MATTH.
25.41
,
42.
Then
shall
he
say
also
unto
them
on
the
left
hand
,
Depart
from
me
,
ye
cursed
,
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
For
I
was
an
hungred
,
and
ye
gave
me
no
meat
:
I
was
thirsty
,
and
ye
gave
me
no
drink
.
CHAP.
I.
The
Preface
and
Introduction
to
the
Text.
THough
the
Wise
God
is
pleased
now
and
then
to
keep
a
Peti-Sessions
at
this
day
,
and
to
execute
Vengeance
on
some
Sinners
,
lest
men
should
question
his
Providence
,
and
but
on
some
,
lest
they
should
question
his
Patience
;
Yet
the
Great
Assize
,
when
Justice
shall
have
a
solemn
,
publick
and
general
Triumph
,
will
be
the
last
Day
.
This
World
is
the
Theatre
whereon
Mercy
is
acting
its
part
every
moment
;
if
Justice
peep
out
a
little
,
as
the
Sun
out
of
a
Cloud
,
it
is
quickly
recall'd
and
hidden
again
,
it
will
not
appear
in
its
full
beauty
,
and
glory
,
and
brightness
,
till
all
Nations
appear
in
the
other
World
.
Here
all
things
come
alike
to
all
,
there
is
one
event
to
the
Righteous
and
to
the
Wicked
,
to
the
Clean
and
to
the
Vnclean
,
to
him
that
sweareth
,
and
to
him
that
feareth
an
Oath
,
Eccles.
9.2
.
The
Sun
of
Prosperity
shineth
,
and
the
Showers
of
Adversity
fall
on
both
promiscuously
.
If
there
be
any
difference
for
the
better
,
it
is
commonly
on
the
worser
side
,
Psal.
73.3
.
to
the
8.
vers
.
But
there
when
the
last
Trump
shall
sound
,
the
living
be
changed
,
the
dead
raised
,
and
all
shall
appear
before
the
Judgment-Seat
of
Christ
,
when
the
Saints
shall
be
called
,
honoured
,
acquitted
,
and
rewarded
;
when
the
Sinner
shall
be
arraigned
,
accused
,
condemned
,
and
executed
,
when
the
Judge
shall
say
to
the
Saints
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
from
the
Foundation
of
the
World
:
And
to
the
Sinners
on
his
left
hand
,
Depart
from
me
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
Then
men
will
see
and
say
,
Verily
there
is
a
reward
for
the
Righteous
,
Surely
there
is
a
God
that
judgeth
in
the
World
.
Then
men
shall
return
and
discern
a
difference
between
the
Righteous
and
the
Wicked
,
between
him
that
serveth
God
,
and
him
that
serveth
him
not
.
In
relation
to
this
great
and
general
Judgment
,
we
may
consider
:
1.
The
Efficient
or
Judge
,
vers.
31.
The
Son
of
man
shall
come
in
his
glory
,
with
all
his
holy
Angels
,
and
shall
sit
on
the
Throne
of
his
Glory
.
He
that
was
judged
by
man
,
shall
be
Judge
of
men
.
2.
The
Subject
or
Persons
to
be
judged
,
all
the
World
;
vers.
32.
And
before
him
shall
be
gathered
all
Nations
.
The
Congregation
of
the
whole
World
together
shall
follow
upon
the
sound
of
the
Trumpet
.
In
a
moment
,
in
the
twinkling
of
an
eye
,
at
the
last
Trumpet
,
(
for
the
Trumpet
shall
sound
)
the
dead
(
indefinitely
)
shall
be
raised
,
1
Cor.
15.52
.
Some
understand
the
sound
of
the
Trumpet
Metaphorically
,
for
the
Virtue
and
Power
of
Christ
,
whereby
he
shall
cite
and
cause
all
the
World
to
appear
before
him
.
Others
take
it
literally
and
properly
,
as
God
appeared
on
Mount
Sinai
,
when
he
gave
the
Law
with
the
long
and
loud
sound
of
a
Trumpet
,
Exod.
19.19
.
So
he
will
appear
at
the
great
Day
with
the
sound
of
a
Trump
,
when
he
comes
to
reckon
with
men
for
the
breach
of
the
Law
,
Matth.
24.31
.
And
he
shall
send
his
Angels
with
a
great
sound
of
a
Trumpet
.
The
Jews
gathered
their
solemn
Assemblies
together
with
the
sound
of
a
Trumpet
.
And
God
will
gather
the
greatest
assembly
of
men
that
ever
was
with
the
sound
of
a
Trumpet
.
Adam
shall
then
see
all
his
Children
to
the
hundredth
,
and
thousandth
,
and
hundred
thousand
Generation
.
3.
The
Form
or
Proceeding
at
that
day
,
from
vers.
32.
to
the
end
.
4.
The
Event
or
Execution
of
the
Sentence
,
vers.
1.
And
these
shall
go
into
everlasting
punishment
,
(
as
Hamans
face
was
covered
when
the
Sentence
was
given
,
and
presently
led
forth
to
Execution
)
and
the
Righteous
into
life
eternal
.
About
the
Form
or
Process
of
this
Day
,
wherein
the
Text
lieth
,
these
four
particulars
are
observable
:
-
1.
The
separation
of
Persons
.
-
2.
The
setting
them
in
their
places
.
-
3.
The
manifestation
of
persons
and
things
.
-
4.
The
pronunciation
of
the
Sentence
.
1.
The
separation
of
Persons
.
Now
the
Tares
and
Wheat
grow
together
,
but
then
they
shall
be
parted
asunder
,
vers.
32.
And
before
him
shall
be
gathered
all
Nations
,
and
he
shall
separate
them
one
from
another
,
as
a
Shepheard
separateth
his
sheep
from
the
goats
.
Here
they
mingle
together
in
the
same
House
and
Family
,
and
Society
,
but
there
the
Devils
Herd
of
Goats
shall
be
by
themselves
,
and
Christs
Flock
by
themselves
.
The
Wicked
shall
be
gathered
together
,
and
he
shall
bind
them
in
bundles
,
Matth.
13.41
.
and
the
Godly
gathered
together
.
The
Sinner
shall
have
his
desire
,
not
to
be
troubled
with
Admonitions
or
Singularity
of
the
Precise
;
and
the
Saint
shall
have
his
Prayer
,
not
to
be
vexed
with
the
filthy
Conversation
of
the
Prophane
,
Psal.
26.4
,
5
,
6
,
7.
I
have
not
sate
with
vain
persons
,
neither
will
I
go
in
with
Dissemblers
:
I
have
hated
the
Congregation
of
evil
doers
,
and
will
not
sit
with
the
Wicked
,
&c.
2.
The
setting
them
in
their
places
.
Now
the
vilest
men
are
exalted
,
and
the
most
virtuous
debased
,
but
then
it
shall
be
otherwise
.
And
then
he
shall
set
the
Sheep
on
his
right
hand
,
and
the
Goats
on
his
left
,
vers.
33.
Here
the
Godly
are
set
in
low
places
on
foot-stools
,
the
Wicked
in
high
places
,
on
Thrones
:
But
there
the
Godly
shall
be
honoured
,
and
the
Wicked
disgraced
.
The
right
hand
is
a
place
of
the
greatest
honour
.
