CHAP.
I.
As
the
great
cause
of
the
eternall
perdition
of
men
is
of
themselves
;
so
the
onely
cause
of
the
actuall
deliverance
and
salvation
of
man
,
is
JESUS
CHRIST
:
view
this
text
,
Hoseah
13.9
.
Oh
Israel
,
thou
hast
destroyed
thy selfe
,
but
in
me
is
thy
help
.
SECT.
I.
THese
words
as
they
are
set
down
in
the
Hebrew
are
(
according
to
the
style
of
this
Prophet
)
very
short
and
sententious
,
&
therefore
difficult
to
translate
into
English
without
some
Periphrasis
,
but
the
sence
is
here
truly
exprest
,
In
me
is
thy
help
;
which
you
may
see
confirmed
from
v.
4.
There
is
no
Saviour
beside
me
,
and
verse
〈◊〉
I
will
ransome
them
from
the
power
of
the
grave
,
Oh
death
I
will
be
thy
plague
,
O
grave
I
will
be
thy
destruction
;
Suppose
the
Prophet
should
speak
here
of
temporall
salvation
,
help
and
ransome
,
(
which
he
doth
not
)
yet
the
argument
is
strong
;
if
there
be
no
Saviour
from
temporall
woe
and
misery
but
only
the
Lord
Jesus
,
how
much
more
is
hee
from
woes
eternall
?
only
understand
me
here
aright
;
I
am
not
now
speaking
of
mans
deliverance
and
salvation
by
price
in
way
of
satisfaction
of
Justice
(
for
that
I
have
already
handled
)
but
of
his
deliverance
and
salvation
,
Sincere
Convert
.
by
power
;
not
of
mans
purchased
deliverance
,
which
is
by
the
blood
of
Christ
,
but
of
mans
actuall
deliverance
,
which
is
by
the
efficacy
&
power
of
the
spirit
of
Christ
.
Some
captives
among
men
are
redeemed
by
price
only
,
some
by
power
without
price
;
but
such
is
the
lamentable
captivity
of
all
men
,
under
the
severity
of
justice
,
and
the
power
of
sinne
,
that
without
the
price
of
Christs
blood
,
Eph.
1.7
.
and
the
power
of
Christs
spirit
,
Iohn
8.36
.
there
is
no
deliverance
;
the
Lord
JESUS
having
paid
the
price
for
our
deliverance
.
Yet
it
is
with
us
as
with
a
company
of
captives
in
prison
;
our
sins
like
strong
chaines
hold
us
,
Satan
our
keeper
will
not
let
us
goe
,
the
prison
doores
through
unbeleefe
are
shut
upon
us
,
Rom.
11.32
.
a●d
thereby
God
and
Christ
are
kept
out
from
us
;
what
power
now
can
rescue
us
,
that
are
held
fast
under
such
a
power
,
even
after
the
price
is
paid
?
truly
it
can
be
no
other
but
that
in
my
text
,
In
me
is
thy
help
;
when
our
ransom
is
paid
,
the
Lord
must
come
himselfe
and
fetch
us
out
by
strong
hand
.
Isay
53.1
.
To
whom
is
the
arme
of
the
Lord
revealed
?
truly
to
very
few
,
yet
to
some
it
is
;
and
certainly
,
look
as
they
make
Christ
no
Saviour
indeed
who
deny
his
salvation
by
price
and
satisfaction
,
so
those
also
make
him
an
imperfect
Saviour
who
deny
salvation
and
actuall
deliverance
of
man
to
be
only
by
the
Almighty
arme
and
efficacy
of
his
spirit
and
power
:
excellent
therefore
is
the
speech
of
the
Apostle
,
Acts
5.30.30
.
God
hath
exalted
Iesus
to
give
repentance
and
remission
of
sins
to
Israel
;
Look
as
Jesus
was
abased
to
purchase
repentance
and
remission
,
so
he
is
now
exalted
actually
to
give
and
apply
repentance
and
remission
of
sinnes
;
Whose
glory
is
it
to
remit
sinnes
,
but
God
in
Christ
and
by
Christ
only
?
whose
glory
is
it
to
give
repentance
(
which
in
this
place
comprehends
the
work
of
conversion
&
faith
,
as
Beza
observes
)
whereby
we
apply
remission
,
but
the
same
God
only
?
the
one
is
as
difficult
to
be
conveyed
as
the
other
,
and
we
stand
in
as
much
need
of
Christ
to
doe
the
one
as
the
other
;
all
the
power
of
Christ
exalted
,
is
little
enough
to
give
us
repentance
and
remission
,
the
condition
of
the
Covenant
exprest
in
repentance
,
and
the
blessings
in
the
Covenant
summed
up
in
forgivenesse
of
sins
;
the
Socinians
deny
redemption
and
salvation
by
price
;
the
Arminians
by
Christs
power
,
leaving
suasion
only
to
him
,
but
power
of
conversion
to
the
power
and
liberty
of
the
will
of
man
;
Oh
adulterous
generation
that
are
thus
hacking
at
and
cutting
the
cords
of
their
owne
salvation
!
I
shall
here
speak
onely
to
one
question
,
which
is
the
principall
and
most
profitable
,
Ignorance
of
their
owne
misery
;
2.
Security
and
unsensiblenesse
of
it
;
3.
Carnall
confidence
in
their
owne
duties
;
4.
Presumption
or
resting
upon
the
mercy
of
God
by
a
Faith
of
their
owne
forging
:
so
on
the
contrary
,
there
is
a
fourefold
act
of
Christs
power
whereby
he
rescues
and
delivers
all
his
out
of
their
miserable
estate
.
-
The
first
act
or
stroake
is
Conviction
of
sin
.
-
The
second
is
Compunction
for
sin
.
-
The
third
is
Humiliation
or
self-abasement
.
-
The
fourth
is
Faith
:
all
which
are
distinctly
put
forth
(
when
he
ceaseth
extraordinarily
to
work
)
in
the
day
of
Christs
power
,
and
who
ever
looke
for
actuall
salvation
and
redemption
from
Christ
,
let
them
seek
for
mercy
and
deliverance
in
this
way
,
out
of
which
they
shal
never
find
it
;
let
them
begin
at
conviction
,
and
desire
the
Lord
to
let
them
see
their
sins
,
that
so
being
affected
with
them
and
humbled
under
them
,
they
may
by
faith
be
enabled
to
receive
Jesus
Christ
,
and
so
be
blessed
in
him
.
It
is
true
,
Christ
is
applyed
to
us
nextly
by
Faith
,
but
Faith
is
wrought
in
us
in
that
way
of
conviction
and
sorrow
for
sin
,
no
man
can
or
will
come
by
faith
to
Christ
to
take
away
his
sins
,
unlesse
he
first
see
,
be
convicted
of
,
and
loaden
with
them
.
I
confesse
the
manner
of
the
Spirits
work
in
the
conversion
of
a
sinner
unto
God
is
exceeding
secret
,
and
in
many
things
very
various
;
and
therefore
it
is
too
great
boldnesse
to
mark
out
all
Gods
footsteps
herein
,
yet
so
farre
forth
as
the
Lord
himselfe
tels
us
his
work
and
the
manner
of
it
in
all
his
,
wee
may
safely
resolve
our selves
,
and
so
farre
,
and
no
farther
shall
we
proceed
in
the
explication
of
these
things
.
It
is
great
prophanesse
not
to
search
into
the
works
of
common
providence
,
though
secret
and
hidden
▪
Psal.
28.5
.
and
92.6
.
much
greater
it
is
not
to
doe
thus
into
Gods
works
of
speciall
favour
and
grace
upon
his
chosen
.
I
shall
therefore
beginne
with
the
first
stroake
of
Christs
power
which
is
conviction
of
sin
.
SECT.
II.
First
Act
of
Christs
power
,
which
is
Conviction
of
sinne
.
NOw
for
the
more
distinct
explication
of
this
,
I
shall
open
to
you
these
4
things
.
-
1.
I
shall
prove
that
the
Lord
Christ
by
his
Spirit
begins
the
actuall
deliverance
of
his
elect
here
.
-
2.
What
is
that
sin
the
Lord
convinceth
the
soule
thus
first
of
.
-
3.
How
the
Lord
doth
it
.
-
4.
What
measure
and
degree
of
conviction
he
works
thus
in
all
his
.
1.
For
the
first
,
it
is
said
,
Iohn
16.8
,
9.
that
the
first
thing
that
the
Spirit
doth
when
he
comes
to
make
the
Apostles
Ministery
effectuall
is
this
,
it
shall
reprove
,
or
convince
the
world
of
sinne
;
it
doth
not
first
work
faith
,
but
convinceth
them
that
they
have
no
faith
,
as
in
verse
9.
and
consequently
under
the
guilt
and
dominion
of
their
sin
;
and
after
this
,
he
convinceth
of
righteousnesse
,
which
faith
apprehends
,
verse
10.
It
is
true
that
the
word
conviction
here
,
is
of
a
large
extent
,
and
includes
compunction
and
humiliation
for
sin
,
yet
our
Saviour
wraps
them
up
in
this
word
;
because
conviction
is
the
first
,
and
therefore
the
chiefe
in
order
here
:
the
Lord
not
speaking
now
of
ineffectuall
,
but
effectuall
and
thorow
conviction
exprest
in
deep
sorrow
and
humiliation
.
Now
the
Text
saith
,
the
Lord
begins
thus
not
with
some
one
or
two
,
but
with
the
world
of
Gods
elect
,
who
are
to
be
called
home
by
the
Ministery
of
the
word
;
which
our
Saviour
speaks
(
as
any
may
see
who
consider
the
scope
)
purposely
to
comfort
the
hearts
of
his
Disciples
,
that
their
Ministery
shall
be
thus
effectuall
to
the
world
of
Jews
and
Gentiles
;
and
therefore
cannot
speak
of
such
conviction
as
serves
onely
for
to
leave
men
without
excuse
for
greater
condemnation
;
(
as
some
understand
the
place
)
for
that
is
a
poore
ground
of
consolation
to
their
sad
hearts
.
Secondly
,
I
shall
hereafter
prove
that
there
can
be
no
faith
without
sense
of
sinne
and
misery
,
and
now
there
can
be
no
sense
of
sinne
without
a
precedent
sight
or
conviction
of
sin
;
no
man
can
feel
sin
,
unlesse
he
doth
first
see
it
;
what
the
ey
sees
not
,
the
heart
rues
not
.
Let
the
greatest
evill
befall
a
man
,
suppose
the
burning
of
his
house
,
the
death
of
his
children
,
if
he
doth
not
first
know
,
see
,
and
hear
of
it
,
he
will
never
take
it
to
heart
,
it
will
never
trouble
him
;
so
let
a
poor
sinner
lye
under
the
greatest
guilt
,
the
sorest
wrath
of
God
,
it
will
never
trouble
him
untill
h●
sees
it
and
be
convinced
of
it
,
Act.
2.37
.
When
they
heard
this
,
they
were
pricked
;
but
first
they
heard
it
and
saw
their
sin
,
before
their
hearts
were
wounded
for
it
;
Gen.
3.7
.
they
first
saw
saw
their
nakednesse
before
they
were
ashamed
of
it
.
Thirdly
,
the
maine
end
of
the
law
is
to
drive
us
to
Christ
Rom.
10.4
.
if
Christ
be
the
end
of
the
law
,
then
the
law
is
the
means
subservient
to
that
end
,
and
that
not
to
some
,
but
to
all
that
beleeve
,
now
the
law
though
it
drive
to
Christ
by
condemnation
,
yet
in
order
it
begins
with
accusation
.
It
first
accuseth
,
and
so
convinceth
of
sin
,
Ro.
3.20
.
and
then
condemneth
:
it
's
folly
and
injustice
for
a
Judg
to
condemn
&
bring
a
sinner
out
to
his
execution
before
accusation
&
conviction
;
and
is
it
wisdom
or
justice
in
the
Lord
or
his
law
to
doe
otherwise
?
and
therefore
the
Spirit
in
making
use
of
the
law
for
this
end
first
convinceth
as
it
first
accuseth
,
and
layes
our
sins
to
our
charge
.
Lastly
,
look
as
Satan
when
he
binds
up
a
sinner
in
his
sin
,
he
first
keeps
him
(
if
possible
)
from
the
very
sight
and
knowledge
of
it
;
because
so
long
as
they
see
it
not
,
this
ignorance
is
the
cause
of
all
their
woe
;
why
they
feele
it
not
,
why
they
desire
not
to
come
out
of
it
;
the
Lord
Jesus
(
who
came
to
unty
the
knots
of
●atan
,
1
Iohn
3.8
.
)
begins
here
,
and
first
convinceth
his
,
and
makes
them
see
their
sin
;
that
so
they
may
feele
it
,
and
come
to
him
for
deliverance
out
of
it
.
Oh
consider
this
all
you
that
dreame
out
your
time
in
minding
only
things
before
your
feet
,
never
thinking
on
the
evills
of
your
owne
hearts
;
you
that
heed
not
,
you
that
will
not
see
your
sins
,
nor
so
much
as
ask
this
question
,
What
have
I
done
?
what
doe
I
doe
?
how
doe
I
live
?
what
will
become
of
me
?
what
will
be
the
end
of
these
my
foolish
courses
?
I
tell
you
,
if
ever
the
Lord
save
you
,
he
will
make
you
see
what
now
you
cannot
,
what
now
you
will
not
,
he
will
not
only
make
you
to
confesse
you
are
sinners
,
but
he
will
convince
you
of
sinne
,
this
shall
be
the
first
thing
the
Lord
will
doe
with
thee
.
But
you
will
say
,
I
answer
in
these
three
Conclusions
.
Ans.
Con.
1.
1
The
Lord
Jesus
by
his
Spirit
doth
not
only
convince
the
soule
in
generall
,
that
it
is
a
sinner
and
sinfull
;
but
the
Lord
brings
in
a
convicting
evidence
of
the
particulars
;
the
first
is
learnt
more
by
tradition
(
in
these
dayes
)
by
the
report
and
acknowledgement
of
every
man
,
rather
then
by
any
speciall
act
of
conviction
of
the
spirit
of
Christ
;
for
what
man
is
there
almost
but
lies
under
this
confession
,
that
he
is
a
sinner
?
the
best
say
they
are
sinners
;
&
if
we
say
we
have
no
sin
we
deceive
our selves
,
and
I
know
I
am
a
sinner
;
but
that
which
the
Spirit
principally
convinceth
of
,
is
some
sinne
or
sins
in
particular
:
the
Spirit
doth
not
arrest
men
for
offences
in
generall
,
but
opens
the
writ
,
and
shewes
the
particular
cause
,
the
particular
sins
;
Rom.
3.9
.
we
have
proved
,
saith
the
Apostle
,
that
Iewes
and
Gentiles
are
under
sinne
,
but
how
doth
the
Apostle
(
being
now
the
instrument
of
the
Spirit
in
this
worke
of
conviction
)
convince
them
of
this
?
marke
his
method
,
verse
10
,
11
,
12
,
13
,
14
,
15
,
16
,
17
,
18.
wherein
you
you
shall
see
it
is
done
by
enumeration
of
particulars
;
sins
of
their
natures
,
there
is
none
righteous
;
sins
of
their
minds
,
none
understandeth
;
none
seek
after
God
;
sins
in
their
lives
,
all
gone
out
of
the
way
;
sins
of
omission
of
good
duties
,
there
is
none
that
doth
good
;
their
throats
,
tongues
,
lips
,
are
Sepulchres
,
deceitfull
,
poysonfull
;
their
mouthes
full
of
cursing
,
their
feet
swift
to
shed
blood
,
&c.
And
this
is
the
state
of
you
Jewes
,
(
verse
19.
)
as
well
as
of
the
Gentiles
;
Quest.
Answ.
What
those
particular
sinnes
are
,
which
the
Lord
convinces
men
of
in
thei●
conversio●●
that
all
flesh
may
stand
convinced
as
guilty
before
God
.
If
it
be
here
demanded
,
What
are
those
particular
sins
which
the
Lord
convinceth
men
of
?
I
answer
,
in
variety
of
men
there
is
much
va●iety
of
speciall
sins
,
as
there
is
of
dispositions
,
tempers
,
and
temptations
;
and
therefore
the
Lord
doth
not
convince
one
man
at
first
of
the
same
sins
of
which
he
doth
another
man
,
yet
this
we
may
safely
say
,
usually
(
though
not
alway
)
the
Lord
begins
with
the
remembrance
and
consideration
of
some
one
great
,
if
not
a
mans
speciall
and
most
beloved
sin
;
and
thereby
the
spirit
discovers
gradually
all
the
rest
:
that
arrow
which
woundeth
the
heart
of
Christ
most
,
the
Lord
makes
it
fall
first
upon
,
the
head
of
the
sinner
that
did
shoot
it
against
heaven
,
and
convinceth
,
and
as
it
were
hits
him
first
with
that
:
How
did
the
Spirit
convince
those
3000
,
those
patterns
of
Gods
converting
grace
?
Acts
2.37
.
did
not
the
Lord
begin
with
them
for
one
principall
sinne
,
viz.
their
murder
and
contempt
of
Christ
by
embruing
their
hands
in
his
blood
?
there
is
no
question
but
now
they
remembred
other
sinfull
practises
,
but
this
was
the
Imprimis
,
which
is
ever
accompanied
with
many
other
Items
which
are
then
read
in
Gods
bill
of
reckonings
where
the
first
is
set
downe
:
Israel
would
have
a
King
,
1
Sam.
8.19
.
Samuel
for
a
time
could
not
convince
them
of
their
sin
,
herein
,
what
doth
the
Lord
doe
?
surely
he
will
convince
them
of
sin
before
he
leaves
them
,
and
this
he
doth
by
such
a
terrible
thunder
as
made
all
their
hearts
ake
;
and
how
is
it
now
?
what
sin
doe
they
now
see
?
they
first
see
the
greatnesse
of
that
particular
sin
,
but
this
came
not
to
mind
alone
,
but
they
cryed
out
,
1
Sam.
12.19
.
We
have
added
unto
all
our
evills
this
,
in
asking
to
our selves
a
King
.
Look
upon
the
woman
of
Samaria
,
Iohn
4.
the
Lord
Christ
indeed
spake
first
unto
her
about
himselfe
the
substance
of
the
Gospell
,
about
the
worth
of
this
water
of
life
;
but
what
good
did
shee
get
untill
the
Lord
began
to
convince
her
of
sin
,
and
how
doth
he
that
?
he
tels
her
of
her
secret
whoredome
she
lived
in
,
the
man
that
now
shee
had
was
not
her
husband
;
and
upon
the
discovery
of
this
,
shee
saw
many
more
sins
;
and
hence
verse
29.
she
cries
out
,
Come
see
the
man
that
hath
told
me
all
that
ever
I
did
in
my
life
.
And
thus
the
Lord
deales
at
this
day
;
the
Minister
preacheth
against
one
sin
,
it
may
be
whoredome
,
ignorance
,
contempt
of
the
Gospell
,
neglect
of
secret
duties
,
lying
,
Sabbath-breaking
,
&c.
This
is
thy
case
,
saith
the
Spirit
unto
the
soule
,
remember
the
time
,
the
place
,
the
persons
with
whom
you
lived
in
this
sinfull
condition
;
and
now
a
man
begins
to
goe
alone
,
and
to
think
of
all
his
former
courses
,
how
exceeding
evill
they
have
been
;
it
may
be
the
Lord
brings
upon
a
man
a
sore
affliction
,
and
when
he
is
in
chaines
crying
out
of
that
,
the
Lord
saith
to
him
as
to
those
,
Ier.
30.15
.
Why
criest
thou
for
thy
affliction
?
for
the
multitude
of
thine
iniquities
I
have
done
this
;
it
may
be
the
Lord
sometimes
strikes
a
mans
companion
in
sinne
dead
,
by
some
fearfull
judgement
:
and
then
that
particular
sinne
comes
to
mind
,
and
the
Lord
reveales
it
,
arm'd
with
multitudes
of
many
other
sins
;
the
causes
of
it
,
the
fruits
and
effects
of
it
;
as
a
father
whips
his
child
upon
occasion
of
one
speciall
fault
,
but
then
tells
him
of
many
more
which
he
winked
at
before
this
,
and
saith
,
Now
sirrah
remember
such
a
time
,
such
a
froward
fit
,
such
undutifull
behaviour
,
such
a
reviling
word
you
spake
,
such
a
time
I
called
,
and
you
ran
away
and
would
not
heare
me
;
and
you
thought
I
liked
well
enough
of
these
wayes
,
but
now
know
that
I
will
not
passe
them
by
,
&c.
Thus
the
Lord
deales
with
his
;
and
hence
it
is
many
times
,
that
the
elect
of
God
civilly
brought
up
,
doe
hereupon
think
well
of
themselves
,
and
so
remaine
long
unconvinced
of
their
wofull
estates
,
the
Lord
suffers
them
to
fall
into
some
foule
,
secret
,
or
open
sin
;
and
by
this
the
Lord
takes
speciall
occasion
of
working
conviction
and
sorrow
for
sinne
,
the
Lord
hereby
makes
them
hang
down
the
head
and
cry
uncleane
,
uncleane
;
Paul
was
civilly
educated
,
he
turned
at
last
a
hot
persecutor
,
oppressor
,
blasphemer
;
the
Lord
first
convinced
him
of
his
persecution
and
cryed
out
from
heaven
to
him
,
Paul
,
Paul
,
why
persecutest
thou
me
?
this
struck
him
to
the
heart
,
and
then
sin
revived
,
Rom.
7.9
.
many
secret
sins
of
his
heart
were
discovered
,
which
I
take
to
begin
and
continue
in
speciall
in
those
three
dayes
,
Acts
9.9
.
wherein
he
was
blind
and
did
(
through
sight
of
sin
and
sorrow
of
heart
)
neither
eat
nor
drink
.
As
a
man
that
hath
the
plague
not
knowing
the
disease
,
he
hopes
to
live
;
but
when
he
sees
the
spots
and
tokens
of
death
upon
his
wrist
,
now
he
cryes
out
,
because
convinced
that
the
plague
of
the
Lord
is
upon
him
;
so
when
men
see
some
one
or
more
speciall
sins
break
out
,
now
they
are
convinced
of
their
lamentable
condition
:
yet
it
is
not
alway
,
(
though
usually
thus
)
for
some
men
the
Lord
may
first
convince
of
sinne
by
shewing
them
the
sinfulnesse
of
their
owne
hearts
and
wayes
;
the
Lord
may
let
a
man
see
his
blindnesse
,
his
extreame
hardnesse
of
heart
,
his
weaknesse
,
his
wilfulnesse
,
his
heartlesnesse
;
he
cannot
pray
,
or
look
up
to
God
,
and
this
may
first
convince
him
;
or
that
all
that
he
doth
is
sinfull
,
being
out
of
Christ
:
the
Lord
may
suddenly
let
him
see
the
deceipts
of
his
owne
heart
,
and
the
secret
sinfull
practises
of
his
life
;
as
if
some
had
told
the
Minister
,
or
as
if
hee
spake
to
none
but
him
;
that
he
is
forced
to
fall
down
being
thus
convinced
,
and
to
confesse
,
God
is
in
this
man
:
1
Cor.
14.25
.
Nicodemus●●ay
●●ay
first
see
and
bee
convinced
of
the
want
of
regeneration
,
and
thereby
feel
his
need
of
Christ
;
the
Lord
may
set
a
man
upon
the
consideration
of
all
his
life
past
,
how
wickedly
it
hath
been
spent
;
and
so
not
one
,
but
a
multitude
of
iniquities
compasse
him
about
:
a
man
may
see
the
godly
examples
of
his
parents
,
or
other
godly
Christians
in
the
family
or
town
where
he
dwels
,
and
by
this
be
convinced
;
that
if
their
state
and
way
bee
good
,
his
own
(
so
far
unlike
it
)
must
needs
be
starke
naught
:
the
Lord
ever
convinceth
the
soule
of
sins
in
particular
,
but
hee
doth
not
alway
convince
one
man
of
the
same
particular
sinnes
at
first
as
hee
doth
another
;
whether
the
Lord
convinceth
all
the
elect
at
first
of
the
sin
of
their
nature
,
and
shewes
them
their
original
sin
in
and
about
this
first
stroake
of
conviction
,
I
doubt
not
of
it
;
Paul
would
have
been
alive
,
and
a
proud
Pharisee
still
,
if
the
Lord
had
not
let
him
by
the
law
see
this
sin
,
Rom.
7.9
.
and
so
would
all
men
in
the
world
,
if
this
should
not
bee
revealed
first
or
last
,
in
a
lesser
or
greater
measure
,
under
a
distinct
or
more
indistinct
notion
:
and
hence
arise
those
confessions
of
the
Saints
,
I
never
thought
I
had
had
such
a
vile
heart
;
if
all
the
world
had
told
me
,
I
could
not
have
beleeved
them
;
but
that
the
Lord
hath
made
me
feel
it
,
&
see
it
at
last
;
was
there
ever
such
a
sinner
(
at
least
in
heart
,
which
is
continually
opposing
of
him
)
whom
the
Lord
at
any
time
received
to
mercy
,
as
I
am
?
2
The
Lord
Jesus
by
his
Spirit
doth
not
only
of
sinne
.
Oh
thou
wretch
,
saith
the
Spirit
,
(
as
the
Lord
to
Cain
,
Gen.
4.10
.
)
what
hast
thou
done
,
whose
sins
cry
to
heaven
,
who
hast
thus
long
lived
without
God
,
and
done
this
infinite
wrong
to
an
infinite
God
,
for
which
thou
canst
never
make
him
amends
?
That
God
who
could
have
long
since
cut
thee
off
in
the
midst
of
thy
sins
and
wickednesse
,
&
crusht
thee
like
a
moth
,
and
sent
thee
down
to
those
eternall
flames
where
thou
now
seest
some
better
then
thy self
mourning
day
and
night
,
but
yet
hath
spared
thee
out
of
his
meere
pity
to
thee
,
That
God
hast
thou
resisted
and
forsaken
all
thy
life
time
;
and
therefore
now
see
and
consider
what
an
evill
and
bitter
thing
it
is
thus
to
live
as
thou
hast
done
,
Ier.
2.19
.
Look
as
it
is
in
the
wayes
of
holinesse
,
many
a
man
void
of
the
Spirit
may
see
and
know
them
in
the
literall
expressions
of
them
,
but
cannot
see
the
glory
of
them
but
by
the
Spirit
,
and
hence
it
is
hee
doth
not
esteeme
and
prize
them
and
the
knowledge
of
them
above
gold
;
So
in
the
wayes
of
unholinesse
,
many
a
man
void
of
the
spirit
of
conviction
of
sin
,
may
and
doth
see
many
particular
sins
and
confesse
them
,
but
he
doth
not
,
cannot
see
the
exceeding
evill
of
them
,
and
thence
it
is
though
he
doth
see
them
,
yet
he
doth
not
much
dislike
them
,
because
he
sees
no
great
hurt
or
evil
in
them
,
but
makes
a
light
matter
of
them
;
&
therefore
when
the
Spirit
comes
,
it
lets
him
see
and
stand
convinced
of
the
exceeding
greatnesse
of
the
evill
that
is
in
them
,
Ioh.
36.8
,
9.
In
the
time
of
affliction
(
which
is
usually
the
time
of
conviction
of
a
wild
unruly
sinner
)
he
shews
them
their
transgressions
,
but
how
?
that
they
have
exceeded
,
that
they
have
been
exceeding
many
and
exceeding
vile
.
Oh
beloved
,
before
the
Lord
Jesus
comes
to
convince
,
we
have
cause
to
pray
for
a
pity
every
poore
sinner
,
as
the
Lord
Jesus
did
,
saying
,
Lord
forgive
them
,
they
know
not
what
they
doe
.
You
godly
parents
,
masters
,
how
oft
doe
you
instruct
your
children
,
servants
,
and
convince
them
of
their
sinfulnesse
,
untill
they
confesse
their
faults
?
yet
you
see
no
amendment
,
but
they
goe
on
still
;
what
should
you
now
doe
?
oh
cry
out
for
them
,
and
say
,
Lord
forgive
them
,
for
they
know
not
what
they
doe
.
Their
sins
they
know
,
but
what
the
evil
of
them
is
,
alas
!
they
know
not
;
but
when
the
Spirit
comes
to
convince
,
he
makes
them
see
what
they
doe
,
&
what
is
the
exceeding
evill
of
those
sinnes
they
made
light
of
before
;
like
mad
men
that
have
sworne
,
and
curst
,
and
struck
their
friends
,
when
they
come
to
be
sober
againe
,
and
remember
their
mischievous
wayes
and
words
,
now
they
see
what
they
have
done
,
and
how
abominable
their
courses
then
were
.
Oh
you
that
walk
on
in
the
madnes
of
your
minds
now
,
in
all
manner
of
sinne
,
if
ever
the
Lord
doe
good
to
you
,
you
shall
account
your
wayes
madnesse
and
folly
,
and
cry
out
,
Oh
Lord
,
what
have
I
done
in
kicking
thus
long
against
the
pricks
?
of
sin
,
but
of
the
evill
after
sin
,
I
meane
of
the
just
punishment
which
doth
follow
sin
,
and
that
is
this
,
viz.
that
it
must
dye
,
and
that
eternally
for
sin
,
if
it
remaines
in
this
estate
it
is
now
in
.
Rom.
4.15
.
The
Law
works
wrath
,
i.
e.
sight
and
sense
of
wrath
,
Rom.
7.9
.
When
the
Law
came
,
sin
revived
,
and
I
dyed
:
i.
e.
I
saw
my selfe
a
dead
man
by
it
;
so
the
soule
sees
cleerly
God
hath
said
,
The
soule
that
sinneth
shall
dye
:
I
have
sinned
,
and
therefore
if
the
Lord
be
true
I
shall
dye
,
to
hel
I
shall
,
if
now
the
Lord
stop
my
breath
and
cut
off
my
life
,
which
he
might
justly
and
may
easily
doe
.
Death
is
the
wages
of
sin
,
even
of
any
one
sin
,
though
never
so
little
;
whan
then
will
become
of
me
who
stand
guilty
of
so
many
,
exceeding
the
number
of
the
haires
on
my
head
,
or
the
stars
in
heaven
?
Whoremongers
and
adulterers
God
will
judge
,
the
Minister
hath
said
so
,
the
Lord
himselfe
hath
told
me
so
,
Heb.
13.4
.
I
am
the
man
,
my
conscience
now
teares
me
and
tells
me
so
,
what
will
become
of
me
?
The
Lord
Iesus
will
come
in
flaming
fire
to
render
vengeance
against
all
that
know
not
God
;
and
that
obey
not
the
Gospell
.
This
I
beleeve
,
for
God
hath
said
it
,
2
Thes.
2.7
,
8
▪
9.
and
now
I
see
I
am
he
that
hath
lived
long
in
ignorance
,
and
know
not
God
;
I
have
had
the
Gospel
of
grace
thus
long
wooing
and
perswading
my
heart
,
and
oftentimes
it
hath
affected
me
,
but
yet
I
have
resisted
God
and
his
Gospel
,
and
have
set
my
filthy
lusts
,
my
vaine
sports
,
my
companions
cups
and
queanes
at
a
higher
price
then
Christ
,
and
have
loved
them
more
then
him
;
and
therefore
though
I
may
be
spared
for
a
while
,
yet
there
is
a
time
wherein
Christ
himselfe
will
come
out
against
me
in
flaming
fire
.
To
this
purpose
doth
the
Spirit
worke
;
for
beloved
,
the
great
meanes
whereby
Satan
overthrew
Man
at
first
in
his
innocencie
,
was
this
principle
,
although
thou
dost
eate
,
and
so
sin
against
God
,
yet
thou
shalt
not
dye
.
Gen.
3.4
.
Ye
shall
not
surely
die
;
the
Serpent
doth
not
say
,
Ye
shall
not
die
,
for
that
is
too
grosse
an
out-facing
of
the
Word
,
Gen.
2.17
.
but
he
saith
,
Ye
shall
not
surely
die
:
that
is
,
there
is
not
such
absolute
certainty
o●
it
;
it
may
be
you
shall
live
,
God
loves
you
better
then
so
,
and
is
a
more
merciful
Father
then
to
be
at
a
word
and
a
blow
.
Now
look
as
Satan
deceived
and
brought
our
first
parents
to
ruine
by
suggesting
this
principle
;
so
at
this
day
he
doth
sow
this
accursed
seed
,
and
plant
this
very
principle
in
the
soyl
of
every
mans
heart
by
nature
,
they
do
not
think
,
they
cannot
beleeve
that
they
are
dead
men
,
&
condemned
to
dye
,
and
that
they
shall
dye
eternally
for
the
least
sinne
committed
by
them
.
Men
nor
Angels
cannot
perswade
them
of
it
,
they
cannot
see
the
equity
of
it
,
that
God
so
mercifull
will
be
so
severe
,
for
so
small
a
matter
;
nor
yet
the
truth
of
it
,
for
then
they
think
no
flesh
should
be
saved
.
And
thus
when
the
old
Serpent
hath
spit
this
poyson
before
them
,
they
sup
it
up
,
and
drink
it
in
,
and
so
thousands
,
nay
millions
of
men
and
women
are
utterly
undone
.
The
Lord
Christ
therefore
when
he
comes
to
save
a
poore
sinner
,
and
raise
him
up
out
of
his
fall
,
convinceth
the
soule
by
his
Spirit
,
and
that
with
full
and
mighty
evidence
,
that
it
shall
dye
for
the
least
sin
,
and
tels
him
as
the
Lord
told
Abimelech
in
another
case
,
Gen.
20.3
.
Thou
art
but
a
dead
man
for
this
;
and
if
the
Spirit
set
on
this
,
let
who
can
claw
it
off
.
I
tell
you
beloved
,
never
did
poore
condemned
Malefactor
more
certainly
know
and
hear
the
sentence
of
condemnation
past
upon
him
by
a
mortall
man
,
then
the
guilty
sinner
doth
his
,
by
an
immortall
and
displeased
God
:
&
therefore
those
three
thousand
cry
out
,
Act.
2.37
.
Men
and
brethren
,
what
shall
we
doe
to
be
saued
?
We
are
condemned
to
dye
,
what
shall
we
doe
now
to
be
saved
from
death
?
Now
the
soule
is
glad
to
enquire
of
the
Minister
,
Oh
tell
me
,
what
shall
I
do
?
I
once
thought
my selfe
in
a
safe
and
good
condition
as
any
in
the
Town
or
Countrey
I
lived
in
,
but
now
the
Lord
hath
let
me
heare
of
other
newes
;
dye
I
must
in
this
estate
,
and
t
is
a
wonder
of
mercies
I
am
spared
alive
to
this
day
.
There
is
not
onely
some
blind
fea●es
and
suspitions
that
it
may
possibly
be
so
,
but
full
perswasions
of
heart
,
dye
I
must
,
dye
I
shall
in
this
estate
;
for
if
the
Spirit
reveale
sin
,
and
convi●ce
not
of
death
for
sin
,
the
soule
under
this
work
of
conviction
being
as
yet
rather
s●nsuall
then
spirituall
,
wil
make
a
light
matter
of
it
,
when
it
sees
no
sensible
danger
in
it
;
but
when
it
sees
the
bottomlesse
pit
before
it
,
everlasting
fire
before
it
,
for
the
least
sin
,
now
it
sees
the
hainous
evill
of
sin
;
the
way
of
sinne
though
never
so
peaceable
before
,
is
full
of
d●nger
now
,
wherein
it
sees
there
are
endlesse
woes
and
everlasting
deaths
that
lye
in
wait
for
it
,
Rom.
6.21
.
And
now
saith
the
Spirit
,
you
may
goe
on
in
these
sinfull
courses
as
others
doe
,
if
you
see
meet
,
but
oh
consider
what
will
be
the
end
of
them
;
what
it
is
to
enjoy
the
pleasures
of
sinne
for
a
season
,
and
to
be
tormented
for
ever
for
them
in
the
conclusion
,
for
be
assured
that
will
be
the
end
:
and
hence
the
soule
seeing
it selfe
thus
set
apart
for
death
,
looks
upon
it selfe
in
a
farre
worse
estate
then
the
bruit
beasts
,
or
vil●st
worme
upon
the
earth
;
for
it
thinks
when
they
dye
there
is
an
end
of
their
misery
;
but
oh
then
is
the
beginning
of
mine
for
ever
:
hence
also
arise
those
feares
of
death
&
of
being
suddenly
cut
off
,
that
when
it
lyes
downe
,
it
trembles
to
think
I
may
never
rise
againe
,
because
it
's
convinced
,
not
only
that
it
deserves
to
dye
,
but
that
it
is
already
sentenced
for
to
dye
:
hence
also
the
soule
justifies
God
,
if
he
had
cut
him
off
in
his
sin
;
and
wonders
what
kept
him
from
it
,
there
being
nothing
else
due
from
God
unto
it
:
hence
lastly
,
the
soule
is
stopt
and
stands
still
,
goes
not
on
in
sin
as
before
;
or
if
it
doth
,
the
Lord
gives
it
no
peace
:
Ier.
8.6
.
Why
doth
the
horse
goe
on
in
the
battell
?
because
it
sees
not
death
before
it
;
but
now
the
soule
sees
death
,
and
therefore
stops
:
oh
remember
this
all
you
that
never
could
beleeve
that
you
are
dead
condemned
men
,
and
therefore
are
never
troubled
with
any
such
thoughts
in
your
mind
;
I
tell
you
,
that
you
are
far
from
conviction
,
and
therefore
far
from
salvation
:
if
God
should
send
some
from
the
dead
to
beare
witnesse
against
this
secure
world
concerning
this
truth
,
yet
you
will
not
beleeve
it
,
for
his
messengers
sent
from
heaven
are
not
beleeved
herein
;
woe
be
to
you
if
you
remaine
unconvinced
of
this
point
.
But
you
will
say
,
how
doth
the
Lord
thus
convince
sin
,
and
wherein
is
it
exprest
?
which
is
the
third
particular
.
All
knowledge
of
sin
is
not
conviction
of
sin
,
There
is
a
cleare
,
certaine
,
and
manifest
light
,
so
that
the
soule
sees
its
sin
,
and
death
due
to
it
clearely
and
certainly
;
for
so
the
word
,
Ioh.
16.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
evidence
a
thing
by
way
of
argumentation
,
nay
demonstration
;
the
Spirit
so
demonstrates
these
things
as
that
it
hath
nothing
to
object
,
a
mans
mouth
is
stopped
,
hee
hath
nothing
to
say
but
this
;
behold
I
am
vile
,
I
am
a
dead
man
:
for
if
a
man
have
many
strong
arguments
given
him
to
confirme
a
truth
,
yet
if
he
have
but
one
objection
or
doubtfull
scruple
not
answered
,
he
is
not
fully
as
yet
convinced
,
because
full
conviction
by
a
cleare
sun-light
scatters
all
dark
objections
;
and
hence
our
Saviour
Iude
15.
will
one
day
convince
the
wicked
of
all
their
hard
speeches
against
him
,
which
will
chiefly
be
done
by
manifesting
the
evill
of
such
wayes
,
and
taking
a
way
all
those
colours
and
defences
men
have
made
for
such
language
:
before
the
Spirit
of
Christ
comes
,
man
cannot
see
,
will
not
see
his
sin
nor
punishment
;
nay
,
he
hath
many
things
to
say
for
himselfe
as
excuses
and
extenuations
of
his
sin
;
One
saith
,
I
was
drawne
unto
it
,
(
the
woman
that
thou
gavest
me
)
and
so
layes
the
blame
on
others
:
A●other
saith
,
It
is
my
nature
;
Others
say
,
All
are
sinners
,
the
godly
sinne
as
well
as
others
;
and
yet
are
saved
at
last
,
and
so
I
hope
shall
I
:
Others
professe
they
cannot
part
with
sin
,
they
would
be
better
but
they
cannot
,
and
God
requires
no
more
then
they
are
able
to
performe
;
Another
saith
,
I
will
continue
in
sin
but
a
little
while
,
and
purpose
hereafter
to
leave
it
;
Others
say
,
We
are
sinners
,
but
yet
God
is
mercifull
and
will
forgive
it
;
Another
saith
,
Though
I
have
sinned
,
yet
I
have
some
good
,
and
am
not
so
bad
as
other
men
;
endlesse
are
these
excuses
for
sin
.
In
one
word
,
I
know
no
man
,
though
never
so
bad
,
though
his
sin
be
never
so
grievous
,
but
he
hath
something
to
say
for
himselfe
,
and
something
in
his
mind
to
lessen
and
extenuate
sin
;
but
beloved
when
the
Spirit
comes
to
convince
,
he
so
convinceth
as
that
he
answers
all
these
,
pulls
down
all
these
fences
,
teares
off
all
these
fig-leaves
,
scatters
all
these
mists
,
and
pulls
off
all
these
s●ales
from
the
eyes
,
stops
a
mans
mouth
,
that
the
soule
stands
before
God
,
crying
,
oh
Lord
guilty
,
guilty
;
as
the
Prophet
Ieremy
told
them
,
Ier.
2.23
.
Why
dost
thou
say
,
I
am
innocent
?
looke
upon
thy
way
,
&c.
so
the
Spirit
saith
,
why
dost
thou
say
thy
sin
is
small
?
it
is
disobedience
,
(
as
Samuel
said
to
Saul
,
1
Sam.
15.
)
23.
which
is
rebellion
,
and
as
the
sinne
of
witchcraft
;
and
is
that
a
small
matter
?
the
Spirit
of
conviction
by
the
cleare
evidence
of
the
truth
,
binds
the
understanding
that
it
cannot
struggle
against
God
any
more
;
and
hence
let
all
the
world
plead
to
the
contrary
,
nay
let
the
godly
come
to
comfort
them
in
this
estate
,
and
think
and
speak
well
of
them
;
yet
they
cannot
beleeve
them
,
because
they
are
certaine
their
estates
are
wofull
:
hence
also
we
shall
observe
the
soule
under
conviction
,
instead
of
excusing
sin
,
it
aggravates
sinne
,
and
studies
to
aggravate
sinne
;
did
ever
any
deale
thus
wickedly
,
walke
thus
sinfully
,
so
long
,
against
so
many
checks
and
chidings
,
light
and
love
,
meanes
and
mercies
,
as
I
have
done
?
And
it
is
wonderfull
to
observe
that
those
things
which
made
it
once
account
sin
light
,
make
it
therefore
to
think
sin
great
:
ex
.
gr
.
my
sin
is
little
;
the
more
unkind
thou
(
saith
the
Spirit
)
that
wilt
not
doe
a
small
matter
for
the
Lord
:
my
sin
is
common
;
the
more
sinfull
thou
that
in
those
things
wherein
all
the
world
rise
up
in
arms
against
God
,
thou
joynest
with
them
:
God
spares
me
after
sin
;
the
greater
is
thy
sin
therefore
that
thou
hast
continued
so
long
in
,
against
a
God
so
pitifull
to
thee
;
the
dearest
sins
are
now
the
vilest
sins
,
because
though
they
were
most
sweet
to
him
,
yet
the
Spirit
convinceth
him
,
they
were
therefore
the
more
grievous
unto
the
soule
of
God
;
you
poore
creatures
may
now
hide
,
and
colour
,
and
excuse
your
sins
before
men
,
but
when
the
Lord
comes
to
convince
,
you
cannot
lye
hid
;
then
your
consciences
(
when
Jesus
Christ
the
Lord
comes
to
convince
)
shall
not
be
like
the
Steward
in
the
Gospell
that
set
down
50.
for
a
100
l.
no
,
the
Lord
will
force
it
to
bring
in
a
true
and
cleare
account
at
that
day
.
There
is
a
reall
light
in
spirituall
conviction
,
rationall
conviction
makes
things
appear
notionally
;
but
spirituall
conviction
,
really
:
the
Spirit
indeed
useth
argumentation
in
conviction
,
but
it
goes
farther
and
causeth
the
soule
not
only
to
see
sin
and
death
discursively
,
but
also
intuitively
and
really
:
reason
can
see
and
discourse
about
words
and
Propositions
,
and
behold
things
by
report
,
and
so
deduct
one
thing
from
another
;
but
the
Spirit
makes
a
man
see
the
things
themselves
,
really
wrapt
up
in
those
words
;
the
Spirit
brings
spirituall
things
as
well
as
notions
before
a
mans
eye
,
the
light
of
the
Spirit
is
like
the
light
of
the
Sun
,
it
makes
all
things
appeare
as
they
are
;
Iohn
3.20
,
21.
It
was
Ierusalems
misery
,
she
heard
the
words
of
Christ
,
and
they
were
not
hid
from
them
,
but
the
things
of
her
peace
shut
up
in
those
words
were
hid
from
her
eyes
.
in
seeing
see
not
,
ep.
v.
11.
He
●hat
doth
evill
hath
not
seen
God
.
No
knowledge
of
God
is
the
cause
why
blood
toucheth
blood
:
I
am
a
worme
and
no
man
;
so
may
the
Lord
complaine
,
I
am
viler
in
such
a
ones
eyes
then
any
worme
,
and
no
God
:
and
hence
a
man
makes
it
a
matter
of
nothing
to
tread
upon
the
glorious
Majesty
of
God
,
and
hence
is
not
affected
with
it
;
but
when
God
is
seen
by
the
Spirit
of
conviction
,
in
his
great
glory
;
then
as
he
is
great
,
sin
is
seene
great
;
as
his
glory
affects
and
astonisheth
the
soule
,
so
sin
affects
the
heart
.
There
is
a
constant
light
;
the
soule
sees
sinne
and
death
continually
before
it
;
Gods
arrowes
stick
fast
in
the
soule
,
and
cannot
be
pluckt
out
;
My
sinne
is
ever
before
me
,
And
hence
you
shall
observe
,
that
word
which
discovered
sin
at
first
to
it
,
it
never
goes
out
of
the
mind
;
I
think
saith
the
soule
I
shall
never
forget
such
a
man
,
nor
such
a
truth
.
Hence
also
if
the
soule
grow
light
and
carelesse
at
some
time
,
and
casts
off
the
thoughts
of
these
things
,
the
Spirit
returnes
againe
,
and
falls
a
reasoning
with
the
soule
,
Why
hast
thou
done
this
?
what
hurt
hath
the
Lord
done
thee
?
will
there
never
be
an
end
?
hast
not
thou
gone
on
long
enough
in
thy
le●d
courses
against
God
,
but
that
thou
shouldst
still
adde
unto
the
heap
?
hast
thou
not
wrath
enough
upon
thee
already
?
how
soone
may
the
Lord
stop
thy
breath
?
and
then
thou
knowest
thou
hadst
better
never
to
have
beene
borne
;
was
there
ever
any
that
thus
resisted
grace
,
that
thus
adventured
upon
the
swords
point
?
hast
thou
but
one
friend
,
a
patient
,
long-suffering
God
,
that
hath
left
thy
conscience
without
excuse
long
agoe
,
and
therefore
could
have
cut
thee
off
,
and
dost
thou
thus
forsake
him
,
thus
abuse
him
?
Thus
the
Spirit
followes
;
and
hence
the
soule
comes
to
some
measure
of
confession
of
sinne
;
Oh
Lord
I
have
done
exceeding
wickedly
;
I
have
been
worse
then
the
horse
that
rusheth
into
the
battle
,
because
it
sees
not
death
before
it
;
but
I
have
seen
death
before
me
in
these
wayes
,
and
yet
goe
on
,
and
still
●inne
,
and
cannot
but
sinne
:
Behold
mee
,
Lord
,
for
I
am
very
vile
.
When
thus
the
Spirit
hath
let
into
the
soule
a
cleare
,
reall
,
constant
light
,
to
see
sinne
and
death
,
now
there
is
a
thorow
conviction
.
But
you
will
say
,
In
what
measure
doth
the
Spirit
communicate
this
light
?
I
shall
therefore
open
the
fourth
particular
,
viz.
The
measure
of
spirituall
conviction
in
all
the
elect
,
viz.
So
much
conviction
of
sin
as
may
bring
in
and
work
compunction
for
sinne
,
so
much
sight
of
sinne
as
may
bring
in
sense
of
sinne
,
so
much
is
necessary
and
no
more
.
Every
one
hath
not
the
same
measure
of
conviction
,
yet
all
the
elect
have
&
must
have
so
much
:
for
so
much
conviction
is
necessary
as
may
attaine
the
end
of
conviction
.
Now
the
finis
proximus
,
or
next
end
of
conviction
in
the
elect
,
is
compunction
,
or
sense
of
sinne
;
for
what
good
can
it
doe
unto
them
to
see
sin
,
and
not
to
be
affected
with
it
?
What
greater
mercy
doth
the
Lord
shew
to
the
elect
herein
,
then
unto
the
Devils
and
Reprobates
,
who
stand
convinced
,
and
know
they
are
wicked
and
condemned
;
but
yet
their
hearts
altogether
unaffected
with
any
true
remorse
for
sin
?
Mine
eye
,
saith
Ieremy
,
affecteth
my
heart
.
The
Lord
opens
the
eares
of
his
to
instruction
,
that
he
might
humble
.
Some
think
that
there
is
no
thorow
conviction
,
without
some
affection
.
I
dare
not
say
so
,
nor
will
I
now
dispute
whether
there
is
not
something
in
the
nature
and
essence
of
that
conviction
the
elect
have
different
from
that
conviction
in
reprobates
and
devils
;
t
is
sufficient
now
;
and
that
which
reacheth
the
end
of
this
question
,
to
know
what
in
asure
of
conviction
is
necessary
,
I
conceive
the
cleere
discerning
of
it
is
by
the
immediate
and
sensible
effect
of
it
,
viz.
So
much
as
affects
the
heart
truly
with
sin
.
But
if
you
aske
,
What
is
that
sense
of
sin
,
and
what
measure
of
this
is
necessary
?
that
I
shall
answer
in
the
doctrine
of
companction
.
Let
not
therefore
any
soule
be
discouraged
,
and
say
,
I
was
never
yet
convinced
,
because
I
have
not
felt
such
a
cleare
,
reall
,
constant
light
to
see
sin
and
death
as
others
have
done
:
consider
thou
,
if
the
end
of
conviction
be
attained
,
which
is
a
true
sense
and
feeling
of
sin
,
thou
hast
then
that
measure
which
is
most
meet
for
thee
,
more
then
which
the
Lord
regards
not
in
any
of
his
;
but
you
that
walke
up
and
downe
with
convinced
consciences
,
and
know
your
states
are
miserable
and
sinfull
,
and
that
you
perish
if
you
dye
in
that
condition
,
and
yet
have
no
sense
nor
feeling
;
no
sorrow
nor
affliction
of
spirit
for
those
evills
.
I
tell
you
the
very
devills
are
in
some
respect
nearer
the
Kingdome
of
God
then
you
be
,
who
see
,
and
feele
,
and
tremble
;
woe
,
woe
to
thousands
that
live
under
convicting
Ministeries
whom
the
word
often
hits
,
and
the
Lord
by
the
Spirit
often
meets
,
and
they
heare
and
know
their
sins
are
many
,
their
estates
bad
,
and
that
iniquity
will
be
there
ruine
,
if
thus
they
continue
,
yet
all
Gods
light
is
without
heat
,
and
it
is
but
the
shining
of
it
upon
rocks
,
and
cold
stones
;
they
are
frozen
in
their
dregs
:
be
it
knowne
to
you
,
you
have
not
one
drop
of
that
conviction
which
begins
salvation
.
Before
I
passe
from
this
to
the
second
work
of
compunction
,
let
me
make
a
word
of
application
.
Lift
up
thy
voyce
like
a
Trumpet
,
was
the
Lords
words
to
Isaiah
.
Isay
58.1
.
and
tell
them
of
their
sin
;
Those
Bees
wee
call
drones
that
have
lost
their
sting
.
When
the
salt
of
the
earth
(
the
Ministers
of
Christ
,
Matth.
5.
)
have
lost
their
acrimony
and
sharpnesse
,
or
saltnesse
,
What
is
it
good
for
but
to
be
cast
out
?
your
hearers
will
putrify
and
corrupt
,
by
hearing
such
doctrines
only
,
as
never
search
.
When
the
Lord
inflicted
a
grievous
curse
upon
the
people
,
Ezek.
3.26
.
the
Lord
made
Ezekiel
dumbe
that
hee
should
not
be
a
reprover
to
them
;
What
was
the
lamentation
of
Ieremy
?
thy
Prophets
have
seen
vaine
and
foolish
things
for
thee
,
and
have
not
discovered
thine
iniquity
:
how
would
you
have
the
Lord
Jesus
by
his
Spirit
to
convince
men
?
must
it
not
bee
by
his
word
?
verily
you
keep
the
Spirit
of
Christ
from
falling
down
upon
the
people
,
if
you
refuse
to
indeavour
to
convince
the
people
by
your
word
.
May
not
this
also
be
sad
reproofe
and
terrour
They
flatter
themselves
in
their
owne
eyes
,
untill
their
iniquities
be
found
most
hatefull
.
Many
a
man
dislikes
the
text
,
the
use
,
especially
the
long
use
wherein
his
sinne
is
toucht
,
and
his
conscience
tost
;
especially
if
it
be
his
darling
sin
,
his
Herodias
,
his
Rimmon
;
especially
,
if
withall
he
thinks
that
the
Minister
meanes
him
,
he
will
not
see
it
nor
confeste
it
;
especially
if
hee
apprehends
he
shall
lose
his
honour
,
or
his
silver
shrines
and
profit
by
it
;
he
will
not
see
his
●in
,
that
he
may
not
be
troubled
in
conscience
for
his
sin
,
that
so
he
may
not
be
forced
to
confesse
and
forsake
his
sinne
,
and
condemne
himselfe
for
it
before
God
and
men
.
Oh
Lord
,
I
mourne
that
I
can
scarce
meet
with
a
man
that
either
cares
to
be
,
or
will
be
convinced
;
but
hath
something
alway
to
say
for
himselfe
,
their
sins
are
not
so
great
,
they
are
not
so
bad
,
but
have
some
good
,
and
therefore
have
some
hope
;
and
if
God
be
mercifull
,
it
is
no
great
matter
though
they
be
exceeding
sinfull
,
or
some
such
thing
;
their
mouths
are
not
stopped
to
say
nothing
for
themselves
,
but
guilty
.
There
is
lesse
conviction
in
the
world
in
this
age
,
then
many
are
aware
of
.
For
I
believe
that
all
the
powers
of
hell
conspire
together
to
blind
mens
eyes
and
darken
mens
minds
in
this
great
work
of
Christ
:
Principiis
obsta
,
it
is
policy
to
stop
Christ
in
his
entrance
,
in
this
first
streake
upon
the
soule
;
but
oh
,
little
doe
you
think
what
you
doe
herein
,
and
what
woe
you
work
to
your selves
hereby
;
dost
thou
stifle
and
resist
the
first
breathings
of
Christs
Spirit
when
he
comes
to
save
thee
?
what
hurt
will
it
be
to
know
the
worst
of
thy
condition
now
,
when
there
is
hope
hereby
of
comming
out
of
it
;
who
must
else
one
day
see
all
thy
sins
in
order
before
thee
to
thy
eternall
anguish
and
terrour
?
Ps.
50.21
.
When
the
Lord
shall
say
to
thee
as
unto
Dives
,
Remember
in
thy
life
time
thou
hadst
thy
good
things
;
remember
such
a
time
,
such
a
place
,
such
a
sin
;
which
then
you
would
not
see
.
But
now
thou
shalt
see
what
it
is
to
strike
an
infinite
God
.
Remember
thou
wast
forewarned
of
wrath
to
come
,
but
thou
wouldest
not
beleeve
thy selfe
accursed
,
that
so
thou
mightest
have
felt
thy
need
of
him
that
was
made
a
curse
to
blesse
thee
;
and
therefore
feele
it
now
:
oh
you
will
wish
then
that
you
had
knowne
this
evill
in
that
your
day
.
What
dost
thou
talke
of
grace
?
thou
thinkest
thou
hast
grace
,
when
as
thou
hast
not
the
first
beginning
,
nay
not
the
most
remote
preparation
for
it
in
this
work
of
conviction
;
what
should
wee
doe
for
such
as
these
,
but
with
Ieremy
Ier.
13.17
.
if
you
will
not
heare
,
my
soule
shall
weep
in
secret
for
your
pride
?
remembers
them
all
,
and
that
with
griefe
of
heart
against
thee
,
because
thou
forgettest
them
,
Hos.
2.7
.
Hee
that
numbers
thy
haires
,
and
tels
the
sparrowes
that
fall
,
numbers
much
more
thy
sins
that
fall
from
thee
;
they
are
written
down
in
his
black
book
.
They
are
not
trifles
,
for
hee
minds
not
toyes
;
the
bookes
must
bee
opened
:
oh
reckon
now
,
you
have
yet
time
to
cal
them
to
minde
,
which
it
may
be
shall
not
continue
long
;
it
is
the
Lords
complaint
,
Ier.
8.6
.
of
a
wicked
generation
,
that
hee
could
heare
no
man
say
,
What
have
I
done
?
Winnow
your selves
,
(
as
the
word
is
,
Eph.
2.1
.
)
Oh
people
not
worthy
to
be
beloved
.
I
pronounce
unto
you
from
the
eternall
God
,
that
ere
long
the
Lord
will
search
our
Ierusalem
with
candles
,
he
will
come
with
a
sword
in
his
hand
to
search
for
all
secure
sinners
in
city
and
country
,
unlesse
you
awaken
;
hee
will
make
inquisition
for
blood
,
for
oaths
,
for
whoredomes
which
grow
common
;
for
all
secret
sins
we
are
frozen
up
in
;
oh
be
willing
,
be
but
willing
that
the
Lord
should
search
you
and
convince
you
,
now
in
this
evening
time
of
the
day
,
before
the
night
come
,
wherein
it
wil
be
too
late
to
say
,
I
wish
I
had
considered
of
my
waies
in
time
;
of
all
sins
,
none
can
so
hardly
stand
with
uprightnesse
,
as
a
secret
unwillingnesse
to
see
and
be
convinced
of
sin
,
Iohn
3.20.21
.
The
helps
and
meanes
for
attaining
hereunto
are
these
.
Bring
thy
soule
to
the
light
;
What
I
see
not
,
oh
Lord
,
shew
me
,
Iob.
34.32
.
Set
the
glasse
of
Gods
law
before
thee
,
look
up
in
the
ministery
of
the
word
unto
the
Lord
,
and
say
,
Oh
Lord
search
me
:
the
Sunne
of
this
holy
word
discovers
motes
:
on
the
Sabbath
day
attend
to
all
that
which
is
spoken
,
as
spoken
unto
thee
,
then
examine
thy selfe
when
thou
hast
leisure
.
When
David
saw
(
Psal.
19.
)
how
pure
the
law
was
,
he
cryes
out
,
Who
knowes
his
errors
?
It
is
the
Lord
said
Eli
,
1
Sam.
3.18
.
when
Paul
saw
Jesus
speaking
,
Why
pers●cutest
thou
me
?
Acts
9.
he
falls
downe
astonished
,
and
dares
not
kicke
against
the
pricks
any
longer
:
An
arrest
in
the
Kings
name
comes
with
authority
,
and
awes
the
heart
of
the
man
in
debt
.
I
have
sinned
:
remember
for
this
end
these
Scriptures
,
Rom.
1.18
.
Rom.
2.9
.
Rom.
6.23
.
Gal.
3.10
.
by
which
thou
maist
see
,
either
I
must
dye
,
(
in
the
state
I
am
)
or
God
himselfe
must
lye
.
Remember
that
an
angry
look
,
or
word
is
murder
in
Gods
account
;
a
wanton
eye
,
an
unchast
thought
is
Adultery
before
a
holy
God
;
before
whose
Tribunall
thou
must
give
an
account
of
every
vaine
thought
and
word
.
Moses
forsook
the
pleasures
of
sin
for
a
season
,
Heb.
11.25
.
Nor
yet
by
not
feeling
any
punishment
for
it
,
for
God
reserves
wrath
,
Nahum
1.2
.
till
the
day
of
reckoning
;
Nor
yet
by
the
esteem
that
others
generally
have
of
it
,
who
make
no
more
of
wounding
the
Sonne
of
God
by
sin
,
then
they
doe
of
crushing
vermine
under
their
feet
:
Nor
yet
by
the
practise
of
others
,
Every
man
sins
,
and
therefore
I
hope
I
shall
doe
as
well
as
others
:
Nor
yet
by
seeing
thy selfe
better
,
and
thanking
God
thou
art
not
as
other
men
;
it
may
be
so
,
thou
didst
never
steale
,
nor
whore
,
nor
murder
as
yet
;
that
is
not
the
question
,
but
hast
thou
had
any
one
vaine
thought
in
prayer
?
hast
thou
heard
one
Sermon
unprofitably
?
hast
thou
sinned
?
then
know
God
spared
not
the
Angels
that
sinned
,
and
how
wilt
thou
escape
,
unlesse
the
Lord
dye
for
thee
?
Nor
yet
lastly
judge
of
it
by
thy
own
opinion
of
God
,
in
thinking
God
is
like
unto
thee
,
that
as
thou
makest
light
of
it
,
so
hee
maketh
lesse
;
Psal.
50.21
.
Oh
take
heed
of
judging
the
evill
of
sin
by
any
of
these
rules
:
oh
remember
all
men
are
apt
to
thinke
of
themselves
better
then
they
are
,
Are
we
also
blind
?
say
the
Pharisees
:
take
heed
that
by
judging
of
sin
by
these
false
rules
,
you
deceive
not
your selves
.
