looke
at
,
Separatists
from
our
Church
,
how
blind
in
the
discovery
of
their
owne
corruptions
.
but
suffer
themselves
to
swarme
with
all
base
evils
:
see
no
want
of
Charity
,
Mercy
,
Compassion
,
Discretion
in
themselves
.
If
they
would
see
their
owne
beames
,
they
might
the
better
discover
others
.
But
alas
!
if
there
were
no
Church
abuses
to
speake
of
,
their
occupation
would
cease
.
And
why
speake
they
of
these
abuses
?
Not
(
as
becomes
them
)
in
patience
,
and
innocencie
,
to
wait
for
a
blessed
redresse
,
but
to
overthrow
the
Church
quite
,
and
pull
downe
the
very
frame
and
foundations
of
it
,
yea
to
raze
it
to
the
ground
:
which
never
did
any
(
of
those
who
are
ten
times
more
judicious
then
the
best
of
them
)
attempt
or
intend
.
And
so
they
bring
an
aspersion
upon
others
,
to
be
as
giddy
and
rash
as
themselves
,
who
yet
as
much
abhorre
it
,
as
they
do
those
abuses
.
If
the
Spirit
of
Grace
,
of
a
sound
,
humble
,
and
tender
heart
,
cleaving
to
the
Word
,
close
to
the
Ordinances
,
could
be
found
in
them
:
If
Christ
and
the
worke
of
Faith
and
Regeneration
,
were
as
great
objects
in
their
eye
,
as
outward
administrations
of
the
Church
,
we
might
hope
better
of
their
persons
,
then
now
we
can
.
So
I
might
instance
in
other
particulars
.
Many
men
have
zeale
&
affections
in
them
,
but
how
do
they
improve
them
?
Surely
not
upon
the
reall
things
of
the
Gospell
,
but
upon
personall
objects
:
censuring
such
as
equal
not
themselves
,
in
their
supposed
grace
,
judging
men
for
their
ignorance
,
infirmities
,
errors
.
Whereas
the
spirit
of
Grace
looks
inward
:
1
Cor.
13.
it
is
mercifull
,
long-suffering
,
meeke
,
loving
,
hopeth
all
things
,
endureth
all
things
:
it
judgeth
her selfe
in
secret
,
and
leaves
others
to
stand
or
fall
to
their
owne
Master
.
So
likewise
the
Spirit
of
Grace
is
free
(
as
the
Apostle
saith
)
from
all
partiality
,
and
hypocrisie
.
A
false
spirit
cleaves
to
this
Minister
,
or
to
that
,
for
some
by-respects
,
Cephas
,
Apollo
,
Paul
,
Rom.
14
,
4.
Iam.
3.17
1
Cor.
3.22
.
shall
goe
for
his
money
:
and
accordingly
is
carried
in
such
affection
,
sometimes
above
the
clouds
,
sometimes
lower
then
the
earth
,
in
likes
and
dislikes
.
But
a
sound
spirit
loves
all
the
faithfull
Ministers
of
Christ
,
with
sutable
tendernesse
of
heart
,
(
though
the
measure
be
,
as
the
peculiar
relation
stands
)
and
holds
the
same
affection
constantly
to
all
,
for
Christs
sake
:
The
badge
of
their
Master
procures
honour
to
them
in
his
heart
,
whether
old
,
young
,
neere
,
farre
off
,
the
gifts
and
graces
of
God
(
though
lying
diversly
)
are
the
object
of
his
love
.
Not
only
will
a
faithfull
Minister
be
for
God
in
Pulpit
,
but
out
of
it
also
:
not
zealous
in
publique
,
and
in
private
as
another
common
person
.
A
good
heart
will
not
affect
a
strict
closenesse
upon
the
Sabbath
,
and
then
upon
other
dayes
loose
or
carelesse
in
the
duties
of
the
second
Table
:
using
all
sorts
of
companies
,
taking
all
liberties
,
breaking
promises
,
paying
no
debts
,
running
up
and
downe
with
neglect
of
calling
and
family
:
this
is
no
spirit
of
grace
,
but
of
corruptiom
,
guilded
over
with
some
file
of
zeale
,
without
substance
.
Fifthly
,
the
carriage
of
the
spirit
of
Grace
,
discernes
it
from
the
spirit
of
unsoundnesse
:
For
you
shall
commonly
find
,
The
carriage
of
it
.
that
although
a
false
heart
will
be
as
earnest
,
zealous
,
and
forward
,
as
an
honest
:
yet
one
fly
or
other
of
selfe
reflection
will
bewray
,
whence
it
comes
,
even
from
pride
and
seeking
it selfe
.
It
cannot
beteame
and
afford
the
Lord
the
cleere
and
entire
honour
of
the
action
,
except
in
the
dressing
it
licke
her
owne
fingers
.
As
a
rat
behind
the
painted
cloth
,
so
doth
falshood
discover
it selfe
herein
.
It
is
as
oyle
in
the
hand
,
which
cannot
be
held
in
.
If
it
be
in
a
Preacher
,
you
shall
find
it
thus
,
Truly
you
must
pardon
mee
,
I
was
put
to
it
upon
a
sudden
,
but
I
trust
to
your
patience
:
&
why
?
Oh!
to
draw
on
praise
and
admiration
!
Oh
saith
another
,
I
could
not
satisfie
my self
in
what
I
did
!