To
sit
at
a
Kings
right
hand
,
is
the
highest
Seat
next
him
.
To
sit
on
King
Solomon's
right
hand
,
was
the
honour
he
gave
his
Mother
,
1
King
.
2.19
.
To
sit
at
the
right
hand
of
God
,
is
peculiar
to
Christ
,
whom
he
hath
honoured
and
exalted
above
Principalities
and
Powers
.
To
which
of
the
Angels
said
he
at
any
time
,
sit
thou
on
my
right
hand
,
Ephes.
20.21
.
Heb.
1.13
.
And
to
sit
on
the
right
hand
of
Christ
will
be
the
honour
of
his
Spouse
,
his
Queen
.
At
thy
right
hand
was
the
Queen
in
Gold
of
Ophir
,
Psal.
45.9
.
They
who
are
now
placed
at
the
left
hand
of
earthly
Princes
,
will
then
be
placed
at
the
right
hand
of
the
King
of
Kings
,
of
the
blessed
and
glorious
Potentate
;
and
they
who
are
now
placed
at
Kings
right
hands
,
will
be
placed
at
Christs
left
hand
.
3.
The
manifestation
of
Persons
and
things
:
1.
Of
Persons
.
1.
Of
Men.
All
men
shall
then
be
pellucid
and
transparent
as
Christal
.
We
must
all
appear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
5.10
.
For
we
must
all
appear
before
the
Judgment
Seat
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
signifieth
a
clear
and
a
permanent
manifestation
.
Such
a
clear
manifestation
of
men
,
that
every
one
may
see
into
them
,
what
they
are
,
and
what
they
have
been
;
and
such
a
permanent
manifestation
as
will
last
for
ever
,
according
to
the
Greek
Scholiast
,
on
1
Tim.
3.18
.
Good
men
shall
then
be
manifested
,
their
Principles
,
their
Practices
,
their
Designs
and
Purposes
,
and
their
uprightness
in
all
to
their
glory
and
praise
.
They
who
are
now
accused
of
Hypocrisie
,
and
Obstinacy
,
and
Pride
,
and
Peevishness
;
because
they
could
not
swim
with
the
stream
,
nor
run
with
others
to
the
same
excess
of
riot
,
will
then
be
manifested
to
be
men
of
Integrity
and
Humility
,
and
to
have
declined
the
prophane
courses
of
others
,
not
out
of
foolish
preciseness
,
or
needless
scrupulosity
,
or
humoursomeness
,
but
out
of
Conscience
to
the
Commands
of
God
.
Their
Faith
,
and
Love
,
and
Sincerity
,
will
be
found
to
their
praise
,
and
honour
,
and
glory
,
at
the
appearing
of
Jesus
;
When
Christ
who
is
our
Life
shall
appear
,
then
shall
ye
appear
with
him
in
Glory
,
1
Pet.
1.7
.
They
who
are
now
despised
,
and
reproached
,
and
trampled
on
as
the
dirt
and
dung
,
and
filth
of
the
Earth
,
will
then
be
manifested
to
be
Gods
Jewels
,
Christs
Glory
,
and
the
Temples
of
the
Holy
Ghost
.
When
Christ
who
is
our
Life
shall
appear
,
we
shall
appear
with
him
in
Glory
,
Col.
3.4
.
Then
there
will
be
a
manifestation
of
the
Sons
of
God
,
Rom.
8.19
.
Bad
men
will
then
be
manifested
to
be
the
Servants
of
Unrighteousness
,
the
Children
of
the
Devil
,
the
Slaves
and
Vassals
of
Corruption
,
and
notwithstanding
all
their
glorious
Profession
,
and
specious
Pretences
,
to
have
been
but
as
a
painted
Sepulchre
,
gaudy
without
,
and
rottenness
within
;
or
as
a
curious
Chimney-piece
,
without
white
and
shining
,
but
within
full
of
soot
and
blackness
:
He
will
bring
to
light
the
hidden
things
of
darkness
,
and
make
manifest
the
thoughts
of
the
heart
.
2.
Of
the
Lord
Jesus
Christ
.
We
read
of
the
appearing
of
Christ
at
that
day
,
1
Pet.
1.7
.
Col.
3.4
.
He
was
vail'd
,
and
hid
,
and
obscured
,
when
on
Earth
,
but
then
he
shall
be
reveal'd
and
discover'd
to
the
whole
World
.
When
the
Lord
Jesus
shall
be
revealed
from
Heaven
,
2
Thess.
1.7
.
And
it
will
be
a
glorious
Revelation
.
Looking
for
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
,
Tit.
2.13
.
In
this
World
he
appeared
as
the
Son
of
man
,
as
one
born
of
a
Woman
,
and
in
the
form
of
a
Servant
;
but
then
he
shall
appear
as
the
Son
of
God
,
as
the
only
begotten
of
the
Father
,
and
as
the
Head
of
Principalities
and
Powers
,
and
as
the
Heir
of
all
things
,
Matth.
16.27
.
For
the
Son
of
Man
shall
come
in
the
Glory
of
his
Father
,
with
his
Angels
:
and
then
he
shall
reward
every
man
according
to
his
works
.
He
shall
come
in
the
Glory
of
his
Father
;
i.
e.
in
that
Glory
and
Honour
which
is
proper
and
peculiar
to
the
Divine
Nature
.
At
his
first
appearing
a
weak
mortal
man
was
his
Harbinger
,
Mat.
3.3
,
4.
to
prepare
his
way
before
him
;
But
at
his
second
appearing
,
a
mighty
immortal
Arch-Angel
shall
be
his
fore-runner
,
and
go
before
him
.
For
the
Lord
himself
shall
descend
with
a
shout
,
with
the
voice
of
the
Arch-Angel
,
and
with
the
Trump
of
God
,
1
Thess.
4.16
.
At
his
first
appearing
he
was
accompanied
with
a
few
poor
mean
Fishermen
,
but
at
his
second
appearing
he
shall
be
attended
with
his
mighty
Angels
,
2
Thess.
1.7
.
With
all
his
holy
Angels
,
Matth.
6.27
.
With
the
thousand
thousand
that
are
before
him
,
and
the
ten
thousand
times
ten
thousand
that
minister
to
him
.
At
his
first
appearing
he
came
as
a
Servant
to
minister
unto
others
,
and
to
be
abased
;
He
came
riding
upon
an
Asse
,
Matth.
20.5
.
&
28.
But
at
his
second
appearing
he
shall
come
in
the
Clouds
of
Heaven
as
his
Chariot
,
Matth.
26.61
.
To
be
glorified
in
his
Saints
,
and
admired
in
all
them
that
believe
.
And
then
he
shall
appear
as
a
Lord
;
some
think
it
's
therefore
called
the
Lords-day
,
2
Pet.
3.10
.
At
his
first
appearing
he
appeared
wholly
as
a
Saviour
and
Redeemer
.
When
he
appeared
to
the
World
,
the
Philanthropy
,
or
kindness
of
God
to
man
appeared
,
Titus
3.4
.
And
the
Grace
of
God
that
bringeth
Salvation
appeared
,
Titus
2.11
.
But
then
he
shall
appear
as
a
Judge
,
full
of
Fire
,
and
Fury
,
and
Wrath
against
his
Enemies
.