Oh
blessed
bee
the
Lord
for
thy
counsell
;
send
the
Comforter
to
convince
of
sinne
;
Thou
shalt
not
hate
,
but
reprove
thy
brother
.
If
the
Lord
should
secretly
keep
thy
sinne
glowing
in
his
owne
bosome
against
thee
,
and
never
reprove
thee
for
it
,
nor
convince
thee
of
it
;
no
greater
signe
of
Gods
everlasting
hatred
against
thee
.
Oh
it
is
infinite
love
that
he
hath
called
thee
aside
and
dealt
plainly
and
secretly
with
thee
,
and
will
you
not
be
thankfull
for
this
?
The
Lord
might
have
left
thee
in
thy
brutish
estate
,
and
never
made
known
thy
latter
end
;
never
have
told
thee
of
thy
sinne
or
stood
before
it
comes
.
It
may
be
you
will
say
,
This
is
a
favour
the
Lord
shewes
not
to
all
mankind
,
SECT.
III.
The
second
Act
of
Christs
power
,
in
working
Compunction
or
sense
of
sin
.
COmpunction
pricking
at
the
heart
or
sense
and
feeling
of
sin
,
is
different
from
conviction
of
sin
;
the
latter
is
the
work
of
the
understanding
,
and
seated
in
that
principally
;
the
other
is
in
the
affections
and
will
,
and
seated
therein
principally
:
a
man
may
have
sight
of
sin
,
without
sorrow
and
sense
of
it
;
Dan
5.22
.
with
20.21
.
Iames
1.24
.
Rom.
2.20
,
21.
Yet
that
conviction
which
the
Spirit
workes
in
the
Elect
is
ever
accompanied
with
compunction
,
first
or
last
.
For
the
better
unfolding
of
this
point
,
let
me
open
these
foure
things
to
you
.
-
1.
That
compunction
or
sense
of
sin
,
immediately
follows
conviction
of
sin
in
the
day
of
Christs
power
.
-
2.
The
necessity
of
this
work
to
succeed
the
other
.
-
3.
Wherein
it
consists
.
-
4.
The
measure
of
it
in
all
the
Elect.
That
compunction
followes
conviction
,
is
evident
from
Scripture
and
Reason
;
Acts
2.37
.
When
they
heard
this
,
that
is
,
when
they
saw
and
were
convinced
of
their
sinne
in
crucifying
the
Lord
of
life
,
which
they
did
not
imagine
to
be
a
sinne
before
,
what
followes
next
?
it
is
said
,
They
were
pricked
at
the
heart
;
Loe
,
here
is
compunction
.
Ephraim
also
in
turning
unto
God
,
Ier.
31.19
.
hath
these
words
,
After
that
I
was
instructed
,
I
smote
upon
my
thigh
;
(
as
men
in
great
calamity
befallen
〈◊〉
use
to
doe
)
I
was
ashamed
,
even
confounded
,
because
I
did
beare
the
reproach
of
my
youth
.
they
beleeved
God
,
(
in
the
work
of
conviction
)
and
then
fell
to
sack-cloth
and
ashes
(
in
the
work
of
compunction
)
which
did
immediately
follow
.
Iosiah
,
2
Chron.
34.27
.
in
his
renewed
returne
unto
God
,
after
hee
heard
the
words
of
the
law
,
his
heart
melted
,
and
he
wept
before
the
Lord
.
For
what
is
the
end
of
conviction
?
is
it
not
compunction
?
for
if
the
Lord
should
let
a
man
see
his
sin
,
and
death
for
sinne
,
and
yet
suffer
the
heart
to
remaine
hard
and
unaffected
,
the
Lord
did
but
leave
him
without
excuse
,
nay
the
Lord
should
but
leave
him
under
greater
misery
,
&
under
a
more
fearfull
judgement
;
viz.
for
a
man
to
see
and
know
his
sin
,
and
yet
unaffected
with
it
,
and
hardned
under
it
;
hardnesse
of
heart
is
one
of
the
greatest
judgements
;
to
see
sinne
and
not
to
be
affected
with
it
,
argues
greater
hardnesse
.
For
it
is
no
wonder
if
they
that
see
not
and
know
not
sin
,
remain
senselesse
of
sin
;
alas
!
they
know
not
what
they
doe
;
but
for
a
man
to
be
enlightned
,
and
see
his
sinne
,
and
yet
unaffected
;
Lord
,
how
great
is
this
hardnesse
,
and
how
unexcusable
will
such
a
man
be
left
before
God
,
when
the
Lord
shall
reckon
with
him
for
his
hardnesse
of
heart
●
What
is
the
end
of
that
light
the
Lord
lets
into
the
understanding
in
other
things
?
is
it
not
that
thereby
the
heart
might
be
affected
throughly
with
it
?
Why
doth
the
Lord
let
in
the
light
of
the
knowledge
of
Christ
and
of
his
will
?
Is
it
that
this
knowledge
should
like
froth
float
in
the
understanding
,
and
be
imprisoned
there
?
No
verily
,
but
that
the
heart
might
be
throughly
and
deeply
affected
therewith
.
And
doe
you
think
the
Lord
will
in
the
light
of
conviction
imprison
it
up
in
the
mind
?
is
there
not
a
farther
end
that
by
this
light
the
heart
might
be
deeply
affected
with
sinne
?
if
any
say
that
the
end
of
conviction
is
to
drive
the
soule
to
Christ
,
I
grant
that
is
the
remote
and
last
end
of
it
,
but
the
next
end
is
compunction
.
For
if
the
understanding
be
convinced
of
misery
,
and
the
heart
remain
hard
,
the
mind
may
see
indeed
that
righteousnesse
and
life
only
is
to
be
had
in
Christ
,
yet
the
heart
remaining
hard
,
the
wil
and
affections
will
never
stir
toward
Christ
,
its
impossible
a
hard
heart
remaining
such
wholly
unaffe●ted
with
sin
or
misery
,
should
be
truly
affected
with
Jesus
Christ
;
but
of
this
more
hereafter
.
What
necessity
is
there
of
this
compunction
,
to
succeed
conviction
?
the
iron
must
enter
not
onely
into
his
legs
,
but
into
his
soule
;
Psal.
105.18
.
He
must
be
more
afflicted
in
spirit
,
because
he
was
to
doe
greater
work
for
God
,
and
was
to
be
raised
up
higher
then
the
rest
,
and
therefore
did
need
the
more
ballast
;
some
are
educated
more
civilly
then
others
,
and
thereby
have
contracted
lesse
guilt
and
stoutnesse
of
heart
against
God
and
his
wayes
,
therefore
these
have
not
such
cause
of
trouble
;
and
being
lesse
rugged
,
have
lesse
need
of
axes
to
hew
them
:
some
mens
sorrow
breaks
in
upon
them
more
suddenly
,
like
storms
and
breaches
of
the
sea
,
and
the
Lord
is
resolved
to
hasten
and
finish
his
work
in
them
more
speedily
,
and
it
may
be
more
exemplarily
;
(
for
every
Christian
is
not
a
faire
coppy
)
as
in
those
Acts
2.37
.
In
others
their
sorrowes
soake
in
by
degrees
,
Gutta
cavat
lapidem
,
the
Lord
empties
them
by
continuall
droppings
,
and
hence
feele
not
that
measure
of
sorrow
that
others
doe
:
every
Christian
is
not
a
Heman
,
Psal.
88.
who
suffers
distracting
feares
and
terrours
from
his
youth
up
,
ver.
15
who
is
afflicted
with
all
Gods
waves
,
ver.
7.
for
he
was
a
man
of
exceeding
high
parts
and
gifts
,
as
you
may
see
,
1
King
.
4.31
.
and
therefore
the
Lord
had
need
of
hanging
some
speciall
plummets
on
his
heart
to
keep
it
ever
low
,
lest
it
should
be
lifted
up
above
measure
.
Some
sense
of
sin
the
Lord
will
work
in
all
he
sayes
,
but
not
the
same
measure
;
the
Lord
gives
not
alway
unto
his
,
that
which
is
good
in
it self
,
(
its
good
I
confesse
to
be
deeply
affected
and
humbled
)
but
that
which
is
fit
,
and
therefore
best
for
thee
.
Lord
why
hast
thou
hardned
our
hearts
from
thy
feare
;
doe
you
think
there
was
no
softnesse
,
nor
sensiblenesse
indeed
?
Yes
verily
,
but
they
felt
nothing
but
a
hard
heart
,
nay
such
hardnesse
as
if
the
Lord
had
plagued
them
with
it
by
his
owne
immediate
hand
,
and
not
borne
and
bred
with
them
onely
,
as
with
other
men
.
Many
a
soule
may
think
the
Lord
hath
left
it
,
nay
smitten
it
with
a
hard
heart
,
and
so
make
his
mone
of
it
,
yet
the
Lord
hath
wrought
reall
softnesse
,
under
felt-hardnesse
;
as
many
times
in
Reprobates
there
is
felt
softnesse
,
when
within
there
is
reall
hardnesse
.
The
stony-ground-hearers
were
plowed
and
broken
on
the
top
,
but
were
stony
at
the
bottome
.
Some
men
may
be
wounded
outwardly
and
mortally
,
this
may
easily
be
discerned
.
The
Lord
may
wound
others
and
they
may
bleed
out
,
their
sorrow
is
more
inwardly
and
secretly
,
and
therefore
cannot
point
with
their
finger
to
their
wound
as
others
can
.
Doe
not
think
the
Lord
works
compunction
in
all
the
Elect
in
the
same
circumstantiall
work
of
the
Spirit
,
Ex.
gratia
.
The
same
sin
that
affects
Paul
,
it
may
be
doth
not
affect
Lydia
or
Apollos
.
The
same
notions
for
the
aggravation
of
sinne
in
one
,
doe
not
come
into
the
mind
of
the
other
;
the
same
complaints
,
and
prayers
,
and
turnings
of
spirit
in
the
one
,
may
not
be
in
the
same
circumstances
,
and
with
the
like
effects
as
in
the
other
,
and
yet
both
of
them
feele
sin
,
and
therefore
complaine
;
they
both
feele
sin
,
yet
by
means
of
various
apprehensions
and
aggravations
.
This
I
speak
,
because
you
may
the
better
understand
the
meaning
of
Gods
servants
i●
opening
the
work
of
humiliation
.
You
may
heare
them
say
,
the
soule
doth
this
,
and
thinks
that
,
and
speaks
another
thing
;
it
may
be
every
one
doe
not
so
think
in
the
same
individuall
circumstances
,
and
therefore
are
to
be
understood
as
producing
onely
exemplum
in
re
simili
,
something
like
this
or
for
the
substance
of
this
is
there
wrought
.
I
answer
,
we
are
not
in
this
or
any
other
point
to
be
guided
by
the
experience
of
men
onely
,
but
attend
the
rule
;
if
it
be
proved
that
according
to
the
rule
men
must
be
broken
and
affected
with
their
sin
and
misery
before
mercy
can
be
truly
apprehended
or
Christ
accepted
,
what
tell
you
me
of
such
or
such
men
?
let
the
rule
stand
,
but
let
men
stand
or
fall
according
to
the
rule
:
many
are
accounted
godly
and
gracious
for
a
time
▪
much
affected
with
mercy
and
Christ
Jesus
;
yet
afterward
fall
or
wizen
into
nothing
,
and
prove
very
unsound
.
What
is
the
reason
?
Truly
the
cause
was
here
,
their
first
wound
and
sorrow
for
sin
was
not
right
,
as
hereafter
shall
be
made
good
;
many
thousands
are
miserably
deceived
about
their
estates
,
by
this
one
thing
,
of
crooking
and
wresting
Gods
rules
to
Christians
experiences
;
let
all
Gods
servants
tremble
and
be
wary
here
;
wrack
not
the
holy
Scriptures
,
nor
force
them
to
speak
as
thou
feelest
,
but
try
all
things
by
them
,
1
Thes.
5.21
.
Doe
not
make
the
examples
of
converted
persons
in
Scripture
patternes
in
all
things
of
persons
unconverted
:
Some
say
,
that
many
in
Scripture
are
converted
to
Christ
without
any
sorrow
for
sin
,
and
produce
the
example
of
Lydia
,
whose
heart
God
sweetly
opened
to
receive
Christ
;
and
the
Eunuch
,
Acts
8.
converted
in
the
same
manner
.
I
answer
,
these
are
examples
of
persons
converted
to
God
before
,
who
did
beleeve
in
the
Messiah
,
but
did
not
know
that
this
Jesus
was
the
Messiah
,
which
they
soon
did
when
the
Lord
sent
the
meanes
to
reveale
Christ
;
and
therefore
Lydia
,
a
Jewish
proselyte
,
is
called
a
worshipper
of
God
,
Act.
16.14
.
and
so
was
the
Eunuch
,
Act.
8.27
.
and
in
the
same
condition
as
the
Centurion
,
Act.
10.2
.
who
feared
God
,
and
whose
prayers
were
accepted
,
ver.
4.
(
which
cannot
be
without
faith
)
yet
did
not
know
that
this
Jesus
crucified
was
the
Messiah
,
untill
Peter
came
unto
him
.
So
that
suppose
here
was
no
sense
or
sorrow
for
sinne
,
at
this
time
;
doth
it
therefore
follow
they
never
had
any
when
the
Lord
at
first
wrought
upon
them
?
are
these
examples
in
persons
converted
,
fit
to
shew
forth
Gods
work
in
persons
unconverted
?
in
some
things
indeed
they
are
examples
,
in
others
not
so
:
their
examples
of
beleeving
in
Christ
are
not
in
that
act
examples
of
sorrow
for
want
of
Christ
.
And
yet
let
me
adde
,
to
say
that
God
opened
Lydia's
heart
to
beleeve
in
Christ
,
and
yet
opened
not
her
heart
to
lament
her
sinne
and
misery
in
her
estate
without
Christ
,
(
suppose
she
were
without
Christ
)
is
more
then
can
be
proved
from
the
Text
;
for
t
is
said
,
Her
heart
was
opened
to
attend
unto
the
things
that
were
spoken
by
Paul
;
and
can
any
think
that
Paul
,
or
any
Apostle
,
ever
preached
Christ
without
preaching
the
need
men
had
of
him
?
and
could
any
preach
their
need
of
Christ
,
without
preaching
mens
undone
and
sinfull
estate
without
Christ
?
and
doe
you
think
that
Lydiae
was
not
made
to
attend
unto
this
?
doe
you
think
that
when
Philip
came
to
open
the
53.
of
Esay
to
the
Eunuch
,
that
Christ
was
bruised
for
our
iniquities
;
that
he
did
not
let
him
understand
the
infinite
evill
of
sinne
and
misery
of
all
sinners
,
and
of
him
in
speciall
,
unlesse
the
Lord
Jesus
was
bruised
for
him
?
In
examples
recorded
in
the
Scripture
of
Gods
converting
grace
,
Many
of
the
Priests
were
obedient
to
the
faith
;
doth
it
therefore
follow
that
they
did
immediately
beleeve
without
any
sense
of
sinne
?
Look
to
a
fuller
example
,
Acts
2.
and
then
we
may
see
,
as
the
one
were
converted
to
the
faith
,
so
were
the
other
,
having
a
hand
in
the
same
sin
.
1
Tim.
1.13
,
14.
Paul
,
he
was
a
persecuter
,
but
the
Lord
received
him
to
mercy
,
and
that
Gods
grace
was
abundant
in
faith
and
love
;
doth
it
hence
follow
that
Paul
had
no
castings
down
,
because
not
mentioned
here
?
If
we
look
upon
Acts
9.
we
shall
see
it
otherwise
.
These
things
thus
premised
,
let
us
now
hear
of
the
necessity
of
this
work
to
succeed
conviction
.
Else
a
sinner
will
never
part
with
his
sin
;
Cleanse
your
hearts
ye
sinners
,
and
purifie
your
hearts
ye
double
minded
men
,
(
saith
the
Apostle
Iames
,
Chap.
4.8
.
)
But
how
should
this
be
done
?
He
answers
,
verse
9.
Be
afflicted
,
and
mourne
,
and
weep
,
turn
your
laughter
into
mourning
.
So
Ioel
2.12
.
the
Prophet
calls
upon
his
hearers
to
turne
from
their
sin
unto
the
Lord
;
but
how
?
Rend
your
hearts
,
and
not
your
garments
.
Not
that
they
were
able
to
do
this
,
but
by
what
sorrow
he
requires
of
all
in
generall
,
he
thereby
effectually
works
in
the
hearts
of
all
the
elect
in
particular
;
for
every
man
naturally
takes
pleasure
,
nay
all
his
delight
and
pleasure
is
in
nothing
else
but
sinne
;
for
God
he
hath
none
,
but
that
.
Now
so
long
as
he
takes
pleasure
in
sinne
,
and
finds
contentment
by
sinne
,
he
cannot
but
cleave
inseparably
to
it
:
Oh
t
is
sweet
,
and
it
onely
is
sweet
;
for
so
long
the
soule
is
dead
in
sinne
.
Pleasure
in
sinne
is
death
in
sinne
,
1
Tim.
5.6
.
So
long
as
t
is
dead
in
sinne
,
it
is
impossible
it
should
part
with
sinne
;
no
more
then
a
dead
man
can
break
the
bonds
of
death
.
And
therefore
it
undenyably
followes
,
that
the
Lord
must
first
put
gall
and
wormwood
to
these
dugs
,
before
the
soule
will
cease
sucking
,
or
be
weaned
from
them
;
the
Lord
must
first
make
sinne
bitter
,
before
it
will
part
with
it
;
load
it
with
sinne
,
before
it
will
sit
downe
and
desire
ease
;
And
look
as
the
pleasure
in
sinne
is
exceeding
sweet
to
a
sinner
,
so
the
sorrow
for
it
must
be
exceeding
bitter
,
before
the
soule
will
part
from
it
.
T
is
true
,
I
confesse
a
man
sometime
may
part
with
sin
without
sorrow
,
the
uncleane
spirit
may
goe
out
for
a
time
,
before
he
is
taken
,
bound
and
slain
by
the
power
of
Christ
.
But
such
a
kind
of
parting
is
but
the
washing
of
the
cup
,
t
is
unsafe
and
unsound
,
and
the
end
of
such
a
Christian
wil
be
miserable
;
for
a
man
to
heare
of
his
sinne
,
and
then
to
say
,
I
le
doe
no
more
so
,
without
any
sense
or
sorrow
for
it
,
would
not
have
been
approved
by
Paul
,
if
he
had
seen
no
more
in
the
carelesse
Corinthians
,
in
tolerating
the
incestuous
person
;
You
have
not
mourned
,
that
such
a
one
might
be
taken
from
you
:
because
then
sin
is
severed
truly
from
the
soule
,
when
sorrow
or
shame
,
some
sense
and
feeling
of
the
evill
of
it
,
begins
it
.
Not
onely
sinne
is
opposite
to
God
,
but
when
the
Lord
Jesus
first
comes
neare
his
elect
in
their
sinfull
estate
,
they
are
then
enemies
themselves
by
sin
unto
God
.
And
hence
it
is
they
will
never
part
with
their
weapons
,
untill
themselves
be
throughly
wounded
:
and
therefore
the
Lord
must
wound
their
consciences
,
minds
and
hearts
,
before
they
will
cast
them
by
.
Now
if
there
be
no
parting
with
,
no
separation
from
sin
,
but
sin
is
as
strong
,
and
the
sinners
as
vile
as
ever
before
,
hath
Christ
(
who
now
comes
to
save
his
elect
from
sinne
)
the
end
of
his
work
?
what
is
the
man
the
better
for
conviction
,
affection
to
Christ
,
name
what
you
can
,
that
remains
still
in
his
sins
?
When
the
Apostle
would
summe
up
all
the
misery
of
men
,
he
doth
it
in
those
words
,
Ye
are
yet
in
your
sinne
:
So
I
say
,
thou
art
convicted
,
but
art
yet
in
thy
sinne
;
art
affected
with
Christ
,
and
takest
hold
of
Christ
,
but
art
yet
in
thy
sin
:
He
that
confesseth
and
forsaketh
his
sin
,
shall
find
mercy
.
You
will
say
,
I
answer
,
With
loving
kindnesse
have
I
drawn
thee
.
But
compunction
or
sense
of
●inne
principally
serves
in
the
hand
of
Christ
,
to
turn
the
soule
from
sin
.
Aversion
from
sin
is
distinct
from
,
and
in
order
goes
before
our
conversion
unto
God
.
2.
Sense
of
the
sweetnesse
of
Gods
grace
in
Christ
keeps
out
sin
,
but
it
doth
not
thrust
out
sin
at
first
.
3.
Christ
cannot
be
effectually
sweet
,
unlesse
sinne
be
first
made
bitter
;
there
may
be
some
generall
notice
of
Christs
excellency
,
and
some
thirty
pieces
given
for
him
;
some
esteeme
of
his
grace
,
and
hope
of
his
mercy
,
which
may
occasion
sorrow
;
but
I
dare
not
say
that
this
is
any
sound
or
thorow
work
,
till
after
sorrow
.
Esay
50.4
.
Christ
hath
the
tongue
of
the
learned
given
him
to
speak
a
word
in
season
;
Unto
whom
?
It
is
added
,
unto
the
weary
.
They
are
the
men
that
will
prize
mercy
,
and
they
onely
to
purpose
;
they
that
have
felt
the
bitternesse
of
sinne
and
wrath
,
find
it
exceeding
hard
to
prize
Christ
,
and
to
taste
his
sweetnesse
;
how
shall
they
doe
it
indeed
that
find
none
at
all
?
Sweetnesse
before
sense
of
sinne
,
is
like
Cordials
before
purging
of
a
foule
stomach
,
which
usually
strengthen
the
humour
,
but
recover
not
the
man
.
The
whole
need
not
the
Physitian
,
but
they
that
are
sick
.
A
whole
man
may
see
his
want
of
a
Physitian
,
but
a
sick
man
onely
feels
his
need
of
him
,
will
prize
him
,
send
for
him
.
By
the
whole
you
are
not
to
understand
such
as
have
no
need
indeed
of
Christ
(
for
what
sinner
but
hath
need
of
him
?
)
but
such
as
feel
no
need
of
him
:
as
by
sick
cannot
be
meant
such
as
are
sinfull
and
miserable
,
for
then
Christ
should
come
actually
to
save
all
men
;
but
those
that
did
feele
themselves
so
,
as
a
sick
man
that
feeles
his
sicknesse
;
these
onely
are
the
men
that
feele
a
need
and
necessity
of
Christ
;
these
onely
will
come
to
Christ
,
and
be
glad
of
Christ
,
and
be
truly
thankfull
for
their
recovery
of
Christ
.
And
hence
ariseth
the
great
sin
of
the
world
in
despising
the
Gospel
,
not
at
all
affected
with
the
glad
tidings
of
it
,
because
they
are
not
affected
with
their
sinne
and
misery
;
or
if
they
be
affected
but
in
part
with
the
Gospel
,
it
is
because
they
are
not
throughly
affected
with
their
misery
before
.
And
hence
it
is
,
that
when
the
Lord
called
his
people
to
him
,
not
come
to
him
,
because
they
were
Lords
,
and
well
enough
without
him
.
Why
did
not
they
come
to
the
Supper
,
poore
,
lame
,
blind
,
and
halt
did
.
The
Prodigall
cares
not
for
father
nor
fathers
house
,
Here
I
dye
.
It
is
true
,
the
grace
of
the
Gospel
drawes
men
unto
Christ
;
but
it
is
very
observable
,
that
the
Gospel
reveales
no
grace
,
but
with
respect
and
in
reference
unto
sinners
,
and
men
in
extreame
misery
;
the
Gospel
saith
not
that
Christ
is
come
to
save
,
but
to
save
sinners
,
and
to
save
his
people
from
their
sins
.
It
reveales
not
this
,
that
God
justifies
men
,
but
he
justifies
the
ungodly
;
it
reveales
not
this
,
that
Christ
dyed
for
us
,
but
that
he
dyed
for
them
that
were
weak
,
for
sinners
,
for
enemies
.
And
if
so
,
can
any
man
imagine
that
this
newes
will
be
sweet
,
unlesse
men
see
and
feele
the
infinite
misery
of
sin
,
and
the
fruits
of
it
?
will
not
men
say
or
think
,
What
great
matter
is
there
in
that
?
Suppose
we
be
sinners
and
enemies
,
yet
we
are
well
enough
;
before
Christ
come
a
mans
life
lies
in
his
sinne
.
I
came
not
to
call
the
righteous
,
but
sinners
to
repentance
;
in
which
place
note
that
as
by
the
righteous
is
not
meant
such
as
are
sincerely
so
,
but
such
as
think
and
find
themselves
so
;
so
by
sinners
,
is
not
meant
all
manner
of
impenitent
and
hard
hearted
sinners
,
but
such
as
think
and
feele
themselves
such
;
and
lament
under
it
:
now
God
the
Father
sent
him
only
unto
such
;
he
is
sent
not
to
heale
the
hard
hearted
,
the
broken
hearted
;
indeed
he
is
sent
to
make
men
broken
hearted
,
who
have
hard
hearts
;
but
he
is
not
sent
to
heale
them
untill
then
;
the
Lord
leaves
the
ninety
nine
that
need
no
repentance
to
wilder
for
ever
;
the
one
lost
sheep
,
who
feeles
it selfe
so
,
and
●eeles
a
need
of
a
Saviour
to
come
and
find
it
out
;
who
cannot
come
and
find
out
him
:
the
Lord
Jesus
will
come
unto
,
and
unto
him
only
,
leaving
all
the
ninety
nine
.
This
may
lastly
appeare
by
considering
the
end
of
mans
fall
into
sin
,
This
is
the
third
particular
to
be
opened
;
-
1.
Feare
.
-
2.
Sorrow
.
-
3.
Separation
from
sin
.
The
Lord
Jesus
,
when
hee
comes
to
rescue
his
elect
,
look
as
Satan
held
them
in
their
misery
;
First
,
by
blinding
their
eyes
from
seeing
of
it
;
Secondly
,
by
hardening
their
hearts
from
feeling
of
it
:
So
the
Lord
Jesus
having
cut
asunder
the
first
cord
of
Satan
by
conviction
,
breakes
asunder
the
second
by
compunction
,
and
causing
the
soule
to
feele
and
be
aff●cted
with
its
misery
;
and
as
the
whole
soule
is
unaffected
before
he
comes
,
so
he
makes
the
whole
soule
sensible
when
hee
comes
,
and
therefore
hee
sils
the
conscience
with
feare
,
and
the
heart
with
sorrow
,
and
mourning
,
so
as
now
the
will
of
sinne
is
broken
,
which
was
hardened
before
these
feares
and
sorrowes
seised
upon
it
.
Let
me
open
these
particularly
,
that
you
may
tast
and
try
the
truth
of
what
now
I
deliver
.
I
s●y
the
Lord
Christ
in
this
work
of
compunction
lets
into
the
heart
of
a
secure
sinner
a
marvellous
fear
and
terrour
of
the
di●efull
displeasure
of
God
,
of
death
,
and
hell
,
the
punishment
of
sin
:
Oh
beloved
,
look
upon
most
men
at
this
day
,
this
is
the
great
misery
lying
upon
them
,
they
doe
not
feare
the
wrath
to
come
,
they
feare
not
death
nor
damning
,
even
then
when
they
heare
and
know
it
is
their
portion
;
but
their
hearts
are
set
to
sin
,
Eccles.
8.11
.
The
Lord
Christ
therefore
lets
in
this
feare
,
that
look
as
the
Lord
when
hee
came
to
conquer
the
Canaanites
,
Exod.
23.27
,
28.
He
sent
his
hornets
before
him
,
which
were
certaine
feares
,
which
made
their
hearts
faint
in
the
day
of
battell
,
and
by
this
subdued
them
;
so
the
Lord
Christ
when
hee
comes
to
conquer
a
poore
sinner
that
hath
long
resisted
him
,
and
would
goe
on
to
his
owne
perdition
,
le
ts
in
these
feares
,
that
the
soule
shrinkes
in
with
the
thoughts
of
its
woefull
estate
,
and
cryes
out
secretly
,
Lord
what
will
become
of
me
if
I
dye
in
this
condition
?
Put
them
in
feare
oh
Lord
that
they
may
know
they
be
but
men
;
before
this
feare
comes
,
men
are
above
God
,
and
think
they
can
stand
it
out
against
him
;
the
Lord
therefore
le
ts
in
this
feare
to
make
them
know
they
bee
but
men
,
and
that
as
proud
,
and
stout
,
&
great
as
they
are
,
yet
tha●
they
are
not
above
God
,
and
that
it
is
in
vain
to
kick
against
the
pricks
,
and
go●
on
as
they
have
done
;
for
if
they
doe
,
he
will
not
endure
it
long
.
The
spirit
of
Bondage
makes
makes
men
feare
,
before
the
spirit
of
Adoption
comes
;
these
feares
therefore
are
such
,
as
the
regenerate
after
they
have
received
the
spirit
of
Adoption
never
have
;
and
therefore
they
are
such
as
pursue
the
soule
with
some
threatning
of
the
word
,
pronouncing
death
and
perdition
to
him
in
that
estate
:
Ex.
gr.
He
that
beleeves
not
is
condemned
already
,
thus
the
word
speakes
to
conscience
,
Iohn
3.17
.
Thou
beleevest
not
saith
a
mans
owne
conscience
,
the
Spirit
witnessing
with
it
,
therefore
thou
art
condemned
saith
conscience
;
now
the
spirit
of
Bondage
,
is
the
testimony
of
Gods
Spirit
witnessing
to
both
the
premisses
and
conclusion
:
now
this
Spirit
no
regenerate
man
indeed
ever
hath
after
this
time
,
but
the
feares
he
hath
arise
from
another
principle
of
corruption
of
conscience
,
and
malice
of
Satan
through
the
present
desertion
of
the
Spirit
leaving
him
;
not
from
any
positive
witnesse
of
the
Spirit
of
any
such
untruth
,
which
yet
is
truth
,
while
the
soule
is
under
this
str●ake
and
not
regen●●ate
:
marke
therefore
diligently
that
this
●eare
is
the
worke
of
the
Spirit
of
the
Lord
Jesus
,
and
hence
it
followes
,
1.
That
these
Fears
are
not
meerly
naturall
(
as
those
Rom.
2.15
.
)
arising
from
naturall
conscience
only
,
which
only
accuse
of
sinne
,
but
never
affect
;
but
they
are
supernaturall
,
they
are
arrowes
shot
into
the
conscience
by
the
arme
of
the
Spirit
;
so
dreadfull
that
no
word
nor
meditation
of
death
and
eternity
can
beget
such
feares
,
but
creates
them
.
2.
Hence
it
followes
,
that
they
are
cleare
feares
,
(
for
the
Spirits
work
is
ever
cleare
before
he
leaves
it
,
Eph.
5.13
.
)
they
are
not
blind
confused
feares
,
and
suspitious
and
sad
conjectures
,
whereby
many
a
man
is
afraid
and
much
afraid
and
affrighted
like
men
in
a
dreame
,
that
thinke
they
are
in
hell
,
yet
cannot
tell
what
that
evill
is
which
they
feare
;
but
they
are
cleare
feares
whereby
they
distinctly
know
and
see
that
they
are
miserable
,
and
what
that
misery
is
.
3.
Hence
it
followes
that
they
are
strong
feares
,
because
the
almighty
hand
of
the
Spirit
sets
them
on
,
and
shakes
the
soule
;
they
are
not
weak
feares
which
a
man
can
shake
off
,
or
cure
by
weake
hopes
,
sleep
or
businesse
,
&c.
like
some
winds
that
shake
the
tree
,
but
never
blow
it
downe
:
but
these
feares
cast
down
the
tallest
Cedar
,
and
appall
the
heart
,
and
coole
the
courage
and
boldnesse
of
the
most
impenitent
and
audacious
sinner
.
The
Spirit
presenting
the
greatest
evill
in
eternall
separation
from
God
:
hence
no
evill
in
this
world
is
so
dreadfull
as
this
,
I
had
better
never
been
borne
then
to
beare
it
(
saith
the
soule
)
and
hence
casts
off
all
other
thoughts
,
feare
not
:
the
Lord
onely
can
asswage
these
strong
winds
,
and
raging
waters
,
in
which
there
is
no
other
cry
heard
of
this
soule
tossed
thus
with
tempests
,
but
Oh
I
perish
I
only
the
Lord
making
way
for
the
spirit
of
Adoption
by
these
in
his
elect
;
drives
them
out
to
seek
if
there
be
any
hope
,
and
so
they
are
not
properly
desperate
feares
;
yet
as
I
say
,
strong
feares
,
not
alike
extensively
,
yet
alike
intensively
strong
in
all
;
a
small
evill
when
tidings
is
brought
of
it
doth
not
feare
,
but
if
the
evill
be
apprehended
great
and
neare
too
,
the
very
suspition
of
it
makes
the
heart
tremble
;
when
a
house
is
on
fire
,
or
a
mighty
Army
entred
the
land
and
neare
the
city
,
children
that
know
not
the
greatnesse
of
the
evill
feare
them
not
;
but
men
that
know
the
danger
are
full
of
feare
.
The
wrath
of
the
Lord
that
fire
those
armies
of
everlasting
woes
,
are
great
evils
,
the
blind
world
may
not
much
feare
them
,
but
all
the
elect
whose
minds
are
convinced
to
see
the
greatnesse
of
them
,
cannot
but
feare
,
and
that
with
strong
and
constant
feares
;
nor
is
it
cowardize
,
but
duty
to
feare
these
everlasting
burnings
.
And
hence
the
soule
in
this
case
wonders
at
the
security
of
the
world
,
dreads
the
terrours
of
the
Lord
that
are
neare
them
,
and
usually
seeks
to
awaken
all
its
poore
friends
.
I
once
thought
my self
well
,
and
was
quiet
as
you
bee
,
but
the
Lord
hath
let
me
see
my
woe
,
which
I
cannot
but
feare
;
Thus
the
Lord
works
this
feare
in
some
in
a
greater
,
in
others
in
a
lesser
measure
.
Oh
consider
whether
the
Lord
hath
thus
affected
your
hearts
with
feare
;
oh
secure
times
what
will
God
doe
with
us
!
many
of
you
having
heard
the
voyce
of
the
lyon
roaring
,
and
yet
you
tremble
not
.
The
Lord
hath
foretold
you
of
death
and
eternall
woe
for
the
least
sin
,
doe
you
beleeve
it
,
and
yet
feare
it
not
?
how
art
thou
then
forsaken
of
God
?
Many
of
you
that
like
old
Mariners
can
laugh
at
all
foule
weather
,
and
like
Weather-cocks
set
your
faces
against
all
winds
;
and
if
you
be
damned
at
last
you
cannot
help
it
,
you
must
beare
it
as
well
as
you
can
,
and
you
hope
to
doe
it
as
well
as
others
shall
doe
;
Oh!
how
far
are
such
from
the
Kingdome
of
God
,
the
Lord
not
yet
working
nor
pricking
thy
heart
so
much
as
with
feare
?
2.
Sorrow
and
mourning
for
sinne
is
the
second
thing
wherein
Compunction
consists
.
And
look
as
Feare
plucks
the
soule
from
security
in
seeing
no
evill
to
come
;
so
Sorrow
takes
off
the
present
pleasure
and
delight
in
sinne
,
in
a
greater
measure
then
Fear
doth
.
The
Lord
therefore
having
smitten
the
soule
,
or
shot
the
arrowes
of
feare
into
the
soule
;
it
therefore
growes
exceeding
sad
and
heavy
,
thinking
within
it selfe
,
What
good
doe
wife
or
children
,
house
or
lands
,
peace
and
friends
,
health
and
rest
doe
me
?
in
the
meane
time
,
condemned
to
dye
,
and
that
eternally
;
it
may
be
reprobated
never
to
see
Gods
face
more
:
the
guilt
and
power
of
sin
in
heart
and
life
lying
still
upon
me
?
And
hereupon
the
soule
mournes
in
the
day
,
and
in
the
night
,
desires
to
goe
alone
and
weep
;
and
there
confesseth
its
vilenesse
before
God
,
all
the
dayes
of
vanity
,
and
sins
of
ignorance
,
thinking
,
Oh
what
have
I
done
!
and
seeks
for
mercy
,
but
not
one
smile
,
nothing
but
clouds
of
anger
appeare
;
and
then
thinks
,
if
this
anger
the
fruit
of
my
sinne
be
so
great
,
oh
what
are
my
sins
the
causes
hereof
!
When
the
Angel
had
set
out
the
sin
of
thornes
in
their
sides
,
they
sate
downe
,
ver
.
4.
and
lift
up
their
voice
,
and
wept
:
so
t
is
with
a
contrite
sinner
.
Note
narrowly
that
eminent
place
of
Scripture
,
Esay
61.3
.
the
Lord
Christ
is
sent
to
appoint
beauty
for
ashes
,
and
the
oyle
of
joy
for
the
spirit
of
heavinesse
to
them
that
mourne
.
Out
of
which
,
note
these
foure
things
for
the
explication
of
this
sorrow
or
mourning
.
First
,
It
is
such
a
mourning
as
is
precedent
unto
spirituall
joy
.
And
hence
it
is
not
said
,
I
will
give
the
spirit
of
gladnesse
to
beget
mourning
,
(
though
the
Lord
doth
so
after
conversion
)
but
this
goes
in
order
before
that
.
unruly
beast
he
had
been
,
unaccustomed
to
Gods
yoke
,
smites
upon
his
thigh
,
and
bemoans
himselfe
.
It
is
Gods
method
(
after
Gods
people
have
sinned
)
to
sad
their
hearts
,
and
then
to
turne
mourning
into
joy
;
much
more
at
first
beginning
of
Gods
work
upon
the
soule
,
they
shall
first
mourne
,
and
lament
,
and
smite
upon
the
thigh
;
If
God
wounds
the
soule
for
sin
,
it
shall
smart
,
and
bleed
too
,
before
God
will
heale
.
Secondly
,
It
is
a
great
mourning
,
because
it
is
called
a
spirit
of
mourning
;
As
a
spirit
of
slumber
is
a
deep
slumber
.
When
the
poore
Jewes
shall
be
converted
,
their
great
sin
shall
then
be
presented
before
them
of
cursing
and
crucifying
the
Lord
of
life
;
as
it
was
to
those
Acts
2.36
.
And
by
reason
of
this
,
there
shall
be
a
great
mourning
,
every
one
apart
,
and
take
their
fill
of
mourning
,
before
the
Lord
open
the
fountaine
of
grace
.
1.
Before
this
spirit
of
sorrow
come
,
a
mans
heart
takes
great
delight
in
his
sinne
,
t
is
his
God
,
his
life
,
and
sweeter
then
Christ
,
and
all
the
joyes
of
heaven
;
and
therefore
there
must
be
great
sorrow
,
sin
must
be
made
exceeding
bitter
.
A
man
that
is
very
hungry
and
thirsty
after
his
lust
,
must
finde
such
meat
and
drink
exceeding
bitter
,
else
he
will
feed
on
it
.
Solomon
took
great
content
in
women
,
but
what
saith
he
when
the
Lord
humbled
him
?
I
find
a
woman
more
bitter
then
death
.
2.
Because
the
greatest
evils
are
the
objects
of
this
sorrow
,
viz.
Sin
and
death
.
It
is
true
,
a
man
may
mourne
for
smaller
evils
sooner
;
but
when
the
Spirit
sets
on
the
greatest
evils
,
Mine
iniquities
are
too
heavy
to
beare
:
Why
so
?
Many
a
man
can
bear
them
without
sinking
.
True
,
but
in
the
Elect
the
Spirit
sets
on
,
loads
the
soule
herewith
.
A
wounded
spirit
who
can
beare
?
Because
the
greatest
evils
lye
upon
the
most
tender
part
of
a
tender
soule
,
pressed
down
by
the
omnipotent
hand
of
Christs
Spirit
.
the
haires
on
the
head
come
now
to
mind
;
as
also
the
long
continuance
in
them
,
cradle
sins
.
No
sooner
,
saith
the
soule
,
did
I
begin
to
live
,
but
I
began
to
sin
.
Obstinacy
also
in
them
lyes
very
heavy
;
I
have
had
warnings
,
checks
,
resolutions
against
them
,
and
yet
have
gone
on
.
When
the
wicked
reigne
,
the
people
mourne
;
so
doth
the
soule
when
it
feeles
sin
reigne
.
I
cannot
subdue
it
,
nay
the
Lord
will
not
,
that
I
feare
the
Lord
hath
left
me
over
to
it
.
The
increase
of
sin
it
feeles
,
makes
it
mourne
also
;
I
grow
worse
and
worse
,
saith
the
soul
;
the
leake
comes
in
faster
then
he
can
cast
it
out
;
3.
Because
Christ
wil
not
be
very
sweet
,
unlesse
this
mourning
under
misery
be
very
great
;
the
healing
of
a
cut
finger
is
sweet
,
but
of
a
mortall
wound
is
exceeding
sweet
;
a
little
sorrow
will
make
Christ
sweet
,
but
great
sorrow
under
sense
of
deadly
wounds
is
exceeding
sweet
;
and
without
this
Christ
hath
not
his
honour
due
to
him
,
if
he
be
not
onely
sweet
,
4.
Because
it
is
such
a
sorrow
,
as
nothing
but
that
that
hath
wounded
the
soule
can
heale
it
.
Let
men
have
the
greatest
outward
troubles
,
outward
things
can
cure
them
;
or
else
they
will
weare
away
.
As
if
a
man
be
sick
,
or
in
debt
,
physick
and
money
can
cure
these
;
but
this
wound
,
neither
can
,
or
over
shall
be
healed
but
by
the
hand
that
wounded
it
.
to
make
him
heare
the
voyce
of
joy
and
gladnesse
,
that
his
broken
bones
might
rejoyce
.
Did
not
the
Lord
make
him
heare
the
voyce
of
joy
by
Nathan
?
Yes
,
outwardly
,
but
the
Lord
that
had
broke
his
bones
,
must
make
him
heare
inwardly
.
Nay
,
when
the
Lord
comes
himselfe
to
comfort
,
much
adoe
the
Lord
hath
to
make
him
heare
it
;
as
the
Israelites
,
that
hearkned
not
to
Moses
voice
,
because
of
their
hard
bondage
,
that
unlesse
the
Lord
did
invincibly
comfort
,
it
would
lye
bleeding
to
death
,
and
never
live
.
It
must
needs
therefore
be
great
sorrow
,
which
all
the
world
,
men
nor
Angels
can
remove
.
5.
You
may
be
confirmed
in
this
,
if
lastly
you
consider
the
many
wayes
the
Lord
takes
to
beget
great
mourning
,
if
the
soule
will
not
be
sorrowfull
:
as
,
sometimes
great
afflictions
;
Manasseh
must
be
taken
in
the
bushes
,
I
doe
not
meane
by
this
,
as
if
all
men
had
the
like
measure
of
sorrow
;
but
a
great
sorrow
it
is
in
all
.
Every
child
is
delivered
by
some
throwes
;
those
that
stick
long
in
the
birth
may
feele
them
longer
and
very
many
.
Nor
yet
doe
I
presse
a
necessity
of
teares
,
or
violent
and
tumultuous
complaints
;
the
deepest
sorrowes
run
with
least
noyse
.
If
a
man
can
have
teares
for
outward
losses
,
and
none
for
sins
,
t
is
very
suspitious
whether
he
was
ever
truly
sorrowfull
for
sinne
;
Otherwise
as
the
greatest
joyes
are
not
alway
exprest
in
laughter
,
so
the
greatest
sorrowes
are
not
alway
exprest
in
shedding
of
teares
;
what
the
measure
of
this
great
sorrow
is
,
we
shall
heare
hereafter
.
Thirdly
,
it
is
a
constant
mourning
,
for
so
it
is
here
called
,
a
spirit
of
heavinesse
;
as
that
woman
that
had
a
spirit
of
infirmity
,
and
was
bowed
downe
many
yeares
:
Hannah
constantly
troubled
,
is
called
a
woman
of
a
sorrowfull
spirit
,
1
Sam.
1.12.15
.
As
the
spirit
of
pride
and
whoredome
,
Hos.
4.12
.
●is
a
constant
frame
,
where
though
the
acts
be
sometime
suspended
,
yet
the
spirit
remains
;
so
a
spirit
of
mourning
,
is
such
sorrow
,
as
though
the
acts
of
mourning
be
sometime
hindred
,
yet
the
spirit
and
spring
remaines
;
Hypocrites
wil
mourn
under
sin
and
misery
,
but
what
is
it
?
the
hanging
down
the
head
like
a
bull-rush
in
bad
weather
for
a
day
.
Oh
how
many
have
pangs
and
gripes
of
sorrow
,
and
can
quickly
ease
themselves
again
!
these
mourners
come
to
nothing
in
the
conclusion
;
I
grant
the
sorrow
and
sadnesse
of
spirit
may
be
interrupted
,
but
it
returnes
againe
,
and
never
leaves
the
soule
untill
the
Lord
looke
downe
from
heaven
,
Lam.
3.48
,
49
,
50.
The
cause
continues
,
guilt
and
strength
of
sinne
,
and
therefore
this
effect
continues
.
Fourthly
,
it
is
such
a
sorrow
as
makes
way
for
gladnesse
,
for
so
it
is
here
said
,
the
Lord
gives
beauty
for
these
ashes
,
and
hence
it
is
no
desperate
hellish
sorrow
,
but
usually
mixt
with
sense
of
some
mercy
,
at
least
common
,
and
some
hope
;
not
that
which
apprehends
the
object
of
hope
particulary
(
which
is
done
in
vocation
)
but
that
the
Lord
may
find
out
some
way
of
saving
it
,
Ionah
3.9
.
Acts
2.37
.
which
hope
with
sense
of
mercy
waiting
so
long
,
preserving
from
hell
and
death
so
oft
,
&c.
doth
not
harden
the
heart
,
(
as
in
reprobates
)
but
serve
to
break
the
more
,
and
to
load
it
with
greater
sorrow
;
thus
the
Lord
works
this
sorrow
in
all
his
elect
,
I
know
it
is
in
a
greater
measure
,
and
from
some
other
grounds
after
the
soule
is
in
Christ
;
but
this
sorrow
there
is
for
substance
,
mentioned
for
the
reasons
given
;
if
Christ
hate
you
you
shall
mourne
,
but
never
till
it
be
too
late
;
if
he
love
you
,
you
must
mourne
now
;
how
great
and
many
are
many
of
your
sinnes
,
how
neare
is
your
doome
,
the
Lord
only
knows
how
fearful
your
condemnation
will
be
,
you
have
oft
heard
,
but
yet
how
few
of
your
hearts
are
sad
and
very
heavie
for
these
things
?
sin
is
your
pleasure
,
not
your
sorrow
;
you
fly
from
sorrow
as
from
a
temptation
of
Satan
who
comes
to
trouble
you
,
and
to
lead
you
to
despaire
:
Davids
eyes
ran
down
with
rivers
of
waters
,
because
others
brake
Gods
law
,
and
Ieremy
wisht
he
had
a
cottage
in
the
wildernesse
to
mourne
in
,
and
yet
you
doe
not
,
you
cannot
powre
out
one
drop
,
nor
yet
wish
you
had
hearts
to
lament
your
owne
sinnes
:
but
oh
know
it
,
that
when
the
Lord
Christ
comes
,
hee
will
sad
thy
soule
when
hee
comes
to
search
thy
old
sores
by
the
spirit
of
conviction
,
he
will
make
them
smart
and
bleed
abundantly
,
by
the
spirit
of
compunction
.
3.
Separation
from
sin
is
the
third
thing
wherein
compunction
consists
,
such
a
feare
and
sorrow
for
sin
under
a
sinfull
estate
,
as
separates
the
soule
from
sin
,
is
true
compunction
;
without
which
the
Lord
Christ
cannot
be
had
:
the
soule
is
cut
and
wounded
with
sin
by
feare
and
sorrow
,
but
it
is
cut
off
by
this
stroake
of
the
Spirit
,
not
from
the
being
,
but
from
the
growing
power
of
sin
;
from
the
wil
to
sin
,
not
from
al
sin
in
the
wil
which
is
mortified
by
a
Spirit
of
holines
,
after
the
soule
is
implanted
into
Christ
;
for
compunction
,
contrition
,
brokennesse
of
heart
for
sin
(
call
it
what
you
will
)
is
opposite
to
hardnesse
of
heart
which
is
in
every
sinner
whiles
Christ
leaves
him
;
now
in
hardnesse
(
as
in
a
stone
)
there
is
,
First
insensiblenesse
,
Secondly
,
a
close
cleaving
of
all
the
parts
together
,
whereby
it
comes
to
passe
that
hard
things
make
resistance
of
what
is
cast
against
them
:
So
in
compunction
there
is
nor
only
sensiblenesse
of
the
evill
of
sin
and
death
,
by
feare
and
sorrow
,
but
such
as
makes
a
separation
of
that
close
union
between
sin
and
the
soule
:
and
hence
it
is
that
the
Lord
abhorres
all
fastings
,
humiliations
,
prayers
,
teares
,
unlesse
they
be
of
this
stamp
,
and
are
accompanied
with
this
effect
.
The
Lord
flings
the
dung
of
their
fastings
and
sorrowes
in
their
faces
,
breake
the
bonds
of
wickednesse
;
to
mourno
for
sin
and
misery
,
and
yet
to
be
in
thy
sinne
,
is
the
work
of
justice
on
the
damned
in
hell
,
and
all
the
Devills
at
this
day
,
that
are
pincht
with
their
black
chains
not
loosened
from
them
;
and
not
the
work
of
the
grace
of
Christ
in
the
day
of
his
power
:
Hee
that
confesseth
his
sins
shall
have
mercy
;
that
is
true
,
but
remember
the
meaning
of
that
confession
in
the
next
words
,
and
forsaketh
,
he
shall
find
mercy
.
What
is
the
end
of
the
mother
in
laying
worme-wood
and
gall
upon
her
brest
,
but
that
the
child
by
tasting
the
bitternesse
of
it
might
be
weaned
and
have
his
stomack
and
will
turned
from
it
?
what
is
the
end
of
fear
&
sorrow
,
but
by
this
to
turn
away
the
soule
from
sin
?
This
point
is
weighty
and
full
of
difficulty
,
Fourthly
,
what
is
that
measure
of
compunction
the
Lord
workes
in
all
the
elect
?
Oh
Ierusalem
wilt
thou
not
be
made
cleane
?
Ier.
13.27
.
that
was
their
great
evill
,
they
were
not
only
polluted
,
but
they
would
not
be
made
cleane
:
the
Lord
Jesus
therefore
rolls
away
this
stone
from
the
Sepulchre
,
beats
down
this
mountaine
;
and
because
it
must
first
beleeve
in
Christ
before
it
can
receive
Grace
from
Christ
,
it
must
come
to
Christ
to
take
away
sinne
,
before
the
Lord
will
doe
it
.
Hence
,
so
much
loosening
from
sinne
as
makes
the
soule
thus
to
come
,
is
necessary
.
So
much
feare
and
sorrow
as
loosens
from
sinne
,
and
so
much
loosening
from
sinne
as
makes
the
soule
willing
,
or
at
least
not
unwilling
that
the
Lord
JESUS
should
take
it
away
,
is
necessary
:
For
who
ever
comes
to
Christ
,
or
is
not
unwilling
Christ
should
come
to
him
to
take
away
all
his
sinne
,
hath
(
what
ever
he
thinks
)
some
antecedent
loosning
and
separation
from
sin
.
Oh
saith
a
poore
sinner
,
when
the
Lord
hath
struck
his
heart
,
and
he
feeles
guilt
,
and
terrour
,
and
mighty
strength
of
corruption
,
If
the
Lord
Jesus
would
take
away
these
evils
from
me
,
though
I
cannot
,
means
cannot
;
that
will
be
exceeding
rich
mercy
.
The
Lord
doth
not
wound
the
heart
to
this
end
,
that
the
soule
should
first
heale
it selfe
,
before
it
come
to
the
Physitian
,
but
that
it
might
seek
out
,
or
feeling
its
need
,
be
willing
and
desirous
of
a
Physitian
,
the
Lord
Jesus
,
to
come
and
heale
it
.
It
is
the
great
fault
of
many
Christians
,
either
their
wounds
and
sorrowes
are
so
little
,
they
desire
not
to
be
healed
;
or
if
they
doe
,
they
labour
to
heal
themselves
first
,
before
they
come
to
the
Physitian
for
it
;
they
will
first
make
themselves
holy
,
and
put
on
their
jewels
,
and
then
beleeve
in
Christ
.
And
hence
are
those
many
complaints
,
What
have
I
to
do
with
Christ
?
Why
should
he
have
to
doe
with
me
that
have
such
an
unholy
,
vile
,
hard
,
blind
,
and
most
wicked
heart
?
If
I
were
more
humbled
,
and
more
holy
,
then
I
would
goe
to
him
,
and
think
he
would
come
to
me
.
Oh
for
the
Lords
sake
,
dishonour
not
the
grace
of
Christ
.
It
is
true
,
thou
canst
not
come
to
Christ
,
till
thou
art
loaden
,
and
humbled
,
and
separated
from
thy
sinne
.
Thou
canst
not
be
ingrafted
into
this
Olive
,
unlesse
thou
beest
cut
,
and
cut
off
too
from
thy
old
root
.
Yet
remember
for
ever
,
that
no
more
sorrow
for
sinne
,
no
more
separation
from
sinne
is
necessary
to
thy
closing
with
Christ
,
then
so
much
as
makes
thee
willing
,
or
rather
not
unwilling
that
the
Lord
should
take
it
away
.
And
know
it
,
if
thou
seekest
for
a
greater
measure
of
humiliation
antecedent
to
thy
closing
with
Christ
then
this
,
thou
shewest
the
more
pride
:
therein
,
who
wilt
rather
goe
in
to
thy selfe
to
make
thy selfe
holy
and
humble
,
that
then
mightest
be
worthy
of
Christ
,
then
goe
out
of
thy selfe
,
unto
the
Lord
Jesus
,
to
take
thy
sin
away
.
In
a
word
,
who
thinkest
Christ
cannot
love
thee
,
untill
thou
makest
thy selfe
faire
,
and
when
thou
thinkest
thy selfe
so
(
which
is
pride
)
wilt
then
think
otherwise
of
Christ
.
The
Lord
therefore
when
he
teacheth
his
people
how
to
returne
unto
him
after
grievous
sinnes
,
directs
them
to
this
course
,
not
to
goe
about
the
bush
to
remove
their
iniquities
themselves
,
or
to
stay
and
live
securely
in
their
sins
,
untill
the
Lord
did
it
himselfe
;
but
bids
them
come
to
him
,
and
say
,
Take
away
(
Lord
)
all
iniquities
,
Hos.
14.1
,
2
,
3.
You
shall
see
Ephraim
bemoaning
himselfe
,
Ier.
31.18
.
But
how
?
Doth
he
say
he
feeles
his
sinnes
now
all
removed
?
No
,
but
he
desires
the
Lord
to
turne
him
,
and
then
(
saith
he
)
I
shall
be
turned
.
As
if
he
should
say
,
Lord
,
I
shall
never
turne
from
this
stubborne
vile
heart
,
nor
so
much
as
turne
to
thee
,
to
take
it
away
,
unlesse
thou
dost
turne
me
,
and
then
I
shall
be
turned
to
purpose
.
What
saith
the
penitent
Church
?
let
us
goe
unto
the
Lord
.
They
might
object
,
and
say
,
Alas
,
the
Lord
is
our
enemy
,
and
wounds
us
,
and
hath
broken
us
to
pieces
,
we
are
not
yet
healed
,
but
lye
dead
as
well
as
wounded
;
shall
such
dead
spirits
live
?
Mark
what
followes
,
True
indeed
,
He
hath
wounded
us
,
let
us
therefore
goe
to
him
,
that
he
may
heale
us
,
and
after
two
dayes
he
will
revive
us
.
The
Lord
requires
no
more
of
us
then
thus
to
come
to
him
.
Indeed
after
a
Christian
is
in
Christ
,
labour
for
more
and
more
sense
of
sinne
,
that
may
drive
you
nearer
and
nearer
unto
Christ
.
Yet
know
before
you
come
to
him
,
the
Lord
requires
no
more
then
this
;
and
as
he
requires
no
more
then
this
,
so
t
is
his
owne
Spirit
(
not
our
abilities
)
that
must
also
work
this
;
and
thus
much
he
will
work
,
and
doth
require
of
all
whom
he
purposeth
to
save
.
If
thou
wilt
not
come
to
Christ
to
take
away
thy
sinnes
,
thou
shalt
undoubtedly
perish
in
them
.
If
the
Lord
work
that
sorrow
,
so
as
to
be
willing
the
Lord
should
take
them
away
,
thou
shalt
be
undoubtedly
saved
from
them
.
If
you
would
know
what
measure
of
willingnesse
to
have
Christ
take
away
sinne
is
required
;
You
shall
heare
when
we
come
to
open
the
fourth
particular
in
the
doctrine
of
Faith
.
-
1.
Morall
.
-
2.
Physicall
.
As
in
the
conversion
of
the
soule
by
faith
unto
God
,
the
Spirit
is
not
onely
a
morall
agent
p●●swading
,
but
also
a
supernaturall
agent
physically
working
the
heart
to
beleeve
,
by
a
divine
and
immediate
act
;
so
in
the
aversion
of
the
soule
from
sinne
,
the
Spirit
doth
affect
the
heart
with
feare
and
sorrow
morally
,
but
this
can
never
take
away
sinne
,
as
we
see
in
Iudas
and
Cain
,
deeply
affected
and
afflicted
in
spirit
,
and
yet
in
their
sinne
.
And
therefore
the
Spirit
puts
forth
it
s
owne
hand
physically
or
immediately
,
and
his
owne
arme
brings
salvation
to
us
,
by
a
further
secret
immediate
stroke
,
turning
the
iron
neck
,
cutting
the
iron
sinews
of
sin
,
and
so
makes
this
disunion
or
separation
.
You
think
it
easie
to
be
willing
that
Christ
should
come
and
take
away
all
your
sinnes
;
I
tell
you
,
the
omnipotent
arme
of
the
Lord
that
instructed
Ieremy
in
a
smaller
matter
,
But
what
evill
in
sinne
doth
the
Spirit
morally
affect
the
heart
with
,
He
affects
the
soule
with
it
as
the
greatest
evill
;
1.
If
the
Spirit
make
a
man
feele
sin
truly
,
the
soule
feeles
it
as
it
is
;
it
is
not
the
name
,
and
talk
of
the
danger
of
sin
that
troubles
it
,
but
the
Spirit
(
ever
making
things
reall
)
loads
the
soule
with
it
indeed
,
and
as
it
is
;
now
it
is
the
greatest
evill
,
and
therefore
so
it
feeles
sin
.
Beleeve
it
,
you
never
felt
sin
indeed
as
it
is
,
if
you
have
not
felt
it
thus
.
2.
Else
no
man
will
prize
Christ
as
the
greatest
good
,
without
which
no
man
shall
have
him
.
3.
Else
a
man
will
live
and
continue
in
sinne
.
If
sinne
had
been
a
greater
evill
to
Pilate
then
the
losse
of
Caesars
friendship
,
hee
would
never
have
crucified
Christ
.
If
sinne
had
been
a
greater
evill
to
Iehu
then
the
losse
of
his
Kingdome
,
he
had
never
kept
up
the
two
calves
.
If
sinne
were
a
greater
evill
then
poverty
,
shame
,
griefe
in
this
world
,
many
a
Professor
would
never
lose
Christ
and
a
good
conscience
too
,
for
a
little
gaine
,
profit
or
honour
.
Beloved
,
the
great
curse
and
wrath
of
the
Lord
upon
all
men
in
the
world
almost
is
this
,
that
the
greatest
evils
should
be
least
of
all
felt
;
and
the
smallest
evils
most
of
all
complained
of
.
What
is
death
that
onely
separates
thy
soule
from
thy
body
,
to
sin
that
separates
God
blessed
for
ever
from
thy
soule
?
and
therefore
the
Lord
Jesus
will
remove
this
curse
from
those
he
saves
.
There
is
a
three-fold
evill
especially
seen
in
sinne
:
-
1.
The
evill
of
torment
and
anguish
.
-
2.
The
evill
of
wrong
and
injury
to
God
.
-
3.
The
evill
of
separation
of
the
soule
from
God
.
The
first
may
affect
Reprobates
,
as
Saul
and
Iudas
,
who
were
sore
distressed
when
they
felt
the
anguish
of
conscience
by
sin
.
The
second
is
onely
in
those
that
are
actually
justified
,
called
and
sanctified
,
who
lament
sinne
as
it
is
against
God
,
and
a
God
reconciled
to
them
,
and
as
it
is
against
the
life
of
God
begun
in
them
:
and
hence
they
cry
out
of
it
as
a
body
of
death
.
The
third
the
elect
feele
at
this
first
stroke
and
wound
which
the
Spirit
gives
them
;
the
anguish
of
sinne
indeed
lyes
sore
upon
them
,
this
much
more
.
Christ
is
come
to
seek
that
which
is
lost
.
The
sheep
is
lost
,
when
First
it
is
separated
and
gone
from
the
owner
;
Secondly
,
when
it
knowes
not
how
to
returne
againe
,
unlesse
the
Shepherd
find
it
and
carry
it
home
:
so
that
soule
is
properly
and
truly
lost
,
that
feeles
it selfe
separated
and
gone
from
God
,
the
Spirit
convinces
of
sinne
,
how
?
because
they
beleeve
not
in
me
.
i.