Another
will
aske
,
How
did
you
taste
my
doctrine
to
day
?
even
as
feast-makers
cannot
bid
their
friends
welcome
,
be
merry
,
but
there
must
be
a
tang
of
folly
,
You
must
pardon
us
for
our
poore
cheere
,
when
yet
they
know
they
abound
:
so
here
.
Others
cannot
bring
forth
a
point
,
but
it
must
be
with
a
preface
,
I
am
to
speake
to
you
of
a
speciall
point
,
and
I
doubt
it
will
search
the
most
of
us
to
the
quicke
,
Sundry
miscarriages
of
an
unsound
heart
discovered
.
a
point
that
few
of
you
have
heard
till
now
:
and
many
there
are
so
full
of
themselves
,
that
if
they
heare
any
man
of
worth
praised
for
his
worth
,
they
are
upon
thornes
till
they
can
set
another
copie
of
their
own
by
the
other
to
blemish
it
.
I
was
the
first
man
(
saith
one
)
that
first
brought
the
Gospell
into
the
town
;
I
was
the
man
who
hunted
out
such
a
drunkard
,
and
brought
such
an
Adulterer
to
shame
:
I
do
such
and
such
good
to
the
Ministery
,
to
the
poore
,
and
the
like
!
I
have
such
respect
in
my
place
,
do
so
and
so
in
my
family
,
and
the
like
!
Here
's
eagernesse
,
and
zeale
,
but
most
unsavory
stuffe
mixt
with
it
,
too
ranke
for
an
humble
heart
to
smell
of
.
Let
thy
hints
and
overtures
be
for
God
,
abhorre
thine
owne
mixtures
:
nothing
so
opposes
the
true
spirit
of
grace
,
as
the
spirit
of
a
Pharisee
,
Lord
I
thanke
thee
,
I
am
not
thus
and
thus
,
I
do
so
and
so
:
Luk
18.10
,
11
,
12.
nothing
more
consonant
to
it
,
as
the
spirit
of
that
Publican
,
I
abhorre
my selfe
;
as
the
spirit
of
those
that
know
not
what
they
did
,
Mat.
25.
Lord
,
when
saw
we
thee
in
prison
,
or
naked
,
and
visited
or
clothed
thee
?
This
loadstone
of
selfe
will
become
a
loadstone
for
God
,
if
thine
heart
be
sound
.
And
to
conclude
,
even
so
will
the
carriage
of
a
true
spirit
,
be
wise
,
considerate
,
and
well
ballanced
:
such
an
one
will
establish
his
thoughts
with
counsell
:
Better
is
hee
that
is
patient
in
spirit
,
Prov.
24.3
.
then
the
hasty
.
A
coole
spi●it
,
is
an
excellent
spirit
,
Eccles.
7.8
.
if
it
be
but
coole
in
the
carriage
,
it
may
be
fervent
in
the
substance
.
Whereas
the
unsound
spiri●
is
fiery
,
quick
,
rash
,
and
utters
more
with
a
breath
,
then
it
can
undoe
with
ten
:
and
so
brings
it selfe
upon
its
owne
knees
to
cry
,
Peccavi
,
when
perhaps
it
is
with
reproach
to
himselfe
and
religion
.
I
will
not
condemne
all
for
unsound
,
who
are
rash
:
But
I
wish
all
sound
spirits
to
beware
how
they
trench
upon
such
suspitious
markes
:
Bring
not
sorrow
upon
your selves
by
this
rashnesse
,
you
shall
meet
with
trouble
enough
in
your
best
discretion
:
but
that
which
rashnesse
procures
,
seldome
brings
peace
,
either
in
suffering
,
or
in
the
issue
,
Thus
much
for
a
taste
of
those
markes
of
tryall
,
which
may
help
us
to
descry
our
owne
spirit
from
Gods
grace
.
Many
more
might
have
beene
added
,
but
I
hasten
to
an
end
.
To
conclude
then
,
let
this
be
an
use
of
Exhortation
,
and
that
Use
6
sundry
wayes
.
Exhort
.
First
,
to
all
that
have
this
spirit
in
them
,
to
mourn
bitterly
for
the
losse
and
decay
of
this
spirit
throughout
the
Branch
1
Christian
world
.
Alas
,
how
farre
are
we
sunke
from
that
zeale
of
God
against
Popery
,
and
heresie
,
which
was
wont
to
abound
!
Looke
into
Germany
where
this
spirit
began
by
Luthers
meanes
,
where
is
so
much
as
a
sparke
of
it
to
be
seene
?
Declining
of
the
temper
of
zeale
and
power
ought
to
be
bewailed
sadly
.
Even
in
the
daies
of
Luther
,
what
horrible
opposition
was
made
to
this
spirit
of
the
Gospell
?
By
how
many
meanes
did
the
devill
then
stop
the
proceedings
of
Reformation
?
What
wayes
were
not
used
by
Politicians
to
quash
that
zeale
by
their
interims
,
and
sundry
bookes
of
Reconciliation
with
Popery
,
in
their
most
Tenets
?
Since
which
times
even
to
the
age
we
live
in
,
both
in
Germany
,
and
the
Low-countries
,
the
Reformed
Churches
in
France
,
and
among
our selves
,
how
hath
Satan
laboured
to
quaile
the
spirits
of
men
from
zeale
of
the
Gospell
?