The
Kings
,
and
Captains
,
and
Nobles
will
call
to
the
Rocks
to
fall
on
them
,
and
to
the
Mountains
to
cover
them
from
the
wrath
of
the
Lamb
,
when
that
great
day
of
his
Wrath
is
come
,
Rev.
6.16
,
17.
At
first
he
appeared
as
a
Sinner
;
In
the
likeness
of
sinful
flesh
,
Rom.
8.3
.
He
was
numbred
among
the
Transgressors
:
The
Lord
laid
on
him
the
inquity
of
us
all
,
Isa.
53.12
.
He
was
called
a
Samaritan
,
and
one
that
had
a
Devil
,
Joh.
10.
A
Wine-bibber
,
and
a
Glutton
,
a
Friend
of
Publicans
and
Sinners
,
Joh.
8.48
.
Matth.
11.19
.
A
Traytour
against
Caesar
,
Joh.
19.12
.
One
guilty
of
Blasphemy
against
God
,
Matth.
26.65
.
A
Conjurer
,
and
one
in
Compact
and
Covenant
with
the
Devil
,
Matth.
12.24
.
But
his
second
appearing
will
be
without
any
such
likeness
of
sinful
Flesh
,
or
imputation
of
sin
by
God
,
or
reputation
of
a
Sinner
among
men
.
But
unto
them
that
look
for
him
,
shall
he
appear
the
second
time
without
sin
unto
Salvation
,
Heb.
9.
ult.
2.
There
will
be
at
that
day
a
manifestation
of
things
.
The
Books
that
are
now
sealed
up
,
will
then
be
opened
,
Rev.
20.12
.
The
Book
of
the
Divine
Decrees
will
then
be
unclasped
,
and
the
Names
written
in
the
Lambs
Book
of
Life
will
then
be
visible
and
legible
to
all
.
And
I
saw
the
dead
small
and
great
stand
before
God
,
and
the
Books
were
opened
,
and
another
Book
was
opened
,
which
is
the
Book
of
Life
,
Rev.
20.12
.
All
the
Divine
Providences
in
time
will
be
manifest
,
then
will
the
Divine
Purpose
from
eternity
,
as
now
the
Divine
Purpose
is
manifest
by
the
Divine
Providence
.
The
Book
of
Divine
Providences
will
then
be
opened
,
and
all
the
rare
curious
Contrivances
thereof
unfolded
;
the
agreement
of
Providence
with
the
Promises
(
as
well
as
with
the
eternal
Purpose
)
will
then
be
apparent
.
The
History
of
the
whole
World
will
then
be
read
by
the
Saints
in
one
entire
Volume
.
Now
we
see
a
little
of
Gods
Wisdom
,
and
Power
,
and
Faithfulness
in
one
Providence
,
and
a
little
in
another
,
and
a
little
in
a
third
;
yea
,
we
are
so
blind
,
and
Providences
often
so
dark
,
that
through
our
ignorance
and
unbelief
,
God
loseth
much
of
the
Glory
due
to
him
for
them
,
and
we
much
of
the
comfort
we
might
receive
by
them
;
but
then
we
shall
with
strengthened
and
enlarged
Understandings
discern
the
whole
Series
,
Method
,
and
Contexture
of
Divine
Providences
together
,
and
how
by
a
powerful
,
wise
,
gracious
Government
,
all
things
conspired
,
and
combin'd
,
and
wrought
together
for
our
everlasting
good
,
Rom.
8.
28.
It
's
one
thing
to
see
a
rich
piece
of
Arras
,
with
a
curious
story
wrought
in
it
,
by
parcels
and
pieces
,
and
another
thing
to
see
it
all
together
,
hung
up
,
and
to
be
seen
all
at
once
with
one
view
.
The
Book
of
Conscience
will
then
be
opened
.
Though
now
wicked
men
blot
and
blur
this
Book
by
their
wilful
Presumptuous
sins
,
that
they
cannot
read
it
;
though
they
darken
their
Eyes
,
and
stiffen
their
Wills
,
and
harden
their
Hearts
,
and
will
not
read
it
,
yet
then
they
shall
have
the
Book
of
Conscience
representing
to
them
in
large
,
though
black
,
yea
bloody
Characters
,
all
their
atheistical
Impieties
,
Enormities
,
Drunkenness
,
Revellings
,
Debaucheries
,
Hypocrisies
,
Blasphemies
,
and
they
shall
be
forced
to
read
them
with
sorrow
and
terror
,
whether
they
will
or
no.
CHAP.
II.
The
division
and
brief
Explication
of
4.
THe
Pronunciation
of
the
Sentence
,
vers.
41
,
42
,
43
,
&c.
In
which
we
may
take
notice
:
1.
Of
the
Persons
sentenced
;
these
are
described
:
-
1.
By
their
station
,
on
the
left
hand
;
Then
shall
he
say
to
them
on
the
left
hand
.
-
2.
By
their
condition
,
cursed
ones
,
Depart
ye
cursed
.
2.
Of
their
punishment
.
In
which
there
is
:
-
1.
Pain
of
loss
,
Depart
from
me
.
-
2.
Pain
of
sense
,
which
punishment
is
aggravated
.
1.
By
its
extremity
,
Fire
.
This
is
amplified
:
-
1.
By
their
Companions
in
those
flames
,
The
Devil
and
his
Angels
.
-
2.
By
the
Divine
Ordination
of
it
for
them
,
Prepared
for
the
Devil
and
his
Angels
.
2.
By
its
eternity
,
Everlasting
Fire
.
3.
Of
the
reason
of
this
punishment
;
For
I
was
hungry
,
and
ye
gave
me
no
meat
:
I
was
thirsty
,
and
ye
gave
me
no
drink
,
vers.
42
,
43.
I
shall
begin
with
the
Sentence
,
wherein
every
word
speaks
Woe
and
Wrath
,
Fire
and
Fury
,
Death
and
Damnation
;
and
every
syllable
speaks
the
deepest
Sorrow
and
dreadfulest
Sufferings
.
It
is
like
Ezekiel's
Roll
,
written
within
and
without
;
and
within
is
written
Lamentation
,
Weeping
and
Woe
,
Ezek.
2.10
.
The
Lord
Chief
Justice
of
the
World
,
the
Judge
of
the
Quick
and
Dead
is
now
in
all
his
Robes
and
Royalty
,
with
millions
of
glorious
Attendants
,
in
the
Glory
of
his
Father
,
with
all
his
holy
Angels
,
set
on
the
Bench.
The
poor
Prisoner
,
whose
trembling
Soul
is
newly
reunited
to
the
loathsome
Carkasse
of
his
Body
,
is
drag'd
to
the
Bar
,
awaiting
and
expecting
some
doleful
doom
.
He
is
lately
come
from
Hell
,
to
give
an
account
of
his
Life
on
Earth
,
and
to
receive
his
Sentence
;
and
loath
he
is
to
go
back
to
that
place
of
torments
,
as
knowing
that
the
pain
of
his
Body
will
be
a
new
and
grievous
addition
to
his
misery
,
when
that
shall
burn
in
flames
as
his
Soul
doth
already
in
fury
.
Therefore
he
pleads
,
Prisoner
.
Lord
let
me
stay
here
(
though
poor
wretch
he
hath
his
Hell
about
him
in
his
accusing
,
affrighting
Conscience
)
rather
than
go
to
that
Dungeon
of
darkness
.