Because
they
shall
see
and
feele
themselves
quite
separated
from
me
,
they
shall
heare
of
my
glory
and
riches
of
mercy
,
and
that
happinesse
which
all
that
have
me
,
shall
and
doe
enjoy
,
but
they
shal
mourne
that
they
have
no
part
nor
portion
in
these
things
,
they
shall
mourne
that
they
live
without
me
,
and
that
they
have
lived
so
long
without
me
.
I
confesse
many
other
considerations
of
the
evill
of
sin
come
now
in
,
but
this
is
the
maine
channell
where
all
the
other
rivelets
empty
themselves
.
And
hence
it
is
that
the
soule
under
this
stroke
is
in
a
state
of
seeking
onely
,
yet
finds
nothing
;
it
seeks
God
and
Christ
,
and
therefore
feeles
a
want
,
a
losse
of
both
by
sinne
;
for
the
end
of
all
the
feares
,
terrours
,
sorrowes
,
&c.
upon
the
elect
,
is
to
bring
them
back
againe
to
God
,
and
into
fellowship
with
God
,
the
onely
blessednesse
of
man
.
Now
if
the
soule
ordained
and
made
for
this
end
should
not
feele
its
present
separation
from
God
by
sinne
,
and
the
bitternes
of
the
evil
of
it
;
it
would
never
seek
to
return
again
to
him
as
to
his
greatest
good
,
nor
desire
ever
to
come
into
his
bosome
againe
;
for
look
as
sinne
wounds
the
soule
,
so
the
soule
seeks
for
healing
of
it
;
if
onely
the
torment
of
sinne
wound
,
ease
of
conscience
from
that
anguish
will
heale
it
:
So
if
separation
from
God
wound
the
heart
,
onely
union
and
communion
with
God
will
heale
it
,
and
comfort
it
againe
.
The
Lord
Christ
therefore
having
laid
his
hand
upon
the
soule
to
bring
it
back
to
himselfe
first
,
Let
me
now
make
Application
of
this
,
before
I
proceed
to
open
the
next
particular
of
Humiliation
.
This
may
shew
us
the
great
mistake
of
two
sorts
:
1.
Such
as
think
there
is
no
necessity
of
any
sense
of
misery
before
the
application
of
the
remedy
or
their
closing
with
Christ
;
because
say
they
,
where
there
is
sense
there
is
life
;
(
all
sense
and
feeling
arising
from
life
)
and
where
there
is
life
,
there
is
Christ
already
.
And
hence
it
is
that
they
would
not
have
the
Law
first
preached
in
these
dayes
,
but
the
Gospell
;
the
other
is
to
goe
round
about
the
bush
.
I
answer
,
that
for
my
owne
part
this
doctrine
(
of
seeing
and
feeling
our
misery
before
the
remedy
)
is
so
universally
received
by
all
solid
Divines
both
at
home
and
abroad
,
that
I
meet
with
;
and
the
contrary
opinion
so
crosse
to
the
holy
Scriptures
,
and
generall
experience
of
the
Saints
,
and
the
preaching
of
the
other
so
abundantly
sealed
to
be
Gods
owne
way
by
his
rich
blessings
on
the
labours
of
his
servants
faithfull
to
him
herein
;
that
were
it
not
for
the
sake
of
some
weak
and
mis-led
,
I
should
not
dare
to
question
it
;
the
Lord
himselfe
so
expresly
speaking
,
that
he
came
not
to
call
the
righteous
,
but
on
the
contrary
onely
to
heale
the
sick
,
who
know
and
feele
their
sicknesse
chiefly
by
the
Law
,
Rom.
3.20
.
Dost
thou
think
therefore
,
that
there
is
spirituall
life
where
ever
there
is
any
sense
?
Then
I
say
,
the
devils
and
damned
in
hell
have
much
spirituall
life
,
for
they
feele
their
misery
with
a
witnesse
.
As
for
the
preaching
of
the
Gospel
before
the
Law
to
shew
our
misery
;
it
is
true
,
that
the
Gospel
is
to
be
looked
at
,
as
the
maine
end
;
yet
you
must
use
the
means
,
before
you
can
come
to
the
end
,
by
the
preaching
of
the
Law
,
or
misery
in
despising
the
Gospell
.
End
&
Means
have
been
ever
good
friends
,
&
you
may
joyn
them
well
together
,
you
cannot
sever
them
without
danger
.
I
doe
observe
that
the
Apostles
ever
used
this
method
:
Paul
first
proves
Iewes
and
Gentiles
to
be
under
sinne
,
in
almost
the
three
first
Chapters
of
the
Romanes
,
before
he
opens
the
doctrine
of
Justification
by
faith
in
Christ
.
I
do
not
observe
that
ever
there
was
so
cleere
and
manifest
opening
of
Mans
misery
,
as
by
Christ
and
his
Apostles
,
who
brought
in
the
clearest
revelations
of
the
Remedy
.
I
doe
not
read
in
Moses
,
or
in
all
the
Prophets
,
such
full
and
plaine
expressions
of
our
misery
as
in
the
New
Testament
:
The
worme
that
never
dyes
;
The
fire
that
never
goes
out
;
The
wrath
to
come
,
&c.
and
therefore
assuredly
they
thought
this
no
back-doore
,
but
faith
the
doore
to
Christ
,
and
this
the
way
to
faith
.
To
say
that
a
man
must
first
have
Christ
and
life
,
before
he
feele
any
spirituall
misery
,
is
to
say
that
a
Christian
must
first
be
healed
,
that
he
may
be
sick
;
cured
,
that
he
may
be
wounded
;
receive
the
spirit
of
adoption
,
before
he
receive
,
and
that
he
may
receive
the
spirit
of
bondage
to
feare
againe
.
If
Ministers
shall
preach
the
remedy
before
they
shew
misery
,
woe
to
this
age
,
that
shall
be
deprived
of
those
blessings
,
which
the
former
gloried
in
,
and
blessed
the
Lord
for
.
Mark
those
men
that
deny
the
use
of
the
Law
to
lead
unto
Christ
,
if
they
doe
not
fall
in
time
to
oppose
some
maine
point
of
the
Gospel
.
For
it
is
a
righteous
thing
,
but
a
heavy
plague
,
for
the
Lord
to
suffer
such
men
to
obscure
the
Gospel
,
that
in
their
judgements
zealously
dislike
this
use
of
the
Law
.
You
must
preach
the
remedy
;
that
is
true
:
but
you
must
also
first
preach
the
woe
and
misery
of
men
,
or
rather
so
mix
them
together
,
as
the
hearts
of
hearers
may
be
deeply
affected
with
both
;
but
first
with
their
misery
.
It
argues
a
great
consumption
of
the
Spirit
of
grace
,
when
Christians
lives
are
preserved
onely
by
Alchermys
and
choice
Cordials
,
notions
about
Christ
,
nay
choyce
ones
too
,
or
else
the
old
and
ordinary
food
of
the
countrey
will
not
downe
.
I
tell
you
,
the
maine
wound
of
Christians
is
want
of
deep
humiliations
and
castings
downe
;
and
if
you
beleeve
it
not
now
,
it
may
be
,
pestilence
,
sword
and
famine
shall
teach
you
this
doctrine
,
when
the
Lord
shall
make
these
things
wound
you
to
the
very
heart
,
and
put
you
to
your
wits
end
,
that
were
not
,
that
would
not
in
season
be
wounded
at
the
heart
with
sin
.
Are
we
troubled
with
too
many
wounded
consciences
in
these
times
,
that
we
are
so
solicitous
of
coyning
new
principles
of
peace
?
what
is
every
man
by
nature
,
but
a
kind
of
an
infinite
evill
?
all
the
sins
that
fill
earth
and
hell
,
are
in
every
one
mans
heart
,
for
sinne
in
man
is
endlesse
;
and
canst
not
thou
endure
to
be
cast
downe
?
Nothing
is
so
vile
as
Christ
to
a
man
unhumbled
,
and
can
you
so
easily
prize
him
,
and
taste
him
,
without
any
casting
downe
?
2.
Such
as
think
there
is
a
necessity
of
sense
of
misery
,
by
the
work
of
the
Law
,
before
Christ
can
be
received
;
but
they
think
there
is
no
such
feeling
of
misery
,
as
hath
been
mentioned
;
but
that
it
is
common
to
the
reprobate
as
to
the
elect
,
and
consequently
that
in
sense
of
sinne
there
is
no
such
speciall
worke
of
the
Spirit
as
separates
the
soule
from
sinne
before
it
comes
unto
Christ
,
but
that
this
is
done
after
the
soule
is
in
Christ
by
faith
,
viz.
in
Sanctification
,
being
first
justified
by
faith
.
This
is
the
judgement
of
many
holy
and
learned
;
and
therefore
so
long
as
there
is
no
disagreement
in
the
substance
of
this
doctrine
,
it
should
not
trouble
us
;
onely
let
it
be
considered
,
whether
what
is
said
,
is
not
the
truth
of
Christ
;
and
if
it
be
,
let
us
not
cast
it
aside
.
The
Jewish
Rabbins
have
a
speech
at
this
day
very
frequent
in
their
writings
,
Non
est
in
lege
unica
literula
,
à
qua
non
magni
suspensi
sunt
montes
:
It
is
much
more
true
of
every
truth
;
and
if
I
much
mistake
not
,
much
depends
upon
the
right
understanding
of
this
point
.
That
therefore
1.
there
must
be
some
sense
of
misery
,
before
the
application
of
the
remedy
.
2.
That
this
compunction
or
sense
of
misery
is
wrought
by
the
Spirit
of
Christ
,
not
the
power
of
man
to
prepare
himself
thereby
for
further
grace
.
3.
That
these
terrours
and
sorrows
in
the
elect
doe
virtually
differ
from
those
in
the
reprobate
,
the
one
driving
the
soul
to
Christ
,
the
other
not
;
these
are
agreed
on
all
hands
.
The
question
onely
is
,
Whether
there
is
this
farther
stroke
of
severing
the
soule
from
sin
,
conjoyned
with
the
terrours
and
sorrowes
in
the
elect
before
their
closing
with
Christ
,
which
is
not
in
the
reprobate
;
or
in
one
word
,
whether
there
is
not
a
speciall
work
of
the
Spirit
,
turning
(
at
least
in
order
of
nature
)
the
soule
from
sin
,
before
the
soule
returns
by
faith
unto
Christ
.
For
the
affirmative
I
leave
these
severall
Considerations
.
Whether
any
man
since
the
fall
is
a
subject
immediately
capable
of
sanctifying
or
habituall
grace
;
white
paper
,
fitted
immediately
to
take
the
impression
of
Gods
image
;
but
since
,
by
his
fall
,
Sinne
is
falne
like
a
mighty
blot
upon
the
soule
,
whereby
a
man
not
onely
wants
grace
,
as
the
darke
ayre
doth
light
,
but
also
resists
grace
,
Iohn
14.17
.
Hence
this
resistance
must
be
first
taken
away
,
before
the
Lord
introduce
his
image
againe
.
To
say
that
a
man
can
of
himselfe
dispose
himselfe
unto
grace
,
was
Pelagianisme
in
Aquinas
his
time
:
yet
some
disposition
is
necessary
,
saith
Ferrius
;
not
unto
actuall
grace
,
or
that
which
is
wrought
upon
a
man
,
per
modum
actus
,
(
as
he
saith
)
but
unto
the
reception
of
habituall
or
sanctifying
grace
,
it
being
in
the
soule
per
modum
formae
,
no
forme
being
introduced
but
into
materiam
dispositam
,
i.
matter
fitted
or
prepared
,
or
into
such
a
vessell
which
is
immediately
capable
of
it
.
There
is
in
man
a
double
resistance
against
grace
.
-
1.
Of
a
holy
frame
of
grace
by
originall
corruption
,
which
is
opposite
to
originall
and
renewed
holinesse
,
or
to
this
holy
frame
.
-
2.
Of
the
God
of
grace
himselfe
when
he
comes
to
work
it
,
Iob
21.14
.
Ezek.
24.13
.
The
first
is
taken
away
in
that
which
we
call
the
spirit
of
sanctification
,
after
faith
;
the
second
is
taken
away
not
onely
in
the
act
of
it
,
(
as
by
terrours
it
may
be
in
reprobates
,
Psal.
66.2
.
)
but
in
some
measure
in
the
inward
●oot
and
disposition
of
it
,
(
onely
in
the
elect
)
there
being
(
as
hath
been
said
)
no
more
separation
from
sinne
,
at
this
time
required
,
then
so
much
as
may
make
the
soule
come
to
the
Lord
to
take
it
away
,
or
at
least
not
unwilling
,
nor
resisting
the
Lord
,
when
he
comes
to
doe
it
himselfe
.
Whether
doth
not
the
work
of
union
unto
Christ
,
You
cannot
serve
God
and
Mammon
.
How
can
ye
beleeve
,
saith
Christ
,
Iohn
5.44
.
that
seek
honour
one
of
another
?
If
you
can
have
Christ
,
and
be
ambitious
too
,
take
him
;
but
how
can
you
beleeve
till
the
Lord
hath
broken
you
off
from
thence
?
-
1.
.
Is
not
Christ
,
that
good
,
the
tearme
to
which
the
soule
is
firstly
called
?
-
2.
Is
not
sin
and
world
,
that
evill
,
the
t●
arme
from
which
the
soule
is
called
?
I
suppose
t
is
evident
,
that
the
soule
is
effectually
called
,
and
therefore
actually
and
firstly
turned
from
darknesse
to
light
,
from
the
power
of
Satan
unto
God
.
First
from
darknesse
,
then
unto
light
;
first
from
the
power
of
Satan
,
then
unto
God
;
as
is
evident
by
the
Apostles
owne
words
,
Act.
26.18
.
where
he
methodically
sets
down
the
wonderfull
works
of
Christs
grace
by
his
ministery
:
the
first
is
to
turne
them
from
darknes
to
light
,
and
from
Satans
power
unto
God
,
which
are
the
two
parts
of
vocation
,
that
they
may
receive
forgivenesse
of
sinnes
in
justification
,
(
vocation
being
a
meanes
to
this
end
)
that
they
may
receive
an
inheritance
in
glorification
among
such
as
being
justified
are
sanctified
also
by
faith
in
his
name
.
The
Apostle
doth
not
say
,
that
he
was
to
returne
men
to
light
and
unto
God
,
and
so
turn
them
from
darknes
,
&
from
the
power
〈◊〉
Satan
,
(
though
this
is
true
in
some
sense
)
but
he
was
first
to
turne
from
darknesse
and
Satan
,
and
so
to
returne
them
unto
light
,
and
God
in
Christ
.
For
how
is
it
possible
to
be
turned
unto
Christ
,
and
yet
then
also
to
be
turned
to
sinne
and
Satan
?
Doth
it
not
imply
a
contradiction
,
to
be
turned
toward
sinne
,
(
which
is
ever
from
Christ
)
and
yet
to
be
turned
toward
Christ
together
?
All
Divines
affirme
generally
,
that
in
the
working
of
●aith
,
the
Lord
makes
the
soule
willing
to
have
Christ
,
Psal.
110.2
,
3.
but
withall
they
affirme
,
that
of
unwilling
he
makes
willing
;
and
therefore
it
followes
,
that
the
Lord
must
first
remove
that
unwillingnesse
,
before
it
can
be
willing
,
it
being
impossible
to
be
both
willing
and
unwilling
together
.
Ieremy
,
Break
up
your
fallow
grounds
,
seek
to
the
Lord
to
break
them
for
you
,
and
sow
not
among
thornes
,
take
heed
of
such
brokennesse
which
removes
not
the
thornes
of
sinfull
secret
stubbornnesse
,
lest
the
wrath
of
the
Lord
break
out
against
you
,
and
burne
that
none
can
quench
it
.
Doe
not
cut
off
Iohn
Baptists
head
,
you
that
can
be
content
to
heare
him
gladly
,
and
doe
many
things
,
but
he
must
not
touch
your
Herodias
,
and
make
a
divorce
there
,
but
suffer
him
to
come
in
the
spirit
and
power
of
Eliah
,
nay
of
Christ
Iesus
,
to
beat
downe
your
mountaines
,
fill
up
your
vallies
,
make
your
crooked
rough
waies
smooth
,
that
you
may
see
the
glory
of
the
Lord
Jesus
,
without
which
he
shall
be
ever
hid
from
you
.
Cry
you
faithfull
servants
of
the
Lord
,
that
All
flesh
is
grasse
,
and
all
the
glory
of
man
,
of
sin
,
of
world
,
is
a
withering
flower
;
that
the
Lord
Jesus
may
be
revealed
ever
fresh
,
and
sweet
,
and
precious
,
in
the
eyes
of
the
Saints
.
The
evidence
of
this
truth
in
the
generall
,
put
blessed
and
learned
Pemble
upon
another
way
;
Others
(
who
follow
him
)
answer
more
roundly
,
viz.
that
we
are
sanctified
before
we
are
really
and
actually
justified
,
&
herein
differ
from
him
.
Now
when
it
is
objected
against
this
,
viz.
that
our
vocation
is
that
which
goes
before
our
justification
,
sanctification
being
part
of
glorification
following
after
,
Rom.
8.30
.
Hereupon
some
others
(
treading
in
his
steps
)
affirme
,
that
vocation
is
the
same
with
sanctification
,
and
not
comprehended
under
glorification
.
Others
perceiving
the
evill
of
this
errour
,
viz.
to
place
sanctification
before
justification
,
good
fruits
before
a
good
tree
,
they
doe
therefore
deny
any
saving
worke
,
whether
of
vocation
or
sanctification
,
before
justification
.
And
hence
on
the
other
extream
,
they
doe
place
a
Christians
justification
,
before
his
faith
in
vocation
,
or
holinesse
in
his
sanctification
:
so
that
by
this
last
opinion
a
Christian
is
not
justified
by
faith
,
(
which
was
Pauls
phrase
)
but
rather
(
as
he
said
wittily
and
wisely
)
faithed
by
his
justification
.
Before
I
come
to
cleare
the
truth
in
these
spirituall
mysteries
,
let
this
onely
be
remembred
,
viz.
That
Sanctification
,
which
Pemble
calls
out
spirituall
life
,
may
be
taken
two
wayes
:
-
1.
Largely
.
-
2.
Strictly
.
1.
Largely
,
for
any
awakenings
of
conscience
,
or
acts
of
the
Spirit
of
life
,
and
so
t
is
true
,
we
are
quickned
by
these
acts
,
and
so
in
a
large
sense
sanctified
first
.
2.
Strictly
,
for
those
habits
of
the
life
of
holinesse
which
are
opposite
to
the
body
of
death
in
us
;
and
that
we
are
not
first
sanctified
before
we
are
justified
,
in
this
sense
,
we
shall
manifest
by
and
by
.
Onely
let
me
begin
to
shew
the
errour
of
the
last
opinion
first
,
viz.
1.
That
a
Christian
is
not
first
justified
,
before
faith
,
or
vocation
,
may
appeare
thus
.
1.
It
is
professedly
▪
crosse
to
the
whole
current
of
Scripture
,
which
saith
,
We
are
justified
by
faith
,
and
therefore
not
before
faith
;
and
to
say
that
the
meaning
of
such
phrases
is
,
that
we
are
justifyed
declaratively
by
faith
,
or
to
our
sense
and
feeling
in
foro
conscientiae
,
is
a
meere
device
;
for
our
justification
is
opposed
to
the
state
of
unrighteousnesse
&
condemnation
going
before
,
which
condemnation
is
not
onely
declarative
and
in
the
court
of
Conscience
,
but
reall
,
and
in
the
court
of
Heaven
:
For
so
saith
the
Scripture
expresly
,
Iohn
3.18
.
He
that
beleeveth
not
,
is
condemned
already
:
and
verse
36.
The
wrath
of
God
abideth
on
him
:
and
Gal.
3.22
.
The
Scripture
(
which
is
the
sentence
in
Gods
Court
)
hath
concluded
all
under
sinne
.
Hence
a
second
Argument
ariseth
,
2.
If
a
man
be
justified
before
faith
,
then
an
actuall
unbeleever
is
subject
to
no
condemnation
;
but
this
is
expresly
crosse
to
the
letter
of
the
Text
,
He
that
beleeves
not
,
is
condemned
already
,
Iohn
3.18
.
and
the
wrath
of
God
doth
lye
upon
him
.
The
subjects
of
non-condemnation
are
those
that
be
in
Christ
,
by
faith
,
Rom.
8.1
.
not
out
of
Christ
by
unbelief
,
Rom.
11.20
.
There
is
indeed
a
merited
justification
by
Christs
death
,
and
a
virtuall
or
exemplary
justification
in
Christs
resurrection
,
as
in
our
Head
and
Surety
;
and
both
these
were
before
not
onely
our
faith
,
but
our
very
being
;
but
to
say
that
we
are
therefore
actually
justified
before
faith
,
because
our
justification
was
merited
before
we
had
faith
,
gives
as
just
a
ground
of
affirming
that
wee
are
actually
sanctified
whiles
we
are
in
the
state
of
nature
unsanctified
,
Eph.
2.1
.
because
our
sanctification
was
merited
by
Christ
before
we
had
any
being
in
him
.
We
must
indeed
be
first
made
good
trees
by
faith
in
Christs
righteousnesse
,
before
we
can
bring
forth
any
good
fruits
of
holinesse
.
2.
That
sanctification
doth
not
goe
before
justification
,
may
appeare
thus
:
1.
If
guilt
of
Adams
sinne
goe
before
originall
pollution
,
Rom.
5.12
.
then
imputation
of
Christs
righteousnesse
before
renewed
sanctification
.
2.
To
place
sanctification
before
justification
,
is
quite
crosse
to
the
Apostles
practise
,
(
which
is
our
patterne
)
who
first
sought
to
be
found
in
Christ
,
Phil.
3.9
.
(
in
the
work
of
union
)
not
having
his
owne
righteousnesse
in
the
work
of
justification
(
which
in
order
followes
that
)
that
he
may
then
know
him
in
the
power
of
his
death
and
resurrection
in
sanctification
(
here
comes
in
sanctification
)
if
by
any
meanes
he
might
attain
to
the
resurrection
of
the
dead
in
glorification
,
(
the
last
of
all
.
)
3.
This
is
quite
crosse
to
the
Apostles
doctrine
which
makes
justification
the
cause
of
sanctification
,
and
therefore
must
needs
goe
before
it
,
Rom.
5.
as
sin
goes
before
spirituall
and
eternall
death
,
so
righteousnesse
goes
before
spirituall
life
in
sanctification
,
and
eternall
life
in
glory
:
the
Lord
holds
forth
Christ
in
the
Gospel
first
as
our
propitiation
,
Rom.
3.24
.
and
then
it
comes
dying
to
sinne
,
and
living
to
God
in
sanctification
,
chap.
6.1
.
Holinesse
is
the
end
of
our
actuall
reconciliation
,
Col.
1.21
,
22.
4.
If
sanctification
goe
before
justification
by
faith
,
then
a
Christians
communion
with
Christ
,
goes
before
his
union
to
him
by
faith
;
but
our
union
is
the
foundation
of
communion
,
and
it
is
impossible
there
should
be
communion
without
some
precedent
union
.
1
Cor.
1.30
.
Christ
is
made
righteousnesse
and
sanctification
,
unto
whom
?
read
the
beginning
of
the
verse
,
and
you
shall
see
,
it
is
onely
to
those
that
be
in
Christ
,
which
is
by
faith
.
Let
none
say
here
(
as
some
doe
)
that
we
have
union
to
Christ
,
first
by
the
Spirit
,
without
faith
,
in
order
going
before
faith
:
For
understanding
of
which
,
let
us
a
little
consider
of
our
union
unto
Christ
;
Our
union
to
Christ
is
not
by
the
essentiall
presence
of
the
Spirit
,
for
that
is
in
every
man
,
as
the
God-head
is
every
where
,
in
whom
we
live
and
move
.
This
is
common
to
the
most
wicked
man
,
nay
to
the
vilest
creature
in
the
world
.
Hence
it
followes
that
our
union
is
by
some
act
of
the
Spirit
peculiar
to
the
elect
(
who
onely
shall
have
communion
with
Christ
)
working
some
reall
change
in
the
soul
,
(
for
of
reall
,
not
relative
union
I
now
speak
)
this
act
cannot
be
those
first
acts
of
the
spirit
of
bondage
,
(
for
they
are
common
unto
reprobates
)
they
are
therefore
such
acts
as
are
essentiall
unto
the
nature
of
union
.
Now
look
as
disunion
,
is
the
disjunction
or
separation
of
divers
things
one
from
another
;
so
union
is
the
conjunction
or
joyning
of
them
together
,
that
were
before
severed
.
Hence
that
act
of
the
Spirit
in
uniting
us
to
Christ
,
can
be
nothing
else
but
the
bringing
back
the
soule
unto
Christ
,
or
the
conjunction
of
the
soule
unto
Christ
,
and
into
Christ
,
by
bringing
it
back
to
him
,
that
before
this
lay
like
a
dry
bone
in
the
valley
separated
from
him
.
Thus
1
Cor.
6.17
.
He
that
is
joyned
,
or
(
as
the
word
signifies
)
glewed
to
the
Lord
,
is
one
spirit
with
him
.
The
Spirit
therefore
brings
us
to
the
Lord
Christ
,
and
so
we
are
in
him
.
Now
the
comming
of
the
soule
to
Christ
,
what
is
it
but
faith
?
Iohn
6.35
.
Our
union
therefore
is
by
faith
,
not
without
it
:
for
by
it
onely
we
that
were
once
separated
from
him
by
sinne
,
and
especially
by
unbeliefe
,
Heb.
3.12
.
are
now
come
not
onely
unto
him
,
as
iron
unto
the
load-stone
,
Iohn
6.37
.
out
(
which
is
most
neare
)
into
him
,
as
branches
into
the
vine
,
&
so
grow
one
with
him
;
and
hence
those
phrases
in
Scripture
,
to
beleeve
in
Christ
,
or
into
Christ
.
I
speak
not
this
as
if
we
were
united
to
Christ
without
the
Spirit
on
his
part
;
(
for
the
conjunction
of
things
severed
must
be
mutuall
,
if
it
be
firme
)
I
onely
shew
that
we
are
not
united
before
faith
by
the
Spirit
unto
Christ
;
but
that
we
are
by
faith
(
wrought
by
the
Spirit
)
whereby
on
our
part
we
are
first
conjoyned
unto
him
;
and
then
on
his
part
he
by
the
person
of
the
Spirit
is
most
wonderfully
united
unto
us
.
The
Spirit
puts
forth
variety
of
acts
in
the
soule
;
as
it
acts
us
to
good
works
,
t
is
the
spirit
of
obedience
;
as
it
infuseth
habits
of
grace
,
so
t
is
the
spirit
of
sanctification
;
as
it
assists
us
continually
,
and
guides
us
to
our
end
,
and
witnesseth
favour
,
t
is
the
spirit
of
adoption
;
as
it
works
feares
of
death
and
hell
,
t
is
the
spirit
of
bondage
;
but
as
it
drawes
us
from
sinne
to
Christ
,
so
t
is
the
spirit
of
union
:
and
therefore
to
imagine
union
before
and
without
faith
by
the
Spirit
,
is
but
a
spirit
indeed
,
which
when
you
come
to
feele
it
,
you
shall
finde
it
a
nothing
,
without
flesh
,
or
bones
,
or
sinewes
.
As
our
marriage
union
to
Christ
must
have
consent
of
faith
on
our
part
,
wrought
by
the
Spirit
,
or
else
the
Lord
Jesus
is
a
vaine
sutor
to
us
;
so
now
the
Spirit
on
Christs
part
must
apprehend
our
faith
,
and
dwell
in
us
,
who
otherwise
shall
suddenly
goe
a
whoring
from
him
:
1
Pet.
1.5
.
Eph.
3.17
.
3.
That
Vocation
is
not
all
one
with
Sanctification
,
may
appeare
thus
.
1.
Vocation
is
before
Justification
,
Rom.
8.30
.
But
Sanctification
is
not
before
Justification
,
as
we
have
proved
,
and
therefore
they
are
not
the
same
.
2.
Sanctification
is
the
end
of
Vocation
,
1
Thess.
4.7
.
therefore
it
is
not
the
same
with
it
.
3.
Faith
is
the
principall
thing
in
Vocation
:
The
first
part
of
it
being
Gods
call
,
the
second
part
being
our
answer
to
that
call
,
or
in
comming
at
that
call
;
Ier.
3.22
.
Now
faith
is
no
part
of
Sanctification
strictly
taken
,
because
it
is
the
meanes
and
instrument
of
our
Justification
and
Sanctification
.
Acts
26.18
.
Our
hearts
are
said
to
be
purified
by
faith
;
Acts
15.9
.
not
our
lives
onely
in
the
acts
of
holinesse
and
purity
,
but
our
hearts
in
the
habituall
frame
of
them
.
I
live
by
the
faith
of
the
Sonne
of
God
,
Paul
,
We
passe
from
death
to
life
by
faith
,
Iohn
5.24
.
therefore
it
is
no
part
of
our
spirituall
life
;
You
will
not
come
to
me
(
which
is
faith
)
that
you
may
have
life
;
Iohn
5.40
.
Iohn
6.50.51
.
therefore
faith
is
the
instrumentall
means
of
life
,
and
therefore
no
part
of
our
life
:
as
faith
comes
by
hearing
,
and
therefore
hearing
is
no
part
of
faith
;
so
Justification
comes
by
faith
,
and
therefore
is
no
part
of
Sanctification
:
all
our
life
both
of
Justification
and
Sanctification
is
laid
up
in
Christ
our
head
;
this
life
according
to
Gods
great
plot
shall
never
be
had
but
by
coming
to
Christ
for
it
,
Heb.
7.25
.
else
grace
and
Christ
should
not
bee
so
much
honoured
,
Rom.
4.16
.
it
is
of
Faith
,
that
it
might
be
of
Grace
;
Sanctification
therefore
is
the
grace
applyed
by
faith
,
faith
the
grace
applying
;
by
coming
to
Christ
for
it
,
we
have
it
;
and
therefore
have
it
not
,
when
first
we
come
.
I
am
sorry
to
be
thus
large
in
lesse
practicall
matters
;
yet
I
have
thought
it
not
unusefull
,
but
very
comfortable
to
a
poore
passenger
,
not
only
to
know
his
journies
end
,
and
the
way
in
generall
to
it
,
but
also
the
severall
Stadia
or
Townes
he
is
orderly
to
passe
through
;
there
is
much
wisdome
of
God
to
be
seen
not
only
in
his
work
,
but
in
his
manner
and
order
of
working
;
for
want
of
which
,
I
see
many
Christians
in
these
dayes
fall
very
foulely
into
erroneous
apprehensions
in
their
judgments
,
the
immediate
ground
of
many
errours
in
practise
;
the
objections
made
against
what
hath
been
delivered
,
are
for
the
principall
of
them
answered
;
the
maine
end
,
(
my
beloved
)
of
propounding
these
things
is
,
that
you
would
look
narrowly
to
your
union
,
oh
take
heed
you
misse
not
there
;
if
you
close
with
Christ
,
beleeve
in
Christ
,
and
yet
not
cut
off
from
your
sin
,
viz.
that
spirit
of
resistance
of
Christ
,
you
are
utterly
and
eternally
undone
:
this
is
the
condemnation
of
the
world
,
not
that
men
love
darknesse
wholly
,
and
hate
light
,
but
that
they
love
darkenesse
more
then
light
;
not
that
the
uncleane
spirit
is
not
gone
out
,
but
that
he
is
not
so
cast
out
,
as
never
to
returne
againe
;
the
wound
of
all
men
,
yea
the
best
of
men
that
professe
Christ
,
and
yet
indeed
out
of
Christ
,
lyes
in
this
:
they
were
never
severed
from
their
sinne
by
all
their
prayers
,
teares
,
feares
,
sorrowes
;
and
hence
they
never
truly
come
to
Christ
:
and
hence
perish
in
their
sin
.
Trouble
me
no
more
therefore
in
asking
,
Whether
a
Christian
is
in
a
state
of
happinesse
or
misery
in
this
condition
?
I
answer
,
he
is
preparatively
happy
,
he
is
now
passing
from
death
to
life
,
though
not
as
yet
wholly
passed
:
Nor
yet
,
whether
there
is
any
saving
work
before
union
?
I
answer
,
No
,
for
what
is
said
is
one
necessary
ingredient
to
the
working
up
of
our
union
,
as
cutting
off
the
branch
from
the
old
stock
,
is
necessary
to
the
ingrafting
it
into
the
new
;
indeed
,
without
faith
it
is
impossible
to
please
God
;
nor
doe
I
say
that
this
work
doth
please
:
i.
e.
it
doth
not
pacify
God
,
(
for
that
is
proper
to
Christs
perfect
righteousnesse
received
by
Faith
)
yet
as
it
is
a
work
of
his
owne
Spirit
upon
us
,
it
is
pleasing
to
him
;
(
as
the
after-worke
of
Sanctification
is
)
though
it
neither
doth
pacify
him
;
nor
doe
I
see
how
this
doctrine
is
any
way
opposite
to
the
free
offer
of
grace
,
and
Christ
,
because
it
requires
no
more
separation
from
sin
,
then
that
which
drives
them
unto
Christ
;
nay
which
is
lesse
,
that
makes
them
(
by
the
power
of
the
Spirit
)
not
resist
,
but
yeeld
to
Christ
;
that
he
may
come
unto
them
and
draw
them
:
you
cannot
repent
nor
convert
your selves
;
Be
converted
therefore
,
saith
Peter
,
Acts
3.19
.
that
you
may
receive
remission
of
sins
,
and
in
this
offer
the
Spirit
works
;
and
verily
hee
that
can
truly
receive
Christ
without
that
sense
of
misery
as
separates
him
from
his
sin
,
(
as
explained
to
you
)
let
him
beleeve
notwithstanding
all
that
which
is
said
;
and
the
God
of
heaven
speakes
peace
to
him
;
his
Faith
shall
not
trouble
me
,
if
hee
bee
sure
it
shall
not
one
day
deceive
himselfe
.
the
hardnesse
of
the
peoples
hearts
,
Mark
3.5
.
are
there
not
some
so
farre
from
this
,
as
that
they
take
pleasure
in
their
sins
,
they
are
sugar
under
their
tongues
,
as
sweet
as
sleep
,
nay
as
their
lives
?
and
you
come
to
pul
away
their
limbs
when
you
come
to
pluck
away
their
sinnes
:
though
they
have
broke
Sabbaths
,
neglected
prayer
,
despised
the
word
,
hated
and
mocked
at
the
Saints
,
been
stubborne
to
their
parents
,
curst
and
swore
,
(
which
made
Peter
goe
out
and
weep
bitterly
)
though
lustfull
and
wanton
,
(
which
broke
Davids
bones
)
though
guilty
of
more
sinnes
then
there
bee
moates
in
the
Sunne
or
Starres
in
heaven
,
though
their
sins
be
crimson
,
and
fill
heaven
with
their
cry
,
and
all
the
earth
with
their
burthen
,
yet
they
mourne
not
;
never
did
it
one
houre
together
:
nay
they
cannot
doe
it
,
because
they
will
not
;
if
you
are
weary
and
loaden
,
where
are
your
unutterable
groanes
?
if
wounded
and
bruised
,
where
are
your
dolorous
complaints
?
if
sick
,
where
is
your
enquiry
for
a
Physitian
?
if
sad
,
where
are
your
teares
,
in
the
day
,
in
the
night
,
morning
and
evening
alone
by
your selves
,
and
in
company
with
others
?
Oh
how
great
is
the
wrath
of
God
,
hardning
so
many
thousands
at
this
day
!
whence
comes
it
that
Christ
is
not
prized
,
but
from
this
senselesnesse
?
name
any
reason
why
the
blessed
Gospell
of
peace
,
and
all
the
sweet
promises
of
life
are
undervalued
,
but
from
hence
:
and
what
doe
you
hereby
poore
creatures
,
but
onely
aggravate
your
sins
,
and
make
those
that
are
little
,
exceeding
great
in
the
eyes
of
God
?
whence
it
is
that
you
treasure
up
wrath
against
the
day
of
wrath
,
Rom.
2.2
,
3
,
4
,
5.
This
hardnesse
is
that
which
blunts
the
edge
of
all
Gods
ordinances
,
whence
Gods
poore
Ministers
sit
sorrowfull
in
their
closets
,
seeing
all
Gods
seed
lost
upon
bare
rocks
;
oh
this
is
the
condition
of
many
a
man
,
and
which
is
most
fearfull
,
the
meanes
which
should
make
the
heart
sensible
,
make
it
more
proud
and
unsensible
.
Tyre
and
Sydon
,
and
Sodom
,
are
more
fit
to
mourne
,
then
Chorasin
,
and
Capernaum
,
that
have
enjoyed
humbling
means
long
.
Nay
how
many
be
there
that
mourne
out
their
mournings
,
confesse
out
their
confessions
,
and
by
their
owne
humiliations
grow
more
senselesse
afterward
?
did
wee
ever
live
in
a
more
impenitent
secure
age
?
wee
shall
seldome
meet
with
one
broken
with
sin
,
but
how
few
are
broken
from
sinne
also
?
and
hence
it
is
many
a
tall
Cedar
that
were
set
downe
in
the
Table-Book
for
converted
men
,
once
much
humbled
,
and
now
comforted
;
stay
but
a
few
yeares
,
you
shall
see
more
dangerous
sins
of
a
second
growth
;
one
turnes
drunkard
,
another
covetous
,
another
proud
,
another
a
Sectary
,
another
a
very
dry
leafe
,
a
very
formalist
;
another
full
of
humerous
opinions
,
another
laden
with
scandalous
lusts
:
woe
to
you
that
lament
not
now
;
for
you
shall
mourne
.
Dost
thou
think
that
Christ
should
ever
wipe
off
thy
teares
that
sheddest
none
at
all
?
dost
thou
think
to
reap
in
joy
,
that
sowest
not
with
these
showers
?
verily
God
will
make
his
word
good
,
Prov.
29.1
.
Hee
that
hardens
his
owne
heart
,
shall
perish
suddenly
;
heare
this
you
secure
sorrowlesse
sinners
,
if
ever
Gods
hand
bee
stretcht
out
suddenly
against
thee
,
in
blasting
thy
estate
,
snatching
away
thy
children
,
the
wife
of
thy
bosome
,
the
husband
of
thy
delight
;
in
staining
thy
name
,
vexing
thee
with
debts
and
crosses
,
short
and
sore
,
or
lingring
sicknesses
;
know
that
all
this
comes
upon
thee
for
a
hard
heart
:
but
oh
mourne
for
it
now
you
parents
,
children
,
servants
,
the
tokens
of
death
are
upon
you
;
desire
the
Lord
to
breake
your
hearts
for
you
:
lye
under
Gods
hammer
,
be
not
above
the
word
,
and
suffer
the
Lord
to
take
away
that
which
grieves
him
most
,
even
thy
stony
heart
;
because
it
grieves
thee
least
:
meditate
much
of
thy
wofull
condition
,
chew
that
bitter
pill
;
remember
death
and
rotting
in
the
grave
,
that
many
are
now
in
hell
for
thy
sins
,
that
Christ
must
dye
,
or
thou
dye
for
the
least
sin
;
remember
how
patient
and
long
suffering
the
Lord
hath
bin
to
thee
,
and
how
long
he
hath
groaned
under
thy
burthen
,
that
it
may
be
,
though
hee
would
,
yet
hee
cannot
beare
thy
load
long
;
let
these
things
be
mused
on
,
that
thy
heart
may
bee
at
last
sorrowfull
before
it
bee
too
late
.
But
oh
the
sad
estate
of
many
with
us
,
that
can
mourne
for
any
evill
,
except
it
bee
for
the
greatest
,
sinne
and
death
,
and
wrath
that
lye
upon
them
.
cast
up
and
prepare
the
way
of
the
Lord
,
every
mountaine
shall
be
brought
low
,
and
the
crooked
wayes
made
plaine
,
and
the
rough
smooth
,
and
the
valleys
filled
:
He
only
can
doe
it
for
thee
,
and
will
doe
it
for
some
,
it
may
be
for
thee
;
he
that
broke
the
heart
of
Manasseh
and
Paul
after
their
blood
and
blasphemies
,
when
they
never
desired
any
such
thing
,
he
can
break
thine
much
more
when
thou
art
desiring
him
to
doe
it
for
thee
;
here
are
many
of
you
that
feare
you
were
never
humbled
nor
burthened
enough
;
I
say
feare
it
still
,
feare
lest
there
be
a
stone
in
the
bottome
,
not
so
as
to
discourage
and
drive
thy
heart
from
Christ
,
but
so
as
to
feele
a
greater
need
of
his
grace
to
soften
thy
heart
,
and
to
take
thy
senslesnesse
away
:
the
Lord
doth
purposely
command
thee
to
plough
up
thy
fallow
ground
,
that
thou
mightest
feel
thy
impotency
so
to
do
,
and
come
to
him
to
take
it
away
:
every
thing
will
harden
thee
more
and
more
,
untill
the
Lord
come
and
take
thy
stony
heart
away
by
his
owne
hand
:
all
Gods
kindnesses
will
make
thee
more
bold
to
sin
,
and
all
Gods
judgements
more
fierce
and
obstinate
in
sinne
,
unlesse
the
Lord
put
to
his
hand
;
if
Pharaohs
heart
be
softned
for
a
time
,
it
will
grow
hard
againe
,
if
the
Lord
take
it
not
away
:
The
means
therefore
for
thee
to
get
this
compunction
,
is
,
1.
To
feele
the
evill
of
thy
hard
heart
;
no
surer
token
of
Reprobation
then
hardnesse
,
if
continued
in
;
especially
for
thy
heart
to
grow
hard
under
or
after
softning
meanes
,
as
it
was
in
Pharaoh
.
2.
To
look
up
to
the
Lord
in
all
ordinances
,
that
he
would
take
it
away
.
without
all
feeling
,
as
those
in
Eph.
4.19
.
what
if
the
Lord
had
smitten
you
with
a
spirit
of
slumber
,
as
those
,
Rom.
11.8
.
would
not
your
estate
have
beene
then
lamentable
?
and
have
you
no
hearts
to
acknowledge
his
unspeakable
goodnesse
in
awakening
of
you
;
in
shaking
thy
very
foundations
?
dost
thou
think
that
any
ever
had
such
a
hard
heart
as
thou
hast
?
dost
not
say
so
in
secret
before
the
Lord
sometimes
?
oh
then
what
rich
grace
is
this
to
give
thee
any
sence
and
feeling
of
thy
sin
and
danger
by
it
,
though
it
bee
never
so
little
in
thine
eyes
!
some
think
these
terrors
are
a
judgement
;
it
is
true
,
if
they
were
meerly
imaginary
,
or
worldly
and
desperate
;
but
saith
the
Apostle
,
2
Cor.
7.7
.
I
thanke
God
I
made
you
sorry
.
Suppose
thy
sorrow
should
be
only
in
regard
of
the
punishment
of
sin
,
yet
this
is
the
Lords
goodnesse
to
make
thy
heart
so
far
sensible
;
that
once
didst
goe
like
a
beast
to
the
slaughter
,
fearing
no
danger
at
all
;
the
very
meanes
to
prize
favour
from
God
,
is
to
feel
wrath
,
(
as
well
as
sin
)
and
the
very
reason
why
the
Lord
hath
let
thee
feele
thy
punishment
heavy
,
is
,
that
thy
soule
might
feel
the
evill
of
sin
,
by
considering
that
if
the
fruits
be
so
bitter
,
SECT.
IV.
The
third
Act
of
Christs
power
,
which
is
Humiliation
.
THe
Lord
Jesus
having
thus
broken
the
heart
by
compunction
,
is
not
like
a
foolish
builder
that
leaves
off
his
work
before
he
hath
fully
finished
it
,
and
therefore
having
thus
wounded
a
poore
sinner
,
hee
goes
on
to
humble
him
also
;
for
though
in
a
large
sense
a
wounded
contrite
sinner
is
an
humble
sinner
,
yet
strictly
taken
there
is
a
great
difference
between
them
;
and
therefore
,
he
is
said
to
dwell
with
the
contrite
and
humble
,
i.
e.
not
onely
with
those
that
bee
wounded
with
sin
,
but
humbled
for
sinne
;
although
it
is
certaine
the
soule
is
seldome
or
never
effectually
wounded
,
but
it
is
also
humbled
at
the
same
time
.
A
man
may
bee
wounded
sore
even
unto
death
,
and
yet
the
pride
of
the
man
is
such
that
he
will
not
fall
downe
before
him
that
smites
him
:
so
it
is
with
many
a
poore
sinner
,
the
Lord
hath
sorely
wounded
him
that
hee
will
resist
no
more
,
yet
he
will
rather
fly
to
his
duties
to
heale
him
,
or
dye
alone
and
sinke
under
his
discouragements
,
then
stoop
.
Oh
beloved
,
man
must
downe
,
before
the
Lord
Christ
will
take
him
up
:
and
therefore
in
Isay
40.5
,
6
,
7.
the
glory
of
the
Lord
is
promised
to
be
revealed
;
but
what
meanes
must
bee
used
for
this
end
?
Cry
,
saith
the
Lord
;
what
should
I
cry
?
saith
he
;
the
Lord
answers
that
all
flesh
is
grasse
,
and
that
the
glory
of
it
fades
,
and
that
the
people
are
this
grasse
;
i.
e.
not
only
that
mens
sinnes
are
vile
,
but
that
themselves
also
are
grasse
,
nay
their
glory
and
excellency
is
withering
and
fading
;
and
therefore
not
only
mountains
must
be
pull'd
downe
,
but
all
flesh
,
and
the
glory
of
it
wither
,
before
the
Lord
shal
be
revealed
.
I
shall
briefly
open
these
foure
things
:
-
1.
What
is
this
humiliation
.
-
2.
What
need
there
is
of
it
.
-
3.
What
meanes
the
Lord
useth
to
work
it
.
-
4.
What
measure
of
it
is
here
required
.
What
is
this
humiliation
?
Look
as
pride
is
that
sinne
,
What
need
or
necessity
is
there
of
this
?
Because
1.
When
the
Lord
hath
wounded
the
hearts
of
his
elect
,
this
is
the
immediate
work
of
their
hearts
,
(
if
the
Lord
prevent
them
not
by
his
grace
,
as
many
times
hee
doth
)
they
look
to
what
good
they
have
,
or
if
they
find
little
or
none
,
they
then
seek
for
some
in
themselves
,
that
thereby
they
may
heale
their
wound
,
because
they
think
thus
,
that
as
their
sinnes
have
provoked
God
to
anger
against
them
,
so
if
now
they
can
reforme
and
leave
those
sinnes
,
or
if
not
,
repent
and
be
sorry
for
them
;
if
now
they
pray
,
and
heare
,
and
doe
as
others
doe
,
they
have
some
hope
that
this
will
heale
their
wound
,
and
pacifie
the
Lord
towards
them
;
when
they
see
there
is
no
peace
in
a
sinfull
course
,
they
will
therefore
try
if
there
be
any
to
be
found
in
a
good
course
:
And
look
as
Adam
when
he
saw
his
own
shame
and
nakednesse
,
hid
himselfe
from
God
in
the
bushes
,
and
covered
his
nakednesse
with
fig-leaves
;
so
the
soule
not
being
able
to
endure
to
see
its
own
nakednesse
and
vilenesse
,
not
knowing
Christ
Jesus
,
and
he
being
far
to
seek
,
doth
therefore
labour
to
cover
his
wickednesse
and
sinfulnesse
which
now
he
feeles
by
some
of
these
fig-leaves
.
And
hence
Micah
6.7
.
they
enquire
wherewith
they
should
come
before
the
Lord
,
should
they
bring
rivers
of
oyl
,
or
thousands
of
lambes
,
or
the
first
borne
of
their
body
to
remove
the
sinne
of
their
soule
?
Paul
did
account
these
duties
gaine
,
2.
But
whiles
it
is
thus
with
the
soule
,
he
is
uncapable
of
Christ
;
for
he
that
trusts
to
other
things
to
save
him
,
or
makes
himselfe
his
owne
Saviour
,
or
rests
in
his
duties
without
a
Saviour
,
he
can
never
have
Christ
to
save
him
.
Rom.
9.32
.
it
is
said
,
the
Jewes
lost
Christs
righteousnesse
,
because
they
sought
it
not
by
faith
,
but
●ought
salvation
by
their
owne
righteousnesse
.
He
that
maketh
flesh
his
arme
,
(
as
all
duties
and
endeavours
of
man
be
,
when
trusted
to
)
the
Lord
saith
,
Cursed
be
that
man
,
Ier.
17.5
,
6.
Onely
the
Lord
doth
not
leave
his
Elect
here
;
he
that
is
marryed
unto
the
Law
,
Rom.
7.
cannot
be
matcht
unto
Christ
,
till
he
be
first
divorced
,
not
from
the
duties
themselves
,
but
from
trusting
to
them
,
and
resting
in
them
.
And
therefore
saith
Paul
,
I
through
the
Law
am
dead
to
it
,
that
I
might
live
unto
God
.
He
that
trusteth
to
riches
cannot
enter
into
the
kingdome
of
heaven
,
no
more
then
a
Camell
through
a
needles
eye
,
because
it
is
too
big
for
so
narrow
a
roome
:
so
he
that
trusteth
to
his
duties
and
abilities
,
is
too
big
to
enter
in
by
Christ
,
the
Lord
must
cut
off
this
spirit
,
and
lay
it
low
,
and
make
it
stoop
as
vile
before
God
,
before
it
can
have
Christ
in
this
estate
;
the
Lord
must
not
onely
cut
it
off
from
this
selfe-confidence
in
duties
,
but
also
so
farre
forth
as
that
the
soule
may
lye
under
God
,
to
be
disposed
of
as
he
pleaseth
.
And
the
reason
is
,
because
such
a
soule
as
is
unwilling
to
stoop
,
is
unhumbled
;
and
he
that
is
so
,
doth
not
onely
on
his
part
resist
God
,
but
the
Lord
also
resists
him
,
Iames
4.7
,
8.
And
hence
you
shall
observe
,
many
a
one
hath
laine
long
under
distresse
of
conscience
,
because
they
have
either
rested
in
their
duties
which
could
not
quiet
,
or
because
they
have
not
so
cast
off
their
confidence
in
them
,
so
as
to
lye
downe
quietly
before
God
,
that
he
may
doe
what
he
will
with
them
;
being
so
long
objects
of
Gods
resistance
,
not
of
his
grace
.
By
what
meanes
doth
the
Lord
worke
this
?
In
generall
,
created
in
Christ
(
which
is
by
Gods
omnipotent
immediate
act
)
unto
good
workes
,
before
we
do
from
our selves
,
or
by
the
power
of
Faith
,
put
forth
good
workes
,
Eph.
2.10
.
These
acts
of
self-confidence
may
not
be
stirring
in
all
Christians
;
but
in
all
men
there
is
this
frame
of
spirit
,
never
to
come
to
Christ
,
if
they
can
make
any
thing
else
serve
to
heale
them
or
save
them
;
and
therefore
the
Spirit
cuts
off
this
sinfull
frame
in
part
in
all
the
elect
;
he
hewes
the
roughnesse
and
pride
of
spirit
off
,
that
it
may
lye
still
upon
the
foundation
it
is
now
preparing
for
.
Now
though
the
Spirit
works
this
,
yet
t
is
not
without
the
Word
;
the
Word
it
works
chiefly
by
,
is
the
Law
,
Gal.
3.19
.
I
through
the
Law
am
dead
to
it
,
(
i.
e.
from
seeking
any
life
or
help
from
it
)
that
I
might
live
unto
God
.
Now
the
Law
doth
this
by
a
foure-fold
act
.
1.
By
discovering
the
secret
corruptions
of
the
soule
in
every
duty
,
which
it
never
saw
before
;
It
once
thought
,
I
shall
perish
for
my
sinne
,
if
I
continue
therein
,
without
confession
of
them
,
or
sorrow
for
them
;
but
it
also
did
think
that
this
confession
,
sorrow
,
and
trouble
for
sinne
will
serve
to
save
it
,
and
make
God
to
accept
of
it
;
but
the
Law
(
while
the
soule
is
earnestly
striving
against
his
sinne
)
discovering
that
in
all
these
there
is
nothing
but
sinne
,
even
secret
sinnes
it
did
never
see
before
,
hereupon
it
begins
thus
to
think
,
Can
these
be
the
meanes
of
saving
of
me
,
which
being
so
sinfull
,
cannot
but
be
the
very
causes
of
condemning
of
me
?
I
know
I
must
perish
for
the
least
sinne
,
and
now
I
see
that
in
all
I
doe
,
I
can
do
nothing
else
but
sinne
.
What
made
Paul
alive
without
the
Law
?
You
shall
finde
,
Rom.
7.7
.
it
was
because
he
did
not
know
that
lust
,
or
the
secret
concupiscences
and
first
risings
of
the
soule
to
sinne
,
were
sinne
;
he
saw
not
these
secret
evils
in
all
that
which
he
did
:
and
●ence
he
rested
in
his
duties
,
as
one
alive
without
Christ
;
but
the
Lord
by
discovering
this
,
let
him
see
what
little
cause
he
had
to
lift
up
his
hand
,
for
any
good
he
did
:
So
it
is
here
,
when
the
soule
sees
that
all
its
righteousnesse
is
a
menstruous
cloth
,
polluted
with
sin
;
now
those
duties
which
like
reeds
it
trusted
to
before
,
run
into
the
hand
,
nay
heart
of
a
poor
sinner
;
and
therefore
now
it
sees
little
cause
of
resting
on
them
any
longer
:
now
it
sees
the
infinite
holinesse
of
God
by
the
exceeding
spiritualnesse
of
the
law
,
it
begins
to
cry
out
,
How
can
I
stand
or
appeare
before
him
with
such
continuall
pollutions
?
2.
By
irritating
or
stirring
up
of
originall
corruption
,
in
making
more
of
that
to
appeare
then
ever
before
;
that
if
the
soule
thinks
,
all
I
doe
is
defiled
with
sin
,
yet
my
heart
is
good
,
and
so
it
rests
there
;
the
Lord
therefore
stirres
that
dunghill
,
and
lets
it
see
a
more
hellish
nature
then
ever
before
,
in
that
the
holy
&
blessed
command
of
God
(
to
its
feeling
)
makes
it
worse
,
more
rebellious
,
more
averse
from
God
;
When
the
commandement
came
sinne
revived
,
saith
Paul
,
and
that
which
was
for
life
was
death
to
him
,
sin
taking
occasion
by
the
law
;
and
hence
Paul
came
to
be
slaine
and
dye
to
all
his
selfe-confidence
.
It
was
one
of
Luthers
first
positions
in
opposing
the
Popes
indulgences
,
that
Lex
&
voluntas
sunt
duo
adversarii
sine
gratiae
irreconciliabiles
;
for
the
law
and
mans
will
meeting
together
,
the
one
holy
,
the
other
corrupt
,
make
fierce
opposition
when
the
soule
is
under
any
lively
worke
of
the
law
;
and
by
this
irritation
of
the
law
,
the
Lord
hath
this
end
in
his
elect
,
to
make
them
feel
what
wretched
hearts
they
have
,
because
that
which
is
in
it selfe
a
meanes
of
good
,
makes
them
(
through
mans
corruption
)
more
vile
to
their
feeling
then
ever
before
;
and
hence
come
those
sad
complaints
on
a
soul
under
the
humbling
hand
of
Christ
,
I
am
now
worse
then
ever
I
was
,
I
grow
every
day
worse
and
worse
,
I
have
lost
what
once
I
had
,
I
could
once
pray
,
and
seek
God
with
delight
,
and
never
well
but
when
one
duty
was
done
,
to
be
in
another
;
but
now
,
I
am
worse
,
all
that
joy
and
sweetnesse
in
seeking
of
him
,
and
in
holy
walking
is
gone
;
I
could
once
mourne
for
sin
,
but
now
a
hard
heart
takes
hold
of
me
,
that
I
have
not
so
much
as
a
heart
to
any
thing
that
is
good
,
nor
to
shed
a
teare
for
the
greatest
evill
.
It
is
true
,
I
confesse
you
may
grow
(
to
your
feeling
)
worse
and
wor●
,
and
it
is
fit
you
should
feel
it
;
that
the
Lord
hereby
might
pull
downe
your
proud
heart
,
and
make
you
lye
low
;
it
is
the
Lords
glorious
wisdom
to
wither
all
your
flowers
,
which
refreshed
you
without
Christ
,
that
you
might
feele
a
need
of
him
;
and
therefore
I
say
the
Lord
pulls
away
all
those
broken
planks
the
soule
once
floated
and
rested
upon
,
that
the
soule
may
sinke
in
a
holy
despaire
of
any
help
from
any
good
it
hath
;
the
Lord
shakes
down
all
building
on
a
sandy
foundation
:
and
then
the
soule
cryes
out
,
It
is
ill
resting
here
.
3.
By
loading
,
tyring
and
wearying
the
soule
by
its
own
indeavours
,
untill
it
can
stir
no
more
;
for
this
is
in
every
man
by
nature
;
when
he
sees
that
all
he
doth
is
sinfull
,
and
all
he
hath
,
his
heart
and
nature
to
be
most
sinfull
;
yet
he
will
not
yet
come
out
of
himselfe
,
because
he
hopes
though
he
be
for
the
present
thus
vile
,
yet
he
hopes
for
future
time
his
heart
may
grow
better
,
and
himself
doe
better
then
now
;
and
hence
it
is
that
hee
strives
,
and
seeks
,
&
indeavours
to
his
utmost
to
set
up
himself
again
,
and
to
gain
cure
to
all
his
troubles
by
his
duties
:
now
the
law
whose
office
is
to
command
but
not
to
give
strength
,
and
the
Spirit
that
should
give
strength
withdrawing
it selfe
,
because
it
knowes
the
soule
would
rest
therein
without
Christ
;
hence
it
comes
to
passe
that
the
soule
feeling
it selfe
to
labour
onely
in
the
fire
,
and
smoake
,
and
to
be
still
as
miserable
and
sinfull
as
ever
before
,
hereupon
it
is
quite
tyred
out
,
and
sits
down
weary
,
not
only
of
its
sin
,
but
of
its
work
,
and
now
cryes
out
,
I
see
now
what
a
vile
undone
wretch
I
am
,
I
can
doe
nothing
for
God
or
for
my selfe
,
only
I
can
sinne
and
destroy
my selfe
;
all
that
I
am
is
vile
,
and
all
that
I
doe
is
vile
,
I
now
see
that
I
am
indeed
poore
,
and
blind
,
and
miserable
,
and
naked
;
&
the
truth
is
,
beloved
,
here
comes
in
the
greatest
dejections
of
spirit
,
for
when
the
Lord
smites
the
soule
for
sin
,
it
hopes
that
by
leaving
of
sinne
and
doing
better
it
may
doe
well
;
but
when
it
sees
that
there
is
no
hope
here
of
healing
the
breach
between
God
and
it selfe
,
now
it
falls
low
indeed
:
and
I
take
this
to
be
the
true
meaning
of
Mat.
11.28
.
Ye
that
labour
,
i.
e.
You
that
are
wearied
in
your
own
way
,
in
seeking
rest
to
your
soules
by
your
own
hard
labour
or
works
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
)
and
are
tyred
out
therein
,
and
so
are
now
laden
indeed
with
sinne
and
the
heavie
pressure
of
that
,
finding
no
ease
by
all
that
which
you
doe
;
come
to
me
,
saith
Christ
,
and
you
shall
then
find
rest
unto
your
soules
:
the
Jewes
seeking
to
establish
their
own
righteousnesse
,
seeking
I
say
if
by
any
meanes
they
might
establish
it
,
lost
Christ
;
the
Lord
therefore
will
make
his
elect
know
they
shall
seek
here
for
ease
in
vaine
:
and
therefore
tyres
them
out
.
4.
By
clearing
up
the
equity
and
justice
of
God
in
the
law
,
if
the
Lord
should
never
pity
nor
pardon
it
,
nor
shew
any
respect
or
favour
to
it
;
for
this
is
the
frame
of
every
mans
heart
,
if
he
cannot
find
rest
in
his
duties
,
and
endeavours
,
as
he
once
expected
he
should
,
but
sees
sin
and
weaknesse
,
death
and
condemnation
wrapping
him
about
(
like
Ionahs
weeds
)
in
all
he
doth
,
then
his
heart
sinkes
,
and
quarrells
,
and
falls
off
farther
from
Christ
by
discouragement
,
and
growes
secretly
impatient
that
there
should
be
no
mercy
left
for
him
,
because
it
thinkes
now
the
Lords
eternall
purpose
is
to
exclude
him
;
for
if
there
were
any
thoughts
of
peace
toward
him
,
he
should
have
found
peace
before
now
,
having
so
earnestly
and
frequently
sought
the
Lord
,
and
having
done
so
much
,
and
forsaken
his
sinfull
wayes
,
according
to
his
owne
commandement
from
him
;
and
hence
it
is
,
you
shall
find
it
a
certaine
truth
,
that
the
soule
is
turned
back
as
far
from
God
by
sinking
discouraging
sorrowes
for
sin
,
drunke
the
wormewood
and
the
gall
,
at
last
lies
down
and
professeth
,
it
is
the
Lords
mercy
it
is
not
consumed
;
and
verse
29.
he
puts
his
mouth
to
the
dust
if
there
may
be
any
hope
:
and
verse
39.
why
should
a
living
man
complaine
for
the
punishment
of
his
sinne
?