By
what
meanes
hath
Popery
so
much
encroached
upon
us
?
how
hardly
is
the
name
of
it
odious
,
even
at
this
day
,
in
most
places
?
And
if
perhaps
it
be
here
and
there
so
,
yet
as
for
the
zeale
of
peoples
to
the
Gospell
,
from
the
experience
of
that
grace
of
conversion
,
and
the
worke
of
faith
,
how
rare
is
it
to
find
?
Oh!
that
our
heads
were
welsprings
(
brethren
)
and
our
hearts
fountaines
of
teares
,
to
mourn
for
the
desolation
of
this
Spirit
of
Grace
among
us
!
As
he
said
,
Scarce
the●e
is
mention
of
Rome
in
Rome
,
the
change
is
so
great
in
the
places
,
where
the
Gospell
hath
beene
most
famous
:
It
is
recorded
of
those
Jewes
of
the
returned
captivity
,
that
many
who
had
seene
the
first
Temple
mourn'd
to
see
the
latter
:
Some
Jewish
writers
render
the
reason
,
because
not
onely
the
frame
of
it
was
so
poore
in
comparison
of
the
former
:
but
because
of
the
radicall
defects
it
had
in
it
.
It
seem'd
Ichabod
,
the
glory
was
gone
;
Ez●a
3.12
.
The
Holy
of
Holies
was
empty
of
the
Arke
of
Gods
presence
,
and
the
Merey
Seat
upon
it
,
no
more
going
into
it
with
blood
to
fetch
atonement
,
no
more
fire
from
heaven
to
kindle
sacrifices
,
they
were
faine
to
kindle
it
from
the
Sun-beames
with
a
glasse
:
and
as
for
the
Priesthood
,
the
Jewes
used
to
call
it
,
a
Priesthood
of
clouts
or
garments
,
1
Sam.
4.21
.
because
only
those
were
left
the
Priest
to
weare
;
the
Urim
and
Thummim
,
those
holy
shoulder
pieces
,
&
those
precious
stones
of
the
Ephod
and
Brest-plate
were
gone
.
Truly
(
brethren
)
beleeve
me
,
as
Elijah
in
his
Cave
once
mourned
for
the
misery
of
his
time
,
1
King
.
19.10
.
so
might
we
for
the
losse
of
this
spirit
of
the
Gospell
among
us
.
What
,
do
I
deny
,
but
through
mercy
and
the
government
of
our
Princes
,
both
living
and
of
famous
memory
,
we
have
enjoyed
the
truth
of
God
?
Or
that
God
hath
had
,
and
still
hath
abundance
of
worthy
,
learned
,
&
famous
instruments
of
service
,
both
in
Ministery
,
Magistracy
,
&
Commonalty
?
No
,
God
forbid
;
and
I
doubt
not
but
in
many
places
,
Truth
and
light
are
much
improved
:
(
although
it
were
to
be
desired
,
it
were
scattered
more
generally
:
)
but
the
misery
is
,
that
there
lackes
a
sutable
spirit
of
love
,
tendernes
,
closenes
,
affection
and
soundnesse
to
the
Gospell
.
The
body
of
knowledge
in
many
is
so
vast
,
and
unweildy
,
for
lacke
of
equall
power
,
integrity
and
life
to
quicken
it
,
that
it
is
like
to
totter
by
her
owne
weight
.
That
former
effectualnesse
in
Preaching
,
convincing
,
converting
,
waxes
straitned
,
scant
,
and
collapsed
.
That
spirit
of
siding
with
the
Truth
of
God
,
defending
it
against
errours
,
and
lukewarmenesse
,
that
ingenuity
and
cordiall
simplicity
in
us
that
professe
,
seemes
to
be
quite
gone
.
Trash
and
drosse
of
mens
profits
,
pleasures
,
ease
,
forme
of
religion
,
and
such
other
scurfe
,
as
is
not
to
be
named
,
hath
eaten
up
all
,
as
one
said
,
The
usury
of
the
New
hath
eaten
up
the
gaine
of
our
Old
University
.
So
may
we
say
,
The
spirit
of
our
new
hath
eaten
up
the
power
of
our
old
dayes
,
in
point
of
edge
,
affection
,
earnestnesse
,
and
zeale
.
All
is
growne
to
discourse
,
contemplation
,
and
empty
shadowes
of
sincerity
.
Not
to
speake
of
many
,
who
formerly
have
stood
for
diligent
preaching
,
and
for
the
power
of
it
,
and
are
now
gone
aside
,
and
slinke
their
neckes
out
of
the
Collar
.
Alas
!
brethren
,
it
is
not
your
going
into
new
England
,
which
will
deliver
you
from
the
spirit
of
your
old
death
and
sloth
,
except
the
Spirit
of
Grace
conduct
you
thither
.
All
cannot
goe
,
what
shall
become
of
such
as
must
stay
,
except
God
revive
us
at
home
?
Secondly
,
it
should
provoke
us
to
pray
to
God
,
the
great
Branch
2
Physitian
of
this
Epidemicall
disease
,
of
exhortation
.
to
heale
this
decaying
temper
,
and
this
consumption
of
our
vitall
spirits
,
that
heat
and
moysture
,
life
and
vigour
of
grace
,
which
threatens
utter
consumption
in
us
?