A
sight
of
thy
beautiful
Face
may
possibly
abate
my
Sorrows
,
and
thy
Presence
may
mittigate
my
Sufferings
.
Judge
.
No
,
saith
Christ
,
here
is
no
abiding
for
thee
,
be
gone
hence
.
Thou
mayst
remember
when
my
Presence
was
thy
Torment
,
when
thou
didst
bid
me
depart
from
thee
,
choosing
my
room
before
my
company
.
Now
my
absence
shall
be
thy
Terror
,
I
like
thee
not
so
well
to
have
thee
nigh
me
.
Depart
,
I
say
,
from
me
.
Pris●ner
.
Lord
,
if
I
must
undergo
so
dreadful
a
doom
,
as
to
depart
from
thee
,
the
Father
of
Lights
,
and
Fountain
of
Life
,
yet
bless
me
before
I
go
;
One
good
wish
of
thy
Heart
,
one
good
word
of
thy
Mouth
will
make
me
blessed
where
ever
I
go
.
Those
whom
thou
blessest
,
are
blessed
indeed
;
Bless
me
,
even
me
,
O
my
Father
:
At
this
parting
grant
me
thy
blessing
.
Judge
.
Sinner
,
be
gone
,
and
my
curse
go
along
with
thee
.
Thou
hast
many
a
time
despised
my
Blessing
when
it
hath
been
offer'd
to
thee
,
though
I
was
made
a
Curse
to
purchase
it
for
thee
;
therefore
,
I
say
,
depart
from
me
,
and
the
Curse
of
an
angry
Lord
,
and
of
a
righteous
Law
accompany
thee
for
ever
.
Depart
,
I
say
,
thou
cursed
.
Prisoner
.
Lord
,
if
I
must
go
,
and
thy
Curse
with
me
,
send
me
to
some
good
place
,
where
I
may
find
somewhat
to
refresh
me
under
thy
loss
and
curse
.
It
's
misery
enough
to
lose
thy
presence
,
Good
Lord
,
command
me
to
some
good
place
.
Judge
.
No
,
Sinner
,
be
gone
with
my
Curse
to
that
place
which
will
torture
and
rack
thee
with
extremity
and
universality
of
pains
.
The
time
hath
been
that
thou
hast
wallowed
in
sensual
Pleasures
,
now
thou
must
fry
in
intollerable
flames
.
Depart
thou
cursed
into
fire
.
Prisoner
.
Ah
Lord
,
if
I
must
go
with
thy
Curse
,
and
to
so
woful
a
place
as
fire
,
I
beseech
thee
,
let
me
not
stay
there
long
.
Alas
,
who
can
abide
devouring
flames
one
moment
?
material
fires
of
mans
kindling
are
terrible
,
but
how
intollerable
are
those
flames
which
thy
breath
,
like
a
stream
of
brimstone
,
hath
kindled
?
I
beseech
thee
,
if
I
must
go
to
it
,
let
me
pass
swiftly
through
it
,
and
not
stay
in
it
.
Judge
.
No
,
Sinner
,
depart
,
and
my
Curse
with
thee
,
to
those
extream
Torments
that
admit
of
no
ease
,
and
no
end
,
where
the
worm
never
dieth
,
and
the
fire
never
goeth
out
;
to
the
Lake
that
burneth
with
fire
and
brimstone
for
ever
.
Depart
thou
cursed
into
everlasting
fire
.
Prisoner
.
Lord
,
this
is
dismal
and
dreadful
indeed
to
go
from
thee
,
who
art
all
good
,
and
to
go
to
fire
which
hath
in
it
extremity
of
all
evil
,
and
to
lose
thee
,
and
fry
in
flames
for
ever
,
ever
,
ever
;
yet
,
Lord
,
if
it
is
thy
Will
it
should
be
so
,
hear
me
yet
in
one
desire
,
let
me
have
such
society
as
may
mitigate
,
at
least
such
as
may
not
aggravate
my
misery
.
Judge
.
No
,
Sinner
,
thy
Company
must
be
such
for
ever
as
thou
didst
choose
in
thy
life
time
.
He
who
was
thy
Tempter
,
shall
be
thy
Tormentor
.
And
they
who
led
thee
captive
at
their
will
,
shall
be
bound
with
thee
in
Chains
of
everlasting
darkness
,
and
faggotted
up
with
thee
together
for
unquenchable
fire
.
Such
fiery
Serpents
,
gnawing
Worms
,
stinging
Adders
,
poisonous
Toads
,
roaring
and
devouring
Lions
,
hideous
Monsters
,
frightful
Fiends
must
be
thy
eternal
Companions
.
Depart
from
me
thou
cursed
,
into
everlasting
fire
prepared
for
the
Devil
and
his
Angels
.
I
shall
now
speak
particularly
to
the
punishment
of
these
wicked
ones
,
and
explain
the
words
as
I
come
to
speak
to
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Est
Metaphora
qua
vita
humana
cursus
per
iter
sive
prosectionem
describitur
.
I
begin
with
the
beginning
of
Christ's
Sentence
,
viz.
The
pain
of
loss
,
which
shall
be
the
punishment
of
the
damned
;
Depart
from
me
.
The
word
depart
is
a
metaphor
which
describes
the
course
of
humane
loss
by
a
Journey
,
Luk.
1.6
.
2
Pet.
2.10
.
And
also
their
progress
to
death
,
Luk.
13.
The
eternal
death
of
the
damned
will
consist
partly
,
if
not
principally
in
their
departure
from
the
Lord
of
Life
.
But
it
may
be
Objected
,
Who
can
depart
from
him
who
is
every
where
?
Christ
is
God
,
Joh.
1.1
.
1
Joh.
5.20
.
And
God
is
Omnipresent
;
Whither
shall
I
fly
from
thy
presence
?
Psal.
139.7
.
Therefore
we
must
know
there
is
a
three-fold
presence
of
God
or
Christ
:
1.
There
is
the
essential
presence
of
God
,
as
he
is
infinite
in
his
Being
,
included
in
no
place
,
and
excluded
out
of
none
,
so
none
can
depart
from
him
,
Psal.
139.6
.
to
10.
Jer.
23.24
.
Amos
9.2
,
3.
2.
There
is
the
favourable
presence
of
God
,
as
he
is
the
Fountain
of
Life
and
Love
,
and
the
Father
of
Mercy
,
and
kindness
,
and
all
good
.
The
former
is
the
presence
of
his
Being
,
this
of
his
Bounty
.
This
is
as
the
presence
of
the
Sun
by
his
heat
chearing
,
and
by
his
light
delighting
the
Creature
.
His
presence
in
this
sense
is
the
substance
of
his
Promises
;
Fear
not
,
I
will
be
with
thee
,
Isa.
43.2
,
3
,
5.
Jer.
1.8
.
Jer.
15.20
.
Luk.
1.28
.
Act.
18.10
.
His
presence
in
this
sense
is
the
Redeemers
purchase
:
He
suffered
,
the
Just
for
the
Vnjust
,
to
bring
us
to
God
,
1
Pet.
3.18
.
Thence
the
Name
of
the
Redeemer
is
Immanuel
,
God
with
us
,
Matth.
1.23
.