You
think
the
Lord
doth
you
wrong
,
and
neglects
your
good
and
his
own
glory
too
,
if
he
doth
not
give
you
peace
and
pardon
,
grace
and
mercy
,
even
to
the
utmost
of
your
asking
,
and
then
thinke
you
have
hence
good
cause
to
●ret
,
and
sinke
,
and
be
discouraged
;
No
,
no
,
the
Lord
will
pull
down
those
mountaines
,
those
high
thoughts
,
and
make
you
lye
low
at
his
feet
,
and
acknowledge
that
it
is
infinite
mercy
you
are
alive
,
and
not
consumed
;
and
that
there
is
any
hope
or
possibility
of
mercy
,
and
that
you
are
out
of
the
nethermost
pit
:
and
that
if
he
should
never
pity
you
,
yet
he
doth
you
no
wrong
,
but
that
which
is
equall
and
just
,
and
that
it
is
fit
your
sinfull
froward
wills
should
stoop
to
his
holy
,
righteous
,
and
good
will
,
rather
then
that
it
should
stoop
and
be
crooked
according
unto
yours
.
Beleeve
it
brethren
,
he
that
judgeth
not
himselfe
thus
,
shall
be
judged
of
the
Lord
,
how
can
you
have
mercy
that
will
set
your selves
up
in
Gods
Soveraigne
Throne
to
dispose
of
it
,
and
will
not
lye
downe
humbly
under
it
,
that
it
may
dispose
of
you
?
for
are
you
worthy
of
it
?
hath
the
Lord
any
need
of
you
?
have
you
not
provoked
him
exceedingly
?
was
there
ever
any
that
dealt
worse
with
him
then
you
?
Oh
beloved
lye
low
here
;
and
learne
of
the
Church
,
Micah
7.9
.
I
will
beare
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
.
It
was
a
most
blessed
frame
of
spirit
in
Aaron
,
held
his
peace
;
so
if
the
Lord
should
cast
thee
off
,
or
cut
thee
off
,
never
take
pleasure
in
such
a
polluted
broken
vessell
unfit
for
any
use
for
him
,
hold
thou
thy
peace
;
quarrell
not
,
be
silent
before
him
,
and
say
as
they
did
,
2
Chron.
12.5
.
The
Lord
is
righteous
,
but
I
am
vile
;
let
him
doe
with
me
what
seems
good
in
his
own
eyes
:
and
thus
the
Lord
Jesus
by
the
law
doth
dead
the
soule
to
the
law
,
untill
it
be
made
to
submit
like
wax
,
or
like
clay
to
the
hand
of
the
potter
,
to
frame
it
a
vessell
to
what
use
he
pleaseth
;
and
as
the
Apostle
most
excellently
Rom.
7.
diverceth
it
from
its
first
husband
,
(
i.
e.
Sin
and
the
Law
)
that
it
may
be
marryed
unto
Iesus
Christ
.
In
a
word
,
when
the
Lord
Christ
hath
made
the
soule
feele
not
onely
its
inability
to
help
it selfe
,
and
so
saith
as
Paul
,
Gal.
2.20
.
It
is
not
I
,
but
also
it
s
owne
unworthinesse
,
that
the
Lord
should
help
it
,
and
so
cryes
out
with
Iob
,
Behold
,
I
am
vile
;
now
at
this
instant
,
t
is
vas
capax
,
a
vessell
capable
(
though
unworthy
)
of
any
grace
,
Iam.
4.6
.
The
last
Question
remaines
,
What
measure
of
Humiliation
is
here
necessary
?
the
weary
and
heavy
laden
to
come
unto
him
,
Mat.
11.27
.
So
much
as
makes
you
come
for
rest
in
Christ
,
so
much
is
necessary
,
and
no
more
.
If
any
can
come
without
being
thus
laden
and
weary
in
some
measure
,
let
them
come
and
drink
of
the
water
of
life
freely
;
but
a
proud
heart
that
will
make
it selfe
its
owne
Saviour
,
will
not
come
to
the
Lord
Jesus
to
be
his
Saviour
;
he
that
will
be
his
owne
Physitian
,
so
long
cannot
send
out
for
another
.
Nay
let
me
fall
one
degree
lower
,
if
the
soule
cannot
come
to
Christ
,
(
as
who
feel
not
themselves
unable
when
the
Lord
comes
to
draw
?
)
and
find
not
the
Lord
Jesus
comming
unto
them
,
to
draw
them
and
compell
them
in
;
yet
if
the
soule
be
so
far
humbled
,
as
not
to
resist
the
Lord
,
by
quarrelling
with
him
,
and
at
him
,
for
not
comming
to
him
,
as
unworthy
of
the
least
smile
,
as
worthy
of
all
frownes
;
verily
the
Lord
will
come
to
it
,
and
no
more
is
requisite
then
this
,
and
thus
much
certainly
is
:
For
thus
the
whole
Scripture
runs
,
He
gives
grace
to
the
humble
,
James
4.6
.
I
dwell
with
the
contrite
and
humble
,
Esay
57.16
.
The
poore
afflicted
shall
not
alway
be
forgotten
,
Psal.
9.12
,
18.
When
their
uncircumcised
hearts
are
humbled
,
so
as
to
accept
of
the
punishment
of
their
iniquity
,
the
Lord
then
remembers
his
Covenant
,
Lev.
26.41
,
42.
Conceive
it
thus
:
There
can
be
no
union
to
Christ
,
while
there
is
a
power
of
resistance
and
opposition
against
Christ
.
The
Lord
Christ
must
therefore
in
order
of
nature
(
for
I
now
speak
not
of
order
of
time
)
first
removere
prohibens
,
remove
this
resistance
before
he
can
,
and
that
he
may
,
unite
.
I
doe
not
meane
resistance
of
the
frame
of
grace
,
but
(
as
was
said
)
of
the
Lord
of
grace
,
when
he
comes
to
work
it
.
Now
there
is
a
double
resistance
,
or
two
parts
of
this
resistance
,
like
a
knife
with
two
edges
.
1.
A
resistance
of
the
Lord
,
by
a
secret
unwillingnesse
that
the
Lord
should
worke
grace
:
Now
this
the
Lord
removes
in
compunction
,
and
no
more
brokennesse
for
sinne
or
from
sinne
is
necessary
there
then
that
.
2.
A
resistance
of
the
Lord
by
sinking
discouragements
,
and
a
secret
quarrelling
with
him
,
in
case
the
soule
imagines
he
will
not
come
to
work
grace
,
or
manifest
grace
.
Now
this
the
Lord
takes
away
in
humiliation
;
and
no
more
is
necessary
here
,
then
the
removall
of
the
power
of
this
which
makes
the
soule
in
the
sense
of
its
owne
infinite
vilenesse
and
unworthinesse
not
to
quarrel
at
the
Lord
,
and
devil-like
grow
fierce
&
impatient
before
and
against
the
Lord
,
in
case
he
should
never
help
it
,
never
pitty
it
,
never
succour
it
;
the
Lord
will
not
forsake
for
ever
,
if
the
soule
thus
lies
down
,
and
puts
its
mouth
in
the
dust
,
Lam.
3.30
,
31.
Which
consideration
is
of
unspeakable
use
and
consolation
,
to
every
poore
empty
nothing
,
that
feels
it selfe
unable
to
beleeve
,
and
the
Lord
forsaking
it
,
from
helping
it
to
beleeve
.
And
I
have
seen
it
constantly
,
that
many
a
chosen
vessell
never
hath
been
comforted
till
now
,
and
ever
comforted
when
now
;
they
never
knew
what
hurt
them
till
they
saw
this
,
and
they
have
immediately
felt
their
hurt
healed
,
when
this
hath
been
removed
.
In
comforting
Christians
under
deep
distresse
,
tell
them
of
Gods
grace
and
mercy
,
and
the
riches
of
both
,
you
doe
but
torment
them
the
more
,
that
there
should
be
so
much
,
and
they
have
no
part
,
nor
share
in
it
,
and
think
they
never
shall
,
because
this
is
not
the
immediate
way
of
cure
;
tell
them
rather
when
they
are
full
of
these
complaints
,
that
they
are
as
they
speak
,
vile
and
sinfull
,
and
therefore
worthy
never
to
be
accepted
of
God
,
and
that
they
have
cause
to
wonder
that
they
have
their
lives
,
and
are
on
this
side
hell
,
and
so
turne
all
that
they
say
to
humiliation
and
selfe-loathing
;
verily
you
shall
then
see
,
if
the
Lord
intends
good
,
he
wil
by
this
doe
them
good
,
and
the
weakest
Christian
that
cannot
come
to
Christ
,
you
shall
see
first
or
last
shall
see
cause
to
lye
downe
,
and
be
silent
,
and
not
quarrell
,
though
the
Lord
should
never
come
to
him
.
And
that
this
is
necessary
,
may
appeare
thus
:
Otherwise
,
1.
The
Lord
should
not
advance
the
riches
of
his
grace
;
the
advancement
of
grace
cannot
possibly
be
without
the
humiliation
and
abasement
of
the
creature
;
the
Lord
not
onely
saves
,
but
calls
things
that
are
not
,
that
no
flesh
might
glory
,
1
Cor.
1.28
,
29.
2.
Otherwise
the
Lord
should
not
be
Lord
and
disposer
of
his
owne
grace
,
but
a
sinfull
creature
who
quarrells
against
God
,
if
it
be
not
disposed
of
,
not
as
the
Lord
will
,
but
as
the
creature
will
.
If
a
stranger
comes
to
our
house
,
and
will
have
what
he
wants
,
and
if
he
hath
not
,
he
quarrells
and
contends
with
the
master
of
the
house
,
what
would
he
say
?
Away
proud
begger
,
dost
think
to
be
lord
of
what
I
have
?
dost
draw
thy
knife
to
stab
me
,
if
I
doe
not
please
thee
and
give
thee
thy
asking
?
no
,
thou
shalt
know
that
I
wil
doe
with
my
owne
as
I
see
good
,
thou
shalt
lye
downe
on
the
dust
of
my
threshold
before
I
give
thee
any
thing
.
So
t
is
with
the
Lord.
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
.
It
is
his
principall
name
,
I
will
be
mercifull
to
whom
I
will
be
mercifull
;
and
therefore
if
you
will
not
beleeve
me
,
yet
beleeve
the
Lords
oath
,
Esay
45.23
.
Vnto
me
shall
every
knee
bow
:
and
doe
you
come
to
lord
it
over
him
,
and
quarrell
,
and
fret
,
and
sink
,
and
grow
sullen
,
and
vex
,
if
the
Lord
stoop
not
unto
your
desires
?
No
,
no
,
you
must
and
shall
lye
upon
his
threshold
,
nay
he
wil
make
thee
lay
thy
neck
upon
the
block
,
as
worthy
of
nothing
but
cutting
off
,
and
then
when
this
valley
is
filled
,
all
flesh
shall
see
the
glory
of
the
Lord
,
Esay
40.5
.
Thus
humiliation
is
necessary
in
this
measure
mentioned
.
Not
that
I
deny
any
subsequent
humiliation
,
after
a
Christian
is
in
Christ
,
arising
from
the
sense
of
Gods
favour
in
Christ
,
then
which
nothing
makes
a
Christian
of
an
evangelicall
spirit
more
ashamed
of
himselfe
,
yet
I
dare
not
exclude
this
which
is
antecedent
,
arising
from
the
spirit
of
power
immediately
subduing
the
soule
to
Christ
,
that
it
may
be
exalted
by
Christ
,
1
Pet.
5.6
.
It
is
true
,
all
things
that
pertaine
to
life
and
godlinesse
are
received
by
faith
,
2
Pet.
1.3
.
yet
faith
it self
is
a
saving
work
,
which
is
not
received
by
another
precedent
faith
.
Faith
therefore
is
to
be
excepted
,
not
onely
as
begotten
in
us
,
but
as
it
is
in
the
bege●ting
of
it
in
the
conviction
and
humiliation
of
every
sinner
.
Hence
see
what
is
the
great
hindrance
betweene
the
mercy
of
God
,
confesse
their
sinne
,
secondly
,
humble
themselves
,
(
both
which
I
know
the
Lord
must
worke
)
then
he
will
remember
his
Covenant
.
Look
as
it
is
with
a
vessell
before
it
can
be
fit
for
use
,
it
must
first
passe
through
fire
,
and
the
earth
and
drosse
severed
from
it
,
then
it
must
be
made
hollow
and
empty
,
which
makes
it
vas
capax
,
a
vessell
capable
of
receiving
that
which
shall
be
powred
out
into
it
;
if
,
(
O
Brethren
)
the
Lord
hath
some
vessells
of
glory
which
he
prepares
before-hand
,
and
makes
capable
of
glory
,
Rom.
9.21
,
22.
if
the
Lord
doth
doth
not
sever
you
from
sinne
in
compunction
,
and
empty
you
of
your selves
in
humiliation
,
you
cannot
receive
Christ
,
nor
mercy
,
you
cannot
hold
them
;
and
if
ever
you
misse
of
Christ
by
faith
,
your
wound
lies
here
.
How
many
be
there
at
this
day
,
that
were
once
profane
and
wicked
,
but
now
by
some
terrours
and
outward
restraints
upon
them
,
they
leave
their
sinnes
,
and
say
they
loathe
them
,
and
purpose
never
to
run
riot
as
they
have
done
,
and
hence
because
they
thinke
themselves
very
good
,
or
to
have
some
good
,
they
fall
short
of
Christ
,
and
are
still
in
the
gall
of
bitternes
,
in
the
midst
of
all
evill
?
It
were
the
happines
of
some
men
,
if
they
did
not
think
themselves
to
have
some
good
,
because
this
is
their
Christ
.
Oh
you
that
live
under
precious
meanes
,
and
have
many
feares
,
you
may
perish
and
be
deceived
at
the
last
;
But
why
doe
you
feare
?
I
know
you
will
answer
,
Oh
some
secret
unknown
sin
may
be
my
ruine
;
It
is
true
,
and
you
do
well
to
have
a
godly
jealousie
thereof
.
But
remember
this
also
,
not
onely
some
sinne
,
but
some
good
thou
thinkest
thou
hast
,
and
restest
in
without
Christ
,
and
lifting
thee
up
above
Christ
,
may
as
easily
prove
thy
ruine
,
because
a
mans
owne
righteousnesse
rested
in
,
doth
not
onely
hide
mens
sinnes
,
but
strengthens
them
in
some
sinne
by
which
men
perish
;
Trusting
to
ones
owne
righteousnesse
,
and
committing
iniquity
are
couples
,
Ezek.
33.13
.
Nor
doe
I
hereby
run
into
the
trenches
of
that
wretched
generation
of
the
Familists
,
denying
all
inherent
graces
,
evidence
of
favour
from
any
Christian
obedience
,
or
sanctification
in
holy
duties
;
or
that
a
Christian
should
profanely
cast
off
all
duties
,
because
they
cannot
save
themselves
by
them
;
No
,
no
,
the
Lord
will
search
with
candles
one
day
for
such
sonnes
of
darknesse
,
and
exclude
such
foolish
virgins
that
have
neither
oyle
in
their
vessels
nor
light
in
their
lamps
:
I
onely
speak
of
that
good
,
that
righteousnesse
which
is
rested
in
without
Christ
,
and
lifts
up
men
above
Christ
,
which
in
deed
&
in
truth
is
not
true
righteousnesse
,
but
only
a
true
shadow
of
it
.
And
therefore
as
Beza
well
observes
from
Rom.
9.32
.
Why
did
not
Israel
,
that
followed
after
righteousnesse
attain
it
?
Because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
Law
:
they
were
not
fruits
of
sincere
obedience
to
the
Law
,
but
as
it
were
the
works
of
the
Law
;
now
this
,
saith
the
Apostle
,
verse
33.
is
the
stumbling
stone
in
Sion
.
Christ
will
have
all
flesh
vaile
,
and
be
stript
naked
,
and
made
nothing
before
him
,
before
they
shall
ever
be
built
upon
him
;
now
this
men
stumble
at
,
they
must
bring
something
to
him
,
they
will
not
be
vile
,
emptinesse
,
and
nothingnesse
,
that
he
may
be
all
to
them
;
verily
observe
your selves
&
you
shall
find
,
if
there
be
little
humiliation
,
there
is
little
of
Christ
;
if
much
humiliation
,
much
of
Christ
;
if
unconstant
humiliation
,
uncertain
fruition
of
Christ
;
if
reall
humiliation
,
reall
possession
of
Christ
;
if
false
humiliation
,
imaginary
fruition
of
Christ
.
Know
it
,
you
cannot
perish
if
you
fall
not
short
here
,
you
must
perish
if
you
do
.
1.
Suppose
thou
art
not
onely
miserable
,
but
sinfull
,
and
the
Lord
(
thou
sayst
)
takes
it
not
away
,
yet
remember
that
to
quarrell
with
God
for
withdrawing
his
hand
,
is
a
sin
also
,
Lam.
3.39
.
and
wilt
thou
adde
sinne
to
sinne
?
2.
Why
art
thou
quiet
and
still
when
the
Lord
denyes
thee
any
common
mercy
?
Is
it
not
because
the
Lord
will
have
it
so
?
Now
look
as
we
say
of
him
that
hates
sin
as
sin
,
that
he
hates
all
sinne
;
so
he
that
is
meekned
with
Gods
good
pleasure
in
any
one
thing
,
because
of
his
good
pleasure
in
it
,
upon
the
same
ground
will
at
least
desire
to
stoop
in
every
thing
.
Suppose
therefore
it
be
the
Lords
good
pleasure
to
deny
thee
mercy
,
I
grant
you
must
pray
for
it
,
yet
with
submission
to
the
good
will
of
the
Lord
,
saying
,
The
Lords
will
is
good
,
but
mine
is
evill
;
otherwise
,
thou
hast
no
meeknesse
in
any
thing
,
that
art
not
meekly
subject
to
his
will
in
every
thing
.
3.
The
greatest
pride
that
is
in
man
,
appeares
here
;
for
suppose
the
Lord
should
deny
thee
bread
,
or
water
,
or
clothes
,
was
it
your
duty
to
murmur
now
?
nay
,
was
it
not
pride
,
if
the
heart
would
not
lye
down
,
and
say
,
Lord
I
am
worthy
to
have
my
bread
pluckt
from
my
mouth
,
and
my
clothes
from
my
back
.
Now
if
it
be
pride
to
murmur
in
case
the
Lord
denyes
you
smaller
matters
,
the
offals
of
this
life
,
dost
not
thou
see
that
its
far
greater
pride
for
thee
to
sink
and
quarrell
with
him
,
if
he
denyes
thee
greater
,
and
the
things
of
another
life
?
is
he
bound
to
give
thee
greater
,
that
doth
not
owe
thee
the
least
?
Suppose
a
begger
murmur
at
thy
doore
,
if
thou
dost
deny
him
bread
,
or
a
cup
of
drink
,
wilt
thou
not
account
him
a
proud
stout
begger
?
but
if
thou
givest
him
that
,
and
then
he
quarrell
and
murmur
at
thee
because
thou
dost
not
give
him
a
thousand
pound
,
or
thy
whole
estate
when
he
asks
it
,
will
you
not
say
,
I
never
met
with
the
like
insolencie
?
the
Lord
gives
you
your
lives
,
blessed
be
his
name
,
but
you
aske
for
treasures
of
grace
and
mercy
,
thousands
of
pounds
,
Christ
himself
,
and
all
that
he
is
worth
,
and
the
Lord
seems
to
deny
you
,
and
now
you
sink
,
and
grow
sullen
,
and
discontent
,
and
quarrell
,
and
murmur
at
God
,
not
directly
,
but
secretly
,
and
slily
;
may
not
the
Lord
now
say
;
Was
there
ever
such
pride
and
insolency
?
And
therefore
as
Christ
spake
of
himselfe
,
Iohn
12.24
,
25.
A
corne
of
wheat
cannot
live
unlesse
it
die
first
;
so
know
it
,
you
shall
never
live
with
Christ
,
unlesse
you
die
and
perish
in
your selves
,
unlesse
you
be
sowne
and
lye
under
the
clods
of
your
owne
wretchednesse
,
faith
will
never
spring
up
in
such
a
soule
.
As
t
is
in
burnings
,
the
fire
must
be
first
taken
out
,
before
there
can
be
any
healing
;
so
this
impatient
spirit
which
torments
the
soule
,
must
first
be
removed
,
before
the
Lord
will
heale
thee
.
4.
Consider
the
approaching
times
;
I
do
beleeve
the
Lord
at
this
day
is
comming
out
to
shake
all
nations
,
all
hearts
,
all
consciences
,
all
conditions
,
and
to
teare
and
rend
from
you
your
choicest
blessings
,
peace
and
plenty
,
both
externall
and
internall
also
;
for
there
is
need
of
it
,
our
age
growes
full
,
and
proud
,
and
wanton
,
a
mans
price
is
falne
in
the
market
,
unlesse
his
locks
and
new
fashions
commend
him
to
the
world
.
Oh
consider
when
God
comes
to
●end
all
from
you
,
then
you
may
finde
a
need
of
the
exercise
of
this
duty
;
it
may
be
the
time
is
comming
wherein
you
shall
have
nothing
to
support
your
hearts
,
you
shall
find
rest
in
no
way
but
this
;
I
know
assurance
of
Gods
love
may
quiet
you
,
but
what
if
the
Lord
shake
all
your
foundations
and
deprive
you
of
that
?
what
will
you
doe
then
?
and
therefore
as
Zephany
cap.
2.3
.
having
foretold
of
the
evill
day
,
cryes
unto
his
hearers
,
Seeke
meeknesse
yee
meeke
of
the
earth
;
seek
meeknesse
,
so
say
I
to
you
:
for
you
will
find
all
little
enough
.
Come
downe
from
thy
throne
and
be
the
footstoole
and
threshold
of
Christ
Jesus
,
before
the
dayes
of
darknesse
come
upon
you
;
be
content
to
be
a
cipher
,
a
stepping-stone
,
the
very
offall
of
the
world
.
For
some
helps
thereunto
.
1.
Remember
whose
thou
art
,
viz.
the
Lords
clay
,
and
he
thy
Potter
,
and
therefore
may
doe
with
thee
what
he
will
.
Rom.
9.20
.
2.
Remember
what
thou
art
;
viz.
a
polluted
vessell
,
a
kind
of
infinite
endlesse
evill
,
as
I
have
oft
said
;
see
the
picture
of
thy
own
vilenesse
in
the
damned
in
hell
who
are
full
,
and
shall
through
all
eternity
powre
out
all
manner
of
evill
.
Iob
40.3
,
4.
3.
Remember
what
thou
hast
been
,
and
how
long
thou
hast
made
warre
against
Christ
with
all
thy
might
,
and
heart
,
and
strength
;
why
should
the
Lord
the●efore
choose
thee
before
others
;
Ier.
3.5
.
when
as
,
(
aske
thy
conscience
)
was
there
ever
such
a
wretch
since
the
world
began
as
thou
hast
been
?
4.
Remember
what
thou
wilt
be
;
fit
for
no
use
to
Jesus
Christ
,
good
for
nothing
,
but
to
pollute
his
holy
name
when
thou
medlest
with
it
;
and
why
should
the
Lord
take
up
such
a
dry
leafe
,
Isay
64.6
.
and
breath
upon
such
a
dry
bone
?
5.
Remember
how
good
the
Lords
will
is
,
even
when
it
crosseth
thine
;
he
shall
have
infinite
glory
by
all
his
denials
to
thee
of
what
thou
wouldst
,
he
shall
gaine
that
,
though
thou
losest
thy
peace
and
quietnesse
,
that
good
which
thy
foolish
sinfull
will
desires
at
his
hand
;
Iohn
12.27
,
28.
and
if
so
,
blessed
be
his
name
,
let
God
live
,
but
let
man
dye
and
perish
,
that
he
may
be
exalted
of
vile
man
.
6.
Remember
the
sweet
rest
thou
shalt
have
by
this
subjection
to
the
Lord
,
nothing
is
mans
crosse
,
but
mans
will
;
a
stubborn
will
like
a
stubborne
heifer
in
the
yoake
galls
and
frets
the
soule
;
Learn
meeknesse
,
saith
our
Saviour
,
of
me
in
taking
my
yoake
on
you
,
and
then
you
shall
find
rest
.
Hell
would
not
bee
hell
,
to
a
heart
truly
humbled
.
Sometimes
you
find
inlargements
,
then
you
are
glad
;
sometime
none
,
then
you
sinke
;
sometimes
you
have
hope
of
mercy
,
then
you
are
calme
;
sometimes
you
lose
your
hopes
,
then
the
Sea
workes
;
when
the
Lord
pleaseth
you
,
then
you
are
well
,
but
if
a
little
crosse
befall
you
,
then
your
spring
is
muddy
,
and
a
little
thing
troubles
;
Oh
be
humble
&
vile
in
thine
owne
eyes
,
and
verily
such
uncertaine
fits
of
peace
and
trouble
are
done
,
and
the
dayes
of
all
your
mourning
are
now
ended
.
1.
That
the
Lord
hath
withdrawn
all
feeling
of
any
good
,
which
it
may
be
once
you
felt
,
and
that
the
Lord
hath
let
out
more
of
the
evill
of
your
hearts
then
ever
you
imagined
was
in
them
,
nay
so
much
evill
that
you
think
there
is
none
like
unto
you
,
who
hast
now
no
heart
nor
power
to
stirre
,
think
,
defire
,
will
,
or
doe
any
thing
that
is
good
:
oh
blesse
the
Lord
for
this
,
for
this
is
Gods
way
to
humble
,
and
empty
,
and
make
thee
poor
;
the
Lord
saw
(
though
it
may
be
you
did
not
)
that
you
rested
in
that
good
you
felt
,
and
was
or
would
be
lifted
up
by
these
,
and
therefore
the
Lord
hath
broke
those
crazy
cr●tches
,
famisht
now
,
brought
you
downe
to
nothing
,
made
you
like
dry
desarts
;
all
the
hurt
the
Lord
aimeth
at
in
this
,
being
only
to
humble
you
,
and
though
these
desertions
be
bitter
for
the
present
,
yet
that
by
these
he
might
doe
you
good
in
your
latter
end
:
You
see
your
calling
,
saith
he
,
1
Cor.
1.
Not
many
mighty
,
not
many
wise
,
but
things
that
are
not
doth
he
call
,
that
no
flesh
might
glory
:
The
Lord
,
saith
Moses
,
Deut.
8.2
,
3.
suffered
thee
to
want
,
(
that
was
the
first
)
and
then
fed
thee
,
that
he
might
prove
thee
and
humble
thee
;
remember
this
,
saith
he
:
So
say
I
to
you
;
remember
this
mercy
,
that
when
the
Lord
makes
you
worst
of
all
(
not
really
,
but
)
in
your
own
eyes
,
that
then
the
Lord
is
about
this
glorious
work
.
2.
That
the
Lord
hath
kept
you
(
it
may
be
a
long
time
too
)
from
sight
and
sense
of
his
peculiar
love
;
one
would
wonder
why
the
Lord
should
hide
his
love
so
much
,
so
long
,
from
those
to
whom
he
doth
intend
it
;
the
great
reason
is
,
because
there
is
in
many
a
one
,
a
heart
desirous
of
his
love
,
and
this
would
quiet
them
,
if
they
were
sure
of
it
;
but
they
never
came
to
bee
quieted
with
Gods
will
,
in
case
they
think
they
shall
never
partake
of
his
love
:
but
are
above
that
,
oppose
and
resist
and
quarrell
with
that
,
unhumbled
under
that
;
the
Lord
therefore
intending
to
bestow
his
favour
onely
upon
a
humbled
sinner
,
he
will
therefore
hide
his
face
untill
they
lye
low
,
and
acknowledge
themselves
worthy
of
nothing
but
extremity
of
misery
;
unworthy
of
the
least
mercy
:
The
people
of
God
Lam.
1.16
.
cry
out
that
the
comforter
which
should
refresh
their
soule
was
farre
from
them
;
what
was
Gods
end
in
this
?
you
shall
see
the
end
of
it
,
verse
18.
the
Lord
is
righteous
,
(
here
the
Church
is
humbled
)
for
I
have
rebelled
;
or
(
as
Sanctius
reads
it
)
I
have
made
his
mouth
bitter
,
that
the
Lord
speaks
no
peace
to
me
,
but
bitter
things
.
The
cause
is
in
my
owne
selfe
,
and
therefore
if
he
never
comfort
me
,
nor
speak
good
word
unto
me
,
yet
he
is
righteous
,
but
I
am
vile
:
and
you
will
find
this
certain
,
that
as
the
Lord
therefore
humbles
that
he
may
exalt
,
so
the
Lord
never
refuseth
to
exalt
(
in
hiding
his
face
)
but
it
is
to
humble
.
And
is
this
the
worst
the
Lord
aimes
at
,
and
will
you
not
be
thankfull
?
why
are
you
then
discouraged
when
you
find
it
thus
with
you
?
doe
not
say
the
Lord
never
dealt
thus
with
any
as
with
me
;
suppose
that
,
the
reason
then
is
,
because
the
Lord
sees
,
never
had
any
such
a
high
heart
as
thou
hast
;
but
oh
be
thankfull
,
that
notwithstanding
this
,
he
will
take
the
pains
to
take
it
downe
.
Thus
much
for
humiliation
,
SECT.
5.
The
fourth
and
last
act
of
Christs
power
,
is
the
worke
of
Faith
.
THe
Lord
having
wounded
and
humbled
his
elect
and
laid
them
downe
dead
at
his
feet
,
they
are
now
as
unable
to
beleeve
as
they
were
to
humble
their
owne
soules
,
and
therefore
now
the
Lord
takes
them
up
into
his
owne
armes
,
that
they
leane
and
rest
on
the
bosome
of
their
beloved
by
faith
.
After
Ioseph
had
spoken
roughly
to
his
brethren
,
and
thereby
brought
the
blood
of
their
brother
to
remembrance
,
and
so
had
humbled
them
;
then
he
can
containe
no
longer
,
but
discovers
himselfe
to
them
,
and
tells
them
,
I
am
Ioseph
whom
you
wickedly
sold
,
yet
feare
not
;
so
doth
our
Saviour
carry
it
towards
his
elect
,
when
he
laid
them
low
:
now
is
the
very
season
for
him
to
advance
the
glory
of
his
grace
,
he
cannot
now
containe
himselfe
any
longer
;
but
having
torne
and
taken
away
that
vaile
of
sinne
and
of
the
law
from
off
their
hearts
,
now
they
see
the
Lord
with
open
face
,
even
the
end
of
that
which
was
to
be
abolished
,
2
Cor.
3.
The
explication
of
this
great
work
,
is
of
exceeding
great
difficulty
;
nothing
more
stirring
then
faith
in
a
true
Christian
,
because
hee
lives
by
it
,
yet
it
is
very
little
known
;
as
children
in
the
wombe
,
that
know
not
that
navill-string
by
which
they
principally
live
:
I
shall
therefore
bee
wary
,
and
leaving
larger
explications
,
acquaint
you
with
the
nature
of
Faith
,
in
this
brief
descrip●ion
of
it
.
Faith
is
that
gracious
work
of
the
Spirit
,
whereby
an
humbled
sinner
receiveth
Christ
;
or
whereby
the
whole
soule
cometh
out
of
it selfe
to
Christ
,
for
Christ
and
all
his
benefits
,
upon
the
call
of
Christ
in
his
word
.
Before
I
open
this
particularly
,
give
me
leave
to
premise
some
generall
considerations
;
Faith
is
the
complement
of
effectuall
vocation
,
which
begins
in
Gods
call
,
and
ends
in
this
answer
to
that
call
;
the
Lord
prevents
a
poore
humbled
soule
,
with
his
call
,
either
not
knowing
how
,
or
not
able
,
or
not
daring
to
come
;
and
then
the
soule
comes
,
and
hence
men
called
,
and
beleeving
are
all
one
,
Rom.
9.24
.
with
33.
Many
a
wounded
sinner
will
be
scrambling
after
Christ
from
some
generall
reports
of
him
,
before
the
day
and
houre
of
Gods
glorious
and
gracious
call
.
Now
for
any
to
receive
Christ
,
or
come
to
Christ
,
before
he
is
called
,
is
presumption
;
to
refuse
Christ
when
called
,
is
rebellion
;
to
come
and
receive
when
called
,
is
properly
and
formally
Faith
,
and
that
which
the
Scripture
stiles
,
the
obedience
of
Faith
,
Rom.
1.5
.
And
now
Christ
at
this
instant
is
fully
and
freely
given
,
on
Gods
part
,
when
really
and
freely
come
unto
and
taken
on
our
part
.
This
receiving
of
Christ
or
coming
to
Christ
are
for
substance
the
same
,
though
the
words
be
diverse
;
the
holy
Ghost
useth
to
expresse
one
and
the
same
thing
in
variety
of
words
,
that
our
feeblenesse
might
the
better
understand
what
he
meaneth
.
And
hence
in
Scripture
,
beleeving
,
coming
,
receiving
Christ
,
rolling
,
trusting
,
cleaving
to
the
Lord
,
&c.
set
out
one
and
the
same
thing
;
and
therefore
it
is
no
wonder
if
our
Divines
have
different
descriptions
of
faith
in
variety
of
words
,
which
if
well
considered
d●e
but
set
out
one
and
the
same
thing
:
and
I
doe
conceive
they
doe
all
agree
in
this
description
I
have
now
mentioned
;
I
know
there
are
some
who
tread
awry
here
,
whom
I
shall
briefly
note
out
,
and
so
passe
on
to
what
we
intend
.
1.
The
Papists
,
with
some
others
of
corrupt
judgements
,
at
least
of
weak
apprehensions
among
our selves
,
describe
Faith
to
be
nothing
else
but
a
supernaturall
assent
to
a
divine
truth
,
because
of
a
divine
testimony
:
Ex.
gr
.
to
assent
to
this
truth
,
that
Christ
is
come
,
that
he
is
the
Sonne
of
God
;
that
hee
was
dead
and
is
risen
againe
,
that
he
is
the
Saviour
of
the
world
,
&c.
and
to
confirme
this
they
produce
,
Mat.
16.16
.
1
Ioh.
4.3
.
Blessed
is
he
that
hath
not
seen
,
(
i.
e.
Christ
immediately
)
but
beleeved
,
i.
e.
his
testimony
,
and
on
him
in
it
;
this
assent
therefore
is
in
Faith
(
for
we
must
beleeve
Christ
before
we
can
beleeve
in
him
)
but
this
comprehends
not
the
whole
nature
of
faith
,
I
meane
of
that
faith
we
are
now
speaking
of
,
viz.
a●
it
unites
us
to
Christ
,
and
possesseth
us
with
Christ
.
For
,
1.
This
description
placeth
Faith
onely
in
the
understanding
,
whereas
t
is
also
in
the
will
,
as
the
words
trusting
,
rolling
,
&c.
intimate
.
2.
This
assent
is
meerly
generall
,
without
particular
application
,
which
is
ever
in
true
faith
,
Gal.
2.20
.
3.
This
is
such
a
faith
,
as
the
devils
may
have
,
Iames
2.19
.
and
reprobate
men
may
have
,
2
Pet.
2.20
,
21.
Heb.
10.26
.
There
is
a
wilfull
refusing
of
the
known
truth
.
4.
It
is
the
Papists
ayme
to
vilifie
faith
hereby
,
by
describing
it
by
that
which
is
one
ingredient
in
it
,
but
excluding
that
which
is
principall
;
those
phrases
therefore
of
beleeving
Christ
to
be
come
in
the
flesh
,
1
Iohn
4.3
.
and
that
he
is
the
Sonne
of
God
,
Mat.
16.16
.
as
if
this
were
the
onely
object
of
faith
,
are
not
to
be
understood
exclusively
,
excluding
other
acts
of
faith
,
which
the
Scripture
in
other
places
sets
downe
clearly
;
but
inclusively
,
as
supposing
them
to
be
contained
herein
:
for
as
we
in
our
times
describing
faith
by
relying
upon
Christ
for
salvation
,
do
not
exclude
hereby
our
beleeving
that
he
is
the
Messiah
;
but
we
include
it
,
or
suppose
it
,
because
that
is
not
now
questioned
,
the
truth
of
the
Gospel
being
so
abundantly
cleared
;
so
in
those
times
,
they
described
Faith
by
one
principall
act
,
to
beleeve
that
he
was
the
Sonne
of
God
,
and
come
into
the
flesh
,
because
this
was
the
maine
and
principall
thing
in
question
then
:
and
if
the
Lord
had
not
set
out
faith
by
other
acts
in
Scripture
,
we
should
not
vary
from
our
compasse
in
such
expressions
in
the
Word
in
these
dayes
,
for
their
faith
then
,
is
exemplary
to
us
now
;
but
because
the
Word
doth
more
fully
set
it
out
in
more
speciall
acts
,
hence
we
set
it
out
also
by
them
;
for
t
is
evident
,
as
the
Jews
did
beleeve
in
a
Messiah
to
come
,
so
they
did
also
beleeve
,
and
look
for
all
good
from
him
,
Iohn
4.25
.
He
will
teach
us
all
things
when
he
comes
;
and
therefore
their
faith
did
not
confine
it selfe
to
that
historicall
act
that
a
Messiah
should
come
,
or
that
this
was
the
Messiah
,
but
they
did
expect
and
look
for
all
good
from
him
;
And
hence
the
Apostle
expounding
this
saying
,
viz.
beleeving
that
Christ
is
dead
and
risen
againe
,
wee
shall
hereby
be
saved
:
If
thou
beleevest
(
saith
he
)
with
thine
heart
this
truth
,
thou
shalt
be
saved
.
Now
to
beleeve
with
the
heart
as
it
doth
not
exclude
assent
,
so
it
necessarily
includes
the
acts
of
the
will
and
affections
in
relying
upon
him
,
and
comming
to
him
.
And
hence
,
when
Peter
had
made
that
confession
,
Acts
16.16
.
Christ
tells
him
Thou
art
Peter
;
i.
e.
a
stone
resting
upon
the
rock
,
(
as
some
good
Interpreters
expound
it
)
and
therefore
Peters
faith
did
not
exclude
these
principall
acts
of
resting
on
Christ
,
cleaving
to
Christ
,
but
did
include
and
suppose
them
.
2.
Some
run
into
another
extreame
,
and
make
faith
nothing
else
,
but
a
perswasion
or
assurance
that
Christ
dyed
for
me
in
particular
,
or
that
he
is
mine
.
That
which
moves
some
thus
to
think
,
is
the
universall
redemption
by
the
death
of
Christ
,
they
know
no
ground
or
bottome
for
faith
but
this
Proposition
,
Christ
dyed
for
thee
,
and
hence
make
Redemption
universall
:
And
hence
the
Arminians
boast
so
much
of
their
Quod
unusquisque
tenetur
credere
,
&c.
But
1.
This
is
a
false
bottome
,
for
Christ
hath
not
dyed
for
all
,
because
he
hath
not
prayed
for
all
,
Iohn
17.
2.
T
is
a
sandy
bottome
and
foundation
,
which
when
a
Christian
rests
upon
,
it
shakes
under
him
,
when
the
soule
shall
think
,
though
Christ
hath
dyed
for
me
,
yet
no
more
for
me
then
for
Iudas
,
or
thousands
of
reprobates
now
in
hell
.
Indeed
after
faith
,
a
Christian
is
bound
to
beleeve
it
,
as
Paul
did
,
Gal
▪
2.20
.
1
Cor.
15.1
,
2.
I
conceive
therefore
those
holy
men
of
ours
who
have
described
Faith
by
Assurance
,
have
not
so
much
aymed
at
a
description
of
what
Faith
is
in
it selfe
,
as
it
possesseth
us
with
Christ
;
but
of
what
degree
and
extent
it
may
be
,
and
should
be
in
us
;
they
describe
it
therefore
by
the
most
eminent
act
of
it
,
in
full
assurance
:
and
therefore
consult
with
the
Authors
of
this
description
,
and
enquire
of
them
,
Is
there
no
doubting
mixt
with
faith
?
Yes
,
say
they
,
mans
doubtings
sometimes
are
even
unto
a
kind
of
despaire
,
but
then
(
say
they
)
it
should
not
be
thus
.
The
Papists
commend
doubtings
,
and
deny
assurance
,
place
faith
in
a
generall
assent
;
our
champions
that
were
to
wrastle
with
them
,
maintained
it
to
be
a
particular
application
,
(
and
not
onely
a
generall
assent
)
and
that
with
a
ful
assurance
of
perswasion
,
which
being
the
most
eminent
act
of
faith
,
excludes
not
other
inferiour
acts
of
it
,
which
as
they
are
before
it
,
so
may
possesse
the
soule
with
Christ
without
it
.
Although
withall
,
it
is
certaine
,
that
there
is
no
true
faith
,
but
it
hath
some
assurance
of
which
afterward
.
Let
me
now
come
to
the
explication
of
the
description
given
,
where
note
these
five
things
.
-
1.
The
efficient
cause
of
Faith
,
it
is
a
work
of
the
Spirit
.
-
2.
The
subject
,
or
matter
in
which
it
is
seated
,
viz.
the
soule
of
an
humble
sinner
.
-
3.
The
forme
of
it
,
viz.
the
comming
of
the
whole
soule
to
Christ
.
-
4.
The
end
of
it
,
viz.
for
Christ
and
all
his
benefits
.
-
5.
The
speciall
ground
and
means
of
it
,
viz.
the
Call
of
Christ
in
his
Word
.
1.
The
efficient
cause
of
Faith
.
Faith
is
a
gracious
work
of
the
Spirit
of
Christ
,
the
Spirit
therefore
is
the
efficient
cause
or
principall
workman
of
faith
;
the
Spirit
doth
not
beleeve
,
but
causeth
us
to
beleeve
;
t
is
not
principium
quod
,
the
principle
which
doth
beleeve
,
but
principium
quo
,
the
principle
by
which
we
doe
:
the
soules
of
all
the
elect
(
especially
when
humbled
)
are
,
of
all
other
things
,
most
unable
to
beleeve
:
nay
look
as
before
compunction
and
humiliation
,
Satan
held
the
soule
captive
chiefly
by
its
lusts
and
sinnes
;
so
now
when
the
Lord
hath
burnt
those
cords
,
and
broken
those
chaines
,
all
the
powers
of
darknesse
strengthen
themselves
,
and
keep
the
soule
under
mightily
,
by
unbeliefe
;
What
doe
you
tell
me
of
mercy
?
(
saith
the
soule
)
t
is
mercy
which
I
have
continually
resisted
,
desperately
despised
;
why
doe
you
perswade
me
to
beleeve
?
Alas
!
I
cannot
;
t
is
true
,
all
that
which
you
say
is
true
,
if
I
could
beleeve
,
but
I
cannot
see
Christ
,
I
cannot
come
at
Christ
,
I
seek
him
in
the
meanes
,
but
he
forsakes
me
there
,
and
I
am
left
of
God
desolate
:
and
here
beloved
,
the
soule
had
not
formerly
so
many
excuses
for
its
sinne
,
as
now
it
hath
clouds
of
objections
against
beleeving
;
the
Spirit
therefore
takes
fast
hold
of
the
soules
of
all
the
elect
,
drawes
them
unto
Christ
;
and
therefore
it
is
called
the
spirit
of
faith
,
2
Cor.
4.13
.
and
that
by
an
omnipotent
and
irresistable
power
.
Esay
53.1
.
Who
hath
beleeved
?
and
to
whom
is
the
arme
of
the
Lord
revealed
?
that
the
soule
must
and
shall
beleeve
now
.
Compell
them
to
come
in
,
saith
the
Lord
of
the
Supper
,
Luke
14.23
.
This
the
Arminians
will
not
beleeve
,
for
(
say
they
)
the
Question
is
not
,
Whether
we
are
enabled
to
beleeve
by
grace
?
but
,
Whe●her
it
be
after
this
manner
,
and
by
this
meanes
,
viz.
modo
irresistibile
?
Consider
therefore
these
Reasons
,
to
cleare
this
point
.
1.
Whence
doth
our
call
,
and
comming
to
Christ
arise
,
but
from
Gods
immoveable
and
unchangeable
purpose
?
2.
Is
not
Christ
Jesus
bound
by
office
&
promise
to
his
Father
to
bring
in
all
his
lost
scattered
sheep
,
that
so
the
Father
and
he
may
be
glorified
in
them
?
Iohn
10.16
.
Other
sheep
I
have
,
those
I
must
bring
home
,
and
they
shall
heare
my
voice
.
You
that
complaine
you
cannot
beleeve
,
nay
that
you
have
no
heart
to
beleeve
,
the
Lord
must
fetch
you
in
;
and
you
shall
heare
the
Bride-groomes
voice
with
joy
.
3.
Is
not
the
act
of
beleeving
wrought
by
a
creating
power
?
Eph.
1.9
.
Eph.
2.10
.
Esay
57.18
,
19.
I
create
the
fruit
of
the
lips
peace
,
peace
to
him
that
is
near
,
and
a
far
off
:
and
is
not
a
creating
voice
irresistible
,
though
there
be
nothing
for
it
to
work
upon
?
so
though
you
have
no
ability
,
heart
,
head
,
or
strength
to
beleeve
,
yet
the
Lord
will
create
the
fruit
of
the
lips
of
Gods
messengers
Peace
,
Peace
.
4.
Doth
not
the
Lord
let
in
that
infinite
and
surpassing
sweetnesse
of
grace
,
when
he
works
the
soule
to
beleeve
,
standing
in
extreame
need
of
that
grace
,
that
it
cannot
but
come
and
cleave
to
it
?
Psal.
63.2
,
3.
I
long
to
see
thee
,
saith
David
,
for
thy
loving
kindnesse
is
better
then
life
;
is
it
possible
for
a
man
not
to
cleave
to
his
life
?
much
more
to
that
which
is
better
then
life
:
the
light
is
so
cleare
,
it
cannot
but
see
and
wonder
at
grace
,
the
good
is
so
sweet
,
it
cannot
but
tast
and
accept
what
God
so
freely
offers
;
The
violent
take
the
Kingdome
of
heaven
by
force
;
the
Spirit
puts
a
necessity
upon
them
,
and
irresistibly
overpowers
them
,
and
this
is
the
cause
of
it
.
And
is
not
this
matter
of
great
consolation
to
all
those
who
feele
themselves
utterly
unable
to
beleeve
?
you
think
the
Lord
would
give
peace
and
pardon
,
life
and
mercy
,
if
I
could
beleeve
;
oh
consider
the
Lord
hath
undertaken
in
the
Covenant
of
Grace
to
worke
in
all
his
the
condition
of
the
Covenant
,
as
well
as
to
convey
the
good
of
it
.
Ier.
31.31
,
32
,
33
,
34.
He
hath
done
this
for
others
by
an
irresistible
power
,
Heb.
12.1
,
2.
Look
up
to
Jesus
the
author
and
finisher
of
your
faith
,
he
came
out
of
his
Fathers
bosome
not
onely
to
give
life
by
his
death
,
but
to
enable
his
to
eat
and
close
with
him
by
Faith
,
that
they
might
never
dye
,
Iohn
6.50
.
so
that
the
Lord
may
work
it
in
thee
;
it
is
true
also
,
he
may
not
,
yet
it
is
unspeakable
comfort
to
consider
,
that
if
the
Lord
had
put
it
over
unto
thee
to
beleeve
,
it
is
certaine
,
thou
shouldst
never
have
beleeved
,
but
now
the
work
is
put
into
the
hand
of
Christ
;
that
which
is
impossible
to
thee
,
is
possible
,
nay
easie
,
with
him
;
hee
can
comprehend
thee
,
when
thou
canst
not
apprehend
him
:
this
is
exceeding
sweet
when
thy
body
is
sick
▪
and
soule
is
deserted
,
incredible
things
to
be
beleeved
are
propounded
,
an
impossible
work
to
thy
weaknesse
urged
,
upon
paine
of
Gods
sorest
and
most
unappeasable
wrath
;
to
consider
it
is
not
in
me
,
but
in
the
Lords
owne
hand
,
and
it
is
his
office
,
his
glory
to
work
faith
,
and
as
the
Apostle
speakes
,
to
shew
mercy
unto
them
that
are
shut
up
,
not
onely
under
sinne
,
but
also
unbeleefe
;
Rom.
11.32
.
But
why
hath
the
Lord
made
thee
feele
thy
inability
to
beleeve
?
truly
the
end
of
our
wants
is
not
to
make
us
sin
and
shift
for
our selves
,
but
to
aske
and
seek
for
supply
,
and
the
end
of
the
continuance
of
those
wants
is
,
that
we
should
continue
to
aske
and
seek
.
And
dost
thou
thinke
thou
shalt
seek
to
the
Lord
by
his
owne
hand
to
create
faith
and
fetch
thee
in
,
and
will
not
the
Lord
take
his
time
to
work
it
?
He
that
beleeves
,
saith
the
Apostle
,
Rom.
10.11
.
shall
not
bee
ashamed
;
why
so
?
because
the
Lord
,
saith
he
,
who
is
over
all
,
is
rich
unto
all
that
call
upon
him
,
verse
12.
If
thou
hast
not
a
heart
shut
up
from
asking
of
it
;
the
Lord
who
hath
power
,
hath
not
a
heart
shut
up
towards
thee
from
working
it
.
But
withall
be
thankfull
exceedingly
,
all
you
whose
hearts
the
Lord
hath
drawne
and
overcome
;
he
came
to
his
owne
people
the
Jewes
,
and
would
oft
have
gathered
them
,
but
they
would
not
,
and
therefore
he
forsook
them
,
and
left
their
habitations
desolate
;
oh
how
oft
would
the
Lord
have
gathered
you
,
and
you
would
not
!
yet
the
Lord
hath
not
forsaken
you
,
but
called
you
in
whether
you
would
or
no
;
the
Lord
hath
taken
many
a
man
at
his
first
word
,
and
left
him
at
the
first
repulse
,
shaken
off
the
dust
of
his
feet
against
him
presently
,
Mat.
10.14
.
without
any
more
intreaties
to
accept
of
him
;
yet
though
thou
hast
not
only
refused
,
but
even
crucified
the
Sonne
of
God
,
yet
hee
hath
not
been
driven
from
thee
,
but
his
bowels
have
been
oft
kindled
together
,
when
he
hath
been
ready
to
give
thee
up
:
when
thou
hast
been
under
the
hedges
,
and
in
the
high-wayes
that
lead
to
death
,
&
didst
never
think
of
him
,
nor
didst
desire
him
,
yet
hee
hath
compelled
thee
to
come
in
;
hee
hath
made
thee
feel
su●h
an
extream
need
of
him
,
and
made
himselfe
so
exceeding
sweet
,
that
thou
hast
not
been
able
to
resist
his
love
,
but
to
cry
out
,
Lord
thou
hast
overcome
me
with
mercy
,
I
am
not
able
to
resist
any
more
;
nay
which
is
more
wonderfull
,
when
thou
hast
been
gathered
,
and
gone
from
him
,
and
lost
thy selfe
and
him
also
againe
,
and
it
may
be
hast
bin
offended
at
him
;
yet
he
hath
gone
before
thee
into
Galilee
,
and
gathered
thee
up
when
thou
hast
been
as
water
spilt
upon
the
ground
;
what
should
be
the
cause
of
this
,
but
only
this
?
the
work
of
faith
lies
upon
him
,
both
to
begin
and
finish
;
he
must
gather
in
all
his
lost
sheep
,
and
therefore
hee
hath
put
forth
an
irresistible
power
of
his
Spirit
upon
thy
heart
,
which
must
carry
thee
captive
after
him
.
I
am
afraid
my
faith
hath
been
rather
presumption
,
If
you
are
wrapt
up
in
Gods
Covenant
,
Whosoever
will
,
let
him
take
of
the
water
of
life
.
Dost
thou
thirst
after
Christ
?
then
read
Esay
55.1
,
〈…〉
Iohn
7.37
.
If
any
man
thirst
,
let
him
come
unto
me
and
drink
.
When
Christ
saw
their
faith
▪
Mat.
9.1
,
2.
what
said
he
?
Sonne
,
be
of
good
cheere
,
thy
sinnes
be
forgiven
,
the
word
signifies
,
be
confident
.
It
is
no
presumption
to
beleeve
pardon
of
sinnes
now
thou
art
come
unto
me
,
not
onely
for
the
healing
of
thy
body
,
but
especially
for
pardon
of
sinne
.
It
is
the
great
sin
of
many
Saints
,
when
they
doe
thirst
,
and
beleeve
,
and
come
to
Christ
,
and
so
are
under
the
promise
of
grace
;
yet
they
think
it
presumption
now
to
believe
and
take
possession
of
all
those
treasures
that
be
in
Christ
,
but
look
that
the
Lord
should
first
make
them
feele
,
and
then
they
will
beleeve
;
whereas
faith
should
now
receive
and
drinke
in
abundantly
of
the
fulnesse
of
Christ
:
shall
it
be
accounted
presumption
for
any
man
to
eat
his
owne
bread
,
and
drink
his
owne
drink
,
and
put
on
his
owne
cloathes
?
the
promise
makes
Christ
and
all
his
benefits
your
owne
,
therefore
it
is
no
presumption
to
apply
them
.
obedience
of
Faith
,
Iohn
6.38
.
For
what
was
the
ground
on
which
those
3000
beleeved
?
Acts
2.38
,
39.
&c.
Peter
said
,
Repent
that
you
may
receive
remission
of
sinnes
;
now
what
followes
?
they
that
gladly
received
the
word
,
were
baptized
:
Oh
that
word
,
repent
,
i.
e.
as
Beza
expounds
it
,
return
to
God
and
come
in
,
was
a
most
sweet
word
to
them
,
and
therefore
they
received
it
;
this
was
no
presumption
,
either
for
Peter
to
exhort
them
to
repent
,
or
for
them
to
take
the
Lord
(
as
that
godly
man
said
)
at
his
first
word
.
I
know
there
is
a
subjection
to
the
Gospell
arising
only
from
slavish
fear
and
carnall
hopes
,
Psal.
66.3
.
Psal.
18.44
.
this
may
bee
in
presumptuous
reprobates
,
but
there
is
a
subjection
arising
from
the
sense
of
the
sweetnesse
and
exceeding
goodnesse
of
Gods
call
and
promise
,
Psal.
110.2
,
3.
As
a
woman
that
is
overcome
with
the
words
of
her
loving
suitor
,
the
man
is
precious
,
and
hence
his
words
are
very
sweet
,
and
overcome
her
heart
to
think
,
why
should
such
a
one
as
I
be
lookt
upon
,
by
one
of
such
a
place
?
it
is
no
presumption
now
,
but
duty
to
give
her
consent
:
so
it
is
here
;
when
the
Lord
is
precious
and
his
words
[
oh
accept
me
,
oh
come
to
me
]
are
exceeding
sweet
;
and
hereupon
out
of
obedience
gladly
yeelds
up
it selfe
to
the
Lord
,
takes
possession
of
the
Lord
,
this
is
no
more
presumption
,
then
to
sanctifie
a
Sabbath
,
or
to
pray
,
or
heare
the
word
,
because
the
Lords
commands
are
herein
very
sweet
.
If
Repentance
accompanies
Faith
,
loving
him
much
,
because
much
was
forgiven
;
who
though
shee
was
accounted
a
presumptuous
woman
by
Simon
,
and
Christ
himselfe
suffered
in
his
thoughts
,
for
suffering
of
her
to
come
so
neare
unto
him
;
yet
the
Lord
himselfe
cleares
her
herein
,
and
justifies
her
before
God
and
men
:
many
a
poor
beleever
thinks
,
if
I
should
beleeve
,
I
should
but
presume
,
and
spin
a
spiders
web
of
Faith
out
of
my
owne
bowels
:
and
hence
you
shall
observe
,
this
not
beleeving
stops
up
the
work
of
repentance
,
mourning
and
love
,
and
all
chearfull
obedience
in
them
;
and
on
the
contrary
,
if
they
did
beleeve
,
it
would
be
with
them
as
themselves
think
many
times
,
if
I
knew
the
Lord
was
mine
,
and
my
sins
pardoned
,
oh
how
should
I
then
blesse
him
,
and
love
him
,
and
wonder
at
him
!
how
would
this
break
my
heart
before
him
!
&c.
now
I
say
,
let
all
the
world
judg
,
if
that
which
thou
thinkest
would
be
presumption
,
be
not
rebellion
,
because
it
makes
thee
worse
;
and
stops
up
the
Spirit
of
grace
in
thee
.
Whereas
that
Faith
which
lets
out
those
blessed
springs
of
sorrow
,
love
,
thankfulnesse
,
humblenesse
,
&c.
what
can
it
bee
else
but
such
a
saving
faith
as
is
wrought
by
the
Spirit
,
because
it
lets
in
the
Spirit
more
abundantly
into
a
dry
and
desolate
heart
?
2.
The
subject
or
matter
of
Faith
.
This
is
the
second
thing
in
the
description
of
Faith
,
the
soule
of
an
humbled
sinner
is
the
subject
or
matter
of
Faith
.
I
doe
not
meane
the
matter
out
of
which
Faith
is
wrought
,
(
for
there
is
nothing
in
man
out
of
which
the
Spirit
begets
it
)
but
that
wherein
Faith
is
seated
;
I
meane
also
the
habit
of
Faith
,
not
the
principle
of
it
;
for
that
is
out
of
man
in
the
Lord
Jesus
,
who
is
therefore
called
our
hope
,
as
wel
as
our
strength
;
the
soule
therefore
is
the
subject
of
Faith
,
called
the
heart
,
Rom.
10.9
.
compared
with
Mat.
6.21
.
for
we
cannot
goe
or
come
to
Christ
in
this
life
with
our
bodies
,
we
are
here
absent
from
the
Lord
,
2
Cor.
5.
but
the
soule
can
goe
to
him
,
the
heart
can
bee
with
him
,
as
the
eye
can
see
a
1000
miles
off
,
and
receive
the
species
or
image
of
the
things
it
sees
into
it
,
so
the
soule
inlightned
by
faith
,
can
see
Christ
a
farre
off
,
it
can
long
for
,
choose
,
and
rest
upon
the
Lord
of
life
,
and
receive
the
lively
image
of
Christs
glory
in
it
;
2
Cor.
3.
ult.
If
Christ
were
present
upon
earth
,
the
soule
(
not
the
body
)
onely
could
truly
receive
him
;
Christ
comes
to
his
elect
only
by
his
Spirit
,
and
hence
our
spirits
only
are
fit
to
receive
him
and
close
with
him
;
thousands
heare
Christ
outwardly
,
that
inwardly
are
deafe
to
all
Gods
calls
,
their
spirits
see
not
,
tast
not
,
feel
not
;
it
is
therefore
the
soule
that
is
the
subject
of
Faith
:
and
I
say
it
is
an
humbled
empty
soule
which
is
the
subject
;
for
a
full
,
proud
,
nbroken
spirit
cannot
,
nay
will
not
receive
Christ
,
as
wee
have
proved
;
and
therefore
Luke
14.
the
servant
is
commanded
to
bid
the
poore
,
halt
,
and
blind
,
and
lame
,
to
come
in
;
they
would
not
make
excuses
as
others
did
:
they
that
were
stung
to
death
with
fiery
Serpents
,
were
the
only
men
that
the
brasen
Serpent
was
lifted
up
for
them
to
look
upon
,
and
so
be
healed
,
Iohn
3.14
.
and
therefore
the
promise
doth
not
run
,
If
any
man
have
wisdome
let
him
aske
it
,
but
if
any
man
want
wisdom
,
Iames
1.5
.
so
if
any
man
want
light
,
life
,
want
peace
,
pardon
,
want
Christ
and
his
Spirit
,
let
them
aske
and
the
Lord
will
give
,
away
with
your
mony
if
you
come
to
these
waters
to
buy
,
and
take
freely
;
If
any
man
would
be
wise
,
let
him
be
a
foole
,
(
saith
the
blessed
Apostle
)
an
empty
nothing
;
a
soule
in
a
perishing
,
helplesse
,
hopelesse
condition
,
is
the
subject
of
faith
;
such
only
feele
their
need
of
Christ
,
are
glad
at
the
offer
of
Christ
,
and
therefore
such
only
can
and
will
receive
Christ
,
and
come
unto
Christ
by
faith
:
and
truly
if
we
had
but
hearts
,
the
consideration
of
this
might
be
ground
of
great
comfort
&
confidence
unto
all
Gods
people
,
whose
soules
come
unto
Jesus
Christ
;
for
that
which
was
in
Thomas
,
Iohn
21.
is
in
all
men
naturally
,
if
we
could
see
Christ
with
our
eyes
,
and
feel
him
with
our
hands
,
and
embrace
him
(
as
Mary
did
)
with
our
arms
,
if
we
could
heare
himselfe
speake
,
we
could
then
beleeve
;
as
they
said
,
if
he
will
come
from
the
Crosse
,
so
we
say
,
if
he
will
come
downe
from
heaven
thus
unto
us
,
we
will
then
beleeve
;
if
we
want
this
we
fear
we
may
be
at
last
deceived
,
because
we
want
sense
,
and
cannot
come
to
close
with
our
eyes
and
hands
the
objects
of
our
faith
;
but
oh
consider
this
point
,
we
are
made
partakers
of
Christs
life
,
whom
though
you
see
not
,
yet
beleeving
you
rejoice
:
How
,
Christ
comes
to
you
in
his
Word
and
Covenant
of
Grace
,
the
Word
,
they
received
Christ
.