How
much
better
were
it
for
us
to
fall
into
a
burning
ague
,
then
into
such
a
dead
palsey
as
this
:
yea
to
runne
into
some
morall
evills
(
which
yet
were
damnable
)
then
thus
to
play
the
hangbies
upon
Religion
,
Prayer
for
healing
of
our
times
of
this
numbe
palsie
of
spirit
,
necessary
.
Ier.
2.2
.
and
to
eate
out
the
very
heart
and
entralls
of
her
,
by
our
wofull
unsavorinesse
and
declension
?
Oh
that
God
would
heale
our
back-slidings
:
cancell
our
Bill
of
devorce
,
and
make
new
love
to
us
,
as
in
old
times
!
As
those
Martyrs
,
so
pray
we
,
Once
againe
,
Lord
,
the
power
and
life
of
thy
Gospell
,
give
unto
us
,
the
skinne
and
bones
of
an
empty
profession
,
to
be
fill'd
up
and
beautified
with
flesh
,
and
colour
,
with
countenance
and
savour
of
grace
.
Oh
Lord
,
thou
who
madest
the
spirit
of
man
,
breath
a
second
spirit
of
thy
Word
to
inspire
our
dead
Carcasses
,
with
a
second
and
better
life
:
Thou
who
causedst
that
Sunne
of
the
Heavens
to
go
backe
ten
degrees
,
Esay
38.
cause
this
Sunne
of
Grace
to
goe
forward
tenne
degrees
,
for
it
is
gone
backward
too
many
already
.
Thou
,
who
by
that
happie
wind
of
thine
,
scattered
upon
the
surface
of
the
earth
,
didst
hazle
and
drie
up
the
forlorne
dregges
and
slime
of
Noahs
deluge
,
Gen.
8.13
.
cause
a
new
face
of
zeale
and
grace
to
appeare
upon
our
age
,
drunken
and
soaked
in
ease
and
sensuality
:
Lord
help
us
to
cast
our
Eagles
bill
,
Psal.
103.5
.
pluck
off
our
Snake
skin
,
and
renue
us
as
the
flesh
of
Naaman
after
Jordan
.
Oh
command
an
heart
&
spirit
,
of
first
love
,
courage
,
thanks
,
joy
,
and
esteem
of
thy
pretious
Truth
and
Christ
,
to
return
into
us
,
let
it
be
as
new
blood
in
our
veines
,
and
marrow
to
our
bones
;
count
those
daies
of
our
decay
,
declinings
,
death
&
distemper
,
as
if
they
had
never
bin
:
Impute
not
unto
us
our
unfruitfull
Ministry
,
unprofitable
hearings
,
returning
to
our
vomit
,
lingring
after
Popery
and
her
defilements
,
contempt
and
disdaine
of
powerfull
ordinances
,
which
have
deserved
that
we
should
be
stript
and
wasted
of
all
meanes
,
Malach.
4.2
.
and
left
to
utter
woe
and
ruine
:
Come
and
bring
healing
in
thy
wings
at
last
,
and
pardon
the
sins
of
all
sorts
,
that
might
hasten
further
wrath
:
for
what
can
be
such
a
marke
and
symptome
of
misery
comming
,
&
spuing
out
of
thy
mouth
,
Revel.
3.18
.
as
this
decay
of
our
temper
?
So
many
of
us
as
cleave
to
God
,
let
us
not
give
him
over
for
this
mercy
:
for
surely
,
many
of
us
here
,
especially
of
the
richer
sort
,
whose
gaines
come
in
merrily
,
and
live
at
ease
in
Sion
,
do
shrewdly
leane
to
this
disease
of
luke-warmenesse
:
Amos
6.1
.
begge
it
I
say
of
the
Lord
,
that
he
leave
us
not
quite
here
in
this
corner
,
and
make
us
not
an
hissing
to
all
our
neighbours
,
for
our
barrennesse
and
desolation
of
the
meanes
,
who
have
hitherto
abounded
and
caused
the
borders
of
our
Towne
to
be
wetted
with
those
streames
,
which
have
overflowed
among
us
.
So
much
for
this
.
Branch
3
Thirdly
,
so
many
of
us
as
hitherto
have
lurked
in
our
dens
of
ease
and
unprofitablenesse
,
looke
up
at
last
,
and
endeavour
after
this
spirit
of
Naamans
clensing
and
cure
.
Exhort
.
Gen.
18.12
.
Exhortation
to
get
the
spirit
of
true
conversion
.
Alas
!
perhaps
we
laugh
(
as
Sara
did
when
she
heard
she
could
give
suck
)
to
heare
of
this
,
that
such
dead
blockes
and
lowring
louts
as
many
of
us
have
beene
to
this
day
,
surviving
our
owne
hopes
,
and
outbidding
all
threats
and
feares
of
the
Word
,
by
a
carnall
stupor
of
our
owne
,
savouring
nothing
save
our
lusts
and
humours
:
I
say
,
we
thinke
it
impossible
that
ever
wee
should
become
any
other
.
Should
such
as
wee
ever
be
healed
of
our
ignorance
,
hard
hearts
,
and
senselesnesse
?
Should
we
ever
come
to
be
quickned
by
the
hope
of
the
Gospell
to
be
forgiven
and
saved
?
Should
we
ever
become
savory
,
humble
,
tender
and
zealous
ones
?