Against
his
departure
in
this
sense
,
Jer.
14.8
.
is
the
Churches
earnest
Prayer
,
Leave
us
not
.
And
the
fear
of
it
doth
so
affect
Moses
,
that
he
is
ready
to
throw
up
all
,
Exod.
33.15
.
If
thy
presence
go
not
with
us
,
carry
us
not
hence
.
His
presence
in
this
sense
is
Heaven
it self
,
Psal.
16.
ult.
In
thy
presence
is
fulness
of
joy
,
at
thy
right
hand
are
pleasures
for
evermore
,
Luk.
22.
1
Thess.
4.17
.
Then
we
which
are
alive
and
remain
,
shall
be
caught
up
together
with
them
in
the
Clouds
,
to
meet
the
Lord
in
the
Air
:
and
so
shall
we
ever
be
with
the
Lord
.
This
is
that
presence
of
Christ
which
the
wicked
shall
want
for
ever
;
This
is
included
in
,
Depart
from
me
.
3.
There
is
the
afflicting
punishing
presence
of
God
.
There
is
the
presence
of
his
Fury
,
as
well
as
of
his
Favour
.
In
this
sense
Job
prayeth
for
God's
absence
;
How
long
wilt
thou
not
depart
from
me
?
Job
7.19
.
Which
Junius
glosseth
,
Turn
thine
anger
away
from
me
.
In
this
sense
God
tells
men
,
That
he
will
visit
them
,
i.
e.
with
Judgments
.
As
a
Father
beholding
his
Child
about
some
naughty
Action
,
tells
him
,
I
l'e
be
with
you
presently
,
meaning
to
correct
him
:
Isa.
23.17
.
Jer.
6.15
.
At
the
time
that
I
visit
them
,
they
shall
be
cast
down
,
saith
the
Lord
.
In
this
sense
wicked
men
shall
have
the
presence
of
God
for
ever
.
His
tormenting
presence
,
as
well
as
the
absence
of
his
Grace
and
Favour
,
will
be
their
eternal
portion
.
And
certainly
if
his
afflicting
presence
in
this
World
,
which
hath
love
for
its
Original
,
and
their
good
for
its
end
,
be
so
grievous
to
his
own
people
,
that
they
cry
out
,
Let
him
turn
from
me
,
Job
14.6
.
Let
him
depart
away
;
what
will
his
tormenting
presence
be
to
the
wicked
in
the
other
World
,
of
which
wrath
,
pure
wrath
is
the
Original
,
and
satisfaction
to
justice
his
end
.
CHAP.
III.
Concerning
the
privative
part
of
the
Sinners
Punishment
.
THis
part
of
the
Verse
will
afford
this
Doctrine
.
Doct.
That
a
great
part
of
wicked
mens
punishment
in
the
other
World
,
will
consist
in
their
departure
from
the
presence
of
Christ
;
Then
shall
he
say
to
them
on
his
left
hand
,
Depart
from
me
.
They
now
bid
God
depart
from
them
,
They
say
unto
God
,
Depart
from
us
,
Job
21.14
.
But
that
which
is
their
wish
here
,
shall
be
their
woe
for
ever
.
And
he
shall
say
unto
them
,
depart
from
me
ye
workers
of
Inquity
,
I
know
you
not
,
Matth.
7.23
.
The
presence
of
Christ
is
now
their
Trouble
,
but
his
absence
will
then
be
their
Torment
.
Hence
the
state
of
the
wicked
in
the
other
World
is
called
utter-darkness
,
Calvin
in
Matth.
8.12
.
Matth.
8.12
.
And
blackness
of
darkness
for
ever
,
Jude
,
vers.
13.
Because
of
its
separation
from
Christ
,
who
is
the
Light
of
the
World
,
and
the
Sun
of
Righteousness
,
Joh.
1.9
.
Mal.
4.2
.
It
seems
an
allusion
to
them
that
are
fetter'd
in
dark
doleful
dungeons
,
or
to
those
that
in
the
night-time
stand
without
in
the
dark
,
being
excluded
such
Rooms
as
are
full
of
Lights
,
wherein
are
rare
and
costly
Feasts
.
In
the
explication
of
this
Doctrine
,
I
shall
describe
the
punishment
of
the
wicked
:
1.
In
the
perfection
of
the
Object
,
from
which
they
must
depart
.
2.
In
the
properties
of
their
departure
,
and
then
give
the
Reasons
of
the
Doctrine
.
First
,
As
for
the
Object
of
their
loss
.
1.
They
lose
the
Lord
Jesus
Christ
,
the
Prince
of
Life
,
the
Lord
of
Glory
,
the
fairest
of
ten
thousand
,
the
only
begotten
of
the
Father
,
and
the
Heir
of
all
things
.
The
better
the
Object
is
,
the
greater
their
loss
who
are
deprived
of
it
.
The
more
excellent
the
Person
of
Christ
is
,
the
more
exquisite
their
punishment
will
be
who
must
depart
from
him
.
Christ
is
the
highest
,
the
greatest
,
the
chiefest
good
.
In
losing
him
,
1.
They
depart
from
an
universal
good
,
one
that
is
Bread
,
Water
,
Light
,
Life
,
Rest
,
Health
,
Ease
,
Wine
,
Marrow
,
a
Feast
,
a
Friend
,
a
Father
,
Pardon
,
Peace
,
Love
,
Grace
,
Glory
,
any
thing
,
every
thing
,
all
things
that
the
Soul
wanteth
,
and
requireth
to
its
perfect
Felicity
.
2.
They
depart
from
a
suitable
good
,
that
very
savoury
meat
which
the
Soul
loveth
and
needeth
.
They
lose
that
good
which
the
Soul
should
have
,
and
would
have
,
and
must
have
,
if
ever
it
be
happy
.
The
Soul
is
guilty
,
and
Christ
is
pardon
,
pardon
is
suitable
to
a
guilty
Soul
,
1
Joh.
1.7
.
The
blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
sin
.
The
Soul
is
poor
,
and
Christ
is
riches
;
Riches
are
suitable
to
a
poor
Creature
,
Eph.
3.8
.
The
unsearchable
Riches
of
Christ
:
Prov.
8.18
.
Riches
and
Honour
are
with
me
,
yea
durable
Riches
and
Righteousness
.
The
Soul
is
miserable
,
naked
,
filthy
,
obnoxious
to
Death
and
Wrath
,
but
Christ
is
Mercy
,
Raiment
,
cleansing
,
freedom
from
Hell
,
and
the
Heaven
of
Heaven
,
Rev.
3.17
,
18.
1
Thess.
1.
ult.
Rom.
8.1
.
He
is
a
good
that
doth
exactly
,
directly
suit
the
condition
of
the
Soul
,
the
miseries
of
the
Soul
,
and
the
necessities
of
the
Soul
.
He
is
the
Plaister
that
fits
the
Sores
,
and
the
Balm
that
hits
the
wounds
of
the
Soul
;
when
Creatures
are
Physicians
and
Physick
of
no
value
.
3.
They
depart
from
an
eternal
Good
,
they
lose
that
Good
which
doth
not
only
suit
the
Souls
disposition
,
but
also
its
duration
,
that
will
last
and
abide
,
and
continue
for
ever
.
Jesus
Christ
is
the
same
yesterday
,
to
day
,
and
for
ever
,
Heb.