Ioh.
15.7
.
If
my
words
abide
in
you
,
i.
e.
if
I
abide
in
you
by
my
words
,
you
shall
be
fruitfull
.
By
the
Word
let
thine
eye
pitch
upon
the
person
;
doe
not
onely
account
the
Promise
true
,
but
with
Sarah
,
3.
The
forme
of
Faith
.
This
is
the
third
thing
in
the
description
of
Faith
;
the
comming
of
the
whole
soule
out
of
it selfe
unto
Christ
,
is
the
forme
of
Faith
,
and
that
wherein
the
life
and
essence
of
it
consists
,
and
which
doth
difference
it
from
all
other
graces
of
the
Spirit
.
The
first
act
of
Faith
,
as
it
unites
us
to
Christ
,
is
not
assurance
that
he
is
mine
,
but
a
comming
to
him
with
assurance
,
that
hereby
he
is
become
mine
.
Come
unto
the
waters
,
and
so
buy
wine
and
milke
,
i.
e.
now
make
them
your
owne
.
weary
and
heavy
laden
shall
not
have
rest
,
unlesse
they
come
to
Christ
for
it
.
Faith
doth
nothing
for
life
,
(
for
that
is
the
Law
of
Works
)
it
onely
receives
him
who
hath
done
all
for
it
,
it
comes
out
of
all
it
hath
or
doth
,
(
like
Abraham
,
that
left
his
servants
behind
him
,
when
he
went
up
to
God
in
the
mount
)
unto
Christ
for
life
.
Conceive
it
thus
;
Adam
had
a
principle
&
stock
of
life
in
himselfe
,
in
his
owne
hand
,
and
therefore
was
to
live
by
this
,
to
live
of
himselfe
,
and
from
himselfe
,
and
therefore
had
no
need
nor
use
of
faith
;
he
lived
by
the
law
of
works
,
which
the
Apostle
sets
in
a
direct
opposition
to
the
Law
of
Faith
;
but
Adam
being
now
falne
,
hath
lost
his
life
,
and
became
not
like
the
man
that
fell
among
theeves
betwixt
Jerusalem
and
Jericho
,
stript
,
wounded
,
and
halfe
dead
,
but
wholly
dead
,
Ephes.
2.1
.
so
that
let
any
man
seeke
life
from
himselfe
,
its
impossible
he
should
live
:
for
if
there
had
been
a
Law
that
could
have
given
life
,
our
righteousnesse
should
have
been
thereby
,
Gal.
3.21
.
Hence
it
followes
,
if
any
man
will
have
life
,
he
must
goe
out
of
himselfe
unto
another
,
viz.
the
Lord
of
life
for
it
,
Iohn
5.40
.
Iohn
6.27
,
28
,
29.
Now
observe
it
,
this
very
comming
,
this
very
motion
of
the
soule
to
Christ
,
(
a
grace
which
Adam
neither
had
,
nor
had
power
to
use
)
is
Faith
;
the
Spirit
of
Christ
moving
or
drawing
the
soule
,
the
soul
is
thence
moved
,
and
so
comes
to
Christ
,
Iohn
6.64
,
65.
The
soule
by
sinne
is
averted
from
God
,
and
turns
his
back
upon
God
;
the
turning
or
comming
of
the
soule
(
not
unto
duties
of
holinesse
,
for
that
is
obedience
properly
,
but
)
unto
God
in
Christ
againe
,
is
properly
and
formally
Faith
.
All
evill
is
in
mans
selfe
,
and
from
himselfe
;
all
mans
good
is
in
Christ
,
and
from
Christ
.
The
soules
of
all
Gods
elect
,
seeing
these
things
,
forsake
and
renounce
themselves
,
in
whom
and
for
whom
is
all
th●ir
evill
,
and
come
unto
Christ
,
in
whom
and
from
whom
is
all
their
good
.
This
motion
of
the
soule
betweene
these
extreames
,
through
that
vast
and
infinite
distance
that
is
betweene
a
sinfull
wretched
man
,
and
a
blessed
Saviour
,
is
faith
;
for
by
faith
principally
we
passe
from
death
to
life
,
Iohn
5.24
.
The
soule
of
a
poore
sinner
wounded
and
humbled
,
sometime
knowes
not
Christ
,
and
then
cryes
out
as
those
,
Act.
2.37
.
What
shall
I
doe
?
Whither
shall
I
go
?
sometimes
dares
not
,
sometimes
cannot
,
it
hath
no
heart
to
stir
or
come
;
it
therefore
looks
up
,
and
longs
,
and
goes
unto
the
Lord
to
draw
it
,
like
poore
Ephraim
,
Ier.
31.18
.
Oh
turne
me
Lord
,
and
then
I
shall
be
turned
.
Lam.
5.21
.
and
this
is
the
lowest
and
least
degree
of
faith
.
But
at
some
other
time
,
the
soule
mourning
for
want
of
the
Lord
,
the
Lord
comes
unto
it
with
great
clearnesse
,
glory
,
and
sweetnesse
of
grace
and
peace
;
&
hence
the
soule
cannot
but
come
and
close
with
him
,
and
cry
Rabboni
,
and
say
,
Oh
Lord
,
is
it
thy
good
pleasure
to
have
respect
to
such
a
clod
of
earth
,
to
tender
such
riches
of
grace
to
one
so
unworthy
,
and
to
bid
,
nay
to
beseech
me
to
come
and
take
?
Lord
behold
I
come
:
This
is
faith
.
Would
you
have
proofe
of
it
?
Consider
therefore
these
particulars
.
1.
Consider
these
Scriptures
:
Iohn
6.35
.
I
am
the
bread
of
life
,
he
that
commeth
to
me
shall
never
hunger
,
and
he
that
beleeveth
in
me
shall
never
thirst
.
Where
you
see
comming
to
Christ
and
beleeving
in
Christ
are
all
one
.
So
Iohn
7.37
.
In
the
last
day
of
the
feast
the
Lord
Christ
cryrs
out
with
much
vehemencie
,
If
any
man
thirst
,
let
him
come
to
me
and
drink
.
Now
in
the
next
ver.
38.
our
Saviour
expounds
this
comming
;
for
,
saith
he
,
He
that
beleeveth
on
me
,
out
of
his
belly
,
&c.
So
to
come
to
Christ
,
as
upon
this
to
drink
in
of
Christs
fulnesse
,
is
beleeving
in
Christ
.
So
Heb.
11.6
.
the
Apostle
saith
,
Without
faith
it
is
impossible
to
please
God
;
and
then
in
rendring
the
reason
of
this
,
explaines
what
he
meant
by
faith
,
viz.
to
be
our
comming
unto
God
,
upon
a
double
testimony
,
beleeving
f●●st
that
he
is
,
secondly
,
that
he
is
a
rewarder
of
them
that
seek
him
diligently
:
or
(
which
is
all
one
)
who
doe
come
unto
him
.
So
Iohn
1.12
.
So
many
as
received
him
,
(
which
is
all
one
with
comming
)
he
adopted
them
as
sons
,
even
to
them
that
beleeve
in
his
Name
.
And
hence
we
shall
observe
,
that
the
Scripture
doth
not
attribute
our
righteousnesse
and
life
to
our
beleeving
of
Christ
,
but
to
our
beleeving
on
Christ
in
Christ
,
(
a
phrase
peculiar
to
heavenly
language
,
&
therefore
not
found
in
any
Humane
Writer
)
because
it
is
not
the
bare
beleeving
of
a
testimony
that
save
thus
,
unlesse
we
so
beleeve
it
,
as
to
beleeve
in
Christ
,
which
cannot
be
but
by
comming
to
him
,
and
as
it
were
in
him
,
or
into
him
,
our
union
with
Christ
being
made
compleat
hereby
.
2.
That
upon
which
the
Lord
promiseth
life
,
and
salvation
,
and
mercy
,
cannot
be
works
,
but
faith
,
Gal.
3.21
.
Heb.
11.6
.
but
throughout
all
the
Old
and
New
Testament
,
the
Lord
promiseth
life
and
salvation
to
commers
,
or
to
them
that
returne
,
Ier.
3.12
.
Ezek.
33
,
10.
Ioel
2.12
,
13.
Heb.
7.25
.
Iohn
5.40
.
3.
If
unbeliefe
be
nothing
else
but
a
departing
from
God
,
faith
can
be
nothing
else
but
a
comming
unto
God
,
but
that
is
the
nature
of
unbeliefe
,
Heb.
3.12
.
Heb.
10.38
.
Iohn
6.64
,
65
,
66
,
68
,
69.
Iohn
12.37
,
38
,
39
,
40.
The
Lords
great
plot
is
to
gather
all
his
elect
under
the
wings
of
Christ
,
Mat.
23.37
.
Eph.
1.9
,
10.
and
therefore
calls
them
to
come
under
them
by
the
voice
of
the
Gospel
.
The
comming
under
them
therefore
can
be
nothing
else
but
faith
,
the
proper
obedience
to
the
Gospel
,
as
works
are
unto
the
voice
of
the
Law
.
Thus
faith
is
the
comming
of
the
soule
to
Christ
.
But
you
will
say
,
Did
not
many
come
to
Christ
that
were
never
saved
by
him
?
Yes
,
many
came
to
him
with
their
bodily
presence
,
that
were
excluded
from
him
,
Iohn
6.36
.
But
you
will
say
,
Doe
not
many
mens
soules
come
,
are
not
many
mens
hearts
moving
towards
Christ
,
and
yet
excluded
from
Christ
?
doe
not
many
cry
Lord
,
Lord
?
are
not
many
inlightned
and
tast
of
this
heavenly
gift
,
and
yet
fall
away
?
I
confesse
t
is
very
true
;
and
therefore
it
is
set
downe
in
this
description
of
Faith
,
that
it
is
the
comming
of
the
whole
soule
unto
Christ
.
Never
did
any
yet
come
to
Christ
and
receive
him
with
their
whole
souls
,
with
all
their
hearts
,
but
they
had
fruition
of
him
,
and
blessednesse
by
him
;
faith
therefore
is
not
the
coming
of
the
soul
,
but
the
coming
of
the
whole
soul
unto
Jesus
Christ
:
and
this
you
may
be
establisht
in
upon
these
grounds
.
1.
The
Scripture
expresly
calls
for
this
,
Prov.
3.5
.
Trust
in
the
Lord
with
all
thy
heart
,
Act.
8.37
.
If
thou
believest
with
all
thy
heart
thou
shalt
be
saved
,
Ioel
,
3.13
.
Turn
unto
the
Lord
with
all
your
hearts
,
Ier.
29.13
.
You
shall
finde
the
Lord
when
you
seek
him
with
your
whole
hearts
.
As
when
we
have
a
great
gift
to
bestow
,
and
we
ask
a
poor
man
to
whom
we
intend
to
give
it
,
whether
he
wil
accept
of
it
or
no
?
Yes
,
saith
he
,
with
all
my
heart
;
so
t
is
here
,
the
Lord
askes
those
he
intends
to
bestow
his
Son
upon
,
and
saith
to
them
,
You
have
lived
thus
long
without
him
,
and
thus
long
abused
him
,
will
you
now
have
him
,
and
accept
of
him
?
Yes
Lord
,
with
all
my
heart
;
This
is
all
the
Lord
requires
.
Doth
the
Lord
require
no
more
of
me
,
but
to
come
?
Lord
,
this
voice
is
most
sweet
to
me
,
I
come
,
with
all
my
heart
I
come
.
2.
Because
Christ
is
worthy
of
the
whole
heart
;
all
must
be
sold
away
to
buy
this
field
,
this
treasure
,
Mat.
13.44
.
He
that
loveth
father
or
mother
more
then
me
,
is
not
worthy
of
me
.
A
filthy
lust
,
a
base
harlot
hath
had
thy
whole
heart
,
and
dost
thou
think
the
Lord
Christ
will
have
it
divided
?
is
not
one
heart
too
little
for
him
?
are
not
ten
thousand
souls
too
few
to
embrace
him
,
or
cleave
to
him
?
3.
Because
without
this
your
comming
to
him
is
but
faigned
.
Ier.
3.10
.
They
return
to
me
not
with
their
whole
heart
,
but
faignedly
.
To
cleave
to
Christ
and
a
lust
,
to
Christ
and
a
proud
heart
,
cannot
be
unfaigned
faith
;
to
goe
to
your
lusts
in
time
of
peace
,
and
fly
to
Christ
in
times
of
extremity
,
is
damnable
hypocrisie
.
When
conscience
troubles
you
,
you
then
goe
to
Christ
to
ease
you
;
and
when
your
unruly
wills
and
lusts
trouble
you
,
you
goe
to
the
world
to
ease
you
,
and
so
your
hearts
are
divided
,
and
you
come
not
wholly
and
onely
unto
Christ
for
rest
.
Beleeve
it
,
it
is
such
a
faith
by
which
you
may
as
Samuel
did
on
Sauls
garment
,
take
hold
of
him
,
but
the
Lord
will
never
take
hold
of
you
.
Set
a
branch
in
the
stock
,
if
it
stayes
loosely
in
it
,
and
is
not
set
very
neare
to
it
,
it
will
wither
in
time
;
and
this
is
the
great
cause
of
withering
Christians
,
and
of
so
many
Apostates
in
these
evill
times
.
Those
that
came
to
Christ
,
Iohn
6.
and
followed
him
for
a
time
,
but
afterward
fell
away
,
v●●se
66.
what
was
the
reason
of
their
fall
?
viz.
when
they
were
offended
at
Christ
,
they
knew
whither
to
goe
from
Christ
;
but
what
saith
Peter
?
Lord
,
Whither
should
we
goe
?
ver.
68.
If
you
lay
the
pipes
that
are
to
convey
water
from
a
full
fountaine
,
but
one
foot
or
one
inch
short
of
it
,
there
cannot
be
any
water
derived
from
thence
.
Oh
beloved
,
what
is
the
reason
that
many
a
mans
faith
doth
him
no
good
,
derives
no
life
,
spirit
,
blood
,
efficacy
,
peace
,
power
from
the
Lord
Jesus
?
is
it
because
Christ
is
a
dry
Christ
,
and
unwilling
to
communicate
?
No
,
no
,
the
wound
is
in
their
faith
,
that
pipe
is
laid
but
halfe
way
to
him
,
they
fall
one
foot
short
of
him
,
their
soules
come
,
but
their
whole
soules
doe
not
come
to
him
,
and
hence
they
never
reach
Christ
,
they
lye
not
in
Christ
,
and
therefore
receive
not
from
Christ
.
Christ
is
precious
,
(
here
their
soule
comes
)
but
not
exceeding
precious
,
preciousnesse
it selfe
,
as
the
word
is
,
1
Pet.
2.7
.
(
here
the
whole
soule
doth
not
come
)
they
cleave
to
Christ
,
and
rest
upon
Christ
,
(
here
their
soules
come
)
but
they
cleave
not
to
Christ
onely
,
4.
If
the
whole
soule
by
unbeliefe
departs
from
God
,
then
the
whole
soule
must
return
and
come
again
unto
God
.
5.
If
the
want
of
this
be
the
great
cause
why
men
are
rejected
of
God
,
then
the
whole
soule
must
returne
to
him
:
but
this
is
the
cause
why
all
men
under
the
meanes
are
rejected
of
God
.
Israel
would
none
of
me
,
i.
e.
would
not
be
content
alone
with
me
,
would
not
take
quiet
contentment
in
me
,
(
as
the
Hebrew
word
signifies
)
the
Lord
was
not
good
enough
for
them
;
but
their
hearts
went
out
from
him
to
other
things
,
&
therefore
the
Lord
gave
them
up
to
their
own
hearts
lust
,
and
they
walked
in
their
owne
counsels
.
The
woman
that
forsakes
the
guide
of
her
youth
,
and
sets
her
heart
as
much
upon
other
men
as
her
husband
,
is
an
Adulteresse
,
for
which
onely
shee
shall
have
a
bill
of
divorce
.
6.
Because
as
the
Gospel
first
reveales
Christ
to
the
mind
,
and
then
offers
him
to
the
will
;
so
Faith
which
runs
parallel
with
the
Gospel
,
first
sees
Christ
,
(
there
the
mind
,
one
part
of
the
soule
,
goes
out
)
then
receives
Christ
gladly
,
(
there
the
other
part
,
the
will
,
goes
out
)
and
so
the
whole
soule
comes
to
Christ
.
The
Gospel
comes
to
all
the
elect
,
first
,
in
great
clearnesse
and
evidence
of
the
truth
of
it
,
1
Thes.
1.5
.
to
which
the
understanding
assents
,
and
is
perswaded
of
;
secondly
,
in
great
grace
and
goodnesse
,
surpassing
beauty
and
sweetnesse
,
Lam.
3.24
.
with
which
the
will
is
drawn
,
and
so
the
whole
soule
comes
unto
Christ
:
for
the
Gospell
is
not
onely
true
,
but
glad
tidings
to
all
the
elect
,
especiall
when
humbled
at
Gods
feet
,
1
Tim.
1.15
.
in
whom
,
saith
the
Apostle
,
Eph.
1.12
,
13.
you
beleeved
,
after
that
yee
heard
the
word
of
truth
,
(
there
is
the
object
of
the
understanding
)
the
Gospel
of
your
salvation
,
(
there
is
the
goodnesse
of
it
,
the
object
of
the
will
)
so
that
the
whole
soule
is
drawne
to
Christ
in
the
work
of
faith
.
Hee
that
understands
how
liberum
arbitrium
may
be
in
two
faculties
,
must
not
wonder
,
if
one
grace
be
seated
in
both
faculties
of
understanding
and
will
;
no
grace
can
bee
compleatly
seated
in
divers
faculties
,
but
gradually
and
imperfectly
it
may
;
the
work
of
faith
is
not
compleat
,
when
the
understanding
is
opened
onely
to
see
and
wonder
at
the
mysterie
of
mercy
in
the
Gospel
;
but
when
the
will
adheres
and
claspes
about
that
infinite
and
surpassing
good
it
sees
;
then
it
is
perfected
and
not
before
,
Iohn
6.40
.
And
this
is
the
reason
why
saving
Faith
(
as
it
is
called
)
doth
not
look
only
to
a
bare
testimony
and
assent
unto
it
,
as
humane
faith
doth
;
because
in
the
Gospell
not
only
divine
truth
is
propounded
to
the
mind
to
assent
unto
;
but
an
infinite
and
eternall
good
is
offered
to
the
heart
and
will
of
man
to
embrace
,
and
thence
it
is
that
it
is
not
sufficient
for
a
christian
to
beleeve
God
or
to
beleeve
Christ
,
but
he
must
also
believe
in
him
,
or
else
he
cannot
be
saved
;
the
object
of
believing
of
him
being
verum
,
or
truth
;
the
object
of
the
second
,
bonum
,
or
good
:
take
heed
therefore
a
poore
lost
sinner
,
undone
in
its
owne
eyes
for
ever
,
not
knowing
what
to
doe
,
unlesse
it
be
to
lye
downe
,
and
lye
still
at
Gods
feet
as
worthy
of
nothing
but
hell
;
what
doth
the
Lord
now
doe
?
the
Lord
Christ
by
his
Gospell
first
lets
in
a
new
light
,
and
it
sees
the
Lord
Jesus
there
bleeding
before
its
eyes
,
and
held
forth
as
a
propitiation
to
all
that
believe
,
to
all
that
come
to
him
;
the
mind
sees
this
mystery
,
this
exceeding
rich
grace
and
free
mercy
,
and
thinks
happy
are
they
that
share
in
this
mercy
,
but
will
the
Lord
look
upon
such
a
nothing
as
I
?
can
such
infinite
treasures
be
my
portion
?
the
Lord
therefore
calls
and
bids
him
come
away
and
enter
into
the
possession
of
it
:
Thy
sins
indeed
are
great
,
saith
the
Lord
,
yet
remember
blood-thirsty
Manasseh
,
persecuting
Paul
was
pardoned
;
nay
remember
my
grace
is
free
,
for
whose
sake
I
invite
thee
;
I
beseech
thee
to
come
in
,
thy
wants
indeed
are
many
,
yet
remember
that
thou
hast
therefore
the
more
need
and
more
cause
to
come
,
and
that
it
is
I
that
have
made
thee
empty
and
poore
on
purpose
,
that
thou
mightest
come
:
it
is
true
,
I
have
an
eternall
purpose
to
exclude
many
thousands
from
mercy
,
yet
my
purpose
is
unchangeable
,
never
to
cast
off
any
that
doe
come
for
it
;
I
never
did
it
yet
,
I
will
not
doe
it
unto
thee
,
if
thou
dost
come
:
it
is
true
,
many
may
presume
,
yet
it
is
no
presumption
,
but
duty
to
obey
my
great
command
;
and
it
is
the
greatest
sin
that
ever
thou
didst
,
or
canst
commit
,
now
to
reject
it
,
and
refuse
this
grace
;
come
therefore
poore
,
weary
,
lost
,
undone
creature
.
Hereupon
the
heart
and
will
come
,
and
rest
,
and
roll
themselves
upon
these
bowels
,
and
there
rest
;
thus
the
whole
soule
comes
,
and
this
I
say
againe
is
Faith
.
Iust
as
it
is
with
the
loadstone
drawing
the
iron
,
who
would
think
that
iron
should
be
drawn
by
it
?
but
there
is
a
secret
vertue
comming
from
the
stone
which
drawes
it
,
and
so
it
comes
and
is
united
to
it
;
so
who
would
think
that
ever
such
an
iron
,
heavy
,
earthy
heart
should
be
drawne
unto
Christ
?
yet
the
Lord
lets
out
a
secret
vertue
of
truth
and
sweetnesse
from
himselfe
,
which
drawes
the
soule
to
Christ
,
and
so
it
comes
.
May
not
the
consideration
of
this
be
of
great
consolation
to
those
that
want
assurance
,
and
therefore
thinke
they
have
no
faith
?
oh
remember
that
if
thou
commest
unto
Christ
,
as
that
poor
woman
of
Canaan
,
she
had
no
assurance
she
should
be
helped
of
Christ
,
nay
Christ
tells
her
to
her
teeth
,
that
he
would
not
cast
childrens
bread
to
such
dogs
,
yet
she
came
to
him
,
and
looked
up
to
free
mercy
,
and
claspt
about
him
and
would
not
away
;
you
will
say
,
Was
this
faith
?
yes
,
our
Saviour
himselfe
professeth
it
before
men
and
Angels
,
Oh
woman
,
great
is
thy
faith
,
Mat.
15.28
.
So
I
say
unto
all
you
poor
creatures
whom
the
Lord
hath
humbled
,
and
made
vile
in
our
own
eyes
,
unworthy
of
childrens
bread
as
dogs
;
yet
you
look
up
unto
,
and
rest
upon
mercy
wi●h
your
whole
heart
;
this
is
precious
faith
in
the
account
of
Christ
.
lest
there
being
a
promise
left
us
of
entring
into
his
rest
,
any
of
you
fall
short
of
it
;
for
(
saith
he
)
we
that
have
beleeved
doe
enter
into
rest
,
verse
3.
so
say
I
to
you
;
of
all
delusions
,
fear
this
,
lest
when
you
come
to
Christ
,
and
rest
upon
Christ
for
life
and
salvation
,
that
you
rest
not
in
Christ
:
I
tell
you
,
saith
Christ
to
those
that
came
to
him
,
and
were
constant
followers
of
him
,
Iohn
6.53
.
except
you
eat
the
flesh
and
drinke
the
blood
of
the
Sonne
of
God
,
you
have
no
life
in
you
;
what
is
this
eating
and
drinking
?
verily
,
sipping
and
tasting
is
not
properly
eating
and
drinking
,
tasting
your
meat
will
not
satisfie
you
,
and
therefore
will
not
nourish
life
in
you
;
to
eat
and
drink
Christ
is
so
to
receive
him
,
as
to
satiate
and
satisfy
the
soul
with
him
:
to
quench
all
your
desires
,
your
hungring
and
thirsting
in
him
;
untill
thy
soule
saith
,
as
he
said
in
another
case
,
it
is
enough
that
Joseph
lives
,
so
Lord
I
have
enough
now
I
have
this
love
,
this
grace
of
Christ
to
be
my
portion
;
now
you
rest
in
Christ
.
For
if
there
be
some
great
good
a
man
enjoyes
,
if
there
bee
any
good
wanting
in
it
,
it
is
not
possible
that
his
whole
heart
should
be
set
upon
it
:
Ex.
gr
.
a
man
hath
food
,
but
if
hee
wants
clothes
,
and
his
bread
will
not
cloath
him
,
his
whole
heart
will
not
be
set
upon
his
food
,
but
upon
that
which
may
cloath
him
also
:
so
on
the
contrary
if
there
bee
an
eminent
good
,
wherein
he
finds
all
in
one
,
no
good
out
of
it
,
that
is
wanting
in
it
;
it
is
certain
that
the
whole
soule
is
carried
after
this
good
:
so
it
is
here
,
when
the
soule
so
comes
to
Christ
,
as
that
it
comes
for
all
good
to
him
,
and
so
finds
all
good
in
him
,
that
he
now
only
supports
the
sinking
soule
,
verily
the
whole
soule
is
now
come
,
because
as
it
felt
before
it
came
all
wants
and
evills
out
of
him
,
so
now
it
finds
all
fulnesse
in
him
,
and
whither
should
the
whole
soule
be
carried
but
after
such
a
good
?
when
the
Lord
calls
to
the
soule
to
come
and
take
all
with
nothing
,
take
all
or
nothing
.
And
hereupon
it
comes
and
drinkes
,
as
it
is
Iohn
7.37
.
satisfying
it selfe
there
,
and
professing
,
Lord
I
now
desire
no
more
,
I
have
enough
.
Oh
brethren
,
what
faith
there
is
among
men
at
this
day
I
cannot
tell
,
but
this
I
am
sure
was
Abrahams
faith
,
Gen.
17.1
.
and
Davids
faith
,
2
Sam.
23.5
.
and
Peters
faith
,
Iohn
6.68
.
and
Pauls
faith
,
Phil.
3.8
,
9.
Gal.
6.14
.
When
the
soule
thus
rests
upon
the
rock
Christ
,
the
gates
of
hell
may
availe
,
but
never
prevaile
against
such
a
one
:
he
that
hath
set
the
whole
world
at
his
heeles
,
and
sold
himselfe
out
of
all
for
this
pearle
,
and
this
abundantly
recompenceth
all
his
losses
,
such
a
one
hath
Christ
his
owne
,
and
shall
never
be
deprived
of
him
againe
;
the
Lord
never
gives
his
elect
any
rest
out
of
Christ
,
that
they
may
find
rest
at
last
in
Christ
.
When
thus
the
soule
is
entred
into
rest
,
the
whole
soule
is
drawne
here
,
and
this
is
the
great
reason
why
many
men
famous
in
their
generations
and
times
in
the
eyes
of
others
for
Faith
;
yet
rotten
at
the
heart
and
thence
turne
Apostates
,
one
proves
covetous
,
another
ambitious
,
another
voluptuous
,
another
growes
conceipted
,
another
growes
contentious
,
another
growes
formall
.
What
is
the
reason
of
this
?
verily
,
they
did
rest
upon
Christ
,
but
did
never
find
rest
in
Christ
,
and
therefore
their
whole
soule
never
came
to
him
;
Christ
after
some
time
of
profession
grew
a
dry
and
common
Christ
unto
them
,
though
at
first
they
wondred
at
him
,
and
he
was
very
sweet
unto
them
;
and
hence
they
departed
from
him
,
as
from
an
empty
dry
pit
in
Summer
time
where
they
found
nothing
to
refresh
them
:
but
the
Lord
Jesus
carries
it
towards
all
the
faithfull
,
as
Elkanah
did
toward
Hannah
;
though
she
was
in
a
fit
,
much
vexed
and
troubled
for
want
of
children
,
yet
because
he
loved
her
exceeding
dearly
,
he
quiets
her
againe
with
this
,
Am
not
I
better
unto
thee
then
ten
sonnes
?
so
though
they
may
be
unquiet
for
some
odde
fits
for
want
of
many
things
,
yet
because
Christ
loves
them
,
hee
brings
them
back
unto
their
rest
,
saying
,
Am
not
I
better
then
then
all
friends
,
all
creatures
,
all
abilities
,
all
spirituall
created
excellencies
?
and
hereby
they
find
rest
to
their
soules
,
in
him
againe
.
a
heart
and
a
heart
(
the
note
of
a
wicked
man
in
Scripture
phrase
)
there
are
disquietings
in
the
hearts
of
Saints
after
that
they
be
in
Christ
,
even
Solomon
himselfe
may
sometime
seek
out
of
Christ
for
rest
in
his
orchards
and
gardens
,
knowledge
and
wisdome
;
yet
there
is
a
great
difference
between
these
that
are
in
the
Saints
,
arising
from
the
unregenerate
part
,
and
those
that
be
in
the
wicked
,
arising
from
a
heart
and
a
heart
,
or
a
double
heart
:
and
this
difference
is
chiefly
seen
in
two
things
.
A
double
minded
man
who
hath
a
double
heart
makes
not
a
dayly
warre
against
that
heart
which
carries
him
away
from
resting
only
in
Christ
:
for
Christ
quiets
his
conscience
,
and
the
world
comforts
his
heart
.
Christ
gives
him
some
rest
;
and
because
this
is
not
full
,
his
heart
runs
out
to
the
creature
,
and
to
his
lusts
for
more
;
and
so
betweene
them
both
hee
hath
rest
,
and
hee
is
quieted
with
this
,
because
he
feeles
what
he
sought
for
:
and
therefore
he
must
needs
have
Christ
,
else
his
conscience
cannot
be
quiet
,
and
hee
must
needs
have
his
lusts
,
his
ease
,
and
this
world
too
,
else
his
heart
is
most
unquiet
;
but
let
him
have
both
,
he
is
now
quiet
.
Micah
3.11
.
The
Priests
teach
for
hire
,
(
there
the
world
quiets
them
)
yet
they
will
leane
upon
the
Lord
too
,
because
this
also
comfo●ts
them
;
what
doe
they
now
?
doe
they
make
war
against
this
wofull
frame
?
No
,
no
,
but
●lesse
themselves
in
it
,
saying
,
No
evill
shall
come
to
us
;
but
a
poore
bel●●ver
whose
heart
is
upright
,
it
is
true
,
there
are
many
runnings
out
of
his
heart
after
other
vaniti●●
,
and
much
unquietnesse
of
spirit
,
yet
the
regen●rate
part
makes
warre
against
these
,
〈◊〉
Gods
enemies
,
and
the
disturbers
of
the
peace
of
Christs
Kingdome
;
Psalme
42.
David
professeth
,
his
teares
were
his
meat
day
and
night
,
verse
3.
and
his
heart
was
wofully
sunke
and
fallen
,
yet
what
doth
hee
?
first
hee
chides
himselfe
,
Why
art
thou
cast
down
,
oh
my
soule
?
and
then
secondly
he
makes
his
mone
to
the
Lord
of
it
,
verse
5
,
6.
Lord
my
soule
is
cast
downe
,
oh
Lord
pity
me
;
you
shall
see
also
,
Psal.
73.2
.
his
eyes
were
dazled
with
the
glory
of
the
world
,
and
the
wicked
in
it
,
that
he
had
almost
forsaken
God
;
yet
within
a
little
while
after
he
gets
into
the
Sanctuary
of
God
,
and
then
loaths
himselfe
for
such
foolish
and
bru●ish
thoughts
;
and
closeth
with
God
againe
,
saying
,
Whom
have
I
in
heaven
or
earth
but
thee
?
verse
25.
All
the
out-runnings
of
the
hearts
of
the
faithfull
and
their
disquietnesse
of
spirit
thereby
,
make
them
to
returne
to
their
rest
againe
,
and
give
them
the
more
rest
in
the
conclusion
:
saved
his
eyes
from
teares
,
his
soule
from
hell
,
returnes
againe
,
and
saith
,
Return
to
thy
rest
oh
my
soule
;
Psal.
25.13
.
it
is
said
,
his
soule
shall
dwell
at
ease
,
or
(
as
the
word
signifies
)
shall
lodge
in
goodnesse
;
some
hard
work
full
of
trouble
,
some
strong
lust
,
or
sad
temptation
,
desertion
,
affliction
,
the
Lord
exerciseth
the
soule
withall
for
some
time
,
and
so
long
the
soule
is
in
heavinesse
and
much
wearinesse
of
spirit
,
as
it
is
1
Pet.
1.6
.
yet
when
this
dayes
work
is
done
,
when
the
sin
is
subdued
,
and
the
temptation
hath
humbled
him
,
then
a
beleevers
soule
shall
lodge
in
goodnesse
;
he
shall
have
an
easie
bed
,
and
a
soft
pillow
to
rest
on
at
night
;
When
have
the
faithfull
sweeter
naps
in
Christs
bosome
then
after
sorest
troubles
,
longest
eclipses
of
Gods
pleased
face
?
when
doe
their
soules
cleave
closer
to
the
Lord
,
then
when
they
are
ready
to
forsake
the
Lord
,
and
the
Lord
them
?
Certainly
fire
is
wholly
carryed
upward
,
when
that
which
suppresseth
it
,
makes
it
at
last
break
out
into
greater
flame
;
Peter
falls
from
Christ
,
yet
he
is
Peter
,
a
stone
cleaving
most
close
unto
Christ
,
above
all
other
the
Apostles
;
because
his
fall
being
greater
,
his
faith
clave
the
closer
to
the
Lord
Christ
for
ever
after
it
:
Solomons
heart
certainely
never
clave
so
unseparably
unto
the
Lord
,
as
after
his
fall
,
wherein
he
did
more
experimentally
find
and
feele
the
emptinesse
and
vanity
of
those
things
,
wherein
he
did
imagine
before
something
was
to
be
found
;
but
he
that
hath
a
double
heart
,
never
enters
into
rest
,
but
the
longer
he
lives
the
more
common
Christ
,
his
truth
,
and
promises
grow
;
they
are
but
fading
flowers
,
whose
beauty
and
sweetnesse
affect
him
for
a
time
;
but
they
wither
before
the
Sun
set
:
and
therefore
the
longer
he
lives
,
the
lesse
savour
he
finds
in
these
things
,
and
therefore
takes
lesse
contentment
therein
;
the
Lord
Jesus
and
all
his
ordinances
grow
more
flat
and
dry
things
to
him
,
and
therefore
though
at
first
he
might
rejoyce
(
as
Iohns
hearers
,
Iohn
5
35.
)
in
these
burning
and
shining
lights
,
yet
it
is
but
for
a
season
;
at
last
he
discovers
himselfe
,
not
by
a
renewed
returning
to
his
rest
,
but
by
a
wearyish
forsaking
of
it
.
The
Raven
never
returned
to
the
Arke
againe
,
because
it
could
live
upon
the
floating
carrion
on
the
waters
;
whereas
the
Dove
finding
no
rest
there
,
returns
againe
.
Fourthly
,
the
end
of
Faith
.
This
is
the
fourth
particular
in
the
description
of
Faith
:
The
whole
soule
commeth
to
Christ
,
For
Christ
and
all
his
benefits
;
and
this
is
the
end
of
Faith
,
or
of
a
beleevers
comming
unto
Christ
:
the
end
of
faith
is
sometimes
exprest
by
a
generall
word
Life
,
Iohn
5.40
.
but
you
must
remember
that
hereby
is
meant
the
Lord
of
life
first
,
and
so
all
the
blessings
of
life
.
The
falsnesse
and
hypocrisie
of
Christs
followers
appeared
in
this
,
Iohn
6.26
.
you
seek
me
,
saith
Christ
,
for
loaves
,
that
was
their
end
;
as
many
a
one
in
these
dayes
if
they
be
in
outward
misery
seek
unto
Christ
for
outward
mercy
,
corn
in
time
of
famine
,
health
in
time
of
sicknesse
,
peace
upon
any
termes
in
time
of
warre
;
and
if
they
be
in
any
inward
distresse
,
now
they
seek
to
Christ
for
comfort
and
quiet
,
and
so
like
many
sick
patients
desire
the
Phisitian
,
not
to
have
him
married
to
them
,
but
for
some
of
his
physick
only
,
to
be
healed
by
him
;
but
what
saith
our
Saviour
to
these
persons
?
verse
27.
Labour
not
for
the
meat
that
perisheth
,
what
should
be
the
end
of
their
labour
then
?
he
tells
them
,
but
for
that
bread
that
endures
to
everlasting
life
;
what
is
this
bread
?
see
the
33.
and
35.
and
48.
verses
,
he
tells
them
,
I
am
the
bread
of
life
;
seek
for
me
therefore
,
come
for
me
;
and
look
as
none
can
have
life
from
the
bread
,
unlesse
he
first
feed
upon
the
bread
it selfe
,
so
none
can
have
any
life
or
benefit
from
Christ
that
comes
not
first
to
Christ
for
Christ
.
Conceive
of
this
thus
:
God
in
Christ
is
the
compleat
object
of
faith
under
a
double
notion
;
First
as
sufficient
,
in
being
all
we
want
unto
us
;
Secondly
,
as
efficient
,
in
communicating
all
to
us
,
and
doing
all
for
us
.
In
the
first
respect
,
he
is
Elshaddai
,
in
his
promis●
;
in
the
second
respect
he
is
Iehovah
,
Exod.
6.3
.
in
making
good
his
all-sufficient
promise
;
hence
faith
comes
to
him
for
a
double
end
,
first
that
he
would
give
himselfe
and
be
all
to
it
,
Secondly
,
that
he
would
communicate
all
his
blessings
and
benefits
also
,
and
so
doe
all
for
it
.
For
in
the
covenant
of
Grace
,
the
Lord
doth
not
onely
promise
a
new
heart
,
pardon
of
sinne
,
with
the
rest
of
those
spirituall
benefits
,
but
,
also
himselfe
,
I
will
bee
their
God
,
and
they
shall
be
my
people
.
H●nce
Faith
comes
first
for
that
which
the
Lord
principally
promiseth
,
viz.
God
himselfe
,
and
then
for
all
the
rest
of
those
heavenly
and
glorious
benefits
;
and
hence
it
is
,
if
any
man
come
for
Christ
himselfe
without
his
benefits
,
and
regard
not
the
conveyance
of
them
,
as
the
Familists
at
this
day
doe
,
who
abolish
all
inherent
graces
,
and
some
of
them
all
ordinances
because
Christ
is
all
to
them
;
or
if
any
come
for
the
benefits
of
Christ
without
Christ
himselfe
,
as
many
among
our selves
doe
,
who
never
account
themselves
happy
in
him
,
but
onely
by
some
abilities
they
receive
from
him
;
neither
of
these
come
with
a
single
eye
,
nor
fixe
a
right
end
in
their
closing
with
Christ
:
you
must
first
come
for
Christ
himselfe
,
and
so
for
all
his
benefits
.
For
establishing
your
hearts
in
which
truth
,
consider
these
things
.
1.
Consider
what
drives
any
man
to
Christ
.
Is
not
sense
of
wants
one
main
thing
?
now
what
are
a
christians
wants
,
when
the
Lord
hath
humbled
him
?
are
they
not
,
first
,
want
of
Christ
;
and
secondly
,
of
all
the
benefits
of
Christ
?
viz.
righteousnesse
,
peace
,
pardon
,
grace
glory
,
Iohn
16.9
.
If
therefore
the
soules
of
all
the
elect
feel
a
want
of
both
,
doth
not
Faith
come
to
Christ
for
both
?
Iohn
4.10
.
If
thou
knewest
the
gift
of
God
,
(
i.
e.
the
worth
of
him
,
and
thy
want
of
him
)
thou
wouldest
aske
,
and
hee
would
give
thee
water
of
life
.
2.
What
doth
the
Lord
offer
in
the
Gospell
?
is
it
not
first
Christ
himselfe
,
and
then
all
the
benefits
of
Christ
?
Isay
9.6
,
7.
To
us
a
Sonne
is
borne
,
to
us
a
Sonne
is
given
;
in
the
receiving
therefore
of
Christ
by
faith
,
what
should
the
soule
aime
at
,
but
that
it
may
have
the
Sonne
himselfe
,
and
so
all
his
benefits
with
him
?
3.
Can
any
man
have
eternall
life
,
that
not
only
hath
not
the
benefits
flowing
from
the
Sonne
,
but
that
wants
the
Son
himselfe
?
I
am
sure
the
Apostle
expressely
affirmes
it
,
1
Iohn
5.12
.
He
that
hath
the
Son
hath
life
,
he
that
hath
not
the
Son
hath
not
life
;
Faith
therefore
must
come
for
Christ
himselfe
:
as
in
marriage
the
woman
consents
first
to
have
the
man
,
and
so
to
have
all
other
benefits
that
will
necessarily
follow
upon
this
.
4.
The
happinesse
of
all
the
Saints
consists
in
two
things
:
First
,
union
to
Christ
;
Secondly
,
communion
with
Christ
.
Faith
therefore
pitcheth
first
upon
Christ
himself
,
that
it
may
have
sure
and
certaine
union
to
him
(
for
our
union
is
not
unto
any
of
the
benefits
flowing
to
us
from
Christ
;
we
are
not
united
unto
forgivenesse
of
sinnes
,
nor
peace
of
conscience
,
nor
holinesse
,
&c.
but
unto
the
person
of
the
Son
of
God
himselfe
)
and
then
secondly
commeth
,
for
the
communication
of
all
the
benefits
arising
onely
from
union
;
as
Paul
,
Phil.
3.9
,
10.
esteems
all
things
dung
and
losse
,
first
,
to
be
found
in
him
,
that
so
he
might
have
his
righteousnesse
in
justification
,
and
feele
the
power
of
his
death
and
resurrection
in
sanctification
,
&c.
in
one
word
,
Faith
first
buyes
the
pearle
it self
,
and
then
seeks
to
be
inriched
by
it
;
it
finds
the
treasure
of
grace
,
glory
,
peace
,
mercy
,
favour
,
reconciliation
in
Christ
,
but
then
buyes
the
field
it selfe
,
that
it
may
have
the
treasure
also
,
Mat.
13.44
.
the
Lord
Christs
great
desire
is
,
that
all
his
might
be
with
him
to
see
his
glory
,
Iohn
17.24
.
and
Faith
desires
first
to
have
him
,
and
be
for
ever
with
him
,
and
so
to
partake
of
that
glory
:
the
Lords
great
plot
is
first
to
perfect
the
Saints
in
Christ
,
Col.
2.10
.
yee
are
compleat
in
him
;
then
to
make
them
like
to
Christ
by
communicating
life
,
grace
,
peace
,
glory
from
him
:
Col.
3.3
,
4.
1
Iohn
3.1
,
2.
Faith
therefore
first
quiets
it selfe
in
him
,
then
seeks
for
life
from
him
;
it
comes
first
for
Christ
,
and
then
for
all
the
benefits
of
Christ
.
Oh
that
this
truth
were
well
considered
,
how
would
it
discover
abundance
of
rotten
counterf●it
faith
in
the
world
,
some
seeking
for
peace
and
comfort
,
and
ca●ching
at
promises
without
seeking
first
to
have
the
person
of
Christ
himselfe
,
in
whom
only
all
the
promises
are
Yea
and
Amen
.
Others
despising
the
benefits
of
Christ
,
especially
grace
,
holinesse
,
and
life
from
him
;
because
(
say
they
)
Christ
is
all
in
all
to
them
.
Ask
them
,
Have
you
any
grace
,
change
of
heart
,
&
c.
?
tush
!
what
doe
you
tell
them
of
repentance
,
and
faith
,
and
holinesse
?
they
have
Christ
,
and
that
is
sufficient
;
they
have
the
substance
,
what
should
they
doe
now
with
shadowes
of
Ordinances
,
Ministeries
,
or
Sacraments
?
they
have
all
graces
in
Christ
,
why
should
they
look
either
for
being
of
,
or
evidence
from
any
grace
inherent
in
themselves
?
they
have
a
living
holy
head
,
but
Christs
body
they
say
is
a
dry
Skeleton
,
a
dead
carcase
,
and
they
are
but
dry
bones
:
&
is
it
so
indeed
?
then
look
that
God
should
shortly
bury
thee
out
of
his
sight
,
assuredly
you
that
want
and
d●spise
the
b●n●fits
comming
from
him
,
shall
never
have
part
nor
portion
in
him
at
the
great
day
of
Account
;
Christ
is
a
Saviour
to
save
men
from
their
sins
,
not
to
save
men
and
their
sins
;
Christ
is
King
and
Priest
of
his
Church
,
holy
and
separated
from
sinners
,
Heb.
7.26
.
and
if
you
have
any
part
or
portion
in
him
,
he
hath
made
you
Kings
and
Priests
also
to
God
and
his
Father
,
and
hath
not
left
you
in
your
pollution
,
but
washt
you
from
it
in
his
owne
blood
:
Rev.
1.5
,
6.
The
law
of
God
is
written
on
the
heart
of
Christ
,
Psal.
40.8
.
with
Heb.
10.5
,
6
,
7.
and
if
ever
hee
wraps
you
up
in
the
covenant
of
grace
,
he
will
write
his
law
in
your
hearts
also
,
Heb.
8.10
.
Let
all
deluded
Familists
tremble
at
this
,
that
in
advancing
Christ
himselfe
,
and
free
grace
,
abolish
and
despise
those
heavenly
benefits
which
flow
from
him
unto
all
the
elect
.
Let
others
also
mourne
over
themselves
that
have
with
much
affection
been
seeking
after
Christs
benefits
,
peace
of
conscience
,
holinesse
of
heart
and
life
,
promises
to
assure
them
of
eternall
glory
,
but
have
not
sought
first
to
embrace
and
have
the
person
of
the
Lord
Jesus
himselfe
.
Oh
come
,
come
therefore
unto
the
Lord
Jesus
for
Christ
himselfe
,
and
for
all
his
benefits
;
I
say
for
All
his
benefits
.
This
is
that
which
the
Apostle
prayes
for
with
bended
knees
for
the
Ephesians
,
that
they
might
(
not
take
in
a
little
,
but
)
comprehend
the
height
,
depth
,
length
,
bredth
of
Christs
love
,
that
so
they
might
be
filled
with
all
the
fulnesse
of
God
.
This
is
that
which
our
Saviour
expresly
with
much
vehemency
calls
for
,
Iohn
7.37
.
Let
all
that
thirst
come
unto
me
,
and
drinke
;
not
sip
and
taste
a
little
,
as
Reprobates
and
Apostates
doe
,
Heb.
6.4
,
5.
but
drinke
,
and
drinke
abundantly
,
as
it
is
Cant.
5.1
.
And
observe
it
,
that
upon
these
very
termes
the
Lord
tenders
grace
and
mercy
,
Rom.
5.17
.
the
Apostle
doth
not
say
,
They
that
receive
alittle
,
but
abundance
of
grace
,
shall
reign
by
righteousnesse
unto
eternall
life
.
Open
thy
mouth
wide
and
I
will
fill
it
,
Psal.
81.11
,
12.
And
most
certainely
this
is
one
principall
difference
between
the
faith
of
the
Elect
and
Reprobates
,
(
and
if
I
mistake
not
,
the
principall
)
the
elect
close
with
Christ
for
that
end
,
for
which
the
Father
offers
him
,
which
is
,
that
they
might
possesse
his
Sonne
,
and
all
his
benefits
,
and
therefore
come
poore
and
empty
,
for
all
;
the
reprobate
come
not
for
all
,
but
for
so
much
and
no
more
then
will
serve
their
owne
turne
;
in
misery
they
would
have
Christ
to
deliver
them
,
but
what
care
they
for
spirituall
mercies
?
in
trouble
of
conscience
,
or
after
their
foule
falls
into
filthy
lusts
and
sins
,
they
come
to
Christ
to
forgive
them
and
comfort
them
,
but
what
care
they
for
holinesse
and
a
new
nature
?
some
sinnes
they
would
have
Christ
save
them
from
,
but
they
regard
not
redemption
from
all
;
they
cannot
come
to
Christ
,
that
all
the
powers
of
darknesse
may
be
perfectly
subdued
,
that
their
owne
sinnes
,
and
selves
,
conceits
,
and
wills
,
may
be
led
away
captive
by
this
mighty
Conquerour
;
that
Christ
in
all
his
authority
,
grace
,
peace
,
life
,
glory
,
might
be
for
ever
advanced
in
them
and
by
them
.
It
was
Austins
complaint
in
his
time
of
many
of
his
hearers
,
that
Christum
assequi
,
to
have
Christ
was
pleasing
to
them
;
but
sequi
Christum
,
to
follow
Christ
,
this
was
heavy
.
To
close
with
Christs
person
,
is
sweet
to
many
;
but
to
close
with
his
will
,
and
to
come
to
him
that
he
would
give
them
a
heart
to
lye
under
it
,
this
benefit
they
desire
not
.
All
Christ
is
uselesse
and
needlesse
;
but
something
from
Christ
is
precious
to
them
:
for
the
Lord
Iesus
sake
beloved
take
heed
of
this
delusion
;
if
any
thing
hath
been
bought
for
us
at
a
deare
rate
,
and
cost
much
;
if
the
man
should
offer
to
hold
any
part
of
it
backe
,
we
will
not
abate
him
any
thing
,
we
will
have
it
all
,
because
it
cost
deare
;
I
tell
you
pardon
of
sin
,
peace
with
God
,
the
adoption
of
sonnes
,
the
spirit
of
grace
,
perseverance
to
the
end
,
the
kingdome
of
glory
,
the
riches
of
mercy
,
have
beene
bought
for
you
by
a
deare
and
great
price
,
the
precious
blood
of
Christ
;
and
therefore
if
the
justice
of
God
should
hold
back
any
thing
,
or
thy
owne
unbeliefe
tell
thee
these
are
too
great
and
many
for
so
vile
a
creature
as
thou
art
to
enjoy
,
yet
abate
the
Lord
nothing
;
say
thou
art
vile
,
yet
Christs
blood
that
bought
not
some
,
but
all
these
,
is
very
precious
,
and
therefore
take
them
all
to
thy selfe
,
as
thy
portion
for
ever
,
and
blesse
the
Lord
,
as
David
doth
,
Psal.
16.7
.
that
gave
thee
this
counsell
.
Whiles
you
are
in
peace
,
it
may
be
you
may
neglect
so
great
salvation
;
but
the
time
of
distresse
and
anguish
may
come
wherein
you
may
feel
a
need
of
all
,
even
of
those
hidden
depths
of
mercy
above
your
reach
and
reason
;
and
therefore
,
as
bees
,
gather
in
your
honey
in
summer
time
,
and
with
Ioseph
lay
up
in
these
times
of
plenty
,
wherein
the
exceeding
riches
of
grace
is
opened
,
and
poured
out
at
your
heeles
,
for
those
times
of
approaching
famine
,
and
for
those
many
yeers
of
spirituall
desertion
and
distresse
,
wherein
you
may
think
,
Can
it
stand
with
the
honour
of
God
to
save
such
a
poore
sinfull
creature
as
I
am
?
what
iron
heart
is
not
drawn
by
this
love
,
for
the
Lord
to
invite
you
to
possesse
〈◊〉
or
nothing
?
Dives
in
hell
was
desirous
of
a
drop
to
coole
his
tongue
,
and
behold
the
very
depths
and
seas
of
grace
are
opened
for
thee
to
come
in
and
partake
of
,
if
the
Lord
Jesus
should
be
offered
unto
thee
to
pardon
some
sinnes
,
but
not
all
;
to
pardon
all
sinnes
,
but
not
to
heale
thy
nature
also
;
or
to
heale
some
back-slidings
,
but
not
all
;
to
supply
thy
spirituall
wants
,
but
not
outward
also
,
as
may
be
best
for
thee
;
or
to
supply
outward
,
but
not
inward
and
spirituall
;
if
he
should
offer
to
doe
thee
good
in
this
life
,
but
not
in
death
nor
after
death
,
you
might
refuse
to
come
in
;
but
when
all
is
offered
,
all
that
mercy
,
which
no
eye
ever
saw
to
pitty
thee
;
all
that
love
,
wherewith
Abraham
,
David
,
Paul
,
&c.
were
embraced
,
now
to
refuse
to
come
up
and
possesse
these
;
how
can
you
escape
the
sorest
vengeance
of
a
jealous
God
,
that
neglect
so
great
salvation
?
Oh
Lord
!
what
extremity
of
anguish
and
bitternesse
wilt
thou
one
day
be
in
,
when
the
contempt
of
this
grace
,
glowing
upon
thy
conscience
,
shall
presse
thee
downe
with
these
thoughts
;
I
am
now
under
all
misery
,
but
I
might
have
had
all
Gods
grace
,
all
Christs
glory
,
but
wretch
that
I
am
I
would
not
?
Me
thinks
if
your
owne
good
hereby
should
not
draw
you
,
yet
the
exceeding
great
glory
the
Lord
shall
have
hereby
,
should
force
you
to
accept
of
all
this
grace
;
for
if
thou
didst
receive
a
little
grace
,
beleeve
a
little
mercy
toward
thee
,
this
makes
thee
sometime
exceeding
thankfull
,
doth
it
not
?
and
the
very
hope
of
more
makes
thy
heart
break
forth
into
a
holy
boasting
and
glorying
in
Christ
,
Who
is
a
God
like
unto
thee
?
Suppose
therefore
you
drank
in
all
,
and
received
all
that
which
the
Lord
freely
offers
,
should
not
the
Lord
be
exceedingly
magnified
then
?
couldst
thou
containe
thy selfe
then
,
without
crying
out
,
Oh
Lord
now
let
thy
servant
depart
in
peace
,
for
mine
eyes
have
seene
,
and
my
soule
hath
now
possession
of
thy
salvation
?
wouldst
not
call
to
the
hills
,
and
seas
,
and
earth
,
and
heavens
,
and
Saints
,
and
Angels
,
to
break
forth
into
glorious
praises
,
and
blesse
this
God
?
If
Faith
commeth
for
all
to
Christ
,
Because
thou
art
poore
and
naked
,
nay
because
thou
knowest
it
not
,
and
art
not
affected
with
it
,
therefore
come
unto
me
,
and
buy
eye-salve
,
and
gold
,
and
white
rayment
.
Lord
pardon
my
sinne
,
saith
David
,
because
it
is
great
:
have
mercy
upon
me
,
for
I
am
consumed
with
griefe
,
and
am
in
trouble
.
Let
mercy
and
truth
continually
preserve
me
,
for
innumerable
evills
have
compassed
mee
round
about
.
Let
us
returne
unto
the
Lord
,
because
hee
hath
wounded
us
.
I
am
a
dogge
,
therefore
let
me
have
crums
,
said
the
woman
of
Canaan
:
oh
this
is
crosse
to
sense
and
reason
,
and
we
cannot
beleeve
while
we
are
so
exceeding
poore
,
empty
,
vile
,
that
the
Lord
should
look
upon
us
;
but
beloved
,
you
little
think
what
wrong
you
doe
to
your selves
,
&
the
Lord
Jesus
hereby
:
for
by
this
means
Christ
is
not
so
much
exalted
,
nor
the
creature
humbled
,
both
which
concurring
in
faith
,
make
those
acts
of
faith
most
precious
;
for
while
you
stand
upon
something
,
and
would
have
something
to
bring
to
Christ
,
you
hereby
exalt
your selves
;
but
when
you
come
with
sense
of
nothing
else
but
woes
and
wants
,
and
see
Christ
now
making
of
you
welcome
,
oh
this
is
not
only
mercy
,
but
ravishing
mercy
.
If
you
should
come
with
sense
of
somewhat
to
Christ
,
and
to
see
his
love
to
you
;
you
might
glorify
mercy
in
the
height
,
and
length
,
and
breadth
of
it
,
but
not
in
the
depth
of
it
,
unlesse
you
see
it
reaching
its
hand
to
you
,
when
you
are
fallen
into
so
low
and
poor
a
condition
as
nothingnesse
and
emptinesse
,
and
misery
it selfe
.
And
therefore
doe
not
come
to
Christ
only
for
the
benefits
of
the
covenant
,
but
for
the
condition
of
it
also
,
when
you
feele
a
want
of
faith
it selfe
;
as
Hezekiah
did
,
Isay
38.14
.
Lord
I
am
oppressed
,
undertake
for
me
.
1
Kings
8.57
,
58.
Doe
not
undertake
to
fulfill
any
part
of
the
covenant
or
any
condition
in
it
,
or
any
duty
required
of
thee
,
of
thy selfe
,
but
goe
empty
to
Christ
,
and
say
as
David
,
Lord
I
will
run
the
wayes
of
thy
salvation
,
if
thou
wilt
set
my
heart
at
liberty
.
Psal.
119.32
,
33.
Quicken
me
,
and
I
will
call
upon
thy
name
.
Psal.
80.18
.
Be
strong
in
the
Lord
,
and
the
power
of
his
might
,
but
not
of
thine
owne
.
Let
us
goe
unto
the
Lord
,
because
hee
hath
wounded
,
broken
,
and
slaine
us
.
But
they
might
object
,
we
doe
come
,
but
find
no
help
,
no
cure
.
It
may
be
so
;
yet
it
is
said
,
After
two
dayes
he
will
revive
us
,
and
the
third
day
wee
shall
live
in
his
sight
,
and
we
shall
know
him
,
if
we
follow
on
to
know
him
,
verse
6.
His
goings
forth
are
prepared
as
the
morning
,
it
may
be
night
for
a
time
,
but
the
Sun
of
righteousnesse
will
arise
gradually
and
gloriously
upon
thy
soule
.
Truly
brethren
,
when
I
see
the
curse
of
God
upon
many
christians
that
are
now
grown
full
of
their
parts
,
gifts
,
peace
,
comforts
,
abilities
,
duties
;
I
stand
adoring
the
riches
of
the
Lords
mercy
to
a
little
handfull
of
poore
beleevers
,
not
only
in
making
them
empty
,
but
in
keeping
of
them
so
,
all
their
dayes
;
and
therefore
come
to
the
Lord
,
poore
,
empty
,
naked
,
nothing
,
cursed
,
in
the
sense
of
thy
want
of
all
things
,
for
all
things
,
and
then
receive
with
gladnesse
,
yet
boldnesse
and
holy
confidence
,
not
only
pardon
of
some
sins
,
but
of
all
;
beleeve
,
answer
not
to
some
prayers
,
but
all
.
Embrace
in
thy
bosome
not
some
few
promises
,
but
all
.
It
is
a
great
case
of
conscience
,
When
may
a
christian
take
a
promise
without
presumption
,
as
spoken
to
him
,
and
given
to
him
in
particular
;
and
the
rule
is
very
sweet
,
but
certaine
:
when
hee
takes
all
the
Scripture
and
embraceth
it
as
spoken
unto
him
,
hee
may
then
take
any
particular
proper
promise
boldly
;
my
meaning
is
,
when
a
Christian
takes
hold
and
wrastles
with
God
for
the
accomplishment
of
all
the
promises
of
the
New
Testament
,
when
he
sets
all
the
commands
before
him
,
as
his
rule
and
compasse
and
guide
to
walke
after
;
when
he
applyes
all
the
threatnings
to
drive
him
nearer
unto
Christ
the
end
of
them
;
this
no
hypocrite
can
doe
,
this
the
Saints
should
doe
,
and
by
this
may
know
,
when
the
Lord
speaks
in
any
particular
unto
them
;
go
I
say
again
therefore
unto
the
Lord
for
all
,
and
in
the
sense
of
all
your
emptinesse
be
abundantly
comforted
,
that
though
you
doe
not
find
supply
from
Christ
,
yet
you
come
unto
the
Lord
Christ
for
it
:
it
is
a
certaine
rule
,
you
shall
not
alway
want
that
good
which
you
come
to
Christ
to
supply
,
nor
alway
be
mastered
with
that
sinne
which
you
come
to
Christ
with
,
to
take
away
:
only
then
be
sure
you
come
for
all
;
otherwise
you
doe
not
come
truly
:
come
first
for
Christ
himselfe
,
and
then
(
as
I
said
)
for
all
his
benefits
.
To
conclude
;
this
is
the
direct
and
compendious
way
of
living
by
Faith
,
so
much
urged
and
pressed
of
Gods
servants
,
for
to
live
by
faith
properly
is
to
live
upon
the
promise
in
the
want
of
the
thing
,
or
to
apprehend
the
thing
in
the
promise
,
Heb.
11.1
.
now
the
promises
are
not
given
to
the
elect
immediately
without
Christ
,
but
first
Christ
is
given
,
i.
e.
offered
in
the
Gospell
and
received
by
Faith
,
and
then
with
him
all
things
also
;
and
therefore
the
Scripture
runs
thus
,
Isay
55.1
,
2
,
3
,
4.
Come
unto
the
waters
and
drinke
,
and
then
,
I
will
make
an
everlasting
Covenant
,
(
which
containes
all
the
promises
)
even
the
sure
mercies
of
David
:
the
Apostle
expressely
disputes
the
case
,
and
saith
,
Where
there
is
a
Testament
,
(
containing
Evangelicall
promises
)
there
must
first
bee
the
death
of
the
Testator
,
Heb.
9.15
,
16.
to
whom
we
must
first
come
by
Faith
,
before
we
can
have
right
to
any
promise
;
Heb.
7.
22.25
.
and
10.16
,
17
,
18.22
.
Being
justified
by
Faith
,
now
we
have
peace
with
God
,
nay
,
we
have
accesse
to
God
,
nay
now
we
are
sure
of
standing
,
now
we
hope
in
God
,
and
glory
to
come
;
Rom.
5.1
,
2
,
3
,
4.
all
followes
the
first
.