Truly
I
must
tell
you
,
considering
how
some
of
us
in
this
place
have
snorted
out
seven
times
seven
yeares
of
Sermons
(
or
well
nigh
)
and
fatted
our selves
under
the
Gospell
with
nothing
,
but
sottishnesse
and
security
:
me
thinkes
I
am
halfe
afraid
of
it
.
Now
am
I
leaving
of
you
,
but
how
many
shall
I
leave
as
I
found
them
,
if
not
farre
worse
,
and
what
is
like
to
be
their
end
,
if
they
should
live
under
no
meanes
,
or
unfruitfull
,
who
knowes
?
if
a
good
day
have
not
mended
them
,
must
not
a
bad
needs
paire
them
?
The
Lord
flaite
many
of
you
this
day
out
of
your
holes
and
corners
:
me
thinkes
I
behold
your
face
with
horrour
and
feare
of
any
good
:
Esay
55.8
.
but
seeing
the
long
sufferings
of
God
are
bottomlesse
,
and
his
love
as
farre
above
our
thoughts
,
as
the
heavens
above
earth
,
therefore
I
leave
Gods
secrets
unto
himselfe
,
and
spread
before
you
still
(
even
at
this
last
farewell
)
the
cords
of
the
Lord
,
and
beseech
you
to
come
in
,
and
be
converted
,
and
get
this
spirit
of
grace
into
you
ere
you
goe
hence
,
and
be
seene
no
more
.
Psal.
39.3
.
Gal.
1.
ult.
Oh
it
would
make
the
Angels
rejoyce
,
and
the
world
to
wonder
,
as
Paul
saith
,
Gal.
1.
Those
that
having
knowne
mee
a
persecutor
,
heard
that
I
was
become
a
Preacher
of
the
Gospell
,
they
magnified
God
for
mee
:
so
should
praises
be
offered
up
by
many
for
you
,
if
it
should
be
thus
.
Who
can
tell
brethren
,
long
hath
the
Gospell
been
laid
in
three
pecks
of
meale
in
some
of
you
,
Mat.
13.33
.
if
now
it
might
at
last
breake
out
as
leaven
,
and
season
you
throughout
,
what
a
blessed
parting
should
it
be
to
you
and
mee
?
As
you
are
,
I
grant
,
(
most
of
you
)
no
other
is
to
be
looked
for
,
then
hath
beene
;
earth
at
first
,
earth
still
,
and
earth
hereafter
.
But
if
earth
,
earth
,
earth
will
heare
the
Word
of
the
Lord
,
it
shall
be
otherwise
:
Naaman
was
as
far
off
as
you
,
till
hee
washed
in
Jordan
:
but
afterward
what
a
spirit
of
healing
and
conversion
came
he
forth
withall
?
How
doth
he
come
backe
to
Elisha
?
Who
can
stay
him
?
How
is
his
lowring
heart
enlarged
to
the
Prophet
?
What
is
too
deare
for
him
?
hee
loves
the
ground
hee
stands
upon
,
and
would
carry
it
away
upon
mules
,
his
heart
is
ravisht
with
God
and
his
worship
,
and
much
water
cannot
quench
love
.
Such
might
you
bee
,
if
the
Lord
would
send
Elisha
to
you
.
Elisha
is
gone
,
and
the
comming
and
going
,
death
and
departure
of
many
,
both
Elija's
and
Elishaes
you
have
seene
,
and
now
of
mee
a
poore
Minister
of
Christ
:
What
shall
no
fruit
come
of
all
?
I
am
now
going
to
tell
my
Master
,
what
fruit
of
all
these
sixe
yeares
worke
here
,
and
many
more
in
other
places
,
and
by
other
my
Predecessours
hath
beene
reaped
:
What
?
shall
I
be
able
to
say
nothing
to
comfort
the
heart
of
God
and
his
people
?
Oh
sad
thing
!
Well
,
I
leave
it
to
your
thoughts
,
it
is
as
much
as
I
can
say
,
That
if
God
perswade
you
,
nothing
was
done
upon
Naaman
,
but
might
be
done
upon
you
!
Many
of
your
own
number
,
out
of
the
stools
wherin
you
sit
,
some
of
your
wives
in
your
bosomes
,
children
and
servants
under
your
roofes
,
have
tasted
the
like
,
and
what
hindreth
but
you
may
?
Oh
chuse
rather
to
follow
my
counsell
,
then
to
cause
the
wrath
of
God
to
smoak
out
against
you
,
for
adding
drunkennesse
to
thirst
,
and
speaking
peace
to
your selves
,
Deut.
29.15
.
and
saying
,
Though
I
stil
walk
on
in
the
stubbornnesse
of
my
heart
,
yet
I
shall
doe
well
enough
!
God
keepe
this
plague
farre
from
you
.
And
so
much
for
this
.
Branch
4
Lastly
,
(
and
so
I
shut
up
all
)
you
that
have
long
feared
the
Lord
,
Exhortations
and
shewed
forth
the
fruit
of
this
spirit
of
Conversion
,
go
forward
,
and
persevere
.
I
must
not
deny
God
the
honour
of
his
truth
,
And
such
as
have
to
nourish
it
in
themselves
he
hath
not
left
us
without
witnesse
in
this
particular
.
Few
are
they
,
whom
this
doctrine
is
verified
in
:
yet
some
there
are
,
and
the
very
sight
of
their
faces
this
day
,
doth
not
a
little
encourage
me
to
speake
unto
them
.