13.8
.
He
is
everlasting
Righteousness
,
Dan.
9.24
.
Everlasting
meat
,
Joh.
6.27
.
Eternal
life
,
1
Joh.
5.
ult.
2.
They
depart
from
,
with
Christ
,
the
Society
of
all
Christians
:
When
they
depart
from
the
Head
,
they
depart
from
the
Members
.
When
they
depart
from
the
Root
,
they
depart
from
the
Branches
.
For
Head
and
Members
,
Root
and
Branches
,
must
be
together
for
ever
,
Joh.
14.2
,
3.
Where
I
am
,
there
ye
may
be
also
.
Now
the
Sheep
and
Goats
flock
together
,
but
then
they
shall
be
parted
asunder
,
Matth.
8.11
,
12.
And
I
say
unto
you
,
that
many
shall
come
from
the
East
and
from
the
West
,
and
shall
set
down
with
Abraham
,
Isaac
,
and
Jacob
,
in
the
Kingdom
of
Heaven
:
But
the
Children
of
the
Kingdom
shall
be
cast
out
into
utter
darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
They
who
are
now
the
Objects
of
their
Contempt
,
will
then
be
the
Objects
of
their
envy
.
When
once
they
lose
the
sight
,
they
shall
lose
the
sight
of
those
glorious
Stars
for
ever
.
Every
Saint
may
then
say
to
the
Sinner
(
who
now
frets
and
fumes
at
the
Saints
presence
,
because
of
his
preciseness
)
as
Moses
to
Pharoah
,
I
will
see
thy
face
no
more
,
Matth.
25.
ult.
3.
They
shall
depart
,
when
from
Christ
,
from
all
the
means
of
Grace
,
or
Communion
with
God
.
They
shall
hear
no
more
Sermons
,
and
joyn
in
no
more
Prayers
,
and
receive
no
more
tenders
of
Grace
,
or
intreaties
of
the
Gospel
,
Isa.
38.11
.
I
said
,
I
shall
not
see
the
Lord
,
even
the
Lord
in
the
Land
of
the
living
:
I
shall
behold
man
no
more
with
the
Inhabitants
of
the
world
.
Where
the
King
is
,
there
he
hath
his
Secretaries
,
and
Seals
,
and
Ministers
of
State
;
and
they
who
are
banished
the
Court
,
are
banished
from
these
.
4.
They
shall
depart
from
all
the
good
things
of
this
Life
.
Each
Country
hath
its
proper
peculiar
Commodities
,
and
so
hath
each
World
.
This
World
hath
its
peculiar
good
things
,
such
as
are
proper
to
this
,
and
not
to
be
found
in
the
other
World
;
therefore
the
Apostle
calls
them
this
worlds
goods
:
He
that
hath
this
worlds
goods
,
1
Joh.
3.17
.
So
the
other
World
hath
its
proper
peculiar
Commodities
,
such
as
are
to
be
found
no
where
else
.
The
blessings
of
this
are
not
to
be
look'd
for
in
the
other
Life
,
There
is
neither
marrying
,
nor
giving
in
marriage
,
but
all
are
as
Angels
.
Good
men
,
as
good
Angels
,
above
all
bodily
and
temporal
Blessings
;
and
evil
Men
,
as
evil
Angels
,
without
them
,
and
fixed
in
a
state
of
endless
misery
.
The
wicked
man
possibly
was
honourable
,
but
his
glory
doth
not
follow
after
him
,
Psal.
49.17
.
He
was
rich
,
but
that
was
only
in
this
world
,
1
Tim.
6.17
.
He
was
one
that
abounded
in
Pleasures
,
but
now
they
are
gone
and
exchanged
for
pains
,
James
5.5
.
Luk.
16.25
.
But
Abraham
said
,
Son
,
remember
that
thou
in
thy
life
time
receivedst
thy
good
things
,
and
likewise
Lazarus
evil
things
:
but
now
he
is
comforted
,
and
thou
art
tormented
.
The
Sinner
shall
bid
adieu
to
Temporal
good
,
Spiritual
good
,
Eternal
good
,
all
good
,
that
he
may
speak
indefinitely
,
what
Job
supposing
himself
dying
,
spake
restrictively
,
Mine
eye
shall
no
more
see
good
,
Job
7.7
.
CHAP.
IV.
The
Properties
of
the
Sinners
loss
.
Secondly
,
I
Shall
speak
to
the
Properties
of
this
departure
from
Christ
,
or
loss
therein
.
1.
It
is
spiritual
.
It
is
a
loss
peculiar
to
the
Soul
or
Spirit
of
Man
,
and
a
loss
of
that
good
that
is
most
suitable
to
the
Soul
or
Spirit
of
Man
.
No
mercies
are
like
Soul-mercies
,
Ephes.
1.3
.
and
Job
6.4
.
No
miseries
are
like
Soul-miseries
.
For
the
nobler
any
Being
is
,
the
better
that
is
which
advantageth
it
,
and
the
worse
that
is
that
injureth
it
.
It
's
one
thing
to
relieve
or
abuse
a
distressed
Prince
,
and
another
thing
to
relieve
or
abuse
a
distressed
Subject
.
The
Soul
of
man
is
the
Prince
,
the
chief
and
noblest
part
of
man
,
and
it
is
principally
the
subject
(
as
chiefly
sensible
)
of
this
departure
.
It
's
true
,
the
Soul
cannot
depart
from
God
locally
,
but
it
can
and
doth
morally
here
,
in
its
affections
and
conversation
;
But
that
which
is
now
its
practice
and
pleasure
,
will
then
be
their
torment
and
punishment
.
Other
losses
pinch
the
Flesh
,
but
this
pierceth
the
Spirit
.
Other
losses
are
castigatory
,
and
the
portion
of
Children
;
but
this
is
damnatory
,
and
the
portion
of
Devils
.
Ah
how
will
the
Soul
pine
and
wither
away
,
when
it
shall
take
its
farewel
of
that
Sun
,
who
alone
could
revive
and
refresh
it
?
What
a
dismal
,
doleful
death
must
it
undergo
,
when
it
shall
depart
from
him
,
who
is
its
only
Life
?
Such
a
wounded
Spirit
who
can
bear
?
The
Soul
hath
more
exquisite
sense
,
and
more
curious
feeling
than
the
Body
;
therefore
its
loss
of
its
own
peculiar
suitable
satisfying
good
will
cut
deep
,
and
fill
it
with
bitter
horrour
.
2.
It
will
be
a
total
departure
.
Here
they
depart
in
part
from
God
,
but
then
totally
.
Here
Cain
complains
,
if
not
allowed
God's
presence
in
Ordinances
,
though
he
had
his
presence
in
many
ways
of
ordinary
Favour
;
Behold
,
thou
hast
driven
me
this
day
from
the
face
of
the
Earth
,
and
from
thy
face
shall
I
be
hid
,
Gen.
4.14
.
But
alas
how
doth
he
complain
there
?
where
he
is
wholly
deprived
of
the
Divine
presence
in
any
way
of
Favour
;
where
he
hath
not
the
least
glimpse
of
the
light
of
his
Countenance
.
The
partial
departures
of
God
have
forced
sad
Complaints
from
them
that
are
godly
,
Job
13.24
.