How
shall
a
Christian
therefore
live
by
Faith
?
truly
,
first
receive
Christ
and
come
to
him
for
the
end
I
mention
;
and
then
thou
maist
be
sure
all
other
things
shall
be
given
to
thee
.
As
for
example
:
dost
want
any
temporall
blessing
?
suppose
it
be
payment
of
debts
,
thy
dayly
bread
,
provision
for
thy
family
,
a
comfortable
yoake-fellow
,
&c.
look
now
through
the
Scripture
for
promises
of
these
things
,
and
let
thy
faith
act
thus
;
If
God
hath
given
me
Christ
,
the
greatest
blessing
,
then
certainly
he
will
give
me
all
these
smaller
matters
as
may
be
good
for
me
;
but
the
Lord
hath
given
me
Christ
,
and
therfore
I
shall
not
want
:
Psal.
23.1
.
The
Lord
is
my
shepherd
,
saith
David
,
what
follows
?
I
shall
not
want
;
there
is
the
like
reason
in
all
other
things
,
suppose
it
be
in
case
of
protection
from
enemies
,
if
the
Lord
hath
given
me
Christ
to
save
me
from
hell
,
then
he
will
save
me
from
these
fleshly
enemies
much
more
:
you
shal
see
,
Isa.
7.
a
promise
given
that
Syria
should
not
prevaile
against
Iudah
:
they
doubted
of
this
,
how
doth
the
Lord
seek
to
assure
them
?
you
shall
see
,
verse
14.
it
is
by
promising
a
Virgin
shall
conceive
and
beare
a
Sonne
,
and
his
name
shall
be
Emmanuell
;
this
is
a
strange
reason
,
(
yet
you
may
see
the
reason
of
it
if
you
consider
this
point
)
so
Isay
9.5
6.
The
oppressors
rod
shall
be
broken
.
For
unto
us
a
Sonne
is
borne
,
a
Sonne
is
given
.
By
Faith
they
put
to
flight
the
Armies
of
Alients
,
brake
downe
the
walls
of
Jericho
,
did
wonders
in
the
world
.
What
did
they
chiefly
look
to
in
this
their
faith
?
you
shall
see
,
Heb.
11.39
,
40.
it
was
by
respecting
the
promise
to
come
,
and
that
better
thing
Christ
Jesus
himselfe
,
which
we
now
see
with
open
face
,
and
therefore
he
concludes
,
Heb.
12.1
,
2
,
3.
Having
such
a
cloud
of
witnesses
,
that
thus
lived
and
dyed
by
faith
,
let
us
look
unto
Iesus
the
Authour
and
finisher
of
ours
.
The
Prophet
Habbakuk
,
Hab.
2.5
.
affirmes
,
that
the
just
shall
live
by
Faith
;
What
faith
is
that
?
consult
with
the
place
,
you
shall
see
it
was
in
the
promise
of
deliverance
from
the
Chaldean
tyranny
,
yet
the
Apostle
Paul
applyes
it
to
faith
in
Christs
righteousnes
,
5.
The
speciall
ground
of
Faith
.
The
last
thing
in
the
description
of
Faith
is
,
that
the
soule
thus
comes
upon
the
call
of
Christ
in
his
word
,
and
this
is
the
speciall
ground
of
Faith
;
wherefore
the
soule
comes
to
Christ
:
take
a
sinner
humbled
and
broken
for
sin
,
he
cannot
prevent
the
Lord
by
comming
of
himselfe
unto
Christ
,
and
therefore
the
Lord
prevents
him
,
by
his
gracious
call
and
invitation
to
come
in
;
Whom
God
hath
predestinated
,
them
hath
he
called
;
our
translation
from
darknesse
into
Gods
marvellous
light
is
by
being
called
.
chosen
to
salvation
through
sanctification
(
the
remote
end
of
Vocation
)
and
beleefe
of
the
truth
,
(
the
next
end
of
it
)
whereunto
he
hath
called
you
;
there
is
the
ground
of
it
.
The
explication
of
this
call
is
a
point
full
of
many
spirituall
difficulties
;
but
of
singular
use
,
and
comfort
to
them
that
are
faithfull
and
called
;
I
shall
omit
many
things
,
and
explicate
only
those
things
which
serve
our
purpose
here
in
these
three
particulars
.
-
1.
I
shall
shew
you
what
this
call
is
,
or
the
nature
of
it
.
-
2.
The
necessity
of
it
.
-
3.
How
it
is
a
ground
of
coming
,
and
what
kind
of
ground
for
Faith
.
1.
The
nature
of
this
Call
I
shall
open
for
your
more
distinct
understanding
in
severall
Propositions
,
or
Theses
.
Our
Vocation
or
Calling
is
ever
by
some
word
or
voyce
,
either
outward
,
or
inward
,
or
both
;
either
ordinary
or
extraordinary
;
by
the
ministery
of
men
,
or
by
immediate
visions
and
inspirations
of
God
.
I
speak
not
now
of
extraordinary
call
,
by
dreames
and
visions
,
and
immediate
inspirations
,
as
in
Abraham
,
and
others
,
before
the
Scriptures
were
penned
and
published
;
nor
of
extraordinary
call
,
by
the
immediate
voyce
of
Christ
:
as
in
Paul
and
some
other
of
the
Apostles
:
for
these
are
ceased
now
,
Heb.
1.1
.
unlesse
it
be
among
people
that
want
ordinary
meanes
,
and
elect
infants
,
&c.
whose
call
must
be
more
then
by
ordinary
meanes
,
because
they
want
such
means
;
we
speak
now
of
ordinary
call
by
the
ministery
of
men
.
2.
This
voyce
in
ordinary
calling
home
of
the
elect
to
Christ
,
is
not
by
the
voyce
of
the
Law
,
(
for
the
proper
end
of
that
is
to
reveale
sinne
and
death
,
and
to
cast
down
a
sinner
)
but
by
the
voyce
of
the
Gospell
bringing
glad
tidings
;
written
by
the
Apostles
,
and
preached
to
the
world
.
called
you
by
our
Gospell
.
These
things
are
written
that
you
might
beleeve
.
By
the
foolishnesse
of
preaching
,
the
Lord
saves
them
that
beleeve
.
I
meane
,
preaching
at
the
first
or
second
rebound
,
by
lively
voyce
,
or
printed
Sermons
at
the
time
of
hearing
,
or
in
the
time
of
deep
meditation
,
concerning
things
heard
;
the
Spirit
indeed
inwardly
accompanies
the
voyce
of
the
Gospell
,
but
no
mans
call
is
by
the
immediate
voyce
of
the
Spirit
without
the
Gospell
,
or
the
immediate
testimony
of
the
Spirit
breathed
out
of
free
grace
,
without
the
word
.
Eph.
1.12
,
13.
And
therefore
,
that
a
Christian
should
be
immediately
called
without
the
Scripture
,
and
the
Scripture
only
given
to
confirme
Gods
immediate
promise
,
as
a
Prince
gives
his
letter
to
confirme
his
promise
made
to
a
man
before
;
(
as
Valdesso
would
have
it
,
)
is
both
a
false
and
dangerous
assertion
.
This
voyce
of
the
Gospell
is
the
voyce
of
God
in
Christ
,
or
the
voyce
of
Jesus
Christ
,
although
dispensed
by
men
,
who
are
but
weak
instruments
for
this
mighty
work
sent
&
set
in
Christs
stead
;
but
the
call
,
the
voice
is
Christs
;
it
s
the
Lords
call
:
Rom.
1.6
.
it
is
certaine
some
of
the
messengers
of
Christ
called
the
Romans
by
the
Gospell
,
yet
Paul
saith
,
they
were
called
of
Christ
Iesus
,
the
dead
heare
his
voyce
and
arise
and
live
;
The
substance
of
this
call
,
or
the
thing
the
Lord
calls
unto
,
is
to
come
unto
him
:
for
there
is
a
more
common
calling
(
or
as
some
tearme
it
,
a
particular
calling
)
of
men
,
as
some
to
be
Masters
or
Servants
,
1
Cor.
7.24.20
,
21.
or
to
office
in
Church
or
Common-wealth
,
as
Aaron
,
Heb
5.4
.
and
the
voyce
there
is
to
attend
unto
their
work
to
which
they
are
called
.
There
is
also
a
remote
end
of
vocation
,
which
is
to
holinesse
,
1
Thes.
4.7
.
and
unto
glory
also
,
2
Thess.
2.14
.
Phil.
3.14
.
but
we
now
speak
of
more
speciall
calling
,
the
next
end
of
which
is
to
come
unto
Christ
,
the
soule
hath
lived
many
yeares
without
him
,
the
Lord
Jesus
will
now
have
the
lost
prodigall
to
come
home
,
to
come
to
him
;
the
soule
is
weary
and
heavy
laden
,
and
the
Lord
Jesus
could
easily
ease
it
without
its
comming
to
him
:
but
this
is
his
will
,
he
must
come
to
him
for
it
:
Mat.
11.27
.
Ier.
3.7.22
.
I
said
after
shee
had
done
these
things
turne
unto
me
;
come
unto
me
ye
backsliding
children
,
I
le
heale
your
back-slidings
,
Jer.
4.1
.
If
thou
returnest
,
returne
unto
me
.
This
voice
,
Come
unto
me
,
is
one
of
the
sweetest
words
that
Christ
can
speak
,
or
man
can
heare
,
full
of
Majesty
,
mercy
,
grace
,
and
peace
;
a
poor
sinner
thinks
▪
Will
the
Lord
ever
put
up
such
wrongs
I
have
offered
him
,
heale
such
a
nature
,
take
such
a
viper
into
his
bosome
;
doe
any
thing
for
me
?
if
there
be
but
one
in
the
world
to
be
forsaken
,
is
it
not
I
?
the
Lord
therefore
comes
and
calls
,
Come
unto
mee
and
I
will
pardon
all
thy
sins
,
I
will
heale
all
thy
back-slidings
;
I
will
be
angry
no
more
.
Jer.
3.12.13
.
Though
thou
hast
committed
whoredome
with
many
lovers
,
yet
returne
unto
me
saith
the
Lord
.
Ier.
3.1
.
Though
thou
hast
resisted
my
Spirit
,
refused
my
grace
,
wearied
me
with
thine
iniquities
,
yet
come
unto
me
,
and
this
will
make
me
amends
;
I
require
nothing
of
thee
else
but
to
come
:
This
call
to
come
,
is
for
substance
all
one
with
the
offer
of
Christ
;
which
consists
in
three
things
.
-
1.
Commandement
to
receive
Christ
as
present
and
ready
to
be
given
to
it
:
as
when
we
offer
any
thing
to
another
,
it
is
by
commanding
them
to
take
it
:
1
Iohn
4.23
.
and
this
binds
conscience
to
beleeve
,
as
you
will
answer
for
the
contempt
of
this
rich
grace
,
at
the
great
day
of
account
.
-
2.
Perswasion
and
intreaty
to
come
and
receive
what
we
offer
:
-
3.
Promise
:
to
offer
a
thing
without
a
promise
of
having
it
,
if
we
receive
it
,
is
but
a
mock-offer
;
and
hence
you
shall
find
in
Scripture
some
promise
ever
annexed
unto
Gods
offer
,
which
is
the
ground
of
faith
,
Ier.
3.22
.
This
call
or
offer
hath
three
speciall
qualifications
:
first
,
it
is
inward
as
well
as
outward
,
for
the
Lord
calls
thousands
outwardly
who
yet
never
come
,
because
they
want
an
inward
call
to
come
;
an
inward
whispering
still
voyce
of
Gods
Spirit
:
and
therefore
it
is
said
,
He
that
hath
heard
and
learned
(
not
of
man
only
,
but
)
of
the
Father
commeth
unto
me
,
Iohn
6.45
.
The
Lord
doth
not
stand
at
the
outward
doore
only
and
call
to
open
,
but
the
Lord
Jesus
comes
in
,
he
comes
neare
unto
the
very
heart
of
a
poor
sinner
&
makes
that
understand
,
Hos.
2.14
.
and
the
Lord
makes
his
grace
glorious
,
and
his
mercy
sweet
unto
the
hearts
of
his
Elect
;
Look
(
saith
the
Lord
Jesus
)
how
I
have
left
thousand
thousands
in
the
world
,
and
have
had
greater
cause
so
to
have
left
thee
;
but
behold
I
am
come
unto
thee
,
oh
come
thou
now
unto
me
.
2.
It
is
a
particular
call
;
for
there
is
a
generall
call
and
offer
of
grace
to
every
one
.
Now
though
this
be
a
meanes
to
make
it
particular
,
I
have
called
thee
by
name
:
Iohn
10.5
.
He
calleth
all
his
sheep
by
name
;
not
that
the
Lord
calls
any
by
their
christen
name
(
as
we
say
)
as
the
Lord
did
extraordinarily
call
Samuel
,
Samuel
,
and
Paul
,
Paul
;
but
the
meaning
is
,
look
as
the
Lord
from
before
all
worlds
writ
down
their
names
in
the
book
of
life
,
and
loves
them
in
speciall
,
so
in
Vocation
,
(
the
first
opening
of
Election
)
the
Lord
makes
his
offer
and
call
special
,
and
so
speciall
as
if
it
were
by
name
;
for
the
soule
at
this
instant
feeles
such
a
speciall
stirring
of
the
spirit
upon
it
which
it
feels
now
,
and
never
felt
before
;
as
also
its
particular
case
so
spoken
unto
,
and
its
particular
objections
so
answered
,
and
the
grievousnesse
of
its
sinne
in
refusing
grace
so
particularly
applyed
,
as
if
God
the
onely
searcher
of
hearts
onely
spake
unto
it
,
and
so
dares
not
but
thinke
and
beleeve
that
the
Lord
meaneth
mee
.
3.
It
is
effectuall
as
well
as
inward
,
and
particular
.
Luk.
14.23
.
Compell
them
to
come
in
.
Iohn
10.16
.
Christs
other
sheep
shall
heare
Christs
voice
,
and
those
he
must
bring
home
;
for
every
inward
call
is
not
effectuall
.
There
came
a
man
in
without
his
wedding
garment
,
Mat.
22.6
,
7
,
8.
whence
our
Saviour
saith
,
Many
are
called
,
but
few
chosen
;
but
this
I
now
speak
of
,
is
a
calling
out
of
purpose
,
Rom.
8.28
.
and
therefore
never
leaves
the
soule
,
untill
it
hath
reall
possession
of
Christ
,
and
rests
there
;
this
call
falls
upon
a
sinner
humbled
,
not
hard
hearted
;
&
hence
the
call
is
effectuall
,
Mat.
9.12
,
13.
2
Chron.
30.10
,
11.
it
is
such
a
call
as
was
in
creation
,
Rom.
4.17
.
And
hence
the
soule
cannot
but
come
,
and
when
t
is
come
it
cannot
depart
,
like
Peter
,
Lord
,
whither
should
we
goe
?
and
therefore
though
it
hath
never
so
many
objections
in
comming
to
Christ
,
never
so
much
weaknesse
or
heartlesnesse
to
close
with
Christ
,
yet
the
Lord
brings
it
home
,
and
there
keeps
it
,
and
now
it
infinitely
blesseth
God
that
ever
the
Lord
gave
it
an
eye
to
see
,
an
heart
to
come
and
seek
after
Jesus
Christ
.
Thus
much
of
the
nature
of
this
Call
,
now
follows
the
necessity
of
it
,
which
appears
in
these
three
particulars
.
1.
No
man
should
come
unlesse
first
called
;
as
it
is
in
calling
to
an
ordinary
office
,
so
t
is
in
our
calling
much
more
unto
speciall
grace
;
the
Apostle
saith
,
Heb.
5.4
.
that
No
man
takes
this
honour
,
but
he
that
is
called
of
God
;
so
what
hath
any
man
to
doe
with
Christ
,
to
make
himselfe
a
sonne
of
God
,
and
heire
of
glory
thereby
,
but
he
that
is
called
of
God
?
what
have
we
to
doe
to
take
other
mens
goods
,
unlesse
called
thereto
?
what
have
we
to
doe
to
take
the
riches
of
grace
and
peace
,
if
not
called
thereto
?
t
is
presumption
to
take
Christ
whiles
uncalled
,
but
not
when
you
are
called
thereunto
.
2.
Because
no
man
would
come
without
the
Lords
call
.
Mat.
20.6
,
7.
Why
stand
you
here
all
the
day
idle
?
The
answer
was
,
No
man
hath
hired
,
or
called
us
thereto
.
When
there
is
an
outward
call
onely
,
yet
men
will
not
come
in
,
Mat.
23.37
.
and
therefore
there
must
be
an
effectuall
call
to
bring
men
home
,
Esay
55.5
.
and
therefore
you
shall
see
many
,
let
there
be
a
legall
command
,
suppose
to
sanctifie
a
Sabbath
,
or
to
speak
the
truth
;
they
have
no
objections
against
obedience
unto
this
:
but
presse
them
to
beleeve
,
shew
them
Gods
call
for
it
,
they
have
more
feares
and
objections
rising
against
this
then
there
be
haires
on
their
head
,
because
the
soul
would
not
close
with
this
.
3.
Because
no
man
could
come
unlesse
called
.
Iohn
6.44
.
No
man
can
come
to
me
,
unlesse
the
Father
draw
him
;
and
how
doth
the
Father
draw
any
man
,
but
by
this
call
?
if
the
Lord
should
not
come
and
speak
himselfe
,
and
make
his
call
the
most
joyfull
tidings
and
the
sweetest
message
that
ever
came
to
it
,
it
would
say
,
I
have
no
heart
,
I
cannot
,
I
am
not
able
,
for
Rom.
11.32
.
wee
are
shut
up
under
unbeliefe
;
and
therefore
the
Lord
Jesus
,
Luke
15.5
.
must
bring
his
sheep
home
upon
his
shoulders
,
else
it
will
dye
in
the
wildernesse
of
its
own
droopings
;
whereas
when
the
Lord
effectually
speaks
,
the
soul
cannot
but
come
.
Lastly
,
how
this
call
is
a
ground
of
faith
,
and
what
ground
of
faith
.
For
answer
hereunto
,
I
doe
not
make
this
call
considered
without
the
promise
,
the
ground
on
which
Faith
rests
,
(
for
that
is
Gods
free
grace
in
the
promise
)
but
the
ground
by
which
it
rests
,
or
wherefore
it
rests
upon
the
promise
.
The
mind
sees
(
1.
)
the
freenesse
of
mercy
to
a
poore
sinner
in
misery
,
and
this
breeds
some
hope
the
Lord
may
pitty
it
.
(
2.
)
The
fulnesse
and
plenteous
riches
of
mercy
,
and
this
gives
very
great
encouragement
to
the
soule
to
think
,
The
Lord
(
if
I
come
to
him
)
surely
will
not
deny
me
a
drop
,
Psal.
130.7
,
8.
The
Prodigall
comes
home
because
of
bread
enough
in
his
fathers
house
,
though
he
was
not
certaine
he
should
have
any
.
(
3.
)
The
preciousnesse
and
sweetnesse
of
mercy
makes
the
soule
long
vehemently
for
it
,
Psal.
36.6
,
7.
and
makes
it
set
all
other
things
at
a
low
rate
,
to
enjoy
it
;
but
when
unto
all
this
the
Lord
sends
a
speciall
commandement
,
a
speciall
message
on
purpose
,
and
calls
it
to
come
in
,
and
accept
of
it
,
and
take
mercy
as
its
own
,
and
that
for
no
other
reason
,
but
because
it
is
commanded
and
called
to
accept
of
it
;
this
puts
an
end
unto
all
doubts
,
all
feares
,
all
discouragements
,
and
the
soule
answers
as
those
,
Ier.
3.22
.
Behold
,
we
come
,
for
thou
art
the
Lord
our
God
.
As
a
man
in
great
want
of
bread
,
one
comes
and
freely
offers
him
bread
to
preserve
his
life
,
the
man
takes
it
;
if
you
aske
him
,
Why
doe
you
take
it
?
you
are
a
poore
fellow
,
unworthy
of
it
,
never
did
yet
one
houres
work
for
it
:
he
answers
,
T
is
true
,
I
am
unworthy
,
but
yet
because
it
is
offered
to
me
to
preserve
life
,
I
gladly
take
it
;
the
man
doth
not
promise
absolutely
to
me
,
that
this
bread
is
mine
,
and
shall
feed
me
;
but
he
tels
me
,
if
I
doe
receive
it
,
it
shall
certainly
be
mine
to
feed
me
;
and
this
is
the
main
ground
of
his
receiving
of
it
.
Just
so
it
is
in
Faith
;
Aske
an
humbled
sinner
,
Why
doe
you
beleeve
?
Why
doe
you
take
Christ
as
your
owne
?
Hath
the
Lord
said
absolutely
that
he
is
yours
?
No
,
saith
the
soule
,
but
the
Lord
freely
offers
himselfe
unto
me
,
who
am
undone
without
him
,
and
saith
,
if
I
doe
receive
him
,
he
shall
be
for
ever
mine
,
to
give
life
to
me
,
and
therefore
I
thankfully
accept
of
him
;
this
is
the
ground
of
Faith
.
The
Scripture
sets
out
this
in
a
lively
similitude
of
a
great
Supper
,
to
which
many
were
invited
;
what
was
the
ground
of
their
comming
to
it
?
Behold
,
all
things
are
ready
if
you
come
and
eate
,
they
are
not
yours
if
you
doe
not
come
;
but
if
you
come
at
my
call
and
invitation
,
then
all
things
shall
be
yours
.
I
know
t
is
a
question
of
some
difficulty
among
some
,
viz.
Whether
an
absolute
testimony
of
actuall
favour
and
justification
be
not
the
first
ground
of
Faith
?
They
that
make
Faith
to
be
an
absolute
assurance
of
Gods
favour
,
must
of
necessity
maintain
this
assertion
,
and
then
these
things
will
follow
.
1.
That
a
Christian
must
be
justified
before
he
beleeve
;
for
the
cause
of
Faith
must
goe
before
Faith
.
This
proposition
,
Thou
art
justified
,
reconciled
,
is
according
to
this
assertion
the
cause
of
faith
;
for
no
proposition
can
therefore
be
true
,
because
we
are
perswaded
that
it
is
true
;
but
it
must
be
first
true
,
before
I
am
perswaded
of
it
;
the
wall
is
not
white
,
because
my
eye
sees
it
so
,
but
it
must
first
be
white
,
and
then
I
see
it
so
.
Now
to
make
actuall
justification
before
faith
,
is
crosse
to
the
whole
current
of
Scripture
.
We
beleeve
that
we
might
be
justified
,
Gal.
2.16
.
we
are
not
justified
that
we
might
beleeve
.
We
passe
from
death
to
life
by
faith
,
Iohn
5.24
.
we
are
not
in
a
state
of
life
before
faith
.
When
the
Lord
Iesus
saw
their
faith
,
Mat.
9.2
.
he
then
said
,
Be
of
good
comfort
,
thy
sinnes
are
forgiven
thee
.
The
Word
saith
,
He
that
beleeveth
not
,
is
condemned
already
,
Iohn
3.18
.
and
therefore
(
unlesse
the
Spirits
witnesse
be
crosse
to
the
Word
)
it
doth
not
say
to
one
that
beleeveth
not
,
that
he
is
absolved
already
.
To
be
justified
by
faith
,
and
to
be
justified
by
Christs
righteousnesse
is
all
one
in
the
Scriptures
phrase
and
meaning
,
Gal.
2.16
,
17.
Add
therefore
we
may
as
well
say
that
we
are
justified
before
and
without
Christ
,
as
before
and
without
faith
.
And
indeed
this
doctrine
of
being
justified
by
faith
,
and
by
this
meanes
to
have
remission
of
sinnes
,
the
Apostle
Peter
affirms
to
be
the
doctrine
of
all
the
Prophets
,
Acts
10.43
.
To
him
give
all
the
Prophets
witnesse
,
that
whosoever
beleeve
in
him
,
shall
receive
remission
of
sinnes
:
not
that
they
had
remission
of
sinnes
before
they
did
beleeve
.
I
know
not
any
one
Protestant
Writer
that
maintaines
our
justification
before
and
without
faith
,
except
learned
Chamier
;
who
not
knowing
how
to
avoid
the
blow
of
Bellarmines
horned
argument
,
that
if
Faith
be
an
assurance
of
our
actuall
justification
,
then
we
are
first
justified
before
we
beleeve
;
he
affirmes
we
are
justified
before
faith
:
and
therefore
that
when
the
Scripture
saith
we
are
justified
by
faith
,
the
reason
of
that
(
saith
he
)
is
not
because
our
faith
doth
efficere
justificationem
,
i.
e.
is
a
cause
(
meaning
instrumentall
)
of
our
justification
;
but
because
efficitur
in
justificato
,
i.
e.
is
wrought
in
a
justified
person
:
but
if
that
be
the
reason
of
the
phrase
,
we
may
affirme
our
justification
to
be
as
well
by
love
,
and
sanctification
,
and
holy
obedience
,
as
by
faith
,
because
these
are
wrought
in
a
justified
person
also
.
Then
no
mans
ministry
nor
the
doctrine
delivered
by
the
faithful
Ministers
of
Christ
from
out
of
the
Scriptures
,
can
be
any
ground
of
faith
,
for
before
faith
no
Minister
of
Christ
can
say
to
any
man
in
particular
,
or
any
men
in
generall
,
that
they
are
already
justified
,
and
reconciled
,
and
therefore
beleeve
it
;
but
,
to
deny
that
doctrine
which
is
opened
out
of
the
Scriptures
by
the
Ministers
of
Christ
,
to
be
the
ground
of
Faith
,
is
expresly
crosse
to
the
testimony
of
Scriptures
,
and
the
end
of
the
Ministery
,
and
of
the
messengers
of
Christ
,
who
have
the
keyes
of
office
given
to
them
,
that
what
they
bind
on
earth
,
is
bound
in
heaven
;
what
they
loose
on
earth
,
is
loosed
in
heaven
;
whose
sins
they
remit
,
they
are
forgiven
,
whose
sins
they
retain
,
they
are
retained
.
Mat.
16.16
.
Ioh.
20.23
.
Most
excellent
for
this
purpose
is
the
Apostles
dispute
,
Rom.
10.
You
need
not
go
up
to
heaven
,
nor
down
to
hell
,
to
fetch
Christ
himselfe
to
tell
you
whether
you
shall
be
justified
and
saved
.
ver.
6
,
7.
For
the
word
is
nigh
them
,
verse
8.
that
opens
Christs
heart
unto
thy
heart
.
But
what
word
might
some
say
is
this
?
Is
it
not
the
internall
word
of
the
Spirit
onely
?
The
Apostle
answers
,
It
is
that
word
which
we
preach
:
hereby
you
shall
know
whether
you
shall
live
or
no
;
but
what
is
that
word
Paul
preached
?
is
it
not
an
absolute
testimony
that
all
your
sins
are
already
pardoned
by
Christ
,
and
therefore
beleeve
it
?
No
,
but
If
thou
beleevest
with
thine
heart
that
God
raised
up
Christ
from
the
dead
,
thou
shalt
be
saved
,
vers
.
9.11
,
12.
What
can
be
more
full
?
yet
consider
t●at
one
place
more
,
Iohn
17.20
.
I
pray
for
all
them
that
shall
beleeve
on
me
,
through
their
word
.
What
is
the
ground
or
meanes
of
beleeving
in
Christ
?
It
is
said
here
expresly
,
Their
word
:
Is
it
not
the
word
of
Christ
,
rather
then
the
word
of
the
Apostles
and
of
their
successors
,
in
the
doctrine
they
delivered
,
is
it
their
word
?
Truly
that
which
th●y
delivered
,
was
the
word
of
Christ
,
and
that
which
is
opened
from
their
doctrine
in
the
Scriptures
is
the
word
of
Christ
,
yet
as
they
open
it
,
and
apply
it
,
so
t
is
their
word
:
and
this
Word
is
the
ground
by
which
all
that
Christ
prayes
for
,
doe
beleeve
in
Christ
;
the
bare
Word
I
grant
cannot
perswade
without
the
Spirit
,
yet
the
Spirit
will
not
give
ground
to
Faith
without
the
Word
,
but
as
by
it
,
so
upon
it
,
will
build
the
souls
of
all
the
elect
,
who
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
being
the
chief
corner-stone
,
Eph.
2.20
.
How
can
they
beleeve
without
a
Preacher
?
Rom.
10.14
.
3.
Then
when
wicked
men
and
reprobates
are
commanded
to
beleeve
,
(
as
they
are
commanded
,
Iohn
3.19
.
Luk.
14.17
.
Iohn
6.38
.
Heb.
4.2
.
)
they
are
commanded
to
beleeve
a
lye
,
viz.
that
their
sinnes
are
pardoned
,
and
they
actually
justified
;
for
if
this
testimony
be
the
ground
of
faith
,
then
when
they
are
commanded
to
beleeve
,
they
are
commanded
to
be
perswaded
of
this
testimony
.
But
the
sinnes
of
wicked
men
,
especially
Reprobates
,
are
not
nor
never
shall
be
forgiven
,
and
therefore
this
cannot
be
the
ground
of
Faith
.
4.
Then
the
Spirit
of
adoption
,
which
witnesseth
that
God
is
our
Father
,
and
that
we
are
his
sonnes
reconciled
to
him
,
goes
before
faith
;
but
the
Apostle
expresly
denyes
this
,
Ye
are
the
children
of
God
by
faith
,
Gal.
3.26
.
And
because
ye
are
sonnes
,
he
hath
sent
unto
you
the
spirit
of
sonnes
,
crying
Abba
,
Father
,
Gal.
4.6
.
5.
If
such
a
testimony
should
be
the
first
ground
of
faith
,
then
no
man
should
beleeve
but
he
that
hath
such
a
testimony
antecedent
to
his
faith
;
but
this
is
crosse
to
the
Scripture
;
Esay
50.10
.
He
that
sits
in
darknesse
,
and
sees
no
light
,
let
him
stay
himselfe
upon
his
God
.
When
Ionah
is
cast
out
of
Gods
sight
to
his
owne
feeling
,
yet
he
is
bound
to
look
againe
unto
the
Temple
.
6.
This
absolute
testimony
is
either
the
testimony
of
the
Word
,
or
of
the
Spirit
;
Not
of
the
Word
,
as
is
proved
;
If
of
the
Spirit
,
then
let
it
be
considered
,
whether
that
can
be
the
testimony
of
the
Spirit
which
is
not
according
to
the
Word
,
nay
cont●ary
to
the
Word
,
for
the
Word
to
say
none
are
justified
before
faith
;
for
the
Spirit
to
testifie
some
are
justified
before
faith
.
If
it
be
said
,
that
the
Spirit
doth
not
witnesse
these
to
any
man
before
and
without
faith
;
but
yet
it
is
without
respect
unto
,
or
shewing
a
man
his
faith
,
(
for
those
that
exclude
Sanctification
from
being
any
evidence
,
they
meane
Faith
as
well
as
any
other
renewed
work
of
holines
,
and
so
exclude
that
also
)
then
I
say
the
testimony
of
the
Spirit
(
which
of
it selfe
is
exceeding
cleare
)
is
an
obscure
and
dark
testimony
,
because
it
cleares
up
the
praedicate
of
this
Proposition
,
thou
beleever
art
justified
,
it
witnesseth
to
a
man
thou
art
justified
;
but
cleares
not
up
the
subject
of
it
:
viz.
thou
beleever
,
it
makes
a
man
beleeve
a
testimony
without
understanding
the
full
meaning
of
it
;
for
the
Spirit
testifying
to
any
man
thou
art
justified
;
his
meaning
is
,
thou
beleever
art
justified
:
and
I
doe
beseech
the
God
and
Father
of
all
lights
,
that
his
poore
people
may
be
led
into
the
truth
in
this
particular
;
for
want
of
establishment
here
,
you
little
think
how
many
delusions
you
may
fall
into
about
your
spirituall
condition
;
I
remember
that
when
Satan
came
to
overthrow
the
Faith
of
Christ
in
his
second
temptation
,
Mat.
4.6
.
he
brought
a
promise
out
of
the
Scriptures
to
him
,
because
he
saw
hee
held
close
to
them
,
verse
4.
and
by
this
promise
sought
to
lead
him
into
temptation
,
how
so
?
observe
the
text
,
and
see
if
it
was
not
by
hiding
part
of
the
meaning
of
the
promise
from
him
,
and
in
speciall
,
that
very
condition
required
in
the
person
to
whom
the
promise
is
made
;
for
he
tells
him
,
that
if
he
cast
himselfe
downe
headlong
,
the
Lord
hath
not
only
said
it
,
but
writ
it
;
He
shall
give
his
Angells
charge
over
him
,
to
keep
him
from
dashing
his
foot
against
a
stone
:
whereas
if
you
consult
with
the
place
whence
it
is
cited
,
viz.
Psalme
91.11
.
The
condition
is
set
downe
,
in
all
thy
wayes
,
which
hee
purposely
hides
from
our
Saviour
as
much
as
in
him
lay
.
Oh
take
heed
therefore
of
receiving
any
testimony
from
Word
or
Spirit
without
the
meaning
of
it
,
without
knowing
the
person
thus
and
thus
qualified
,
to
whom
it
belongs
;
otherwise
Satan
will
hurry
you
headlong
to
a
world
of
delusions
;
and
you
shall
find
the
word
of
God
appointed
to
direct
you
,
(
through
your
mis-application
of
it
)
the
word
of
Satan
,
to
deceive
and
damne
you
:
doe
not
think
that
this
is
building
faith
upon
works
;
but
to
beleeve
,
that
they
that
believe
in
Christ
are
justified
,
reconciled
,
and
saved
,
is
building
faith
upon
Gods
promise
;
yea
,
and
his
free
promise
too
:
for
saith
the
Apostle
,
It
is
of
faith
that
it
might
be
of
grace
,
Rom.
4.16
.
It
is
believing
to
have
the
end
by
the
meanes
,
not
the
end
without
the
mean
of
Faith
.
It
is
true
,
we
may
see
Gods
favour
and
love
to
us
in
the
cause
as
well
as
in
the
effects
of
sanctification
;
but
what
is
that
cause
?
the
meritorious
cause
is
Christs
righteousnesse
,
and
the
instrumentall
cause
of
applying
this
,
is
our
Faith
;
so
that
as
we
are
justified
by
faith
,
so
seeing
this
,
we
may
say
assuredly
with
Paul
,
Being
justified
by
faith
,
wee
have
peace
with
God
.
Rom.
5.1
.
It
is
true
,
we
cannot
see
our
justification
by
saith
,
nor
the
work
of
Faith
,
without
the
shining
of
the
Spirit
into
our
hearts
;
but
the
question
is
not
whether
the
Spirit
helps
us
to
see
our
justified
estate
,
but
by
what
meanes
;
by
what
Proposition
in
the
word
wee
come
to
see
it
;
which
we
say
is
not
by
any
such
absolute
testimony
:
thou
art
justified
already
,
and
therefore
believe
;
but
if
thou
believe
and
come
to
Christ
,
here
is
then
pardon
of
sinne
,
peace
with
God
,
yea
all
the
blessings
of
Christ
ready
for
thee
,
which
God
intends
to
give
and
never
to
take
away
,
if
thou
thankfully
receive
what
God
freely
offers
,
and
as
it
were
layes
downe
at
thy
feet
.
The
call
of
Christ
therefore
is
the
ground
by
which
wee
first
believe
;
and
that
you
may
be
confirmed
farther
herein
,
doe
but
consider
the
glory
and
excellency
of
this
ground
.
It
is
a
constant
ground
of
faith
,
for
if
you
come
to
Christ
because
you
have
assurance
,
or
because
you
feel
such
and
such
graces
,
and
heavenly
impressions
of
Gods
Spirit
in
you
,
you
may
then
many
a
day
and
yeare
keep
at
a
distance
from
Christ
,
and
live
without
Christ
;
for
the
feeling
of
graces
,
and
assurance
of
favour
are
not
constant
;
but
this
call
is
alway
sounding
in
thine
yeares
,
oh
come
,
not
only
because
thou
feelest
holinesse
in
thee
,
but
come
,
because
poore
,
hungry
,
empty
,
naked
,
lost
,
blind
,
cursed
,
forsaken
,
full
of
sin
;
there
is
not
one
moment
of
the
day
of
grace
,
but
the
Lord
beseecheth
thee
to
receive
his
grace
,
2
Cor.
6.1
,
2
,
3.
this
is
an
open
door
to
Christ
at
all
times
,
an
open
harbour
to
put
in
at
in
all
storms
,
a
heart-breaking
word
;
oh
thou
tossed
with
tempests
and
not
comforted
,
come
unto
me
and
thou
shalt
find
rest
to
thy
soule
.
Many
aske
,
how
should
I
come
to
Christ
,
seeing
that
I
have
no
promise
belonging
to
me
?
what
have
dogges
to
doe
with
childrens
bread
?
be
it
so
,
yet
Gods
call
,
command
,
beseechings
,
to
come
in
,
should
be
ground
unto
thee
,
to
come
;
as
a
poore
begger
,
that
hath
no
promise
absolutely
given
him
of
reliefe
,
yet
if
a
rich
man
sends
to
him
,
and
bids
him
come
to
his
doore
and
wait
,
he
thinks
he
hath
good
ground
and
warrant
to
come
.
It
is
a
sure
ground
against
all
feares
,
all
doubts
of
presumption
,
all
sense
of
unworthinesse
,
and
of
the
greatnesse
of
the
good
promised
,
&c.
For
the
Saints
have
many
fear●s
whereby
they
dare
not
come
,
they
feare
they
may
presume
,
they
see
themselves
most
vile
,
and
unworthy
of
the
least
smile
;
the
benefits
are
so
exceeding
great
,
to
which
they
are
called
,
that
they
think
it
is
too
good
for
them
,
&c.
but
beloved
,
when
the
soule
sees
evidently
,
the
Lord
invites
me
,
perswades
me
,
commands
me
,
waits
for
me
,
strives
with
me
that
I
would
come
in
,
and
because
his
grace
is
free
,
therefore
requires
no
more
but
only
to
come
&
take
,
come
and
drinke
:
this
forceth
the
soul
to
confesse
,
I
am
sure
it
is
no
presumption
to
obey
the
call
of
Christ
;
and
what
though
I
am
unworthy
,
and
this
good
is
exceeding
great
and
precious
,
yet
if
it
be
the
Lords
grace
to
call
such
a
poore
wretch
to
receive
and
accept
of
it
,
why
should
I
not
rather
thankfully
receive
it
,
then
out
of
my
own
head
superstitiously
refuse
it
?
but
this
I
am
sure
and
certaine
of
,
the
Lord
calls
me
,
thus
to
doe
;
if
God
should
speak
from
heaven
to
you
to
come
unto
his
Sonne
,
it
is
not
so
sure
a
ground
as
the
call
of
God
from
out
of
the
Ora●le
of
his
word
,
in
the
blessed
Gospell
of
his
deare
Sonne
.
It
is
a
strong
ground
,
and
of
great
power
and
efficacy
to
force
the
soule
to
come
;
for
you
may
object
,
no
man
can
believe
,
or
should
believe
,
and
come
of
himself
.
I
say
so
too
;
but
how
would
you
have
the
Spirit
of
Christ
enable
you
to
come
?
verily
,
it
is
by
this
call
;
and
therefore
,
Ier.
3.22
.
when
the
Lord
said
,
Returne
ye
back-sliding
children
,
they
presently
answered
,
Lord
we
come
,
the
dead
shall
heare
this
voyce
of
the
Sonne
of
God
,
and
live
;
Iohn
5.25
.
thou
saidst
,
Seeke
ye
my
face
,
my
heart
answered
,
Lord
thy
face
will
I
seeke
.
Oh
iron
,
stony
,
Adamantine
heart
,
that
canst
heare
so
sweet
a
voyce
as
this
word
come
,
and
yet
not
be
overcome
!
This
call
honours
grace
most
,
for
what
more
free
then
for
the
Lord
to
say
,
Come
and
take
of
the
water
of
life
freely
?
what
more
free
,
then
for
a
rich
man
to
require
of
his
debtor
only
to
receive
so
many
thousands
of
him
to
pay
his
debts
,
&
to
set
him
up
again
?
Verily
brethren
,
as
the
Lord
honors
his
grace
by
commanding
us
to
come
,
so
we
honour
it
,
when
through
the
mighty
power
of
the
same
call
we
doe
come
.
Thus
much
for
Explication
of
this
call
,
now
let
me
put
an
end
to
it
in
a
word
of
Application
.
If
thou
beleevest
thou
shalt
be
saved
:
and
look
as
the
Law
speakes
particularly
to
every
man
,
Thou
shalt
have
no
other
Gods
,
&c.
so
doth
the
Gospell
also
,
Rom.
10.9
.
that
so
every
man
might
look
upon
himselfe
as
spoken
to
in
particular
.
And
indeed
if
there
were
not
such
a
particular
call
,
then
men
should
not
sin
by
refusing
the
Gospell
,
nor
should
the
Lord
be
angry
for
so
doing
,
but
their
sin
and
condemnation
is
great
that
so
doe
,
Iohn
3.19
.
And
the
Lord
is
more
wroth
for
this
sin
then
any
other
;
Ps.
2.12
.
Luk.
14.18
.
Heb.
3.10.11.19
In
one
word
,
either
the
Lord
would
have
thee
(
who
●ver
thou
art
)
to
receive
Christ
,
or
to
reject
,
and
so
despise
Christ
;
and
if
the
Lord
would
have
you
reject
him
,
he
would
then
have
you
sin
,
and
continue
in
it
,
which
cannot
stand
either
with
the
honour
of
Gods
holinesse
,
or
of
his
rich
grace
;
I
shall
here
therefore
open
two
things
.
-
1.
Set
downe
means
to
enable
you
to
come
.
-
2.
Shew
you
how
and
in
what
manner
you
should
come
.
The
meanes
.
1.
Consider
,
who
it
is
that
doth
call
you
;
is
it
Man
or
Ministers
think
you
?
you
might
never
come
then
;
no
,
it
is
Jesus
Christ
himselfe
that
calls
you
by
them
:
Why
doe
many
discouraged
Spirits
refuse
to
come
?
it
is
because
they
think
deceitfull
man
,
or
charitable
men
call
them
,
but
the
Lord
hath
no
respect
unto
them
;
Oh
foolish
conceipt
!
I
tell
you
their
Ministery
is
not
an
act
of
their
charity
,
wishing
well
to
the
salvation
of
all
,
but
it
is
an
act
of
Christs
love
and
soveraigne
authority
:
Mat.
28.18
,
19
,
20.
So
that
what
they
doe
,
it
is
in
Christs
stead
,
2
Cor.
5.19
,
20.
if
Christ
was
present
,
he
would
call
thee
to
him
with
more
bowels
then
any
compassionate
Minister
can
:
&
I
assure
you
,
to
receive
them
,
is
to
receive
Christ
;
to
despise
them
,
is
to
despise
Christ
,
Iohn
13.20
.
and
therefore
Eph.
2.14
.
although
the
Apostles
preached
to
the
Ephesians
,
yet
it
is
said
,
that
Christ
came
and
preached
to
them
.
If
any
Minister
preacheth
any
other
doctrine
of
grace
then
what
Christ
hath
delivered
,
let
him
be
accursed
:
But
if
they
publish
his
mind
and
his
call
,
look
upon
them
as
if
the
Lord
himself
called
unto
you
,
lest
the
Lord
accurse
you
,
and
all
their
Ministery
to
you
:
the
Lord
Jesus
did
not
cast
off
the
Jewes
for
crucifying
of
him
and
shedding
his
blood
,
untill
the
Gospell
of
grace
published
by
his
messengers
,
came
to
them
,
and
that
was
rejected
;
then
Paul
waxed
bold
,
and
said
,
because
you
put
away
the
word
from
you
,
wee
leave
you
;
Acts
13.46
.
Oh
beloved
,
if
you
did
beleeve
Christ
called
you
poore
prodigalls
(
that
have
run
riot
,
and
sinned
against
him
as
much
as
you
could
)
home
unto
him
;
suppose
Christ
was
present
,
would
it
not
draw
you
in
?
suppose
he
was
with
thee
in
the
chamber
,
where
thou
art
crying
after
him
,
or
in
the
Church
,
where
thou
art
waiting
for
him
,
and
he
should
appeare
visibly
before
thine
eyes
,
opening
his
bosome
,
and
bowels
,
and
blood
before
thee
,
and
calling
unto
thee
to
this
purpose
,
I
doe
beseech
thee
and
intreat
thee
by
all
these
teares
I
have
shed
for
thee
in
the
dayes
of
my
flesh
,
by
all
those
bitter
agonies
I
have
suffered
for
thee
,
by
all
these
tender
bowels
which
have
been
rowled
together
toward
thee
,
come
unto
me
,
embrace
me
,
lay
thy
wearied
head
in
this
blessed
bosome
of
mine
,
crucifie
me
no
longer
by
thy
sins
,
tre●d
me
not
under
foot
by
thy
unbeleef
any
more
;
and
I
will
pardon
all
thy
sinnes
though
as
red
as
crimson
,
I
will
heale
thy
cursed
nature
,
I
will
carry
thee
in
my
owne
bowells
up
to
glory
with
me
,
where
all
si●s
and
teares
and
sorrowes
shall
be
abolished
,
&c.
who
would
not
now
come
in
to
him
?
let
me
see
the
man
that
hath
a
heart
of
Adamant
that
would
not
melt
and
come
in
at
this
;
Oh
my
beloved
,
this
very
call
is
done
as
really
by
Christ
in
his
Ministers
now
,
though
not
so
visibly
and
immediately
as
I
now
describe
:
and
therefore
take
heed
how
you
refuse
to
heare
him
that
speakes
from
heaven
,
Heb.
12.25
.
Consider
whom
the
Lord
calls
,
and
that
is
thee
in
particular
,
who
ever
thou
art
,
to
whom
the
Gospell
of
Christ
is
sent
:
for
if
you
think
Christ
calls
some
only
that
are
so
and
so
deeply
humbled
only
to
come
,
and
not
unto
you
in
particular
,
you
will
never
come
in
;
but
we
have
proved
this
,
that
the
Lord
calls
all
in
generall
,
and
consequently
each
man
in
particular
;
the
consideration
of
this
may
bring
you
in
;
Men
fear
to
commit
murther
and
steale
,
&c.
but
you
feare
not
unbeleefe
;
but
the
Apostle
bids
you
feare
that
;
for
the
Gospell
is
preached
(
sayth
he
)
unto
you
,
as
well
as
unto
those
that
fell
by
unbeliefe
:
Heb.
4.1
,
2.
doe
not
say
,
he
calls
me
indeed
,
but
it
is
no
more
then
what
he
doth
to
reprobates
;
true
,
in
the
outward
call
it
is
so
,
yet
upon
this
ground
you
may
think
the
Lord
commands
not
,
calls
not
you
,
to
sanctifie
a
Sabbath
,
or
to
honour
Gods
name
,
because
this
is
as
common
to
reprobates
as
unto
you
;
doe
not
say
,
I
am
not
able
to
come
,
and
therefore
I
am
not
called
;
no
more
are
you
able
to
attend
the
rules
of
the
morall
Law
:
yet
you
look
upon
them
as
appertaining
to
you
,
and
because
you
cannot
doe
them
,
you
intreat
the
Lord
to
enable
you
,
and
so
because
you
cannot
come
,
you
should
looke
up
to
the
Lord
to
draw
you
:
and
verily
many
times
the
great
reason
why
the
Lord
doth
not
draw
you
,
is
,
because
you
doe
not
deeply
consider
that
he
doth
really
and
affectionately
call
you
:
doe
not
say
,
I
am
a
dry
tree
,
the
Lord
cannot
look
upon
me
,
whose
condition
is
worse
then
ever
I
heard
or
read
of
,
yet
remember
what
the
Lord
speaks
to
such
;
Isay
56.3
,
4
,
6
,
7.
Look
not
thou
to
thy
barren
&
dead
heart
,
but
give
glory
unto
God
,
as
Abraham
did
,
Rom.
4.19
,
20.
and
receive
his
grace
with
more
thankfulnesse
then
any
else
,
because
none
ever
so
miserable
as
thy selfe
;
you
young
men
heare
this
,
though
you
have
spent
the
flower
of
your
yeares
in
vanity
,
madnesse
,
and
filthy
lusts
,
yet
the
Lord
calls
you
in
to
him
;
you
old
men
grown
gray-headed
in
wickednesse
,
though
it
be
the
last
houre
in
the
day
of
your
life
,
yet
behold
the
Lord
would
hire
you
,
and
calls
you
to
come
in
,
before
the
●orest
wrath
of
a
long
provoked
God
break
out
upon
you
;
you
that
have
despised
Gods
messengers
,
crucified
the
Lord
Jesus
afresh
,
embrued
your
hands
in
his
blood
,
scorned
and
hated
the
Saints
,
and
the
word
of
Gods
grace
;
hear
what
wisdom
saith
,
Prov.
1.22
,
23.
Return
yee
scorners
;
oh
consider
,
you
that
are
ignorant
of
Christ
,
that
never
sought
after
Christ
many
a
yeare
together
,
that
have
continually
provoked
him
to
his
face
,
how
the
Lord
calls
you
,
Isay
65.1
,
2
,
3.
you
,
even
you
,
are
those
the
Lord
calls
,
and
will
you
not
come
?
Consider
why
the
Lord
calls
thee
,
is
it
because
hee
hath
any
need
of
you
to
honour
him
?
I
tell
you
,
he
could
have
gone
to
others
that
would
have
given
his
Gospell
better
welcom
th●n
it
hath
had
from
you
;
he
could
have
gone
to
many
Kings
and
Princ●s
,
and
out
of
that
golden
mettle
have
made
himselfe
vessels
of
honour
,
rather
then
out
of
such
base
mould
as
thou
art
made
of
;
hee
could
have
honoured
himselfe
in
thy
ruine
,
as
in
many
millions
of
other
men
,
and
lose
nothing
by
thee
neither
:
he
could
have
been
blessed
without
you
in
the
bosome
of
his
Father
;
or
is
it
because
thou
hast
done
any
thing
for
him
?
alas
!
thou
hast
not
returned
him
thy
nutshells
,
thou
hast
not
had
so
much
as
a
forme
of
Religion
,
thou
hast
done
as
much
mischiefe
to
him
as
thou
couldst
,
Ier.
3.5
.
thou
hast
wearied
him
with
thine
iniquities
,
and
made
him
serve
with
thy
sins
,
and
hast
sadded
his
heart
exceedingly
by
strange
impenitency
;
Isay
43.24
.
The
only
reason
that
hath
moved
him
to
call
to
thee
,
hath
been
pity
to
thee
,
seeing
thee
running
to
the
fire
that
never
can
be
quencht
,
without
stop
or
stay
;
2
Chron.
36.15
,
16.
and
because
thou
art
fallen
by
thine
iniquities
,
Hos.
14.1
.
And
shall
not
this
bring
you
home
?
Consider
for
what
end
the
Lord
calls
thee
;
is
it
not
to
come
and
take
possession
of
all
the
grace
of
Christ
,
Gal.
1.6
.
nay
of
all
the
glory
of
Christ
,
1
Thess.
2.12
.
nay
to
a
most
neare
,
sweet
,
and
everlasting
fellowship
with
Christ
himselfe
?
1
Cor.
1.9
.
and
can
I
say
any
more
?
can
you
desire
any
more
then
this
?
if
the
Lord
should
say
unto
any
of
us
,
Come
into
the
garden
,
and
there
watch
and
pray
with
me
,
sorrow
and
suffer
with
me
;
who
of
us
would
not
account
our selves
unworthy
of
such
honour
?
but
for
the
Lord
to
say
,
Come
and
enter
into
your
rest
,
the
land
,
the
kingdome
of
grace
and
glory
is
before
you
,
goe
up
and
possesse
it
,
oh
where
are
our
hearts
,
if
this
call
will
not
draw
?
if
the
Lord
should
say
at
the
day
of
judgement
,
when
the
heavens
and
earth
shall
be
on
a
light
fire
,
and
the
Lord
Jesus
set
upon
the
throne
of
his
glory
,
admired
of
all
his
Saints
and
Angels
;
Come
you
blessed
and
take
the
kingdome
prepared
for
you
,
would
you
not
gladly
come
at
that
call
?
oh
beloved
,
the
Lord
Jesus
now
in
the
throne
of
his
glory
in
heaven
,
behold
he
calls
you
unto
a
better
good
then
that
kingdome
;
he
calls
you
to
come
and
take
himselfe
and
all
his
precious
benefits
,
prepared
for
you
,
though
in
thy selfe
accursed
;
and
would
he
have
you
take
possession
of
all
this
?
is
it
not
the
praise
of
the
riches
of
his
grace
?
Eph.
1.
If
this
be
his
end
,
then
if
thou
wilt
not
come
for
thy
own
good
,
yet
for
his
sake
,
his
grace
sake
come
in
.
How
long
the
Lord
hath
called
thee
,
how
oft
he
would
have
gathered
thee
;
he
hath
stood
so
long
untill
his
locks
are
wet
with
dew
of
the
night
:
Cant.
5.1
,
2.
It
may
bee
you
are
afraid
,
it
hath
been
so
long
,
that
now
time
is
past
;
oh
no
,
for
whiles
the
Lord
calls
by
his
word
and
spirit
,
now
is
the
acceptable
time
,
2
Cor.
6.2
.
I
confesse
there
is
a
time
wherein
the
Lord
will
not
be
found
,
but
whiles
the
Lord
is
neare
unto
thee
by
his
Ministery
,
by
his
Spirit
,
convincing
,
affecting
,
stirring
,
knocking
at
thy
heart
,
the
time
is
not
yet
past
,
the
Sun
is
not
yet
set
,
so
long
as
those
beames
appeare
,
Isay
55.6
.
those
thoughts
which
discourage
thee
from
coming
to
Christ
,
whiles
the
voyce
of
his
call
is
heard
,
cannot
be
of
Christ
but
Satan
,
whose
principall
work
is
to
lay
such
stumbling
blocks
in
our
way
to
him
.
Consider
the
greatnesse
of
your
sinne
in
not
coming
to
him
.
1.
This
is
the
condemning
sin
;
for
no
sin
should
condemne
thee
,
if
thou
didst
come
to
him
,
Iohn
3.17
,
18
,
19.
thou
shouldst
please
him
,
and
as
it
were
make
him
amends
for
all
the
wrongs
thou
hast
done
him
,
by
coming
to
him
;
Heb.
11.5
,
6
,
7.
2.
This
aggravates
all
other
sins
;
If
I
had
not
spake
to
them
,
(
saith
Christ
)
they
had
had
no
sin
;
i.
e.
comparatively
;
but
now
they
have
no
cloak
for
their
sin
:
can
the
sin
of
devills
be
so
great
as
thine
,
that
n●ver
had
a
Saviour
sent
unto
them
?
yet
thou
hast
one
sent
and
come
out
of
heaven
to
thee
,
calling
to
thee
from
heaven
,
and
yet
thou
despisest
him
.
3.
This
provokes
the
Lord
to
most
unappeasable
&
unquenchable
wrath
,
Heb.
3.11
.
I
sware
in
my
wrath
they
should
not
enter
into
my
rest
;
after
sins
against
the
Law
,
the
Lord
did
not
sweare
that
man
should
dye
,
(
for
that
notes
an
unchangeable
purpose
)
but
let
Christ
be
despised
,
the
Lord
now
sweares
in
his
wrath
against
such
a
one
:
he
that
drawes
back
,
my
soule
shall
take
no
pleasure
in
him
,
Heb.
10.38
.
after
sin
against
the
law
,
the
Lord
took
pleasure
in
glorifying
his
grace
upon
man
fallen
,
but
if
you
draw
back
from
the
grace
of
Christ
in
the
Gospell
,
the
Lord
will
take
no
pleasure
in
you
.
4.
It
provokes
the
sorest
and
most
unsupportable
wrath
,
Take
heed
you
despise
not
him
that
speaketh
,
for
if
they
did
not
escape
who
refused
him
that
spake
on
earth
,
much
lesse
shall
we
that
despise
him
that
speakes
from
heaven
;
Heb.
12.25
.
Take
heed
therefore
you
despise
not
him
that
speaketh
;
the
word
despise
signifies
in
the
originall
to
despise
or
refuse
upon
some
colour
of
reason
:
every
man
hath
some
seeming
reason
against
beleeving
;
one
thinks
time
is
past
,
another
thinks
he
is
excluded
by
some
antecedent
d●cree
of
election
,
another
thinks
he
is
not
humbled
,
nor
holy
enough
,
another
makes
excuse
not
by
pretending
his
Ale-house
and
Whore-house
,
but
his
Farme
and
Merchandize
,
Mat.
22.
another
thinks
he
is
well
enough
without
Christ
,
&c.
Oh
take
heed
,
for
the
wrath
of
God
most
intolerable
is
your
portion
,
the
lowest
dungeon
of
darknesse
is
t●y
place
in
hell
for
this
sin
;
Hear
ye
despisers
and
wonder
,
for
I
will
worke
(
saith
the
Lord
)
a
worke
in
your
dayes
,
which
you
shall
not
beleeve
though
it
be
told
you
,
Acts
13.41
.
I
pray
you
what
is
this
worke
?
certainly
a
work
of
wrath
and
vengeance
;
but
what
is
it
?
you
will
not
beleeve
though
you
be
told
of
it
,
oh
you
secure
sinners
;
but
what
is
it
that
they
will
not
beleeve
?
nay
truly
the
Lord
himselfe
is
silent
there
,
and
saith
nothing
,
as
if
it
was
so
great
and
dreadfull
,
that
the
glorious
Lord
himselfe
is
not
able
to
expresse
it
;
and
truly
no
more
am
I
:
oh
therfore
,
be
not
worse
then
that
generation
of
Vipers
that
cam●
in
to
Iohn
because
some
had
forwarnd
them
to
escape
the
wrath
to
come
,
Mat.
3.
but
come
unto
a
Saviour
,
that
you
may
be
ever
blessed
with
him
.
But
you
will
say
,
How
should
we
come
to
him
?
they
that
doe
come
he
will
never
cast
away
,
and
that
thou
being
come
he
will
never
cast
thee
away
,
Iohn
6.37
.
Heb.
10.22
.
With
gladnesse
shall
they
be
brought
and
enter
into
the
Kings
presence
,
Psal.
45.15
.
doe
not
receive
Gods
grace
as
a
common
thing
,
but
thankfully
and
with
all
thy
heart
:
for
the
end
why
the
Lord
gives
Christ
to
any
man
is
the
glory
of
his
grace
,
if
the
Lord
attaines
this
end
,
he
desires
no
more
,
for
why
should
he
,
when
he
hath
his
end
?
Doe
not
come
and
tast
,
come
and
drinke
;
Iohn
7.37
.
you
may
famish
to
death
and
pine
away
in
your
iniquities
,
and
prove
Apostates
,
even
to
commit
the
impardonable
sin
,
if
you
doe
but
tast
of
him
,
as
those
did
,
Heb.
6.4
,
5.
but
drinke
abundantly
,
Oh
ye
beloved
of
the
Lord
,
Cant.
5.1
.
If
you
cannot
satisfie
your
soules
by
what
you
feel
already
received
from
him
,
then
satiate
your
soules
by
what
you
may
find
in
him
;
Isay
45.24
.
take
possession
of
all
the
grace
,
glory
,
peace
,
promises
of
the
Lord
Jesus
,
and
leave
not
a
hoofe
behind
thee
;
and
be
for
ever
refreshed
and
comforted
therein
.
So
come
to
him
,
keep
your
confidence
,
and
keep
your
savour
of
him
and
joy
in
him
,
Heb.
3.14
.
with
6.
let
the
word
that
called
you
be
ever
sweet
&
precious
,
as
David
said
,
Psal.
119.53
.
I
will
never
forget
thy
Precepts
,
for
by
them
thou
hast
quickned
me
.
Let
the
Lord
Jesus
be
ever
fresh
,
Heb.
3.6
.
and
as
an
oyntment
powred
out
;
take
●eed
that
the
blood
wherewith
you
are
sanctified
,
doe
not
grow
a
common
thing
,
and
promises
withered
flowers
,
and
Sermons
of
Christ
and
his
grace
(
unlesse
there
be
some
new
notions
about
them
)
as
dead
drinke
,
for
this
is
the
great
sin
of
this
age
;
the
old
truths
about
the
grace
of
Christ
,
and
the
simplicity
of
the
Gospell
is
as
water
in
mens
shoes
;
Ministers
must
preach
novelties
,
and
make
quintessentiall
extracts
out
of
the
Scriptures
,
and
it
may
be
,
presse
blood
out
of
them
sometime
rather
then
milke
,
or
else
their
doctrines
are
to
many
as
Almanacks
out
of
date
,
or
as
newes
they
heard
seven
yeares
since
;
and
they
knew
this
before
:
Oh
the
wrath
of
God
upon
this
God-glutted
,
Christ-glutted
,
Gospell-glutted
age
;
unlesse
it
be
among
a
very
few
poore
beleevers
,
whose
soules
are
kept
empty
,
poore
,
and
hungry
by
some
continuall
temptations
or
afflictions
,
and
they
are
indeed
glad
of
any
thing
,
if
it
be
any
thing
of
Christ
!