If
ever
then
you
saw
cause
at
your
first
comming
out
of
Jordan
,
to
joyne
with
God
,
his
Religion
,
his
glory
,
now
especially
joyne
partners
,
and
cle●ve
to
him
:
now
side
with
him
,
and
the
power
of
Christianity
.
Surely
he
that
hath
hitherto
kept
you
alive
,
and
brought
you
safely
through
so
many
waters
,
deserves
it
much
more
at
your
hands
now
,
being
much
neerer
to
your
salvation
,
Rom.
13.11
.
1
King
.
9.33
.
then
when
you
first
beleeved
.
Doe
as
those
two
Eunuches
of
Jezabel
,
when
Jehu
cried
out
,
Who
is
on
my
side
,
Who
?
They
looked
out
at
the
window
,
and
became
agents
for
him
.
Could
they
thrust
her
downe
headlong
,
who
were
of
her
bed-chamber
?
how
much
more
you
,
who
have
long
since
beene
sworne
confederates
to
the
Lord
Jesus
?
Never
was
there
better
season
for
you
(
if
there
be
but
a
sparke
of
this
spirit
in
you
)
to
declare
your selves
,
on
whose
side
you
are
:
The
power
of
godlinesse
is
on
every
side
deserted
,
and
she
throwne
to
the
ground
,
if
God
mercifully
did
not
by
the
power
of
the
sword
,
and
civill
Magistrate
preserve
us
,
what
should
we
be
,
save
a
booty
to
Papists
,
and
enemies
,
who
have
long
watcht
our
overthrow
?
Now
therefore
,
if
you
halt
with
God
,
halt
for
ever
.
If
God
bee
not
God
,
1
King
.
18.21
.
give
him
over
:
If
he
be
that
God
who
hath
forgiven
you
,
and
will
save
you
,
let
Baal
be
Baal
,
and
let
him
be
as
he
deserveth
:
Say
thus
,
Have
I
but
one
poore
life
to
give
for
him
,
who
gave
ten
thousand
times
a
more
precious
one
for
me
,
and
shall
I
thinke
it
too
deare
for
him
?
Shall
Rimmon
be
more
deare
to
me
?
Shall
I
goe
and
bow
to
that
Idoll
,
having
received
a
better
cure
from
the
God
of
Israel
,
then
he
could
have
given
me
?
No
Lord
,
There
thou
wannest
my
heart
to
thy selfe
for
ever
;
That
sweete
welcome
,
those
embraces
which
then
I
felt
,
those
Flagons
and
Apples
can
never
be
forgotten
:
Cantic
.
2.5
.
Psal.
73.19
.
I
behold
the
workes
of
such
as
decline
,
but
I
blesse
thee
,
I
repent
not
of
my
choyce
,
their
Image
is
despised
by
me
;
My
soule
come
not
into
their
counsels
.
Oh!
if
you
can
say
thus
,
blesse
God
,
who
hath
kept
you
!
And
for
time
to
come
,
I
exhort
you
,
that
the
more
you
shall
see
the
power
of
truth
scorned
and
forsaken
in
the
world
,
the
closer
you
cleave
to
it
,
and
if
this
be
to
be
vile
,
be
yet
more
vile
!
2
Sam.
6.22
.
Pick
out
some
speciall
services
,
in
which
you
may
be
usefull
to
God
and
his
glory
!
If
the
Devill
take
any
Apprentises
,
he
will
set
his
marke
upon
them
,
both
in
their
hands
and
foreheads
:
either
they
must
shew
some
singular
zeale
for
him
,
or
else
hee
will
suspect
them
!
And
are
you
ashamed
of
your
Master
?
Matth.
7.
end
.
Now
this
world
destroyes
the
Law
,
write
it
you
,
upon
your
frontlets
,
and
the
fringes
of
your
garments
;
shew
the
world
what
Master
you
serve
,
Deut.
6.8
.
and
be
not
ashamed
.
Let
the
same
spirit
rest
in
your
bosomes
,
for
Grace
which
you
see
now
a
dayes
rests
upon
them
,
who
are
going
from
us
into
New-England
.
They
will
not
endure
you
to
speak
one
word
amisse
of
it
,
but
their
hearts
are
at
their
mouthes
presently
:
they
magnifie
and
extoll
it
in
all
places
,
wheresoever
they
become
:
their
very
spirits
are
possessed
and
taken
up
with
the
hope
and
longing
for
it
,
they
stand
upon
thornes
,
till
they
be
there
where
their
treasure
is
,
they
are
soone
knockt
off
from
hence
,
though
their
native
soyle
,
where
they
have
had
all
their
conversation
,
yet
as
if
they
had
not
knowne
it
,
so
doe
they
renounce
it
,
and
all
the
contents
of
it
:
They
use
it
as
if
they
used
it
not
,
for
the
affection
sake
,
they
beare
the
other
:
Parents
,
neighbours
,
kindred
,
yea
,
wives
and
children
,
are
deserted
for
it
,
and
who
may
controll
them
?
Tell
them
of
the
sad
attempt
of
going
,
what
danger
by
Sea
,
what
change
of
fare
there
,
and
want
of
all
commodities
.