Why
hidest
thou
thy
face
,
and
holdest
me
for
thine
enemy
?
saith
Job
.
I
can
bear
the
withdrawings
of
men
,
and
their
absence
:
I
can
bear
the
strangeness
of
my
Friends
,
and
the
unkindness
of
Relations
,
but
I
cannot
bear
thy
strangeness
to
me
,
thy
with-drawings
from
me
?
Why
hidest
thou
thy
face
?
Job
though
a
strong
stout
man
,
able
to
overcome
the
strong
One
,
the
Devil
;
yet
was
ready
to
faint
away
and
die
at
this
.
David
crieth
out
mournfully
at
it
,
Psal.
10.1
.
Why
standest
thou
afar
off
,
O
Lord
?
why
hidest
thou
thy self
in
time
of
trouble
.
Poor
Heman
is
distracted
,
and
almost
dead
with
it
,
Psal.
88.14
,
15.
Lord
,
why
hidest
thou
thy
face
?
I
am
afflicted
and
ready
to
die
:
while
I
suffer
thy
terrors
,
I
am
distracted
.
If
these
partial
departures
,
which
had
much
love
in
them
,
and
with
them
,
cast
down
the
Friends
of
God
so
heavily
,
O
what
will
his
total
departures
out
of
pure
Wrath
cause
to
his
Enemies
.
That
world
must
needs
be
dolesome
and
darksome
indeed
,
to
whom
this
Sun
is
wholly
set
,
and
totally
ecclipsed
.
●
.
It
will
be
an
eternal
departure
.
They
must
leave
God
for
ever
;
though
it
had
been
spiritual
and
total
,
yet
if
but
temporal
,
there
had
been
somewhat
to
have
allay'd
their
Sorrows
;
but
to
suffer
so
great
a
loss
,
and
that
wholly
,
and
for
ever
too
,
must
needs
pierce
to
the
quick
.
The
Sinner
shall
see
the
blessed
Jesus
no
more
for
ever
.
He
must
depart
from
the
tenderest
Father
,
lovingest
Friend
,
richest
Treasure
,
choicest
Good
,
greatest
Glory
,
sweetest
Pleasure
,
and
that
for
ever
,
Jude
,
vers
.
13.
To
whom
is
reserved
blackness
of
darkness
for
ever
.
The
Sentence
one
denounced
,
Depart
from
me
,
will
be
like
the
Law
of
the
Medes
and
Persians
,
which
cannot
be
altered
:
2
Thess.
1.8
,
9.
Who
shall
be
punished
with
everlasting
destruction
,
from
the
presence
of
the
Lord
.
The
Anchor
of
Hope
will
then
be
broken
,
the
Bridge
of
Grace
will
then
be
drawn
,
the
Gate
of
Mercy
will
then
be
shut
,
and
the
Gulph
between
Christ
and
the
Wicked
never
to
be
passed
over
.
They
may
cry
out
in
truth
,
what
the
Psalmist
in
unbelief
,
Will
the
Lord
cast
off
for
ever
?
will
he
be
favourable
no
more
?
Is
is
mercy
clean
gone
for
ever
?
Psal.
77.7
,
8.
Alas
,
they
are
cast
off
for
ever
,
he
will
be
favourable
to
them
no
more
.
They
may
roar
out
in
vain
,
How
long
wilt
thou
forget
me
,
O
Lord
,
shall
I
never
me
remembred
?
Psal.
13.1
.
4.
It
is
an
irreparable
loss
,
such
a
loss
as
nothing
can
make
up
.
There
are
many
good
things
which
we
may
do
well
without
,
because
the
want
of
them
may
be
supplied
by
other
things
.
But
Christ
is
the
one
thing
necessary
,
the
one
thing
excellent
;
the
want
of
whom
no
good
thing
in
Heaven
or
Earth
can
make
up
.
When
the
Soul
departs
from
Christ
,
it
departs
from
all
good
;
because
nothing
is
good
without
him
,
and
nothing
can
be
had
in
the
room
of
him
.
If
some
kind
of
Food
be
wanting
,
another
kind
may
possibly
do
as
well
;
so
if
some
sort
of
Drugs
or
Herbs
for
Physick
be
wanting
,
there
may
be
others
found
of
the
same
Virtue
and
Operation
;
but
if
once
the
Soul
be
sentenced
to
depart
from
Christ
,
there
is
nothing
to
compensate
this
loss
.
He
is
the
Saviour
,
and
indeed
the
only
Saviour
,
Act.
4.12
.
He
is
the
Mediator
between
a
Righteous
God
and
a
guilty
Creature
,
and
indeed
the
only
Mediator
,
1
Tim.
2.5
.
For
there
is
one
God
,
and
one
Mediator
between
God
and
man
,
the
man
Christ
Jesus
.
CHAP.
V.
The
reasons
of
the
Sinners
privative
Punishment
.
Thirdly
,
I
Proceed
to
the
Reasons
of
this
Doctrine
,
and
shall
name
but
two
:
1.
Wicked
men
in
the
other
world
shall
be
sentenced
to
depart
from
Christ
,
because
of
their
wickedness
or
unworthiness
of
his
presence
.
The
Judge
himself
gives
this
Reason
in
the
Text
,
vers.
42
,
43.
For
I
was
hungry
,
and
ye
gave
me
no
meat
,
&c.
Sin
is
the
great
Wall
of
Partition
between
God
and
his
Creatures
:
Evil
cannot
stand
in
thy
sight
,
neither
canst
thou
behold
the
works
of
Iniquity
,
Psal.
5.
They
must
lose
the
light
of
his
Countenance
,
who
never
minded
the
light
of
his
Commandments
;
the
holy
Jesus
cannot
abide
the
Company
of
unholy
Creatures
.
Shall
the
Throne
of
Iniquity
have
fellowship
with
thee
?
No
,
it
may
not
,
it
cannot
,
Psal.
94.20
.
It
's
contrary
to
his
Honour
,
who
hath
threatned
their
banishment
from
him
;
and
it
's
contrary
to
his
Nature
,
who
hates
their
Company
.
If
God
depart
from
his
own
people
in
this
world
in
part
,
and
for
a
time
,
it
is
for
their
sins
.
Your
Iniquities
separate
between
me
and
your
Souls
,
Isa.
59.2
.
Thus
they
are
the
Cloud
that
interpose
between
the
Soul
and
the
Sun
of
Righteousness
,
Isa.
44.22
.
and
hinder
the
light
of
his
Favour
from
shining
on
us
.
Job
knew
and
acknowledged
this
,
in
Job
13.24
,
25
,
26.
Why
hidest
thou
thy
Face
?
Thou
writest
bitter
things
against
me
,
and
makest
me
to
possess
the
sins
of
my
youth
.
And
if
wicked
men
depart
totally
and
eternally
from
God
in
the
other
World
,
it
is
for
their
sins
.
Depart
from
me
ye
Workers
of
Iniquity
,
I
know
you
not
,
Matth.
7.23
.
Luke
13.27
.
Departure
from
Christ
is
the
Wages
which
the
Workers
of
Iniquity
earn
.
Deeds
of
darkness
merit
utter
darkness
.
Wicked
men
now
desire
Christ
to
depart
from
them
.
They
besought
him
to
depart
out
of
their
Coasts
,
Matth.