Verily
I
am
afraid
such
a
dismal
night
is
towards
of
spirituall
desertions
,
and
of
outward
,
but
sore
afflictions
of
famin
,
war
,
blood
,
mortality
,
deaths
of
Gods
precious
servants
especially
;
that
the
Lord
will
fill
the
hearts
of
all
Churches
,
families
,
Christians
,
that
shall
be
saved
in
those
times
,
with
such
rendings
,
tearings
,
shakings
,
anguish
of
spirit
,
as
scarce
never
more
in
the
worst
dayes
of
our
fore-fathers
;
and
that
this
shall
continue
,
untill
the
remnant
that
escape
shall
say
,
Blessed
be
he
that
commeth
in
the
name
of
the
Lord
;
bessed
bee
the
face
and
feet
of
that
Minister
,
that
shall
come
unto
us
in
Christs
name
,
and
tell
us
,
that
there
is
a
Saviour
for
sinners
,
and
that
he
calls
us
for
to
come
.
And
thus
I
have
done
with
this
Divine
truth
,
viz.
That
the
Lord
Jesus
in
the
day
of
his
power
,
saves
us
out
of
our
wretched
and
sinfull
estate
;
by
so
much
conviction
,
as
begets
compunction
;
so
much
compunction
,
as
brings
in
humiliation
;
so
much
humiliation
,
as
makes
us
to
come
to
Christ
by
Faith
.
CHAP.
2.
That
every
sinner
thus
beleeving
in
Christ
,
is
at
that
instant
translated
into
a
most
blessed
and
happy
estate
:
John
5.24
.
Psal.
2.
ult.
IF
the
Question
be
,
I
answer
,
-
1.
Iustification
,
all
their
sinnes
are
pardoned
.
-
2.
Reconciliation
,
peace
with
God
.
-
3.
Adoption
,
they
are
made
the
Sonnes
of
God
.
-
4.
Sanctification
,
they
are
restored
to
the
Image
of
God
.
-
5.
Audience
of
all
their
prayers
to
God
.
-
6.
Glorification
,
in
the
Kingdome
of
heaven
,
in
eternall
Communion
with
God
.
SECT.
I.
First
,
Iustification
.
THis
is
the
first
benefit
which
immediately
followes
our
union
unto
Christ
by
Faith
,
that
look
as
we
are
no
sooner
children
of
Adam
,
&
branches
of
that
root
by
naturall
generation
,
but
we
immediately
contract
the
guilt
of
his
sin
,
and
so
originall
pollution
;
so
we
are
no
sooner
made
branches
of
the
second
Adam
by
vocation
,
and
so
united
unto
Christ
by
Faith
,
but
immediately
wee
have
the
imputation
of
his
righteousnesse
to
our
justification
,
after
which
we
receive
in
order
of
nature
(
not
time
)
our
sanctification
;
There
is
no
truth
more
necessary
to
bee
knowne
then
this
,
it
being
the
principall
thing
contained
in
the
Gospell
,
Rom.
1.17
.
the
Law
shewing
how
a
man
may
bee
just
and
live
;
but
it
hath
not
the
least
word
how
a
sinfull
man
may
be
just
and
not
dye
,
this
is
proper
to
the
revelation
of
the
Gospell
:
let
me
therefore
give
you
a
tast
of
the
nature
of
it
.
Our
Justification
is
wrought
by
a
double
act
,
1.
on
God
the
Fathers
part
,
he
by
a
gracious
sentence
absolves
and
acquits
a
sinner
,
&
accepts
of
him
as
righteous
;
2.
on
God
the
Sons
part
,
procuring
the
passing
of
this
sentence
by
his
satisfaction
imputed
and
applyed
:
the
Father
being
the
person
principally
wronged
hath
chiefe
power
to
forgive
,
yet
in
justice
he
cannot
acquit
,
nor
in
truth
account
a
man
unrighteous
as
righteous
,
unlesse
the
Son
step
in
and
satisfie
;
for
whose
sake
he
forgives
:
as
the
Apostle
expressely
saith
,
Eph.
4.
ult.
so
that
our
Justification
is
wholly
out
of
our selves
,
and
we
are
meerly
passive
in
it
.
Justification
is
not
to
make
us
inwardly
just
,
as
the
Papists
dreame
;
but
it
is
a
Law-tearme
,
and
is
opposed
against
condemnation
,
Rom.
8.33
.
now
look
as
condemnation
is
the
sentence
of
the
Judge
condemning
a
man
to
dye
for
his
offence
or
sin
;
so
Iustification
is
the
sentence
of
God
the
Father
,
absolving
a
man
from
the
guilt
and
punishment
of
sin
for
the
sake
of
the
righteousnesse
of
Christ
:
That
you
may
more
particularly
understand
me
,
take
this
description
of
it
.
Iustification
is
the
gracious
Sentence
of
God
the
Father
,
whereby
for
the
satisfaction
of
Christ
,
apprehended
by
faith
,
and
imputed
to
the
faithfull
,
he
absolves
them
from
the
guilt
and
condemnation
of
all
sin
,
and
accepts
them
as
perfectly
righteous
to
eternall
life
.
Let
me
open
the
particulars
herein
briefly
in
severall
queries
.
viz.
There
is
no
condemnation
to
them
that
beleeve
:
for
hereby
the
Lord
mercifully
provideth
for
the
peace
of
his
people
more
abundantly
.
As
when
a
poore
Creditor
is
acquited
,
or
a
malefactor
pardoned
,
I
beseech
you
(
saith
he
)
let
me
have
an
acquitance
,
a
discharge
,
a
pardon
under
your
owne
hand
,
and
this
quiets
him
against
all
accusers
:
so
t
is
here
;
the
Lord
gives
us
an
Acquitance
in
his
Word
under
his
owne
hand
and
seale
,
and
so
gives
us
peace
,
Heb.
6.18
.
Who
is
it
that
justifieth
?
T
is
God
the
Father
.
Father
forgive
them
,
saith
Christ
.
And
hence
Christ
is
an
Advocate
with
the
Father
,
1
Iohn
2.2
.
All
the
three
Persons
were
wronged
by
sin
;
yet
the
wrong
was
chiefly
against
the
Father
,
because
his
manner
of
working
appeared
chiefly
in
creation
,
from
the
righteousnes
of
which
,
man
fell
by
sinne
.
The
Father
forgives
primarily
by
Soveraign
authority
;
the
Sonne
of
Man
Christ
Jesus
forgives
by
immediate
dispensation
and
commission
from
the
Father
,
Iohn
5.22
.
Mat.
9.6
.
the
Apostles
and
their
successors
forgive
ministerially
,
Iohn
21.23
.
The
Father
forgives
by
granting
pardon
,
the
Sonne
by
procuring
,
the
Ministers
(
where
the
Spirit
also
is
)
by
publishing
or
applying
pardon
:
so
that
this
is
great
consolation
,
that
God
the
Father
the
party
chiefly
incensed
,
t
is
he
that
justifieth
,
t
is
he
that
passeth
this
gracious
sentence
,
and
then
who
can
condemne
?
gracious
sentence
,
Rom.
3.24
.
justified
freely
by
his
grace
.
What
is
his
grace
?
The
Prophet
Esay
expounds
it
to
be
not
our
grace
,
or
works
of
grace
,
(
although
wrought
by
grace
)
but
his
owne
name
sake
.
What
is
the
meane
by
which
the
Father
doth
thus
justifie
?
T
is
for
the
satisfaction
or
by
the
price
of
the
redemption
of
Christ
,
had
not
whereof
to
boast
,
but
beleeved
in
him
that
justified
the
ungodly
,
Rom.
4.5
.
And
the
Apostle
Paul
saith
expresly
,
We
that
believe
have
beleeved
,
that
we
might
be
justified
,
Gal.
2.16
.
t
is
therefore
the
price
of
Christs
redemption
which
doth
procure
our
justification
.
But
understand
this
aright
,
for
this
price
is
not
applyed
to
each
particular
man
as
the
common
price
,
redeeming
all
,
(
for
then
every
Beleever
should
be
accounted
a
saviour
,
and
redeemer
of
all
)
but
as
the
price
of
those
soules
in
particular
,
to
whom
it
is
specially
intended
,
and
particularly
applyed
.
Christs
righteousnesse
is
sufficient
to
justifie
all
to
whom
it
is
imputed
,
but
it
is
no
further
imputed
then
to
the
attaining
the
end
of
imputation
,
viz.
to
justifie
and
save
me
in
particular
,
not
to
make
me
a
head
of
the
Church
or
a
common
Saviour
:
it
argues
a
man
weakly
principled
,
that
denies
the
necessity
of
Christs
satisfaction
to
our
Justification
,
because
forsooth
every
Beleever
should
then
be
a
Redeemer
.
By
Satisfaction
I
understand
,
the
whole
obedience
of
Christ
unto
the
very
death
,
which
is
both
active
and
passive
,
by
which
we
are
justified
;
Heb.
10.10
.
Phil.
2.8
.
that
righteousnesse
of
Christ
(
wrought
in
his
satisfaction
)
is
imputed
,
which
satisfies
the
Law
and
divine
Justice
,
Gal.
4.1
,
2
,
3
,
4.
which
is
both
active
and
passive
:
the
very
reason
why
the
Law
requires
perfect
obedience
of
us
,
which
we
cannot
possibly
bring
before
God
;
is
,
that
wee
might
seek
for
it
in
Christ
,
that
fulfilled
all
righteousnesse
:
and
therefore
he
is
called
the
end
of
the
Law
for
righteousnesse
,
Rom.
10.3
,
4.
And
it
is
strange
that
any
should
deny
Justification
by
Christs
active
obedience
,
upon
this
ground
;
viz.
because
that
by
the
works
of
the
Law
(
which
satisfy
the
Law
)
shall
no
sinner
be
justified
;
and
yet
withall
,
say
that
we
are
justified
by
that
which
satisfies
the
Law
.
This
righteousnesse
of
Christ
is
not
that
of
the
God-head
,
(
for
then
what
need
was
there
for
Christ
to
doe
or
suffer
?
)
but
that
which
was
wrought
in
the
Man-hood
.
And
hence
it
is
finite
in
it selfe
,
though
infinite
in
value
,
in
that
it
was
the
righteousnesse
of
such
a
person
.
This
righteousnesse
of
God-man
may
be
considered
two
wayes
;
First
,
absolutely
in
it selfe
;
Secondly
,
respectively
,
as
done
for
us
.
1.
Christs
absolute
righteousnesse
is
not
imputed
to
us
,
viz.
as
he
is
Mediatour
,
Head
of
the
Church
,
having
the
Spirit
without
measure
(
which
is
next
to
infinite
)
&c.
for
though
these
things
are
applyed
for
our
good
,
yet
they
are
not
imputed
as
our
righteousnesse
;
and
therefore
the
objection
vanisheth
,
which
saith
we
cannot
be
justified
by
Christs
righteousnesse
,
because
it
is
of
such
infinite
perfection
.
2.
The
respective
or
dispensative
righteousnesse
which
some
call
justitia
fidejussoria
,
is
that
whereby
Christ
is
just
for
us
in
fulfilling
the
Law
,
in
bearing
Gods
Image
,
we
once
had
,
and
have
now
lost
by
sin
;
and
thus
we
are
truly
said
to
be
as
righteous
as
Christ
by
imputation
,
because
hee
kept
the
Law
for
us
:
and
here
observe
that
the
question
is
not
whether
all
that
Christ
did
and
had
is
imputed
to
us
as
our
righteousnesse
,
but
whether
all
that
he
did
pro
nobis
,
for
us
,
as
a
surety
in
fulfilling
the
Law
,
be
not
for
substance
,
our
righteousnesse
;
and
therefore
to
think
that
we
are
not
justifyed
by
Christs
righteousnesse
,
because
then
we
are
justifyed
by
his
working
of
miracles
,
preaching
of
Sermons
,
which
women
are
not
regularly
capable
of
,
is
but
to
cast
blocks
before
the
blind
;
so
that
though
Christ
doth
not
bestow
his
personall
wisdome
and
justice
upon
another
,
yet
what
hinders
,
but
that
that
which
Christ
doth
by
his
wisdome
and
righteousnesse
for
another
,
the
same
should
stand
good
for
him
for
whom
it
is
done
?
for
thus
it
is
in
sundry
cases
among
men
;
Christs
essentiall
righteousnesse
,
infinite
wisdome
,
fulnesse
of
spirit
without
measure
,
&c.
is
not
imputed
to
us
;
yet
these
have
conspired
together
to
doe
that
for
us
,
and
suffer
that
for
us
,
by
which
we
come
to
bee
accounted
righteous
before
God
,
hee
shall
be
called
the
Lord
our
righteousnesse
,
Ier.
23.6
.
This
righteousnesse
therefore
imputed
to
us
justifies
us
,
Rom.
5.18
.
we
are
said
to
be
made
the
righteousnesse
of
God
in
him
:
he
is
just
,
but
whereby
we
are
just
;
opposed
to
the
righteousnesse
of
man
which
is
called
our
owne
righteousnesse
.
Rom.
10.3
.
Rom.
1.17
.
Not
righteousnesse
from
him
(
as
the
Papists
dreame
)
but
righteousnesse
in
him
;
nor
remission
by
Christ
only
,
but
righteousnesse
in
Christ
;
this
imputed
justifies
,
as
sin
imputed
condemnes
.
Who
are
the
persons
the
Lord
doth
justifie
?
They
are
beleevers
,
by
faith
,
Rom.
5.
or
for
Christs
righteousnesse
apprehended
by
faith
,
Phil.
3.9
.
it
is
by
faith
not
as
a
work
of
grace
,
but
as
by
an
instrument
appointed
of
God
for
this
end
.
Christ
did
not
dye
that
our
sins
should
be
actually
and
immediately
pardoned
,
but
mediately
by
Faith
,
Iohn
3.16
.
Iohn
17.20
.
and
the
Lord
in
wisdome
hath
appointed
this
as
the
only
means
of
applying
righteousnes
,
because
this
above
all
other
graces
cast
down
all
the
righteousnesse
of
man
in
point
of
justification
,
and
so
all
cause
of
boasting
,
and
advanceth
grace
and
mercy
only
,
Rom.
3.27
.
Rom.
4.16
.
Rom.
4.5
.
Rom.
9.30
,
31
,
32.
the
faithfull
account
themselves
ungodly
in
the
businesse
of
justification
,
and
thence
it
is
said
that
Abraham
(
though
a
godly
man
in
himselfe
,
yet
)
beleeved
in
him
that
justifies
the
ungodly
:
he
only
is
righteous
whom
God
pronounceth
and
saith
is
righteous
.
Now
Faith
above
all
other
graces
beleeves
the
word
;
and
a
Beleever
saith
,
I
beleeve
I
am
righteous
,
before
God
,
not
because
I
feele
it
so
in
my selfe
,
but
because
God
saith
I
am
so
in
his
Son
,
so
that
you
are
not
justified
before
you
beleeve
;
nor
then
only
,
when
you
have
performed
many
holy
duties
,
but
at
the
first
instant
of
your
closing
with
Christ
,
you
are
then
to
see
it
,
and
by
Faith
to
admire
Gods
rich
grace
for
it
.
1.
He
absolves
them
from
all
guilt
and
condemnation
of
sin
;
so
that
in
this
sense
,
he
sees
no
iniquity
in
Iacob
;
chastisements
they
may
now
have
after
justification
,
but
no
punishments
;
crosses
,
not
curses
;
such
as
destroy
their
sins
,
no
punishments
to
destroy
their
soules
:
hence
those
phrases
in
Scripture
,
scattering
sins
as
a
mist
,
blotting
them
out
,
remembring
them
no
more
,
setting
them
as
farre
as
East
is
from
the
West
:
for
Christ
being
made
sin
for
his
people
,
and
this
being
imputed
,
he
abolishing
all
sin
,
by
oxe
offering
,
Heb.
10.
hence
all
are
forgiven
;
and
hence
it
is
that
there
can
be
no
suit
in
Law
against
a
sinner
,
the
Law
being
satisfied
,
and
the
sinner
absolved
;
nay
hence
sin
is
condemned
,
and
the
sinner
spared
,
Rom.
8.3
.
as
Christ
dyed
for
us
,
so
he
was
acquitted
for
us
,
and
wee
in
him
;
we
in
him
in
redemption
,
we
by
him
in
actuall
faith
and
application
.
Whether
all
sins
,
past
,
present
,
and
to
come
,
are
actually
forgiven
at
the
first
instant
of
beleeving
,
I
will
not
,
dare
not
determine
;
this
is
safe
to
say
,
1.
That
the
sentence
of
pardon
of
all
thy
sins
,
is
at
an
instant
,
Rom.
8.1
.
but
not
the
sense
,
nor
execution
of
pardon
:
Actuall
sentence
of
pardon
,
not
actuall
application
of
pardon
,
till
they
be
actually
committed
,
Col.
2.13
.
Heb.
9.12
.
Heb.
10.1
,
2.
Rom.
3.25
.
There
is
a
pardon
of
course
(
some
say
)
for
sins
of
infirmities
,
I
say
there
is
also
a
pardon
of
course
for
sins
of
wilfulnesse
,
all
manner
of
sins
;
but
not
sense
of
pardon
alwayes
.
Hee
accepts
and
accounts
as
perfectly
righteous
,
Rom.
4.3
.
Faith
is
accounted
for
righteousnesse
,
not
the
act
of
Faith
,
as
the
Arminians
would
,
but
the
object
of
it
apprehended
by
faith
,
Rom.
5.17
.
The
Lord
accounts
us
as
righteous
,
through
Christs
righteousnesse
,
as
if
wee
had
kept
all
the
Law
,
suffered
all
the
punishments
for
the
breach
of
it
;
Who
can
lay
any
thing
to
the
charge
of
Gods
elect
,
whom
God
hath
justified
?
saith
the
Apostle
,
Rom.
8.
Satan
may
answer
,
Yes
,
I
can
,
for
the
Law
saith
,
The
soul
that
sins
must
dye
:
Christ
answers
,
but
I
have
dyed
for
him
,
and
satisfied
the
utmost
farthing
to
justice
in
that
point
:
True
,
may
Satan
say
,
here
is
satisfaction
for
the
offence
,
but
the
Law
must
be
kept
also
;
the
Lord
Christ
answers
,
I
am
the
end
of
the
Law
for
righteousnesse
,
I
am
perfectly
holy
and
righteous
,
not
for
my selfe
,
(
for
I
am
common
person
)
but
for
this
poore
sinner
who
in
himselfe
is
exceedingly
and
wholly
polluted
,
and
hence
the
Lord
covers
sinnes
,
as
well
as
pardons
sins
;
cloathes
us
with
Christ
,
as
well
as
remits
sin
for
Christs
sake
;
and
as
we
are
accounted
sinners
by
imputation
of
Adams
legall
unrighteousnesse
,
so
are
we
accounted
righteous
by
the
second
Adams
legall
righteousnesse
,
and
that
unto
eternall
life
:
Rom.
5.17
,
18.
Thus
you
see
the
nature
,
now
the
Lord
open
your
eyes
to
see
the
glory
of
this
priviledge
:
you
that
never
felt
the
heavie
load
of
sin
,
the
terrors
of
a
distrested
conscience
arising
from
the
sense
of
an
angry
God
,
cannot
prize
this
priviledge
;
but
if
you
have
,
you
cannot
but
say
as
he
did
,
Oh
blessed
are
they
whose
iniquities
are
forgiven
,
and
whose
sin
is
covered
;
and
again
,
Blessed
is
the
man
to
whom
the
Lord
imputes
no
sin
:
Psal.
32.12
.
The
Lord
pity
us
;
how
many
bee
there
in
these
times
,
that
know
there
is
no
justification
but
by
Christs
righteousnesse
,
and
yet
esteem
it
not
?
let
me
therefore
give
you
one
glimpse
of
the
glory
of
it
in
these
particulars
.
1.
This
is
the
righteousnes
by
which
a
sinner
is
righteous
,
the
Law
shewes
you
how
a
man
may
be
righteous
,
but
there
is
not
the
least
tittle
of
the
Law
,
which
shewes
you
how
a
sinner
may
become
righteous
,
this
never
could
have
entered
into
the
thoughts
of
Angells
how
this
could
be
;
it
is
crosse
to
sense
and
reason
,
for
a
man
accursed
and
sinfull
in
himselfe
,
to
be
at
that
very
time
blessed
and
righteous
in
another
;
to
say
,
Lord
depart
from
me
for
I
am
a
sinfull
man
,
Luke
5.8
.
is
the
voyce
of
naturall
conscience
awakened
,
not
only
concerning
God
out
of
Christ
,
but
even
when
God
appeares
in
Christ
as
he
did
then
to
Peter
;
but
that
the
Lord
should
become
our
righteousnesse
,
when
we
think
no
sinners
like
our selves
:
no
cases
,
no
afflictions
,
no
desertions
like
ours
,
who
can
beleeve
this
?
yet
thus
it
is
;
the
very
scope
of
the
fourth
Chapter
to
the
Romans
,
is
not
to
shew
how
a
just
man
may
be
made
righteous
,
a
sinner
may
;
our
owne
duties
,
works
,
and
reformation
,
may
make
us
at
the
best
but
lesse
sinfull
,
but
this
righteousnesse
makes
a
sinner
sinlesse
.
2.
By
this
a
sinner
is
righteous
before
the
judgement
seat
of
God
:
what
man
that
hath
awakenings
of
conscience
,
but
trembles
exceedingly
when
hee
considers
of
the
judgement
seat
of
God
,
and
of
his
strict
account
there
?
but
by
this
wee
can
look
upon
the
face
of
the
Judge
himselfe
with
boldnesse
.
It
is
God
that
justifies
,
who
shall
condemne
?
Rom.
8.32
.
can
Christ
condemne
?
hee
is
our
Advocate
.
Can
sin
condemn
?
why
did
Christ
dye
and
was
made
sin
then
?
can
Satan
condemne
,
if
God
himselfe
justifie
us
?
if
the
Judge
acquit
us
,
what
can
the
Jaylor
doe
?
can
the
Law
condemne
?
no
,
the
Lord
Christ
hath
fulfilled
it
for
us
,
to
the
utmost
;
Oh
the
stings
that
many
have
,
saying
,
what
shall
I
doe
when
I
dye
and
goe
down
to
the
dust
?
may
not
the
Lord
have
something
against
me
at
the
day
of
reckoning
that
I
never
saw
,
nor
got
cancelled
?
oh
poore
creatures
!
is
Christ
now
before
God
without
spot
?
hath
he
cleared
all
reckonings
?
verily
as
he
is
before
him
,
so
are
you
,
through
that
righteousnesse
which
is
in
him
for
you
.
By
this
you
have
perfect
righteousnesse
,
as
perfectly
righteous
,
as
Christ
the
righteous
,
1
Iohn
2.1
,
2.
and
3.7
.
All
your
owne
righteousnesse
though
it
bee
the
fruit
of
the
Spirit
of
grace
,
is
a
blotted
,
stained
righteousnesse
,
very
imperfect
and
little
;
but
by
this
,
the
faith
of
David
,
Peter
,
Paul
was
not
more
precious
then
thine
is
,
because
thou
hast
the
same
righteousnesse
as
they
had
.
2
Pet.
1
,
2.
What
sincere
soule
but
esteems
of
perfect
holinesse
more
then
of
heaven
it selfe
?
oh
consider
thou
hast
it
(
in
this
sense
I
now
speak
of
)
in
the
Lord
Jesus
.
By
this
you
have
continuall
righteousnesse
;
what
dost
thou
complaine
of
dayly
?
is
it
not
because
thou
feelest
new
sins
,
or
the
same
sins
confessed
,
and
lamented
,
and
in
part
subdued
?
nay
some
to
thy
feeling
wholly
subdued
;
but
they
return
upon
thee
againe
,
and
the
springs
in
the
bottome
fill
thy
soule
againe
,
that
thou
art
weary
of
thy selfe
and
life
:
oh
but
remember
,
this
is
not
a
cisterne
,
but
a
fountaine
opened
,
Zach.
13.1
.
for
thee
to
wash
in
;
as
sin
abounds
,
so
grace
in
this
gift
of
righteousnesse
abounds
much
more
;
the
Lord
hath
changes
of
garments
for
thee
:
Zach.
3.1
,
2
,
3
,
4
,
5
,
6
,
7.
by
meanes
of
which
,
there
shall
never
enter
into
the
Lords
heart
,
one
hard
thought
toward
thee
of
casting
thee
off
,
or
of
taking
revenge
,
upon
any
new
occasion
or
fall
unto
sin
.
By
this
you
have
eternall
righteousnesse
,
that
never
can
be
lost
;
if
the
Lord
should
make
thee
as
perfectly
righteous
as
once
Adam
was
,
or
Angells
in
heaven
are
,
and
put
on
thy
royall
apparell
againe
,
thou
wast
in
danger
of
losing
this
,
and
of
being
stript
naked
againe
;
but
now
the
Lord
hath
put
your
righteousnesse
into
a
safer
hand
which
never
shall
be
lost
,
Heb.
9.12
.
Dan.
9.24
.
By
this
you
please
God
,
and
are
more
amiable
before
him
,
then
if
you
had
it
in
your selfe
;
doe
not
say
this
is
a
poore
righteousnesse
,
which
is
thus
out
of
my selfe
in
another
;
why
doe
you
think
righteousnesse
in
your selfe
would
be
best
?
is
it
not
because
hereby
you
think
you
shall
please
God
?
Suppose
thou
hadst
it
,
yet
thy
righteousnesse
should
be
at
the
best
but
mans
righteousnes
,
but
this
is
called
the
righteousnesse
of
God
,
which
cannot
but
be
more
pleasing
to
him
,
then
that
in
thy selfe
,
2
Cor.
5.20
.
what
is
Angelicall
righteousnesse
to
the
righteous-of
God
?
t
is
but
a
glow-worm
before
the
Sunne
:
the
smell
of
Esaus
garments
,
the
robes
of
this
righteousnesse
of
the
Sonne
of
God
,
are
of
sweeter
odour
then
thine
can
be
,
or
ever
shall
be
,
Eph.
5.1
,
2.
tis
said
By
faith
Abel
,
Enoch
,
&c.
pleased
God
:
their
persons
were
sinfull
,
their
owne
duties
were
weak
,
yet
by
faith
in
this
they
pleased
God
:
thou
thinkest
when
thou
goest
to
Prayer
,
if
I
had
no
sinne
but
perfect
holinesse
in
me
,
surely
God
would
heare
me
.
I
tell
you
when
you
bring
this
offering
of
Christs
righteousnesse
,
the
Lord
had
rather
have
that
,
then
all
you
can
doe
,
you
bring
that
which
pleaseth
him
more
,
then
if
you
brought
your
owne
.
For
aske
thy
owne
conscience
if
it
be
possible
for
the
righteousnesse
which
is
done
by
thy self
to
be
more
pleasing
to
God
,
then
the
righteousnesse
of
the
Sonne
of
God
,
the
Lord
of
Glory
himselfe
,
done
and
perfected
for
thee
.
7.
By
this
you
glorifie
God
exceedingly
,
as
Abraham
beleeved
,
Rom.
4.
and
gave
glory
unto
God
.
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
,
Esay
45.25
.
For
,
1.
By
this
you
glorifie
him
perfectly
in
an
instant
,
for
you
continue
to
doe
all
that
the
Law
requires
that
instant
you
beleeve
.
The
Apostle
propounds
the
Question
,
Rom.
3.21
.
whether
a
Christian
by
faith
doth
make
void
the
Law
?
No
,
saith
the
Apostle
,
but
we
establish
the
Law
.
How
is
that
?
Paraeus
shews
three
wayes
:
One
is
this
,
because
that
perfect
righteousnesse
which
the
Law
requires
of
us
,
we
performe
it
in
Christ
,
by
faith
.
So
that
in
one
instant
thou
continuest
to
doe
all
that
the
Law
requires
,
and
hence
ariseth
the
impossibility
of
a
true
Beleevers
apostacie
,
as
from
one
principall
cause
:
They
that
deny
satisfaction
by
Christs
doing
of
the
Law
,
because
by
our
own
works
and
doings
we
cannot
be
justified
before
God
,
may
as
well
deny
satisfaction
by
Christs
sufferings
,
because
by
our
owne
sufferings
we
cannot
be
justified
;
our
obedience
to
the
Law
in
way
of
suffering
,
is
as
truly
the
works
of
the
Law
,
as
our
obedience
in
way
of
doing
.
2.
By
this
you
glorifie
Gods
justice
;
what
ever
Justice
requires
to
be
done
or
suffered
,
you
give
it
unto
God
,
by
faith
in
Christ
.
3.
By
this
you
glorifie
grace
and
mercy
,
Ephes.
1.7
.
for
by
this
meanes
mercy
may
over-abound
toward
you
,
and
you
may
triumph
in
it
as
sure
and
certaine
to
you
.
What
a
blessed
mysterie
is
this
!
Doth
it
not
grieve
you
that
you
cannot
glorifie
God
in
your
times
and
places
?
Behold
the
way
,
if
thou
canst
not
doe
it
by
obedience
,
thou
maist
by
faith
:
and
thereby
make
restitution
of
all
Gods
glory
lost
and
stolne
from
him
by
thy
disobedience
to
him
.
By
this
you
have
peace
in
your
consciences
;
by
this
,
Christs
blood
is
sprinkled
upon
them
,
and
that
cooles
the
burning
torments
of
them
,
Rom.
5.1
.
The
commers
unto
the
Leviticall
sacrifices
and
washings
,
(
types
of
this
offering
of
Christ
)
could
not
thereby
be
perfected
and
bee
without
the
guilty
conscience
of
sinne
,
none
of
your
duties
can
pacifie
conscience
,
but
as
they
carry
you
hither
to
this
righteousnesse
,
but
the
commers
to
this
have
no
more
terrours
of
conscience
for
sinne
,
I
meane
they
have
no
just
cause
to
have
any
;
this
Rain-bow
appearing
over
your
heads
,
is
a
certaine
signe
of
fair
weather
,
and
that
there
shall
be
no
more
deluge
of
wrath
to
overwhelme
thee
.
By
this
all
miseries
are
removed
;
when
thy
sinnes
are
pardoned
,
there
is
something
like
death
,
and
shame
,
and
sicknesse
,
but
they
are
not
;
it
's
said
,
Isay
33.
ult.
There
shall
be
none
sicke
among
them
;
why
so
?
because
they
shall
be
forgiven
their
iniquities
:
T
is
no
sicknessse
in
a
manner
,
no
sorrow
,
no
affliction
,
if
the
venome
,
sting
,
and
curse
be
taken
away
by
pardon
of
sinne
;
thy
sicknesse
,
sorrow
,
losses
,
death
it selfe
is
better
now
then
health
,
joy
,
abundance
life
;
you
may
here
see
death
,
hell
,
grave
,
swallowed
up
in
victory
,
and
now
tread
upon
the
necks
of
them
,
1
Cor.
15.
You
may
see
life
in
death
,
heaven
in
the
deepest
hell
,
glory
in
shame
:
when
thou
seest
all
thy
sinnes
done
away
in
the
blood
of
Christ
Jesus
.
This
is
the
blessednesse
of
all
you
poore
beleevers
and
commers
to
the
Lord
Jesus
:
what
should
you
doe
but
beleeve
it
,
and
rejoyce
in
it
?
If
the
wicked
that
apply
this
righteousnesse
presumptuously
say
,
Let
us
sinne
that
grace
may
abound
,
and
make
no
other
use
of
forgivenesse
,
but
to
run
in
debt
,
and
sinne
with
a
license
:
Why
should
not
you
say
,
on
the
other
side
,
Let
me
beleeve
and
owne
my
portion
in
this
righteousnesse
,
that
as
my
sinnes
have
abounded
,
so
my
love
may
abound
;
as
my
sinnes
have
been
exceeding
great
,
so
the
Lord
may
be
exceeding
sweet
;
as
my
sinnes
continue
and
increase
,
so
my
thankfulnesse
,
glory
in
God
,
triumph
over
death
,
grave
,
sinne
,
through
Christ
,
may
also
increase
;
as
you
see
righteousnesse
in
Christ
for
ever
yours
,
so
you
may
from
thence
expect
from
him
such
a
righteousnesse
as
may
make
you
righteous
also
as
hee
is
righteous
.
Tremble
thou
hard-hearted
impenitent
wretch
,
that
didst
never
yet
come
to
Christ
,
nor
feele
thy
need
of
him
,
or
prize
his
blood
;
this
is
none
of
thy
portion
,
all
thy
sinnes
are
yet
upon
thee
,
and
shall
one
day
meet
thee
in
the
day
of
the
Lords
fierce
wrath
,
when
he
shall
appeare
as
an
everlasting
burning
before
thine
eyes
,
and
thou
stand
guilty
before
him
as
chaffe
and
stubble
.
SECT.
2.
Secondly
,
Reconciliation
.
This
is
the
second
benefit
which
in
order
of
nature
followes
our
Justification
,
although
sometime
in
a
large
sense
it
is
taken
for
the
whole
work
of
Justification
;
strictly
taken
,
it
followes
it
,
Rom.
5.1
.
Being
justified
by
faith
,
we
have
peace
with
God
,
i.
e.
not
onely
peace
from
God
in
our
consciences
,
but
peace
with
God
in
our
reconcilement
to
him
,
and
his
favour
toward
us
:
Being
justified
,
we
shall
be
saved
from
wrath
,
i.
e.
not
onely
the
outward
fruits
of
wrath
,
but
wrath
from
whence
those
come
;
Christ
is
first
King
of
Righteousnesse
,
then
King
of
Peace
,
Heb.
7.2
.
for
is
not
finne
the
cause
of
Gods
anger
?
must
not
sinne
therefore
bee
first
removed
in
our
justification
,
before
wee
can
have
Gods
anger
allayed
in
our
reconciliation
?
so
that
as
in
our
justification
the
Lord
accounts
us
just
,
so
in
our
reconciliation
(
himselfe
being
at
peace
with
us
)
hee
accounts
us
friends
;
indeed
our
meritorious
reconciliation
is
by
Christs
death
;
as
the
Kings
son
who
procures
his
fathers
favour
toward
a
Malefactor
,
who
yet
lyes
in
cold
irons
and
knowes
it
not
;
and
this
is
before
our
justification
or
being
,
Rom.
5.9
.
but
actuall
and
efficacious
reconciliation
,
whereby
we
come
to
the
fruition
and
possession
of
it
,
is
after
our
justification
,
Rom.
3.24
,
25.
Christ
is
a
propitiation
by
faith
,
and
here
the
Malefactor
hath
tidings
of
favour
,
if
he
will
accept
of
it
,
Ephes.
2.15
,
17.
and
of
this
I
now
speake
:
God
and
man
were
once
friends
,
but
by
finne
a
great
breach
is
made
,
the
Lord
onely
bearing
the
wrong
is
justly
provoked
,
Isa.
65.2
,
3.
man
that
onely
doth
the
wrong
,
is
notwithstanding
at
enmity
with
him
,
and
will
not
bee
intreated
to
accept
of
favour
,
much
lesse
to
repent
of
his
wrong
,
Ier.
8.4
,
5
,
6
,
7
,
8.
the
Lord
Jesus
therefore
heales
this
breach
by
being
mediator
between
both
;
he
takes
up
the
quarrell
,
and
first
reconciles
God
to
man
,
and
man
to
God
,
in
himselfe
in
redemption
,
and
after
this
reconciles
God
and
man
by
himselfe
in
(
or
immediately
upon
)
our
justification
.
This
Reconciliation
consists
in
two
things
chiefly
:
-
1.
In
our
peace
with
God
,
whereby
the
Lord
layes
by
all
acts
of
hostility
against
us
,
Rom.
5.1
.
-
2.
In
love
and
favour
of
God
,
I
doe
not
meane
Gods
love
of
good
will
,
for
this
is
in
election
,
but
his
love
of
complacencie
and
delight
,
for
till
we
are
justified
,
the
Lord
behaves
himselfe
as
an
enemy
and
stranger
to
us
who
are
polluted
before
him
,
but
then
he
begins
thus
to
l●ve
us
,
1
Ioh.
4.10
,
16.
Col.
1.21
,
22.
A
Gardiner
may
intend
to
turne
a
Crab-tree
stock
into
an
an
Apple-tree
,
his
intention
doth
not
alter
the
nature
of
it
,
untill
it
actually
be
ingraffed
upon
:
so
we
are
by
nature
the
children
of
wrath
,
Ephes.
1.3
.
The
in●ention
of
God
the
Father
,
or
his
love
of
good
will
doth
not
make
us
children
of
favour
and
sonnes
of
peace
,
untill
the
Lord
actually
call
us
to
and
ingraffe
us
into
Christ
,
and
then
as
Christ
is
the
delight
of
God
;
Oh
consider
what
a
blessed
estate
this
is
to
be
at
peace
with
God
:
It
was
the
title
of
honour
the
Lord
put
upon
Abraham
to
bee
the
friend
of
God
,
Isa.
41.8
.
I
am
not
able
to
expresse
what
a
priviledge
this
is
,
t
is
better
felt
then
spoken
of
;
as
Moses
said
,
Psal.
90.
Who
knowes
the
greatnesse
of
his
wrath
?
So
I
may
say
,
who
knowes
the
greatnesse
of
this
favour
and
love
?
1.
That
God
should
be
pacified
with
thee
after
anger
,
this
is
exceeding
glorious
,
Isa.
12.1
,
2.
What
is
man
that
the
Lord
should
visit
him
,
or
looke
upon
him
,
though
he
never
had
sinned
?
but
to
look
upon
thee
,
nay
to
love
thee
,
after
provocation
by
sinne
,
after
such
wrath
,
which
like
fire
hath
consumed
thousand
thousands
,
and
burnt
downe
to
the
bottome
of
hell
,
and
is
now
and
ever
shall
be
burning
upon
them
;
Oh
blessed
are
they
that
finde
this
favour
.
2.
That
the
Lord
should
bee
pacified
wholly
and
thorowly
,
that
there
should
be
no
anger
left
●or
you
to
feele
.
The
poore
afflicted
Church
might
object
against
those
sweet
promises
made
her
,
Isa.
27.1
,
2
,
3.
that
she
felt
no
love
:
You
are
mistaken
,
saith
the
Lord
,
Fury
is
not
in
me
,
vers.
4.
Indeed
against
bryars
and
thornes
,
and
obstinate
sinners
that
prick
and
cut
me
to
the
very
heart
by
their
impenitencie
,
I
have
,
but
none
against
you
:
Out
of
Christ
,
God
is
a
consuming
fire
,
but
in
Christ
he
is
nothing
else
but
love
,
1
Joh.
4.16
.
and
though
there
may
bee
fatherly
frownes
,
chastisements
,
reproofes
,
and
rods
,
though
hee
may
for
a
time
hide
his
face
,
shut
out
thy
prayers
,
deferre
to
fulfill
promises
,
&c.
yet
all
th●se
are
out
of
pure
love
to
thee
,
and
thou
shalt
see
it
,
and
feele
it
so
in
thy
latter
end
,
Heb.
12.8
,
9.
Never
did
David
love
Ionathan
(
whose
love
exceeded
)
as
the
Lord
loves
thee
from
his
very
heart
:
Now
thou
art
in
Christ
by
faith
.
3.
That
the
Lord
should
be
pacified
eternally
,
never
to
cast
thee
off
againe
for
any
sinnes
or
miseries
thou
fallest
into
;
this
is
wonderfull
:
Those
whom
men
love
they
forsake
,
if
their
love
be
a●used
;
or
if
their
friends
be
in
affliction
,
they
then
bid
them
good
night
;
but
the
Lords
love
and
favour
is
everlasting
,
Isa.
9.7
.
The
mountaines
may
depart
out
of
their
places
,
and
the
hills
cast
downe
to
valleys
,
but
the
Lords
kindnesse
never
shall
,
never
can
;
He
hath
hid
his
face
a
little
moment
whiles
thou
didst
live
in
thy
sinne
and
unbeleefe
,
but
now
with
everlasting
mercy
he
will
imbrace
thee
;
nay
which
is
more
,
the
abounding
of
thy
sinne
is
now
the
occasion
of
the
abounding
of
his
grace
,
Rom.
5.20
.
thy
very
wants
and
miseries
are
the
very
causes
of
his
bowels
and
tender
mercies
,
Heb.
4.15
,
16.
Oh
what
a
priviledge
is
this
?
Did
the
Lord
ever
shew
mercy
or
favour
to
the
Angels
that
sinned
?
Did
not
one
sinne
cast
them
out
of
favour
utterly
?
Oh
infinite
grace
,
that
so
many
thousand
thousands
every
day
gushing
out
of
thy
heart
,
against
kindnesse
and
love
,
nay
the
greatest
,
dearest
love
of
God
,
should
not
incense
his
sorest
displeasure
against
thee
I
the
Lord
that
powred
out
all
his
anger
upon
his
own
Son
for
thee
,
and
for
all
thy
sinnes
,
cannot
now
poure
out
,
nay
he
hath
not
one
drop
left
(
though
he
would
)
to
poure
out
upon
thee
for
any
one
sinne
.
4.
That
the
Lord
should
be
thus
pacified
with
enemies
;
a
man
may
be
easily
pacified
with
one
that
offends
him
a
little
,
but
with
an
enemy
that
strikes
at
his
life
(
as
by
every
sinne
you
doe
)
this
is
wonderfull
,
yet
this
is
the
case
here
,
Rom.
5.7
,
8.
5.
That
the
Lord
should
be
pacified
,
even
with
enemies
,
by
such
a
wonderfull
way
as
the
blood
of
Jesus
Christ
,
Rom.
5.7
,
8.
this
is
such
love
,
as
one
would
think
the
infinite
wisdome
of
a
blessed
God
could
have
devised
no
greater
;
by
this
(
v.
6.
)
he
commanded
and
set
out
his
love
,
which
though
now
it
grow
a
stale
and
common
thing
in
our
dayes
,
yet
this
is
that
which
is
enough
to
burst
the
heart
with
astonishment
and
amazement
,
to
thinke
that
the
party
offended
,
(
who
therefore
had
no
cause
to
seeke
peace
with
us
againe
)
should
finde
out
such
a
way
of
peace
as
this
is
;
woe
to
the
world
that
despise
this
peace
.
6.
That
being
thus
pacified
,
you
may
come
into
Gods
presence
with
boldnesse
at
any
time
,
and
aske
what
you
will
:
I
wonder
what
he
can
deny
you
if
he
loves
you
,
Rom.
5.2
.
and
which
is
yet
more
,
that
now
all
creatures
are
at
peace
with
you
,
Iob
5.23
.
as
when
the
Captaine
of
the
Army
is
pacified
,
none
of
his
souldiers
must
hurt
or
strike
that
man
;
nay
,
that
hereby
all
your
enemies
should
be
forced
to
doe
good
to
you
;
Oh
death
where
is
now
thy
sting
?
I
have
oft
wondred
,
if
Christ
hath
borne
all
our
miseries
and
suffered
death
for
us
,
why
then
should
we
feel
any
miseries
or
see
death
any
more
?
and
I
could
never
satisfie
my
owne
heart
by
many
answers
given
,
better
then
by
this
,
viz.
that
if
the
Lord
should
abolish
the
very
being
of
our
miseries
,
they
should
indeed
then
doe
us
no
hurt
;
but
neither
could
they
then
doe
us
any
good
:
for
if
they
were
not
at
all
,
how
could
they
doe
us
good
?
now
the
Lord
Jesus
hath
made
such
a
peace
for
us
,
as
that
our
enemies
shall
not
only
not
hurt
us
,
but
they
shall
be
forced
(
himselfe
ordering
of
them
)
to
doe
much
good
unto
us
;
all
your
wants
shall
but
make
you
pray
the
more
,
all
you
sorrowes
shall
but
humble
you
the
more
,
all
your
temptations
shall
but
exercise
your
graces
the
more
;
all
your
spirituall
desertions
shall
but
make
you
long
for
heaven
,
and
to
bee
with
Christ
the
more
:
it
is
now
part
of
your
portion
,
not
only
to
have
Paul
,
and
Apollos
,
and
world
,
deliver
every
man
into
the
hand
of
his
neighbour
,
and
into
the
hand
of
his
King
,
and
they
shall
smite
the
Land
;
even
for
this
very
cause
,
for
despising
the
peace
and
reconciliation
with
God
,
you
might
and
should
have
accepted
in
the
Gospell
of
peace
.
SECT.
III.
Thirdly
,
Adoption
.
This
is
the
third
benefit
,
which
in
order
of
nature
followes
our
reconciliation
,
whereby
the
Lord
accounts
us
Sons
,
and
gives
us
the
Spirit
and
priviledges
of
Sons
:
for
in
order
,
we
must
be
first
beloved
before
we
can
be
loved
so
as
to
be
accounted
Sons
;
1
Iohn
3.1
,
2.
for
the
Lord
of
unjust
to
account
us
just
in
our
justification
is
much
;
but
for
the
Lord
to
account
us
hereby
as
friends
,
this
is
more
:
but
to
account
us
Sons
also
,
this
is
a
higher
degree
and
a
farther
priviledge
;
and
hence
,
our
Adoption
followes
our
Faith
;
Iohn
1.12
,
Gal.
3.26
.
and
if
Adoption
,
then
the
Spirit
of
Adoption
much
lesse
doth
not
precede
Faith
.
By
Christs
active
obedience
(
our
Divines
say
)
we
have
right
unto
life
;
by
Adoption
wee
have
a
farther
right
;
the
one
destroyes
not
the
other
;
for
a
man
may
have
right
unto
the
same
thing
upon
sundry
grounds
:
we
know
there
are
2
sorts
of
Sons
:
1.
Some
by
nature
,
borne
of
our
own
bodies
,
and
thus
wee
are
not
Sonnes
of
God
,
but
children
of
wrath
.
2.
Some
by
Adoption
which
are
taken
out
of
another
family
,
and
accounted
freely
of
us
as
our
Sons
;
and
thus
Moses
was
for
a
time
the
sonne
of
Pharao●s
daughter
,
and
of
this
Son-ship
by
Adoption
I
now
speak
,
the
Lord
taking
us
out
of
the
family
of
hell
to
be
his
adopted
Sons
,
Christ
is
Gods
Son
by
eternall
generation
,
Adam
by
creation
;
all
believers
are
Sons
by
Adoption
.
Now
Adoption
is
two-fold
,
1.
Externall
,
whereby
the
Lord
takes
a
people
by
outward
covenant
and
dispensation
to
be
his
Sons
,
and
thus
all
the
Jewes
were
Gods
first-borne
,
Exod.
4.22
.
and
unto
them
did
belong
the
Adoption
,
Rom.
9.4
,
5.
And
hence
their
children
were
accounted
Sons
,
as
well
as
Saints
,
and
holy
:
1
Cor.
7.14
.
Ezech.
16.20
,
21.
but
many
fall
from
this
Adoption
,
as
the
Jewes
did
.
2.
Internall
,
whereby
the
Lord
out
of
everlasting
love
,
to
particular
persons
in
speciall
,
he
takes
them
out
of
the
family
of
Satan
,
and
by
internall
love
and
speciall
account
reckons
them
in
the
number
of
Sons
;
makes
them
indeed
Sonnes
,
accounted
for
the
seed
,
Rom.
9.8
.
and
of
this
we
now
speak
.
Now
this
is
double
.
1.
Adoption
begun
,
1
Iohn
3.1
,
2.
●OW
we
are
the
Sons
of
God
.
To
some
of
which
,
(
though
Sons
indeed
)
yet
the
Lord
behaves
himselfe
toward
them
for
some
time
,
and
for
speciall
reasons
;
as
unto
servants
,
exercising
them
with
many
feares
:
Gal.
4.1
,
2.
some
spirits
will
not
bee
the
better
for
the
love
of
their
father
,
but
worse
;
and
therefore
the
Lord
keeps
a
hard
hand
over
them
:
to
others
,
the
Lord
behaves
himself
with
more
speciall
respect
,
in
making
them
cry
with
more
boldnesse
,
Abba
Father
,
Rom.
8.15
,
16
,
who
will
be
more
easily
overcome
,
and
bent
to
his
will
by
love
.
2.
Adoption
perfected
,
when
we
shall
receive
all
the
priviledges
of
sons
,
not
one
excepted
,
Rom.
8.23
.
where
we
are
said
to
wait
for
our
Adoption
,
the
Redemption
of
our
bodies
;
By
the
first
we
are
sons
,
but
not
seen
nor
known
such
,
1
Iohn
3.1
,
2.
By
the
second
,
we
shall
be
knowne
before
all
the
world
to
be
such
:
we
now
speak
principally
of
Adoption
begun
,
whereby
we
are
sons
in
Gods
account
,
and
by
reall
reception
of
the
Spirit
of
Sons
:
the
manner
of
this
Adoption
is
thus
.
-
1.
God
loves
Jesus
Christ
with
an
unspeakable
love
,
as
his
only
Son
,
and
as
our
elder
brother
.
-
2.
Hence
when
we
are
in
Christ
his
Son
,
he
loves
us
with
the
same
love
,
as
he
doth
his
own
Son
.
-
3.
Hence
the
Lord
accounts
us
sonnes
,
Eph.
1.5
,
6.
Gods
love
is
not
now
toward
us
as
to
Adam
his
son
by
creation
,
viz.
immediately
diffused
upon
us
;
but
in
loving
his
owne
Son
immediately
,
hence
he
loves
us
,
and
hence
adopts
us
,
and
accounts
us
children
.
Oh
that
the
Lord
would
open
our
eyes
to
see
this
priviledge
;
Behold
it
,
saith
Iohn
,
1
Iohn
3.1
.
stand
amazed
at
it
,
that
children
of
wrath
should
become
the
Sonnes
of
the
most
high
God
;
for
a
begger
on
the
dunghill
,
a
vagabond
,
runnagate
from
God
,
a
prodigall
,
a
stranger
to
God
,
whom
the
Lord
had
no
cause
to
think
on
;
to
be
made
a
Son
of
God
Almighty
.
If
Sons
,
then
the
Lord
doth
prize
and
esteem
you
as
Sonnes
:
if
a
man
hath
twenty
sonnes
,
he
esteems
the
poor●st
,
least
,
sick
child
he
hath
,
more
then
all
his
goods
and
servants
,
unlesse
he
be
an
unnaturall
father
;
I
tell
you
that
the
least
of
you
,
the
poorest
and
most
●eeble
beleever
,
is
accounted
of
God
,
and
more
esteemed
then
all
his
houshold-stuffe
;
then
heaven
,
earth
,
and
all
the
glory
in
it
,
and
all
the
Kings
,
and
great
men
in
the
world
:
Isay
43.4
,
5
,
6.
not
because
thou
hast
done
any
thing
worthy
of
this
,
but
only
because
he
accounts
thee
freely
as
his
Sonne
.
If
Sons
,
then
the
Lord
surely
will
take
care
for
you
as
for
sons
;
a
godly
father
hath
a
double
care
of
his
children
.
First
,
of
their
temporall
;
Secondly
,
and
chiefly
of
their
eternall
estate
;
we
are
ready
to
question
in
times
of
want
,
what
we
shall
eat
,
drink
,
how
we
shall
live
;
oh
consider
,
art
thou
a
Son
of
God
,
and
will
not
he
that
feeds
the
Ravens
,
and
clothes
the
Lillies
,
If
Sonnes
,
then
he
loves
you
as
Sons
,
as
a
father
doth
his
sons
;
you
think
the
Lord
loves
you
not
,
because
you
doe
not
alway
feel
his
love
,
nor
know
his
love
;
is
thy
son
not
thy
child
,
because
whiles
it
is
young
,
it
kno
was
not
the
father
that
begot
it
,
or
because
thou
art
some
time
departed
from
it
,
and
hast
it
not
alway
in
thy
owne
arm●●
?
Israel
saith
,
my
God
hath
forsaken
me
and
forgotten
me
,
Isa.
49.14
.
and
yet
no
mother
tenders
her
child
,
as
the
Lord
did
them
;
you
think
because
you
have
so
many
sins
and
afflictions
one
upon
another
,
that
the
Lord
loves
you
not
:
judge
righteously
,
hath
thy
child
no
father
because
it
is
sick
long
together
,
and
therefore
kept
under
unto
a
spare
diet
?
no
,
he
knowes
our
mould
,
and
that
we
are
but
dust
,
and
freely
chose
us
to
be
his
Sons
,
and
hence
loves
notwithstanding
all
our
sins
:
Psal.
89.32
,
33.
if
hee
sees
Ephraim
bemo●ning
his
stubbornesse
,
as
well
as
his
sicknesse
and
weaknesse
,
Ier.
31.20
.
doth
not
the
Lord
professe
,
Is
he
not
my
onely
Sonne
?
If
Sons
,
then
we
are
heires
and
co-heires
with
Christ
saith
the
Apostle
,
Rom.
8.17
.
sonnes
by
nature
are
not
alway
heires
,
but
all
sons
by
Adoption
are
:
wee
are
heires
with
Christ
,
the
Lord
Christ
as
our
elder
brother
managing
all
our
estate
for
us
,
because
unable
to
doe
it
our selves
;
wee
are
heires
1.
of
the
Kingdome
of
glory
,
1
Pet.
1.4
,
5.2
.
Heires
of
all
this
visible
world
,
1
Cor.
3.22
.
not
that
we
have
the
whole
world
in
our
own
hand
(
it
would
be
too
cumbersome
to
us
to
manage
,
)
but
the
Lord
gives
us
the
rent
of
it
,
the
blessing
and
good
of
it
,
though
it
be
possessed
by
others
.
Thirdly
,
wee
are
heires
of
the
promise
:
Heb.
11.9
.
Heb.
6.17
.
whereby
Iehovah
himselfe
comes
to
be
our
inheritance
and
portion
for
ever
;
and
look
as
Christ
was
in
the
world
an
heire
of
all
,
though
trod
under
foot
by
all
,
so
are
we
;
what
can
we
desire
more
?
If
Sons
,
then
we
have
,
and
shall
ever
have
the
Spirit
of
Sons
;
Rom.
8.15
,
16.
and
what
are
we
the
better
for
this
Spirit
?
truly
hereby
,
First
,
we
cry
unto
him
,
we
are
enabled
to
pray
who
could
not
pray
before
,
because
guilt
stopt
our
mouths
.
Secondly
,
We
cry
Abba
Father
,
and
this
Spirit
witnesseth
that
we
are
Sons
of
this
Father
:
it
is
not
said
that
it
witnesseth
to
our
spirits
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
witnesseth
with
our
spirits
;
i.
our
renewed
conscience
,
thus
;
All
beleevers
called
and
justified
of
God
are
Sons
,
but
I
am
such
a
beleever
,
therefore
I
am
a
Son
;
now
the
Spirit
beares
witnesse
with
us
in
every
part
,
both
premises
and
conclusion
only
,
it
being
the
clearest
and
strongest
witnesse
,
it
testifies
the
same
thing
our
consciences
doe
,
but
yet
more
clearly
,
more
certainly
,
more
comfortably
and
sweetly
,
ravishing
the
soule
with
most
unspeakable
peace
and
joy
,
especially
in
the
conclusion
.
I
know
there
is
a
Noetick
testimony
,
but
it
is
lastly
resolved
into
this
;
I
le
not
now
dispute
it
,
only
this
is
certaine
;
that
this
testimony
all
the
Sonnes
of
God
have
by
meanes
of
their
Adoption
.
They
may
not
indeed
sometime
heare
it
;
if
they
doe
,
they
may
object
against
it
through
the
unbeleef
in
part
remaining
in
them
;
or
if
it
be
sometimes
suspended
,
what
you
want
in
the
witnesse
and
comfort
of
it
,
you
have
it
in
the
holinesse
of
it
;
and
therefore
the
Spirit
sealing
is
called
the
holy
Spirit
:
Eph.
4.30
.
1
Pet.
1.6
,
7
,
8.
&
is
not
this
a
great
priviledge
?
Thirdly
,
hereby
you
are
led
and
guided
,
and
that
continually
toward
your
last
end
.
SECT.
4.
Fourthly
,
Sanctification
.
This
is
the
fourth
benefit
which
followes
in
order
of
nature
,
our
justification
,
reconciliation
,
and
adoption
,
for
upon
our
being
Sonnes
in
Adoption
,
we
receive
the
image
of
our
heavenly
Father
in
Sanctification
;
because
we
are
under
grace
.
Hence
it
comes
to
passe
that
we
are
freed
from
the
raigning
power
of
sin
,
Rom.
6.14
.
so
that
our
Sanctification
followes
our
Justification
,
and
Adoption
goes
not
before
it
.
In
justification
,
we
have
the
love
and
righteousnesse
of
the
Son
;
in
reconciliation
,
the
love
of
the
Father
;
in
Adoption
,
the
love
of
a
Father
and
presence
of
the
Spirit
assisting
,
witnessing
;
in
Sanctification
,
the
image
of
our
Father
by
the
same
spirit
:
and
this
I
conceive
with
submission
is
the
seale
of
the
Spirit
mentioned
,
Eph.
1.13
.
the
seale
sealing
,
is
the
Spirit
it selfe
;
the
seale
sealed
,
consists
first
in
the
expression
of
it
in
Adoption
,
Secondly
,
in
the
impression
of
it
in
Sanctification
,
and
that
hee
only
shall
passe
as
currant
coyne
,
that
hath
both
these
;
I
know
the
most
full
and
cleare
expression
and
testimony
of
the
Spirit
is
after
all
Gods
work
is
finished
in
glorification
,
but
the
beginning
of
it
is
here
in
Adoption
,
a
fuller
measure
of
it
in
Sanctification
;
Gods
seale
is
ever
set
to
some
promise
(
as
mens
seales
to
some
bond
,
not
to
blanks
)
the
Lords
promise
of
actuall
justification
,
and
reconciliation
,
pertaines
onely
to
men
sanctified
or
called
:
in
Adoption
therefore
we
receive
the
Spirit
,
which
lookes
both
wayes
;
testifying
either
thou
sanctified
,
art
justified
,
or
thou
called
,
art
justified
and
reconciled
.
I
speak
not
now
of
externall
sanctification
by
outward
shew
and
profession
,
and
common
illumination
and
operation
of
the
Spirit
upon
men
,
from
which
many
fall
away
.
Heb.
10.29
.
but
of
internall
and
speciall
;
the
nature
of
which
,
you
may
best
conceive
in
these
three
degrees
.
1.
It
is
the
renewing
of
a
man
.
All
things
are
become
new
:
he
hath
new
thoughts
,
new
opinions
of
things
,
new
desires
,
new
prayers
,
and
praises
,
new
dispositions
;
regeneration
not
differing
from
it
.
2.
It
is
a
renewing
of
the
whole
man
.
1
Thess.
5.23
.
for
as
every
part
and
faculty
of
man
is
corrupt
by
the
first
Adam
,
so
they
are
renewed
by
the
second
Adam
;
not
that
we
are
perfectly
renewed
in
this
life
by
Christ
,
as
we
are
corrupt
by
Adam
,
but
in
part
in
every
faculty
,
Rom.
6.19
.
and
from
hence
ariseth
our
spirituall
combat
and
warfare
with
sin
,
yea
with
all
sin
;
it
is
not
because
of
our
sanctification
simply
(
for
if
it
were
perfect
,
we
should
warre
and
wrastle
no
more
;
)
but
from
the
imperfection
of
it
.
And
this
renewall
in
part
,
is
in
every
part
,
even
in
the
whole
man
:
and
as
the
first
Adam
propagates
sin
chiefly
and
radically
in
the
soule
,
especially
into
the
heart
of
man
;
and
from
thence
it
diffuseth
it self
like
leven
into
the
whole
lump
of
our
lives
,
so
the
Lord
Jesus
chiefly
communicates
this
renewall
into
our
hearts
,
and
thence
it
sweetens
our
lives
;
and
hence
it
is
called
the
inner
man
;
3.
It
is
a
renewall
unto
the
Image
of
God
,
or
of
God
in
Christ
;
an
unsanctified
man
may
bee
after
a
sort
renewed
in
the
whole
man
,
his
outward
conversation
may
be
faire
,
his
mind
may
bee
enlightened
,
his
heart
may
tast
of
the
heavenly
gift
,
&c
Heb.
6.4
,
5.
he
may
have
a
forme
of
godlinesse
,
2
Tim.
3.5
.
he
may
have
strong
resolutions
within
him
unto
godlinesse
,
Deut.
5.29
.
and
hence
with
the
five
foolish
V●rgins
may
be
received
into
the
fellowship
of
the
wise
,
and
not
discerned
of
them
neither
,
till
the
gate
is
shut
;
but
they
are
never
renewed
in
their
whole
man
after
the
Image
of
God
:
i.
they
doe
not
know
things
,
and
judge
of
them
as
God
doth
,
they
doe
not
love
and
will
holinesse
and
the
meanes
thereto
,
as
God
doth
;
they
hate
not
sin
,
as
God
doth
;
they
doe
not
delight
in
the
whole
Law
of
God
,
it
is
not
writ
in
their
hearts
,
and
hence
they
love
it
not
as
God
doth
:
and
this
is
the
cut
of
the
threed
between
a
sanctified
and
unsanctified
Spirit
;
by
sanctification
a
man
is
renewed
unto
Gods
Image
,
once
lost
,
but
here
again
restored
;
Eph.
4.24
.
Iohn
1.16
.
we
receive
from
Christ
grace
for
grace
,
as
the
seale
on
the
wax
hath
tittle
for
tittle
,
to
that
in
the
seale
it selfe
,
we
are
changed
into
the
same
Image
of
Christ
by
beholding
him
,
in
the
glosse
of
the
Gospell
,
by
Faith
;
2
Cor.
3.18
.
I
delight
in
the
Law
of
God
in
my
inward
man
,
Rom.