Oh!
you
doe
but
encourage
them
by
your
disswasives
,
they
are
content
to
learne
to
deny
themselves
,
and
to
change
their
dainty
diet
,
for
bare
,
their
soft
beds
for
hard
,
and
what
not
?
so
they
may
come
thither
.
Paines
,
cost
,
selling
all
,
and
packing
up
their
fardels
is
nothing
to
them
,
for
their
desire
sake
.
Oftentimes
I
have
wish'd
the
place
good
enough
for
such
affections
:
But
in
this
argument
,
touching
the
spirit
of
Conversion
and
Grace
,
for
the
embracing
of
which
,
no
affections
can
be
sufficient
,
how
doe
we
flagge
?
Where
is
the
man
who
can
doe
thus
much
for
God
and
his
glory
,
from
the
experience
of
mercy
?
Aske
thine
owne
heart
;
Doe
I
loath
the
least
appearance
of
evill
?
doe
I
carry
about
me
the
zeale
of
Gods
owne
house
?
am
I
tender
of
the
least
offence
?
can
I
not
endure
the
least
affront
to
his
person
,
Lawes
,
Gospel
,
Ordinances
?
doe
I
honour
his
Ministers
?
doe
I
thinke
nothing
too
deare
for
him
,
is
my
life
,
liberty
,
name
,
wife
,
children
,
vile
unto
me
,
in
respect
of
a
good
conscience
?
Oh!
that
it
were
so
!
How
happy
should
we
be
in
approving
our selves
.
Let
me
leave
generals
,
Particular
urging
of
this
exhortation
to
al
sorts
,
Ministers
people
,
Magistrates
,
&c.
and
come
to
particular
estates
and
conditions
:
yee
Ministers
of
God
,
pick
out
speciall
service
for
God
,
a
few
of
you
are
left
to
wrestle
for
God
,
ply
your
worke
,
let
not
the
glory
of
the
Gospell
fall
,
labour
to
inspire
the
soules
of
your
hearers
with
Christ
;
alas
!
they
cannot
chuse
but
be
dead
hearted
,
when
there
is
no
glad
tydings
brought
them
,
no
love
shed
into
their
soules
.
Yee
people
,
looke
up
your
old
evidences
for
Heaven
,
&
scoure
off
your
rust
,
you
see
upon
what
costly
terms
the
Gospel
is
maintained
;
this
is
no
season
to
palter
out
your
time
,
shew
forth
your
courage
for
God
,
let
not
the
spirit
of
Popery
nor
prophanenesse
quash
that
spirit
of
Grace
which
is
within
your
bosomes
:
Walke
humbly
,
wisely
,
and
yet
boldly
,
hold
out
the
truth
of
God
without
feare
,
against
all
scorners
and
Edomites
,
God
shall
prop
you
up
,
feare
not
,
the
vilest
wretch
shall
never
bee
able
to
resist
that
spirit
,
by
which
you
speake
and
walke
.
It
is
not
your
duties
,
hearing
Sermons
which
will
serve
turne
,
except
you
get
into
the
way
of
God
,
and
get
your
spirits
whetted
up
to
a
lively
temper
of
godlinesse
,
you
shall
but
adde
heapes
to
heapes
,
and
die
of
thirst
:
Rake
up
the
ashes
of
your
first
sacrifice
,
and
see
if
there
be
any
one
sparkle
alive
,
Iudg.
15.16.18
.
to
kindle
that
old
fire
in
your
hearts
God
hath
now
farre
more
need
of
it
,
then
he
had
then
:
If
you
cannot
find
old
sparks
,
goe
to
Heaven
for
new
,
for
a
double
portion
of
it
,
else
you
will
hardly
hold
out
in
these
cold
times
.
You
young
Novices
here
among
us
,
who
in
your
youth
have
begunne
well
,
and
honoured
the
labours
of
Gods
servants
by
your
zeale
,
by
your
answering
to
Catechism
,
&
by
drawing
on
many
to
God
,
be
not
discouraged
,
that
the
same
Grace
which
made
you
young
Sts.
can
make
you
old
ones
,
I
doubt
it
not
,
but
blesse
God
for
the
hope
I
conceive
of
your
growth
and
fruit
:
Esay
8.18
.
1
Iohn
4.4
.
though
we
are
as
signes
(
both
we
and
the
children
which
God
hath
given
us
)
and
wonders
to
the
world
,
feare
not
,
greater
is
he
that
is
in
us
,
then
with
them
.
You
Magistrates
hereabouts
,
you
Headborowes
and
Officers
at
home
,
doe
not
play
the
cowards
in
the
cause
of
God
,
and
the
government
of
the
Towne
:
suffer
not
drunkards
to
fill
up
your
Alehouses
here
,
upon
the
day
of
our
Lecture
,
and
to
rout
in
all
cursed
behaviour
,
all
the
day
after
,
going
together
by
the
eares
,
swearing
and
swaggering
:
let
not
your
Taverns
and
places
of
resort
be
more
frequented
then
Gods
house
:
I
see
ruine
before
mine
eyes
,
and
the
young
fry
will
prove
worse
then
their
Predecessors
:
your
glory
is
gone
,
except
you
hold
together
,
and
prevent
sinne
from
flowing
downe
your
streets
,
and
overthrowing
all
.
2
Cor.
2.14
.