7.23
.
and
hence
a
Christian
by
the
life
of
sanctification
,
lives
like
unto
God
;
at
least
hath
a
holy
disposition
and
inclination
(
the
habits
of
holinesse
)
so
to
doe
;
Gal.
2.19
.
I
live
unto
God
,
he
calleth
us
from
darknesse
into
his
marvellous
light
,
that
we
might
shew
forth
his
vertues
;
and
that
this
is
true
sanctification
,
may
thus
appeare
;
because
our
sanctification
is
opposed
to
our
originall
corruption
,
as
our
justification
to
our
originall
and
contracted
guilt
of
sin
:
now
as
originall
corruption
is
the
defacing
of
Gods
Image
by
contrary
dispositions
to
sinfulnesse
,
so
our
sanctification
can
be
nothing
else
but
the
removall
of
this
pollution
,
by
the
contrary
habits
and
dispositions
to
be
like
unto
God
againe
:
our
sanctification
is
to
be
holy
,
Levit.
20.7
.
our
holinesse
hath
no
other
primary
pattern
but
Gods
holinesse
,
sanctification
unto
us
,
1
Cor.
1.30
.
There
should
be
no
difference
betweene
Christ
our
righteousnesse
and
sanctification
,
if
that
holinesse
which
is
in
Christ
should
be
both
unto
us
.
Hence
also
Sanctification
is
not
the
immediate
operation
of
the
Spirit
upon
us
,
without
created
habits
of
grace
abiding
in
us
,
as
the
spirit
that
came
upon
Balaam
,
and
mightily
affected
him
for
a
time
,
but
left
him
as
destitute
of
any
grace
or
change
of
his
nature
as
the
Asse
he
rode
on
;
No
,
no
,
it
renewes
you
unto
the
image
of
God
himselfe
,
if
you
be
truly
sanctified
.
And
therefore
let
all
those
dreames
of
the
Familists
,
(
denying
all
inherent
graces
,
but
onely
those
which
are
in
Christ
,
to
be
in
the
Saints
)
let
them
vanish
and
perish
from
under
the
sunne
,
and
the
good
Lord
reduce
all
such
who
in
simplicity
are
mis-led
from
this
blessed
truth
of
God
.
I
will
not
now
enter
into
that
depth
concerning
the
means
of
our
sanctification
in
mortification
by
Christs
death
and
vivification
by
the
resurrection
of
Christ
:
this
may
suffice
for
explication
of
the
nature
of
it
.
Onely
see
and
for
ever
prize
this
priviledge
,
all
you
blessed
soules
,
whom
the
Lord
hath
justified
;
thou
hast
many
sad
complaints
,
what
is
it
to
me
,
if
I
be
justified
in
Christ
,
and
be
saved
at
last
by
Christ
,
and
my
heart
remaine
all
this
while
unholy
and
unsubdued
unto
the
will
of
Christ
;
that
hee
should
comfort
me
,
and
my
holy
heart
be
alway
grieving
of
him
;
what
though
the
Lord
save
me
from
misery
,
but
saves
me
not
from
my
sinne
?
oh
consider
this
benefit
.
It
is
true
,
thou
findest
a
wofull
,
sinfull
nature
within
thee
,
crosse
and
contrary
unto
holinesse
,
and
leading
thee
daily
in
captivity
;
yet
remember
the
Lord
hath
given
thee
another
nature
,
a
new
nature
;
there
is
something
else
within
thee
,
which
makes
thee
wrastle
against
sinne
,
and
shall
in
time
prevaile
over
all
sinne
,
Mat.
12.20
.
this
is
the
Lords
grace
sanctifying
of
thee
.
Oh
be
thankfull
that
the
Lord
hath
not
left
thee
wholly
corrupt
,
but
hath
begun
to
glorifie
himselfe
in
thee
,
and
to
blesse
thee
,
in
turning
thee
from
thine
iniquities
.
1.
By
this
thou
hast
a
most
sweet
and
comfortable
evidence
of
thy
justification
&
favour
with
God
;
he
that
denyes
this
,
must
(
what
ever
distinctions
he
hath
)
abolish
many
places
of
Scripture
,
especially
the
epistles
of
Iames
and
Iohn
,
who
had
to
doe
with
some
spirits
,
that
pretended
faith
and
union
to
Christ
,
and
communion
with
him
,
and
so
long
as
it
was
thus
,
this
was
evidence
sufficient
to
them
of
their
justified
estates
.
What
faith
Iames
?
Thou
sayst
thou
hast
faith
,
shew
it
me
then
;
prove
it
for
my
part
,
saith
he
:
I
le
prove
by
the
blessed
fruits
and
works
which
flow
from
it
,
as
Abraham
manifested
his
,
Iam.
2.18
,
22.
What
saith
Iohn
?
You
talk
(
saith
he
)
of
fellowship
and
communion
with
Christ
,
and
yet
what
holinesse
is
there
in
your
hearts
or
lives
?
If
you
say
you
have
fellowship
with
him
,
and
walk
in
darknesse
,
we
lye
and
doe
not
the
truth
;
but
if
you
walk
in
the
light
,
then
although
your
holinesse
,
and
confession
,
and
daily
repentance
for
sinne
doth
not
wash
away
sinne
,
yet
the
blood
of
Christ
doth
wash
us
,
1
Iohn
1.6
,
7.
Againe
,
you
say
you
know
Christ
,
and
the
love
and
good
will
of
Christ
toward
you
,
and
that
he
is
the
propitiation
for
your
sinnes
:
how
doe
you
know
this
?
saith
he
:
He
that
saith
;
I
know
him
,
and
keeps
not
his
commandements
,
is
a
lyar
,
1
Iohn
2.4
.
True
,
might
some
reply
,
he
that
keeps
not
the
commands
of
Christ
,
hath
hereby
a
sure
evidence
that
he
knowes
him
not
,
and
that
he
is
not
united
unto
him
;
but
is
this
any
evidence
that
we
doe
know
him
,
and
that
we
are
united
to
him
,
if
we
doe
keep
his
commandements
?
yes
verily
,
saith
the
Apostle
,
hereby
we
doe
know
that
we
know
him
,
if
we
keep
his
commandements
,
verse
3.
and
againe
,
verse
5.
Hereby
know
we
that
we
are
in
him
.
What
can
be
more
plain
?
What
a
vanity
is
this
to
say
that
this
is
running
upon
a
covenant
of
workes
?
Is
not
sanctification
the
writing
of
the
Law
in
our
hearts
,
a
speciall
benefit
of
the
covenant
of
grace
as
well
as
justification
?
Heb.
8.10.12
.
and
can
the
evidencing
then
of
one
benefit
of
such
a
covenant
by
another
,
be
a
running
upon
the
covenant
of
workes
?
is
it
a
truth
contained
in
the
couenant
of
grace
,
viz.
that
he
that
is
justified
is
also
sanctified
,
and
he
that
is
sanctified
is
also
justified
?
And
is
an
errour
against
grace
to
see
this
truth
,
that
he
that
is
sanctified
is
certainly
justified
;
and
that
therefore
he
that
knowes
himselfe
sanctified
,
may
also
know
thereby
that
he
is
justified
:
Tell
me
how
will
you
know
that
you
are
justified
?
You
will
say
,
by
the
testimony
of
the
spirit
;
and
cannot
the
same
spirit
shine
upon
your
graces
and
witnesse
that
you
are
sanctified
as
well
?
1
Ioh
4.13
,
24.
1
Cor.
2.12
.
Can
the
Spirit
make
the
one
cleare
to
you
,
and
not
the
other
?
Oh
beloved
its
a
sad
thing
to
heare
such
questions
and
such
cold
answers
,
also
that
sanctification
possibly
may
be
an
evidence
;
may
be
?
is
it
not
certaine
?
Assuredly
,
to
deny
it
is
as
bad
as
to
affirme
that
Gods
owne
promises
of
favour
are
true
evidences
thereof
,
and
consequently
,
that
they
are
lyes
and
untruths
;
for
search
the
Scripture
,
and
consider
sadly
,
how
many
Evangelicall
promises
are
made
unto
severall
graces
,
i.
e.
unto
such
persons
as
are
invested
with
them
;
you
may
only
take
a
taste
from
Mat.
5.3
,
4
,
&c.
where
our
Saviour
(
who
was
no
legall
Preacher
)
pronounceth
,
and
consequently
evidenceth
blessednesse
by
eight
or
nine
promises
,
expresly
made
to
such
persons
as
had
inherent
graces
of
poverty
,
mourning
,
meeknesse
,
&c.
there
mentioned
;
the
Lord
Jesus
leaving
those
precious
Legacies
of
his
promises
unto
his
children
that
are
called
by
those
names
of
Mourners
,
poore
in
spirit
,
pure
in
heart
,
&c.
that
so
every
one
may
take
,
and
bee
assured
of
his
portion
manifested
particularly
therein
:
That
I
many
times
wonder
how
it
comes
to
passe
,
that
this
so
plaine
and
ancient
principle
of
Catechisme
(
for
so
it
was
among
the
Waldenses
many
100
,
yeeres
since
)
grounded
on
so
many
pregnant
Scriptures
,
should
come
to
be
so
much
as
questioned
in
our
dayes
;
sometimes
I
thinke
it
ariseth
from
some
wretched
lusts
men
have
a
minde
to
live
quietly
in
;
desirous
to
keepe
their
peace
,
and
yet
unwilling
to
forsake
their
lusts
;
and
hence
they
exclude
this
witnesse
of
water
,
the
witnesse
of
sanctification
to
testifie
in
the
Court
of
conscience
,
whether
they
are
beloved
of
God
and
sincere
hearted
or
no
,
because
this
is
a
full
witnesse
against
them
,
and
tells
them
to
their
faces
,
that
there
is
no
peace
to
the
wicked
,
Isa.
57.
ult.
Deut.
29.19
,
20.
and
that
they
have
nothing
to
doe
to
take
Gods
name
into
their
lips
,
that
secretly
hate
to
bee
reformed
,
Psal.
50.16
.
In
others
I
think
it
doth
not
arise
from
want
of
grace
,
but
because
the
Spirit
of
grace
and
sanctification
runs
very
low
in
them
;
t
is
so
little
that
they
can
scarce
see
it
by
the
help
of
spectacles
;
or
if
they
doe
,
they
doubt
continually
of
the
truth
of
it
;
and
hence
,
because
it
can
speake
little
,
and
that
little
very
darkly
and
obscurely
for
them
,
they
have
no
great
mind
that
it
should
bee
brought
in
as
any
witnesse
for
them
.
Others
I
thinke
may
have
much
grace
and
holinesse
,
yet
for
a
time
cast
it
by
as
an
evidence
unto
them
,
because
they
have
experience
how
difficult
and
troublesome
it
is
to
finde
this
evidence
;
and
when
t
is
found
,
how
troublesome
to
read
it
,
and
keep
it
fair
,
and
thereby
have
constant
peace
and
quietnesse
;
and
hence
arise
those
speeches
,
why
doe
you
looke
to
your
sanctification
,
a
blotted
evidence
?
you
may
have
it
to
day
,
and
lose
it
to
morrow
,
and
then
where
is
your
peace
?
and
I
doe
beleeve
the
LORD
deprives
many
of
his
precious
SAINTS
from
the
comfort
of
this
evidence
;
either
because
they
looke
onely
to
this
,
and
not
unto
Christ
,
and
their
Justification
by
faith
,
Rom.
5.1
.
or
else
because
there
is
some
secret
lust
or
guile
of
spirit
,
Psal.
32.1
,
2.
which
the
Lord
by
sore
and
long
shakings
about
their
calling
and
sanctification
,
would
first
winnow
out
,
or
because
there
is
a
perverse
frowardnesse
of
spirit
,
whereby
because
they
feele
not
that
measure
of
sanctification
which
they
would
,
do
therefore
vilifie
and
so
come
to
deny
what
indeed
they
have
;
because
they
feele
a
law
of
sinne
in
their
members
,
leading
them
away
captive
;
will
not
,
with
Paul
,
take
notice
of
the
Law
of
their
mindes
,
whereby
that
inner
man
delights
in
the
Law
of
God
,
and
mournes
bitterly
under
the
body
of
death
,
by
which
they
might
see
with
Paul
,
that
there
is
no
condemnation
to
such
,
Rom.
8.1
.
To
conclude
,
what
ever
is
the
cause
of
this
crookednesse
of
judgement
,
I
doe
beleeve
that
the
generall
cause
is
,
want
of
attendance
and
standing
unto
the
judgement
of
the
Scriptures
in
this
controversie
:
for
if
this
was
stood
unto
,
men
would
not
produce
their
own
experience
;
viz.
that
they
could
never
finde
any
evidence
from
sanctification
,
but
they
have
met
with
it
in
another
way
,
by
the
immediate
witnesse
of
the
spirit
onely
;
nor
would
men
cry
it
down
,
because
grace
being
mixt
with
so
much
corruption
,
it
can
hardly
be
discerned
,
and
so
will
be
alway
lest
in
doubts
,
and
that
the
heart
is
deceitfull
,
and
many
that
have
evidenced
their
estates
,
hereby
have
been
deceived
:
I
confesse
thus
the
Popish
Doctors
argue
against
assurance
of
faith
from
the
Scriptures
without
speciall
and
extraordinary
rev●lation
;
but
what
is
all
this
to
the
purpose
if
the
Scriptures
make
it
an
evidence
?
away
then
with
thy
corrupt
experience
,
shall
this
be
judge
,
or
the
Scriptures
rather
?
what
though
many
judging
of
themselves
by
markes
and
signes
have
been
deceived
;
yet
if
the
Scripture
make
it
an
evidence
,
(
as
we
have
proved
)
then
,
though
men
thorow
their
owne
weaknesse
or
wickednesse
have
been
deceived
in
misapplying
promises
;
yet
the
Scriptures
cannot
deceive
you
:
What
though
it
be
difficult
to
discerne
Christs
grace
in
us
?
yet
if
the
Scriptures
will
have
us
try
our
estates
by
that
rule
,
which
in
it selfe
in
easie
,
but
to
our
blindnesse
and
weaknesse
,
difficult
many
times
to
see
;
who
shall
,
who
dares
condemn
the
holy
Scriptures
?
which
as
they
shall
judge
us
at
last
day
should
judge
us
now
.
Suppose
that
divers
bookes
,
and
many
Ministers
sometimes
give
false
signes
of
grace
and
Gods
favour
,
yet
doth
the
Scriptures
give
any
?
I
shall
propose
one
thing
to
conscience
,
as
the
conclusion
of
this
discourse
:
Suppose
thou
wert
now
lying
on
thy
death-bed
,
comforting
thy self
in
thy
elected
and
justified
estate
;
suppose
the
Spirit
of
God
should
now
grapple
with
thy
conscience
,
and
tell
thee
,
if
thou
art
justified
,
then
thou
art
called
&
sanctified
,
2
Thes.
2.13
,
14.
Is
it
thus
with
thee
?
what
wilt
thou
answer
?
if
thou
sayst
thou
art
not
sanctified
,
the
word
and
spirit
will
beare
witnesse
then
against
thee
,
and
say
,
then
thou
art
not
elected
nor
justified
;
if
thou
saist
thou
knowest
not
,
thou
lookest
not
to
sanctification
,
or
fruits
of
the
spirit
,
they
will
then
reply
,
how
then
canst
thou
say
that
thou
art
elected
or
justified
?
for
it
is
a
truth
as
cleare
as
the
Sun
,
and
as
immovable
as
heaven
and
earth
;
None
are
elected
and
justified
,
but
they
are
also
sanctified
,
and
they
that
are
not
sanctified
are
not
justified
,
Rom.
8.1
,
13.
And
now
tell
me
,
how
can
you
have
peace
,
unlesse
you
make
your
faces
like
slint
before
the
face
of
Gods
eternall
truth
,
or
heale
your
consciences
by
such
a
plaister
as
will
not
stick
?
If
therefore
the
Lord
ever
made
sinne
bitter
to
thee
,
let
holinesse
be
sweet
;
if
continuance
in
sinne
hath
been
an
evidence
unto
thee
of
thy
condemnation
,
Oh
let
the
riches
of
the
grace
of
Christ
in
redeeming
thee
from
the
lamentable
bondage
and
power
of
sinne
,
be
an
evidence
to
thee
of
thy
salvation
;
Oh
blesse
God
for
any
little
measure
of
sanctification
;
doe
not
scorne
or
secretly
despise
this
spirit
of
grace
,
as
many
in
this
degenerate
age
begin
to
doe
,
saying
,
You
looke
to
graces
and
fruits
,
and
marks
,
and
signes
,
and
a
holy
frame
of
heart
and
sanctification
;
what
is
your
sanctification
?
Oh
let
it
be
the
more
precious
to
thee
,
mourning
that
thou
hast
so
little
,
and
blessing
the
God
and
Father
of
all
grace
for
what
little
thou
hast
,
wearing
it
as
a
bracelet
of
gold
about
thy
necke
,
knowing
hereby
that
thou
art
borne
of
God
,
and
that
the
whole
world
lyeth
in
wickednesse
,
and
shall
perish
without
this
,
1
Ioh.
5.18
,
19.
2.
This
is
your
glory
&
beauty
,
this
is
glorification
begun
;
what
greater
glory
then
to
be
like
unto
God
?
to
be
like
unto
God
is
to
be
next
to
God
:
and
therefore
this
is
called
glory
,
2
Cor.
3.18
.
we
are
changed
into
the
same
image
from
glory
to
glory
.
Every
degree
of
grace
is
glory
,
and
the
perfection
of
glory
in
heaven
consists
chiefly
in
the
perfection
of
grace
;
what
is
the
worke
of
some
men
at
this
day
but
to
cast
reproach
upon
sanctification
our
glory
?
3.
This
will
give
you
abundance
of
sweet
peace
,
and
therefore
,
Heb.
12.11
.
it
is
called
the
quiet
fruit
of
righteousnesse
;
for
from
whence
comes
the
sore
troubles
and
continuall
doubts
of
Gods
favour
in
many
mens
consciences
?
Is
it
not
some
decay
or
guile
here
?
Psal.
32.1
,
2.
Is
it
not
some
boldnesse
to
sinne
;
that
they
walke
not
in
feare
,
and
therefore
not
in
the
consolation
of
the
Holy
Ghost
?
in
all
sincerity
and
simplicity
he
had
his
conversation
among
men
?
2
Cor.
1.12
.
What
was
Hezekiahs
peace
when
dying
as
he
thought
?
was
it
not
this
,
Lord
remember
I
have
walked
before
thee
uprightly
?
Isa.
38.2
,
3.
not
that
this
was
the
ground
of
their
peace
,
for
that
onely
is
free
grace
in
Christ
,
but
this
is
the
meanes
of
your
peace
,
Ioh.
14.22
,
23.
its
a
cursed
peace
which
is
kept
by
looking
to
Christ
,
yet
loving
thy
lust
.
4.
This
is
that
which
will
make
you
sit
for
Gods
use
,
2
Tim.
2.20
,
21.
a
filthy
uncleane
cleane
vessell
is
good
for
nothing
till
cleansed
;
God
will
not
delight
to
glorifie
himselfe
much
by
an
unsanctified
person
;
what
is
thy
wife
,
children
,
friends
,
family
,
the
better
for
thee
,
if
thy
heart
remaine
unsanctified
?
5.
A
little
holinesse
is
eminently
all
,
springing
up
to
eternall
life
;
this
little
spring
shall
never
cease
running
,
but
it
shall
fill
Heaven
it selfe
,
and
thy
soule
in
it
with
abundance
of
glory
,
Ioh.
4.14
.
and
7.38
.
You
despise
it
because
it
is
but
little
;
I
tell
you
this
little
is
eminently
all
,
and
containes
as
much
as
shall
be
powred
out
by
thee
so
long
as
God
is
God
:
T
is
true
,
thou
sayst
its
weake
,
and
oft
foiled
,
and
gives
thee
not
compleat
power
and
victory
over
all
sinne
,
yet
know
that
this
shall
(
like
the
house
of
David
)
grow
stronger
and
stronger
,
and
it
shall
at
last
prevaile
,
and
the
Lord
will
not
breake
thee
though
thou
art
bruised
by
sinne
daily
,
untill
judgement
come
to
victory
;
and
the
Prince
of
this
world
be
judged
,
and
thy
soule
perfected
in
the
day
of
the
Lord
Jesus
.
SEC.
5.
Fiftly
,
Audience
of
all
Prayers
.
This
is
the
fift
benefit
,
which
though
it
be
a
fruit
of
other
benefits
,
yet
I
name
it
in
speciall
,
because
I
desire
it
might
be
especially
observed
;
and
I
place
it
after
our
sanctification
,
because
of
Davids
speech
,
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
heare
my
prayer
,
Psal.
66.18
.
and
that
of
the
Apostle
,
1
Joh.
3.22
.
Wee
beleeve
what
ever
we
aske
we
receive
,
because
wee
keep
his
Commandements
,
and
doe
those
things
which
are
pleasing
in
his
sight
.
As
the
Lord
hath
respect
to
the
prayers
of
his
people
,
not
only
in
regard
of
their
justification
,
but
in
some
sense
in
regard
of
their
sanctification
also
;
a
justified
person
polluted
with
some
personall
or
common
sins
of
the
times
,
may
want
that
audience
and
acceptance
of
his
prayers
I
am
now
speaking
of
.
That
God
will
heare
all
the
petitions
of
his
people
,
can
there
be
a
greater
priviledge
then
this
?
yet
this
our
Saviour
affirmes
twice
together
,
because
it
is
so
great
a
promise
,
that
we
can
hardly
beleeve
it
,
Iohn
14.13
,
14.
Whatsoever
you
aske
the
Father
in
my
name
,
that
will
I
doe
;
mark
the
scope
of
the
words
our
Saviour
had
promised
,
that
he
that
beleeves
in
me
,
shall
doe
greater
works
then
I
have
done
;
now
because
this
might
seem
strange
and
impossible
,
the
Lord
in
those
verses
tells
them
how
,
for
(
saith
he
)
Whatsoever
you
aske
in
my
name
I
will
doe
for
you
,
I
will
doe
indeed
all
that
is
to
be
done
,
but
yet
,
it
shall
be
by
meanes
of
your
prayers
;
Christ
did
great
works
when
he
was
upon
the
earth
,
but
for
him
to
doe
what
ever
a
poore
sinfull
creature
shall
desire
him
to
doe
;
what
greater
work
of
wonder
can
there
be
then
this
?
This
is
our
confidence
(
saith
the
Apostle
)
That
what
ever
we
aske
according
to
his
will
,
he
heareth
us
:
1
Iohn
5.15
.
The
greatest
question
here
will
be
,
What
are
those
prayers
the
Lord
Jesus
will
heare
?
I
confesse
many
things
are
excellently
spoken
this
way
,
yet
I
conceive
the
meaning
of
this
great
Charter
is
fully
exprest
in
those
words
,
In
my
name
.
If
they
be
prayers
in
Christs
name
,
they
shall
be
heard
;
and
it
containes
these
three
things
.
1.
To
pray
in
Christs
name
,
is
to
pray
with
relyance
upon
the
grace
,
favour
,
and
worthinesse
of
the
merits
of
Christ
,
thus
this
phrase
is
used
,
to
walke
in
the
name
of
their
Gods
,
is
in
confidence
of
the
authority
,
and
excellency
,
and
favour
of
their
Gods
,
that
they
will
beare
them
out
in
it
;
so
to
pray
in
Christs
name
,
is
to
pray
for
Christs
sake
thus
;
Eph.
2.18
.
through
him
(
i.
through
his
death
and
satisfaction
rested
upon
)
we
have
accesse
with
confidence
unto
the
Father
,
Eph.
3.12
.
In
whom
we
have
beleeved
,
and
accesse
with
confidence
by
the
Faith
of
him
.
There
are
three
evills
that
commonly
attend
our
prayers
,
when
we
see
God
indeed
.
1.
Shame
and
flight
from
God
,
the
Apostle
saith
therefore
,
that
by
Faith
in
Christ
we
have
accesse
:
2.
If
we
doe
accede
and
draw
neare
to
him
,
there
is
a
secret
feare
and
straitnesse
of
spirit
to
open
all
your
minds
;
therefore
saith
he
,
we
have
boldnesse
,
the
word
signifies
liberty
of
speech
to
open
all
our
minds
without
feare
or
discouragement
.
3.
After
we
have
thus
drawne
neare
,
and
opened
all
our
desires
and
mones
before
God
,
wee
have
many
doubts
,
viz.
will
the
Lord
heare
such
a
sinner
,
and
such
weak
,
and
imperfect
,
and
sinfull
prayers
?
&
therefore
he
also
affirms
,
that
we
have
confidence
and
assurance
of
being
heard
;
but
all
this
is
by
Faith
in
him
:
for
look
as
Christ
hath
purchased
all
blessing
for
us
by
his
death
,
and
hence
makes
his
intercession
for
those
things
dayly
according
to
our
need
:
So
we
are
much
more
to
rest
upon
,
and
make
that
satisfaction
,
the
ground
of
our
intercession
;
because
Christs
blood
purchased
this
,
therefore
oh
Lord
grant
this
.
2.
To
pray
in
his
name
,
is
to
pray
from
his
command
,
and
according
to
his
will
;
as
when
we
send
another
in
our
name
,
wee
wish
him
to
say
thus
,
Tell
him
that
I
desire
such
a
thing
of
him
,
and
that
I
sent
you
;
so
it
is
here
,
and
thus
the
phrase
signifies
:
Iohn
5.43
.
I
am
come
in
my
Fathers
name
,
i.
By
his
authority
and
command
.
take
those
words
the
Lord
puts
into
our
mouthes
,
Hos.
14.1
,
2
,
3.
and
desire
those
things
only
that
the
Lord
commands
us
to
seek
,
whether
absolutely
or
conditionally
;
according
to
his
will
revealed
,
and
with
submission
to
his
will
concealed
:
1
Iohn
5.14
.
what
ever
we
aske
according
to
his
will
,
he
heares
us
;
Psal.
27.8
.
Rom.
8.26
.
If
you
aske
any
thing
not
according
to
Gods
will
,
you
come
in
your
owne
name
,
he
sent
you
not
with
any
such
●●essage
to
the
Father
.
3.
To
pray
in
his
name
,
is
to
pray
for
his
ends
;
for
the
sake
and
use
of
Christ
,
and
glory
of
Christ
,
thus
the
phrase
is
used
?
Mat.
10.41
,
42.
To
receive
a
Prophet
in
the
name
of
a
Prophet
,
i.
for
this
end
and
reason
,
because
he
is
a
Prophet
.
A
servant
comes
in
his
Masters
name
to
aske
something
of
another
,
when
he
comes
,
as
from
his
command
;
so
also
for
his
Masters
use
:
So
when
wee
pray
for
Christs
sake
,
i.
for
his
ends
,
not
our
owne
;
these
ever
prevaile
.
Iames
4.3
.
You
aske
and
have
not
,
because
you
aske
amisse
,
to
spend
it
on
your
lusts
;
Ioh.
12.27
,
28.
Ps.
145.18
.
this
is
to
aske
in
truth
,
to
act
for
a
spirituall
end
;
to
make
it
our
utmost
end
,
ariseth
from
a
speciall
,
peculiar
,
supernaturall
presence
of
the
Spirit
of
life
:
and
consequently
a
Spirit
of
prayer
which
is
ever
heard
.
And
hence
you
shall
observe
,
the
least
groan
for
Christs
ends
is
ever
heard
;
because
it
is
the
groaning
of
the
Spirit
,
because
it
is
an
act
of
spirituall
life
,
the
formality
of
which
consists
in
this
,
that
it
is
for
God
:
Gal.
2.19
.
the
Lord
cannot
deny
what
we
pray
for
Christs
ends
,
because
then
he
should
crush
Christs
glory
:
and
therefore
let
a
Christian
observe
,
when
he
would
have
any
thing
of
God
that
concernes
himselfe
,
not
be
sollicitous
so
much
for
the
thing
,
as
to
gaine
favour
and
nearnesse
to
God
,
and
a
heart
subject
unto
God
in
a
humble
contentednesse
,
to
be
denyed
as
well
as
to
be
heard
,
and
he
shall
undoubtedly
find
the
thing
it selfe
;
a
lust
is
properly
such
a
desire
(
though
for
lawfull
things
)
wherein
a
man
must
have
the
thing
because
it
pleaseth
him
,
as
when
Rachell
asked
for
children
,
she
must
have
them
,
else
she
must
needs
dye
:
Give
us
water
that
wee
may
drinke
,
was
their
brutish
cry
,
Exod.
17.1
,
2.
not
that
we
may
live
to
him
that
give●
it
:
holy
prayers
or
desires
(
opposed
unto
lusts
)
are
such
desires
of
the
soule
,
left
with
God
,
with
submission
to
his
will
,
as
may
best
please
him
:
now
the
Lord
will
heare
the
desires
indeed
of
all
that
feare
him
,
but
not
fulfill
their
lusts
.
These
three
are
the
essentiall
properties
of
such
prayer
as
is
heard
,
or
if
you
will
,
of
that
which
is
properly
or
spiritually
prayer
,
f●rvency
,
and
assurance
,
&c.
are
excellent
ingredients
;
but
yet
the
Lord
may
heare
prayer
without
them
:
it
is
true
,
the
Lord
may
sometimes
not
heare
us
presently
,
for
our
praying
time
is
our
sowing
time
,
we
must
not
look
presently
for
the
harvest
.
The
Lord
heares
the
prayer
of
the
destitute
,
Psal.
102.17
.
the
originall
word
is
,
of
the
shrub
,
or
naked
place
of
the
desert
,
which
the
Prophet
saith
,
Ier.
17.6
.
sees
no
good
when
good
comes
,
yet
such
as
feele
themselves
such
,
the
Lord
doth
regard
them
;
and
will
have
a
time
to
answer
them
:
and
though
the
Lord
may
not
give
us
the
thing
we
pray
for
,
nor
as
good
a
thing
of
the
same
kind
,
yet
he
ever
gives
us
the
end
of
our
prayers
;
hee
that
is
at
sea
and
wants
stiffe
winds
to
carry
him
to
his
port
,
yet
hath
no
cause
to
complaine
,
if
the
Lord
secretly
carries
him
in
by
a
strong
current
of
the
sea
it selfe
;
and
it
is
certain
at
the
end
of
all
Gods
dealing
with
you
,
you
shall
then
see
how
the
Lord
hath
not
failed
to
answer
you
in
any
one
particular
,
Ios.
23.14
.
Oh
therefore
see
and
be
perswaded
of
this
your
priviledge
,
that
God
will
now
heare
every
prayer
;
many
make
a
question
,
How
may
we
know
when
the
Lord
grants
out
any
blessing
as
an
answer
to
prayer
?
many
things
are
said
to
this
purpose
;
but
the
simplicity
and
plainnesse
of
the
answer
li●s
in
this
,
viz.
if
it
be
a
prayer
,
God
heares
it
;
if
it
be
put
up
in
Christs
name
,
it
is
then
a
prayer
:
and
that
you
may
beleeve
this
,
and
glory
in
this
,
consider
these
reasons
only
,
to
confirme
this
truth
.
From
the
promise
of
Christ
as
in
this
place
,
Iohn
.
14.13
,
14.
which
was
a
promise
in
speciall
to
be
accomplished
when
hee
came
to
his
kingdome
;
and
therefore
,
though
it
is
true
,
Gods
grace
is
free
,
and
therefore
you
think
the
Lord
may
as
well
refuse
to
heare
you
,
as
heare
;
yet
consider
that
by
his
promise
,
he
hath
bound
himselfe
to
heare
.
From
the
Fatherly
disposition
that
is
in
God
,
Iohn
16.26
,
27.
and
hece
he
loves
us
,
and
hence
cannot
but
heare
us
.
Because
all
prayers
put
up
in
Christs
name
,
Christ
makes
intercession
that
they
may
be
heard
,
Heb.
7.25
.
hee
hath
laid
downe
his
blood
,
that
all
our
prayers
might
be
heard
,
(
as
we
have
prov●d
)
and
indeed
,
hence
ariseth
the
infinite
ef●icacie
of
prayer
,
because
it
is
built
upon
that
which
is
infinitely
and
eternally
worthy
.
Because
all
prayers
of
the
faithfull
arise
from
the
Spirit
of
prayer
,
Rom.
8.26
.
because
as
that
which
is
for
the
flesh
,
is
of
the
flesh
;
so
that
which
is
for
the
Spirit
,
or
for
the
sake
of
Christ
,
for
spirituall
ends
,
is
ever
of
the
Spirit
,
Iohn
7.18
.
Because
of
the
glory
of
Christ
,
that
the
Father
may
be
glorifyed
in
the
Son
:
cannot
Christ
be
glorifyed
unlesse
he
heare
all
prayers
?
yes
he
could
,
but
yet
his
will
is
to
reveale
his
glory
by
this
meanes
;
so
that
thou
and
thy
prayers
be
vile
,
and
therefore
deservest
no
acceptance
,
nor
answer
,
yet
remember
that
his
glory
is
deare
;
it
is
the
glory
of
Kings
to
heare
some
requests
and
petitions
,
but
they
cannot
heare
nor
answer
all
;
it
is
the
glory
of
Christ
to
heare
all
,
because
he
is
able
,
without
the
least
dishonour
to
himselfe
thus
to
doe
.
Oh
be
perswaded
of
this
,
how
should
your
joy
then
be
full
,
how
should
you
then
delight
to
be
oft
with
him
,
how
would
you
then
encourage
all
to
come
unto
him
,
how
would
you
then
be
constrained
to
doe
any
thing
for
him
,
who
is
ready
to
doe
all
for
you
?
but
oh
,
woe
unto
our
unbeleefe
,
for
that
which
(
the
Apostle
saith
,
1
Iohn
5.14
.
)
was
ground
of
his
confidence
,
viz.
that
what
ever
wee
aske
according
to
his
will
,
hee
heares
us
,
is
no
ground
to
us
,
and
wee
may
say
,
and
mourne
to
think
,
this
is
our
diffidence
,
that
what
ever
I
aske
according
to
Christs
will
,
he
heares
me
not
:
but
oh
recover
from
such
a
distrustfull
frame
,
and
from
all
dead-heartednesse
in
this
duty
with
all
,
lest
the
Lord
send
task-masters
and
double
our
bricks
,
and
then
we
groan
,
and
sigh
,
and
cry
,
and
learne
to
pray
that
way
,
that
will
not
pray
nor
beleeve
now
.
If
the
Lord
would
but
give
us
hearts
,
assuredly
you
might
not
only
rule
your selves
and
families
,
but
by
the
power
of
prayer
pull
down
,
and
raise
up
Kingdomes
,
dispose
of
the
greatest
affaires
of
the
Church
,
nay
of
the
world
,
you
might
hereby
work
wonders
,
by
meanes
of
him
who
ruling
all
things
yet
is
overcome
by
prayer
,
Hos.
12.4
,
5.
SECT.
VI.
Sixthly
,
Glorification
.
This
is
the
sixth
and
last
priviledge
and
benefit
,
and
you
all
know
is
the
last
thing
in
the
execution
of
Gods
eternall
purpose
toward
all
his
beloved
and
chosen
ones
;
whom
he
hath
predestinated
,
called
,
justified
,
them
he
hath
also
glorified
,
Rom.
8.30
.
hereby
we
are
made
perfect
in
holinesse
,
no
more
sinne
shall
stirre
in
us
,
perfect
also
in
happinesse
;
no
more
teares
,
nor
sorrowes
,
nor
temptations
,
nor
feares
,
shall
ever
molest
us
:
Heb.
12.23
.
Revel.
14.13
.
and
all
this
shall
bee
in
our
immediate
communion
with
God
in
Christ
,
Col.
1.28
.
Iohn
17.23
,
24.
wee
shall
be
then
,
saith
Paul
,
for
ever
with
the
Lord
:
if
the
Lord
would
but
open
our
eyes
,
and
give
us
one
glimpse
of
this
,
what
manner
of
persons
should
we
be
?
how
would
we
then
live
?
how
willingly
then
should
wee
embrace
faggots
and
flames
,
prisons
and
penury
?
the
light
afflictions
here
,
would
not
they
work
for
us
glory
?
nay
the
Apostle
useth
such
a
phrase
which
I
beleeve
may
pose
the
most
curious
oratour
in
the
world
to
expresse
to
the
life
of
it
,
an
exceeding
weight
of
glory
.
2
Cor.
4.17
.
What
is
our
life
now
but
a
continuall
dying
,
carrying
dayly
about
us
that
which
is
more
bitter
then
a
thousand
deaths
;
You
are
dead
,
yet
when
Christ
shall
appeare
,
you
shall
appeare
with
him
also
in
glory
;
the
generall
security
of
these
times
foretold
by
Christ
,
(
especially
when
Churches
become
Virgins
,
and
People
are
seeking
after
purity
of
Ordinances
)
it
shall
not
be
in
a
want
of
watchfulnesse
against
the
present
corruptiions
of
the
times
so
much
,
as
in
a
carelesse
want
of
expectation
of
the
comming
o●
Christ
in
glory
,
not
having
our
loynes
girt
,
and
lamps
burning
,
nor
readinesse
to
meet
the
Lord
in
glory
,
Mat.
25.1
,
2
,
3
,
4
,
5.
&c.
oh
that
I
were
able
therefore
to
give
you
a
blush
and
a
dark
view
of
this
glory
,
that
might
raise
up
our
hearts
to
this
work
.
Consider
the
glory
of
the
place
,
the
Jewes
did
and
doe
dreame
still
of
an
earthly
Kingdome
,
at
the
comming
of
their
Messiah
;
the
Lord
dasheth
those
dreames
,
and
tells
them
,
His
Kingdome
is
not
of
this
world
,
and
that
he
went
away
to
prepare
a
place
for
them
,
that
where
he
is
,
they
might
bee
,
John
14.2
,
3.
and
be
with
him
to
see
his
glory
,
John
17.23
,
24.
the
place
shall
be
the
third
heaven
,
called
our
Fathers
house
;
built
by
his
owne
hand
with
most
exquisite
wisdome
,
fit
for
so
great
a
God
to
appeare
in
his
glory
(
Iohn
14.2
,
3.
)
to
all
his
deare
children
;
called
also
a
Kingdome
:
Mat.
25.31
.
Come
ye
blessed
inherit
the
Kingdom
prepared
for
you
;
which
is
the
top
of
all
the
worldly
excellencie
,
called
also
an
inheritance
,
1
Pet.
1.4
.
which
the
holy
Apostle
infinitely
blesseth
God
for
as
being
our
owne
and
freely
given
to
us
,
being
our
Fathers
inheritance
divided
among
his
sonnes
,
which
is
a
greater
priviledge
then
to
bee
borne
an
heire
to
all
the
richest
inheritances
on
this
earth
,
or
to
bee
Lord
of
all
this
visible
world
;
for
this
inheritance
hee
tells
us
is
1.
incorruptible
,
whereas
all
this
world
waxeth
old
as
a
garment
:
2.
T
is
undefiled
,
never
yet
polluted
with
any
sinne
,
no
not
by
the
Angels
that
fell
,
for
they
fell
in
parad●●●
,
when
Guardians
to
man
,
whereas
this
whole
creation
groaneth
under
the
burden
and
bondage
of
corruption
,
Rom.
8.
3.
This
never
fadeth
away
;
t
is
not
like
flowers
,
whose
glory
and
beauty
soone
withe●s
,
but
this
shall
be
most
pleasant
,
sweet
,
and
ever
delightsome
,
after
we
have
been
ten
thousand
yeers
in
it
,
as
it
was
the
first
day
we
entred
into
it
,
(
for
this
is
the
meaning
of
the
word
,
and
so
it
differs
from
incorruptible
)
whereas
in
this
world
(
suppose
a
man
should
ever
enjoy
it
,
yet
)
there
growes
a
secret
satiety
and
fulnesse
upon
our
hearts
,
and
it
growes
common
,
and
blessings
of
greatest
price
are
not
so
sweet
,
as
the
first
time
wee
enjoy
them
;
they
clog
the
stomach
,
and
glut
the
soule
:
but
here
our
eyes
,
ears
,
minds
,
hearts
shall
be
ever
ravished
with
that
admirable
glory
which
shines
brighter
then
ten
thousand
suns
,
the
very
fabrick
of
it
being
Gods
needle-work
,
(
if
I
may
so
say
)
quilted
with
variety
of
all
flowers
in
divers
colours
,
by
the
exactest
art
of
God
himselfe
,
as
the
Apostle
intimates
,
Heb.
11.10
.
Secondly
,
consider
of
the
glory
of
the
bodies
of
the
Saints
in
this
place
;
the
Lord
shall
change
our
vile
bodies
,
which
are
but
as
dirt
upon
our
wings
,
and
clogs
at
our
feet
,
as
the
Apostle
express●th
it
,
Phil.
3.
ult.
Paul
was
in
the
third
heaven
,
and
saw
the
glory
doubtlesse
of
some
there
;
see
what
he
saith
of
them
,
1
Cor.
15.42
,
43
,
44.
1.
It
shall
be
an
incorruptible
body
;
it
shall
never
dye
,
nor
●ot
againe
,
no
not
in
the
least
degree
tending
that
way
,
it
shall
never
grow
weary
,
(
as
now
t
is
by
hard
labour
,
and
some
time
by
holy
duties
)
nor
faint
,
nor
grow
wrinkled
and
withered
.
Adams
body
in
innocencie
potuit
non
mori
,
we
say
truly
;
but
this
non
potest
mori
,
it
cannot
dye
:
and
hence
it
is
,
that
there
shall
be
no
more
sicknesse
,
paines
,
griefes
,
fainting
fits
,
&c.
when
it
comes
there
.
2.
It
shall
be
a
glorious
body
,
it
shall
rise
in
honour
,
saith
Paul
;
and
what
glory
shall
it
have
?
verily
it
shall
be
like
unto
Christs
glorious
body
,
Phil.
3.
ult.
which
when
Paul
saw
,
Acts
9.
did
shine
brighter
then
the
sun
:
and
therefore
here
shall
be
no
imperfection
of
limbes
,
scars
,
or
maimes
,
naturall
or
accidentall
deformities
;
but
as
the
third
heaven
it selfe
is
most
lightsome
,
Gen.
1.1
,
2.
so
their
bodies
that
inhabit
that
place
shall
exceed
the
light
and
glory
thereof
,
these
being
more
compacted
,
and
thence
shining
out
in
greater
lustre
,
that
the
eyes
of
all
beholders
shall
be
infinitely
ravished
to
see
such
clods
of
earth
as
now
we
are
,
advanced
to
such
incomparable
beauty
and
amiablenesse
of
heavenly
glory
.
3.
It
shall
be
a
powerfull
,
strong
body
;
It
is
sowne
in
weaknesse
,
saith
Paul
,
it
shall
rise
in
power
;
it
shall
be
able
to
help
forward
the
divine
operations
of
the
soule
,
which
are
now
clogg'd
by
a
feeble
body
;
it
shall
be
able
to
beare
the
weight
of
glory
,
the
joy
unspeakable
,
and
full
of
glory
,
which
our
weake
bodies
cannot
long
endure
here
,
but
we
begin
to
burst
and
breake
in
pieces
(
like
vessels
full
of
strong
spirits
)
with
the
weight
and
working
of
them
;
and
therefore
the
Lord
in
mercy
keeps
us
short
now
of
what
else
we
should
feele
;
it
shall
be
able
to
sing
Hallelu-jahs
,
and
give
honour
,
glory
,
power
,
to
the
Lambe
that
fits
upon
the
Throne
for
evermore
without
the
least
weariness
.
4.
It
shall
be
a
spirituall
body
,
our
bodies
now
are
acted
by
animall
spirits
,
and
being
earthy
and
naturall
,
growes
,
feeds
,
eates
,
drinkes
,
sleepes
,
and
hath
naturall
affections
and
desires
after
these
things
,
and
●is
troubled
if
it
wants
them
;
but
then
these
same
bodies
shall
live
by
the
indwelling
of
the
Spirit
of
God
powred
out
abundantly
in
us
,
and
upon
us
,
and
so
acting
our
bodies
,
and
swallowing
up
all
such
natural
affections
and
motions
as
those
be
here
;
as
Moses
being
with
God
in
the
Mount
forty
dayes
and
nights
,
did
not
need
any
meat
or
drinke
,
the
Lord
and
his
glory
being
all
unto
him
;
how
much
more
shall
it
bee
thus
then
?
I
doe
not
say
we
shall
be
spirits
like
the
Angels
,
but
our
bodies
shall
be
spirituall
,
having
no
naturall
desires
after
any
earthly
blessing
,
food
,
rayment
,
&c.
nor
troubled
with
the
want
of
them
:
and
hence
▪
also
the
body
shall
be
able
as
well
to
ascend
up
,
as
now
it
is
to
descend
down
;
as
Austin
shewes
by
a
similitude
of
lead
,
which
some
artists
can
beat
so
small
as
to
make
it
swim
;
we
are
now
earthly
,
and
made
to
live
on
this
earth
,
and
hence
fall
downe
to
the
center
;
but
we
are
made
then
to
bee
above
for
ever
with
the
Lord
,
the
Lord
proceeding
from
imperfection
to
perfection
,
as
the
Apostle
here
shewes
;
not
first
spirituall
,
and
then
naturall
;
but
first
that
which
is
naturall
,
(
in
this
life
)
and
then
that
which
is
spirituall
.
3.
Consider
the
glory
of
the
soule
;
now
we
know
but
in
part
,
and
see
but
in
part
;
now
we
have
joy
at
some
times
,
and
then
eclipses
befall
us
on
a
sudden
;
but
then
the
Lord
shall
be
our
everlasting
light
,
Isa.
60.19
.
then
we
shall
see
God
face
to
face
,
1
Ioh.
3.1
,
2.
we
shall
then
know
and
see
those
things
that
have
been
hid
,
not
onely
from
the
wicked
,
but
from
the
deepest
thoughts
of
the
Saints
themselves
in
this
world
,
2
Cor.
12.4
.
Paul
saw
some
things
not
fit
to
be
uttered
,
or
that
he
could
not
utter
:
we
shall
be
swallowed
up
in
those
depths
of
grace
,
glory
,
immediate
vision
,
God
shall
be
all
in
all
.
The
soule
shall
now
enjoy
▪
1.
The
accomplishment
of
all
promises
which
wee
see
not
here
made
good
unto
us
,
1
Cor.
15.24
.
then
you
shall
have
restitution
of
all
these
at
times
of
refreshing
wherein
your
sinnes
shall
be
publikely
blotted
out
from
the
presence
of
the
Lord
,
Act.
3.19
.
If
Iosuah
said
,
Ios.
23.14
.
when
the
peoples
warfare
was
ended
,
See
if
the
Lord
hath
been
wanting
in
one
word
to
you
:
Much
more
will
the
Lord
Jesus
say
unto
you
then
.
2.
Then
you
shall
receive
a
full
answer
to
all
your
prayers
,
all
that
grace
,
holinesse
,
power
over
sinne
,
Satan
,
fellowship
with
God
,
life
of
Christ
,
blessing
of
God
which
you
sought
for
,
and
wept
for
,
and
suffered
,
for
here
,
you
shall
then
see
all
answered
.
3.
Then
you
shall
finde
the
comfort
of
all
that
you
have
done
for
God
,
Revel.
14.13
.
you
works
in
this
sense
shall
follow
you
,
you
shall
then
infinitely
rejoyce
,
that
ever
you
did
any
thing
for
God
,
that
ever
you
thought
of
him
,
spake
to
him
,
and
spake
for
him
,
that
ever
you
gave
any
one
blow
to
your
pride
,
passions
,
lusts
,
naturall
concupiscence
,
&c.
you
shall
then
enjoy
the
reward
of
all
your
sufferings
,
cares
,
sorrowes
,
for
Gods
Church
,
fastings
▪
and
dayes
of
mourning
,
whether
publikely
,
or
secretly
for
Gods
people
,
2
Cor.
4.17
.
the
same
glory
God
hath
given
Christ
,
the
Lord
shall
at
that
time
give
unto
you
,
Ioh.
17.22
.
it
shall
not
be
with
us
there
as
it
was
with
the
wicked
Israelites
,
who
when
they
came
into
the
good
land
of
rest
,
they
then
forgot
the
Lord
and
all
his
workes
past
;
no
,
no
,
all
that
which
GOD
hath
done
for
you
in
this
world
,
you
shall
then
looke
backe
,
and
see
,
and
wonder
,
and
love
,
and
blesse
,
and
sucke
the
sweet
of
,
for
evermore
;
it
s
a
fond
weak
question
to
thinke
whether
we
shall
know
one
another
in
heaven
;
verily
you
shall
remember
the
good
the
Lord
did
you
here
,
by
what
meanes
the
Lord
humbled
you
,
by
what
ministry
the
Lord
called
you
,
by
what
friends
the
Lord
comforted
and
refreshed
you
;
and
there
you
shall
see
them
with
you
;
doe
you
thinke
you
shall
forget
the
Lord
and
his
workes
in
heaven
,
which
(
it
may
be
)
you
tooke
little
notice
of
,
and
the
Lord
had
little
glory
for
here
?
Fourthly
,
consider
the
glory
of
the
company
and
fellowship
you
shall
have
here
;
1.
Angels
,
Heb.
12.23
,
24.
they
will
love
you
and
comfort
you
,
and
rejoyce
with
you
,
and
speake
of
the
great
things
the
Lord
hath
done
for
you
,
as
they
did
on
earth
to
the
Shepherds
,
Luk.
2.10
.
Be
not
afraid
,
said
the
Angel
,
Mat.
28.5
.
I
know
yee
seeke
Jesus
:
So
will
they
say
then
,
be
ever
comforted
you
blessed
servants
of
the
Lord
,
for
we
know
you
are
loved
of
the
Lord
Jesus
.
2.
Saints
,
you
shall
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
in
the
Kingdome
of
God
,
be
taken
into
the
bosome
of
Abraham
,
into
the
bosomes
of
all
the
children
of
Abraham
,
and
there
we
shall
speake
with
them
of
the
Lords
wonders
,
of
his
Christ
and
Kingdome
,
Psal.
145.11
.
and
every
sentence
and
word
shall
be
milke
and
hony
,
sweeter
then
thy
life
now
can
be
unto
thee
;
we
shall
know
,
and
love
,
and
honour
one
another
exceedingly
.
3.
The
man
Christ
Jesus
,
when
Mary
cla●pt
about
him
,
1
Ioh.
20.17
.
Let
me
alone
,
said
hee
,
touch
mee
not
,
I
am
not
yet
ascended
to
my
Father
.
As
if
he
had
said
,
(
saith
Austin
)
then
shall
bee
the
place
and
time
wherein
we
shall
embrace
one
another
for
evermore
.
Never
was
husband
and
loving
wife
so
familiar
one
with
another
,
as
the
Lord
Jesus
will
bee
(
not
carnally
and
in
an
earthly
manner
)
but
,
in
a
most
heavenly
,
glorious
,
yet
gracious
manner
with
all
his
Saints
;
Come
yee
blessed
will
hee
then
say
to
them
;
wee
shall
then
ever
bee
,
not
onely
in
the
Lord
,
but
with
the
Lord
,
saith
Paul
,
1
Thes.
4.
ult.
1
Thes.
5.10
.
Just
as
Moses
and
Elias
in
his
transfiguration
,
that
talked
with
him
,
(
which
was
a
glimpse
of
our
future
glory
)
so
shall
we
then
,
Luk.
12.37
.
and
you
shall
then
see
that
love
of
his
,
that
blessed
bosome
of
love
opened
fully
,
which
the
Apostle
saith
,
passeth
knowledge
,
Ephes.
3.19
.
I
need
not
tel
you
of
our
fellowship
with
the
Father
,
also
when
the
Son
shall
give
up
the
Kingdome
to
him
that
he
may
be
all
in
all
.
Fiftly
,
consider
the
glory
of
your
worke
there
;
1.
You
shall
then
live
like
Christ
in
glory
,
we
shall
speak
and
think
all
with
glory
,
1
Iohn
3.1
,
2.
our
strings
shall
be
then
raised
up
to
the
highest
straine
of
sweet
melody
and
glory
.
2.
You
shall
then
blesse
him
,
Eph.
1.6
.
Eph.
4.13
.
and
that
with
ravishment
;
you
shall
come
then
to
the
full
acknowledgement
of
the
Sonne
of
God
;
you
shall
see
and
say
all
this
is
the
work
and
grace
of
Christ
,
and
then
shall
cry
out
,
Oh
let
all
Angels
,
Saints
,
ever
blesse
him
for
this
.
What
should
I
speak
any
more
?
You
will
say
,
Is
this
certaine
?
Can
this
be
so
?
Yes
assuredly
,
for
Christ
is
gone
to
prepare
this
place
and
glory
for
you
,
Ioh.
14.2
,
3.
We
have
also
the
first
fruits
of
this
glory
which
we
feele
sometimes
,
whereby
we
see
,
and
taste
,
and
drink
,
and
long
for
more
of
that
joy
unspeakable
,
and
peace
that
passeth
understanding
,
that
triumph
over
the
rage
and
working
power
of
remaining
corruption
,
that
darke
vision
of
God
,
and
holy
glorying
and
boasting
in
him
as
our
everlasting
portion
,
&c.
which
cannot
be
delusions
and
dreams
which
never
feed
,
but
ever
leave
the
deceived
soule
hungry
,
but
are
realities
&
things
indeed
,
which
satiate
the
weary
soule
,
and
fill
it
up
with
the
very
fulnesse
of
God
himselfe
,
Eph.
3.19
.
and
therefore
t
is
certaine
that
we
shall
have
the
harvest
that
thus
taste
of
the
first
fruits
,
and
the
whole
summe
paid
us
faithfully
that
have
already
the
earnest
penny
.
The
Lord
also
sits
us
for
this
,
as
the
Apostle
disputes
,
2
Cor.
5.4
▪
5.
What
means
the
Lord
to
deny
our
requests
in
many
things
as
long
as
we
live
?
what
is
his
meaning
not
to
let
us
see
the
accomplishment
of
many
of
his
promises
?
is
it
because
he
is
unfaithfull
?
or
b●cause
he
would
let
us
know
there
is
a
day
of
refreshing
he
hath
reserved
for
us
,
and
would
have
us
look
for
,
wherein
we
shall
see
it
hath
not
been
a
vaine
thing
for
us
to
pray
,
●
or
him
to
promise
?
why
doth
he
afflict
us
,
and
keep
us
more
miserable
both
by
outward
sorrowes
and
inward
miseries
,
then
any
other
people
in
the
world
?
doth
he
not
hereby
humble
us
,
empty
us
,
weane
us
from
hence
,
and
make
us
as
it
were
vessels
big
enough
to
hold
glory
,
which
we
hope
for
in
another
world
?
But
you
will
say
,
Can
this
glory
be
thus
great
?
We
see
t
is
certaine
it
shall
be
so
;
but
shall
it
be
so
exceeding
great
and
endlesse
?
Yes
verily
,
because
1.
The
price
is
great
which
is
paid
for
it
,
Eph.
1.14
.
t
is
a
purchased
possession
,
(
by
the
blood
of
Christ
we
enter
into
the
holy
of
holies
)
a
price
of
infinite
value
must
bring
a
kind
of
infinite
glory
.
2.
We
are
by
Christ
nearer
to
God
then
Angels
are
,
whose
glory
wee
see
is
very
great
.
3.
Shall
not
our
glory
be
to
s●t
out
the
glory
of
Christ
?
2
Thes.
1.10
.
and
if
so
,
then
it
his
glory
be
exceeding
great
,
ours
must
bear
a
due
proportion
,
and
be
very
very
great
also
.
4.
Doth
not
God
pick
out
the
poore
and
vile
things
of
the
world
,
to
be
vessels
of
glory
?
1
Cor.
1.27
.
and
is
not
that
an
argument
that
he
intends
exceedingly
to
glorifie
himselfe
on
such
,
to
raise
up
a
most
glorious
building
,
where
he
layes
so
low
a
foundation
?
5.
Are
not
we
loved
with
the
same
love
as
he
hath
loved
Christ
?
Iohn
17.
ult.
and
shall
not
our
glory
abound
then
exceedingly
?
6.
Is
not
the
torment
and
shame
of
the
Reprobates
to
be
exceeding
great
and
grievous
?
doth
not
God
raise
them
up
to
make
his
power
known
?
Rom.
9.23
.
What
then
shall
we
think
on
the
contrary
of
the
glory
of
the
Saints
,
wherein
the
Lord
shall
set
forth
his
power
in
glorifying
them
as
hee
doth
the
glory
of
his
power
in
punishing
others
?
and
therefore
2
Thes.
1.9
.
the
punishment
of
the
wicked
is
exprest
by
separation
of
them
from
the
glory
of
the
Lords
power
;
because
that
in
the
glory
of
the
Saints
,
the
Lord
will
(
as
I
may
so
say
)
make
them
as
glorious
as
by
his
power
ruled
by
wisdom
he
is
able
to
make
them
.
This
is
therefore
the
great
glory
of
all
those
whom
God
hath
called
to
the
fellowship
of
his
deare
Sonne
;
and
which
is
yet
more
,
blessed
be
God
the
time
is
not
long
,
but
that
we
shall
feele
what
now
we
doe
but
heare
of
,
and
see
but
a
little
of
,
as
we
use
to
doe
of
things
afar
off
:
We
are
here
but
strangers
,
and
have
no
abiding
city
,
we
look
for
this
that
hath
foundations
;
and
therefore
let
sinne
presse
us
downe
,
and
weary
us
out
with
wrastling
with
it
;
let
Satan
tempt
,
and
cast
his
da●ts
at
us
;
let
our
drink
be
our
teares
day
and
night
,
and
our
meat
gall
and
worm
wood
;
let
us
be
shut
up
in
choaking
prisons
,
and
cast
out
for
dead
in
the
streets
,
nay
upon
dung-hils
,
and
none
to
bury
us
;
let
us
live
alone
as
Pelicans
in
the
wildernesse
,
and
be
driven
among
wild
beasts
into
deserts
;
let
us
be
scourged
,
and
disgraced
,
stoned
,
sawn
asunder
,
and
burned
;
let
us
live
in
sheep-skins
,
and
goat-skins
,
destitute
,
afflicted
,
tor●ented
,
(
as
who
looks
not
for
such
dayes
shortly
?
)
yet
oh
brethren
,
the
time
is
not
long
,
but
when
we
are
at
the
worst
,
and
death
ready
to
swallow
us
up
,
we
shall
cry
out
,
Oh
glory
,
glory
,
oh
welcome
glory
.
If
our
miseries
here
be
long
,
they
shall
be
light
;
if
very
bitter
,
they
shall
be
short
;
however
,
long
or
short
,
they
cannot
be
to
us
long
,
who
look
for
an
eternall
weight
of
glory
.
Who
would
not
(
that
considers
of
these
things
)
despise
this
world
,
and
set
it
at
his
heeles
,
who
hath
all
these
priviledges
and
benefits
with
Christ
in
his
eye
?
who
would
not
abhor
a
filthy
lust
,
to
enjoy
such
a
Christ
?
who
would
ever
look
back
unto
his
flesh-pots
,
or
fathers
house
,
that
hath
such
welcome
made
him
the
first
moment
he
comes
to
the
Lord
Jesus
,
in
having
present
fruition
of
some
of
these
benefits
,
but
present
right
unto
all
;
fruition
of
some
by
feeling
,
of
all
by
faith
.
But
oh
the
wrath
of
God
upon
these
times
,
that
either
see
not
this
glory
,
or
if
they
doe
,
despise
so
great
salvation
!
Christ
,
and
pardon
,
and
peace
,
adoption
,
grace
,
and
glory
,
is
brought
home
to
our
doores
,
but
their
price
is
falne
in
our
market
,
and
we
think
it
better
to
be
without
Christ
with
our
lusts
,
then
to
be
in
Christ
with
his
benefits
.
The
reproach
of
Christ
was
dearer
to
Moses
(
as
great
a
Courtier
,
and
as
strong
a
head-piece
as
our
times
can
afford
)
then
all
the
riches
and
honours
of
Egypt
,
but
the
grace
,
and
peace
,
and
life
,
and
glory
of
Jesus
Christ
,
is
viler
to
us
,
then
the
very
onyons
,
and
leeks
,
and
flesh-pots
of
Egypt
;
if
you
had
but
naked
Christ
(
our
life
)
for
a
prey
in
these
evill
times
,
you
had
no
cause
to
complaine
,
but
infinitely
to
rejoyce
in
your
portion
;
but
when
with
Christ
you
shall
find
all
these
benefits
and
priviledges
comming
in
as
to
your
portion
,
and
yet
to
despise
him
:
?
Assuredly
the
Lord
will
not
beare
with
this
contempt
alway
:
Away
to
the
mountaines
,
and
hasten
from
the
townes
and
cities
of
your
habitation
,
where
the
grace
of
Christ
is
published
,
but
universally
despised
,
you
blessed
called
ones
of
the
Lord
Jesus
;
for
the
dayes
are
comming
,
wherein
for
this
sinne
,
the
heavens
and
earth
shall
shake
,
the
sunne
shall
be
turned
into
darknesse
,
and
the
moone
into
blood
,
and
mens
hearts
failing
for
feare
of
the
horrible
plagues
which
are
comming
upon
the
face
of
the
earth
.
Dreame
not
of
faire
weather
,
expect
not
better
dayes
,
till
you
heare
men
say
,
Blessed
is
he
that
commeth
in
the
name
of
the
Lord
,
who
thus
blesseth
his
with
all
spirituall
blessings
in
Christ
,
Eph.
1.3
.
I
now
proceed
to
the
last
.