●●
And
in
a
word
,
to
all
sorts
I
speake
,
scatter
the
savour
of
this
spirit
of
Grace
all
about
the
places
where
you
dwell
:
shine
especially
within
your
owne
sphere
,
and
families
:
lay
in
for
grace
and
mercy
,
for
your
husbands
,
wives
,
children
,
kinsfolke
,
and
neighbours
,
who
have
long
beene
ignorant
,
profane
(
or
formall
worshippers
at
the
best
)
pluck
them
out
of
the
fire
by
violence
;
Iude
ult.
Perhaps
some
seed
lies
under
a
clod
,
they
are
not
so
deeply
sunk
under
the
slavery
of
those
Idols
,
but
that
God
may
fetch
out
somewhat
of
them
at
the
last
:
and
shall
it
die
for
lacke
of
stirring
up
?
Be
earnest
with
God
,
and
strive
hard
for
the
whole
corner
,
this
poore
Countrey
,
in
which
ancient
zeale
and
the
spirit
of
Grace
,
decayes
exceedingly
:
Easie
serving
of
God
for
fashion
,
and
this
love
of
the
creature
hath
eaten
up
all
.
The
last
yeare
we
were
almost
starven
for
bodily
bread
,
but
God
be
thanked
,
better
food
did
helpe
well
,
both
to
content
the
poorer
sort
,
and
to
uphold
their
spirits
with
patience
;
yea
,
and
to
perswade
the
richer
sort
to
mercy
and
compassion
.
Now
we
feare
a
worse
famine
,
if
not
want
of
the
Word
,
yet
,
that
the
Lord
(
for
our
wretched
unfruitfulnesse
)
may
fill
our
mouthes
with
Quailes
,
Mumb.
11.20
.
and
suffer
them
to
come
out
againe
at
our
nostrils
;
may
fat
us
with
meanes
,
and
curse
us
with
leannesse
in
our
soules
.
Psal.
106.15
.
Lord
suffer
not
the
child
to
die
at
the
breasts
for
lack
of
milke
:
nor
having
it
,
to
surfet
!
Oh
thou
who
hast
bred
us
by
thy
Word
,
with
the
lively
spirit
of
Grace
,
preserve
us
by
the
same
nourishment
,
whereby
wee
are
begotten
.
And
so
,
for
such
among
us
(
brethren
)
as
have
continued
constantly
Branch
5
in
this
zeale
of
the
Gospel
,
Consolation
to
all
such
as
walke
in
the
comfort
of
the
spirit
of
conversion
.
I
doe
here
reach
out
comfort
unto
them
,
and
say
to
them
,
as
Elisha
to
Naaman
,
Goe
in
peace
.
Though
you
and
I
should
never
heare
the
voyce
,
nor
see
the
face
of
other
,
yet
we
shall
do
well
,
as
long
as
the
peace
of
God
is
with
us
:
Nourish
your
hearts
still
,
till
death
,
in
this
love
of
the
Gospel
;
Make
not
shipwrack
in
the
havens
.
Thinke
not
now
of
any
new
way
:
Turne
not
to
the
world
,
for
they
care
not
for
you
:
you
stink
to
them
,
therefore
hold
to
your
old
Master
,
and
be
his
servants
for
ever
:
Let
the
Lord
beate
you
out
of
his
doores
,
before
you
dare
start
from
him
:
you
have
beene
his
so
long
,
that
as
Peter
said
,
Whither
should
we
goe
(
Lord
)
from
thee
?
Iohn
6.68
.
thou
hast
the
words
of
eternall
life
.
Though
there
be
neither
Calfe
in
the
stall
,
nor
B●llock
in
the
heard
:
though
the
Olive
cast
her
fruit
,
and
the
Vine
decay
,
yet
God
shall
be
your
salvation
.
Though
meanes
faile
,
Habac.
3.17.18
.
yet
this
spirit
of
grace
in
you
,
shall
be
a
lively
immortall
stock
in
you
,
and
preserve
you
by
faith
,
to
the
day
of
salvation
.
1
Pen.
1.5
.
These
are
times
wherein
sinne
abounds
,
it
is
the
very
houre
of
darknesse
:
Revel.
3.10
.
Pray
that
as
you
have
kept
the
Word
of
Gods
patience
all
this
while
,
so
he
would
keepe
you
,
though
all
the
world
should
be
over-shadowed
.
And
,
although
(
perhaps
)
you
take
thought
for
your
first
edge
,
which
is
blunted
by
long
continuance
and
custome
:
Ephes.
3.16
,
17
yet
so
long
as
your
metall
holds
good
steele
to
the
back
,
and
you
grow
rooted
,
settled
,
and
stable
in
all
faith
,
love
,
and
fruitfulnesse
,
feare
not
,
he
that
hath
begunne
,
will
perfect
his
worke
;
Faithfull
is
he
who
hath
promised
.
1
Thes.
5.24
.
To
the
worke
of
whose
Grace
I
commend
you
:
which
is
able
to
sanctifie
you
throughout
,
and
both
to
keep
your
bodies
,
soule
,
and
spirits
,
1
Thes.
5.25
.
pure
and
blamelesse
to
his
comming
,
through
the
Lord
Jesus
;
to
whom
with
the
Father
and
the
Spirit
,
that
immortall
,
invisible
,
and
onely
wise
God
,
1
Tim.
1.17
.
be
all
honour
and
praise
,
for
ever
,
Amen
.
FINIS
.