8.
ult.
But
what
is
now
their
Pleasure
,
shall
then
be
their
Punishment
.
He
will
go
from
them
,
who
bid
him
be
gone
;
and
hide
his
Face
for
ever
from
those
who
turn
their
backs
upon
him
in
time
.
He
that
prepares
for
Sinners
the
Torments
of
Hell
,
will
not
bestow
on
them
the
Joys
of
Heaven
.
2.
Because
of
their
unfitness
for
the
presence
of
Christ
.
A
carnal
heart
cannot
savour
a
spiritual
Heaven
.
The
vitiated
nature
of
man
cares
not
for
the
pleasures
joyn'd
with
the
holiness
of
the
Coelestial
Paradise
.
When
Angels
kept
not
their
first
Estate
,
they
left
their
own
Habitation
,
Jude
,
vers.
6.
As
soon
as
they
lost
their
primitive
Purity
,
they
lost
the
place
of
their
Glory
and
Felicity
.
When
once
they
turn'd
haters
of
God
and
Holiness
,
of
their
own
accord
they
forsook
Heaven
.
Distemper'd
Palats
cannot
rellish
the
choicest
Dainties
.
How
can
the
wicked
delight
in
God
(
which
is
the
Heaven
of
Heaven
)
who
have
in
them
a
predominant
enmity
against
him
,
Heb.
12.14
.
Follow
after
holiness
,
without
which
no
man
shall
see
the
Lord
.
It
's
holiness
that
makes
the
Soul
sit
and
meet
for
Heaven
,
Col.
1.12
.
Giving
thanks
unto
the
Father
,
who
hath
made
us
meet
to
be
partakers
of
the
Inheritance
of
the
Saints
in
Light
.
The
Blind
are
as
capable
of
seeing
,
and
the
Deaf
of
hearing
,
and
the
Dead
of
eating
and
drinking
,
as
wicked
men
are
of
seeing
God
as
he
is
,
and
hearing
the
melodious
Songs
of
Saints
and
Angels
,
and
of
feeding
of
the
Tree
of
Life
that
groweth
in
the
midst
of
Paradise
,
and
of
drinking
of
the
pure
Water
that
floweth
from
the
Throne
of
God
and
the
Lamb.
If
the
Tabernacle
on
Earth
,
wherein
are
the
Saints
of
God
,
and
holy
Institutions
of
Christ
,
and
the
Divine
Worship
,
for
four
or
five
hours
in
a
week
,
be
a
Prison
to
earthly
carnal
men
,
surely
the
Temple
in
Heaven
,
wherein
is
the
holy
One
of
Israel
in
the
greatest
manifestion
of
his
holiness
,
holy
Angels
,
perfect
Spirits
,
pure
Service
of
the
blessed
God
,
without
interruption
or
cessation
,
would
be
a
Purgatory
,
yea
an
Hell
to
them
.
Communion
with
God
is
impossible
(
in
natura
rei
)
without
conformity
to
him
,
2
Cor.
6.14
.
They
tell
a
broad
lye
,
who
say
,
They
have
fellowship
with
God
here
,
and
walk
after
their
own
lusts
,
1
Joh.
1.6
.
He
that
saith
he
abideth
in
him
,
ought
himself
also
to
walk
even
as
he
walked
.
Our
delight
in
God
is
ever
proportionable
to
our
desires
of
him
.
Now
wicked
men
desiring
above
all
things
the
absence
,
yea
the
dethroning
of
God
;
can
never
take
any
delight
in
his
presence
,
though
they
should
be
admitted
thereunto
.
If
suitableness
be
wanting
,
that
which
is
never
so
excellent
is
no
way
joyous
or
pleasant
to
us
.
All
Creatures
delight
only
in
what
is
suitable
to
their
natures
.
Barzillai
refused
the
pleasures
of
Davids
Court
,
because
they
were
so
unsuitable
to
an
old
man
,
that
they
would
be
no
pleasures
to
him
;
he
could
not
tast
their
Meat
,
nor
hear
their
Musick
.
So
all
the
delights
of
the
Coelestial
Court
would
be
no
delights
(
because
of
their
unsuitableness
)
to
sinful
sensual
natures
.
Ungodly
men
could
not
rellish
the
spiritual
Dainties
at
the
Marriage-Supper
of
the
Lamb
,
nor
hear
with
pleasure
the
heavenly
Quire
singing
the
Song
of
Moses
and
the
Lamb.
I
grant
that
wicked
men
are
naturally
capable
of
Heaven
,
as
they
are
rational
Creatures
;
but
they
are
morally
uncapable
,
as
they
are
predominantly
carnal
and
sinful
;
so
they
want
that
holiness
which
should
prepare
,
and
dispose
,
and
fit
them
for
Heaven
.
CHAP.
VI.
Vses
concerning
the
hainous
nature
of
Sin
,
and
grievous
misery
of
Sinners
.
Vse
.
I
Shall
now
apply
this
Doctrine
.
It
may
be
useful
by
way
of
Information
,
and
by
way
of
Exhortation
:
1.
By
way
of
Information
.
1.
It
may
inform
us
.
If
the
Wicked
in
the
other
World
shall
be
banished
the
presence
of
Christ
,
then
how
hainous
is
the
nature
of
Sin
,
and
how
odious
to
God
?
God
is
love
it self
,
and
delights
in
Mercy
;
yea
,
takes
pleasure
in
the
Prosperity
of
men
;
Joh.
1.4
.
In
him
was
life
,
and
the
life
was
the
light
of
men
.
Micah
7.18
.
Who
is
a
God
like
unto
thee
,
who
pardoneth
Iniquity
,
and
passeth
by
the
transgression
of
the
Remnant
of
his
Heritage
?
he
retaineth
not
his
anger
for
ever
,
because
he
delighteth
in
mercy
.
Therefore
it
must
be
some
grievous
Crime
,
and
somewhat
which
is
very
offensive
to
him
,
that
provokes
him
to
sentence
them
to
an
eternal
banishment
from
him
.
O
how
horrid
a
thing
is
Sin
?
It
brings
all
evil
,
Rom.
2.7
,
8.
And
deprives
of
all
good
,
Isa.
59.2
.
It
s
formal
nature
is
a
voluntary
departure
from
Gods
Precepts
,
Heb.
3.12
.
Jer.
2.5
.
And
its
woful
Effect
is
an
eternal
total
departure
from
his
gracious
presence
.
His
partial
temporary
departure
from
his
own
people
,
(
who
are
the
Objects
of
his
eternal
Choice
,
and
infinite
Love
)
which
makes
them
go
mourning
all
the
day
,
and
lie
roaring
all
the
night
,
because
of
their
sins
,
speaks
much
of
the
evil
of
sin
,
but
his
full
everlasting
departure
from
others
,
which
leaves
them
naked
and
stript
of
all
Comfort
,
and
exposed
to
all
Misery
and
Mischief
,
doth
more
abundantly
proclaim
its
filthiness
and
loathsomeness
.
It
can
be
no
ordinary
Cloud
or
Vapour
that
can
obscure
the
Sun
at
noon-day
,
in
all
his
beauty
and
brightness
,
and
turn
the
clear
day
into
a
black
night
.
And
it
can
be
no
little
or
small
thing
which
provokes
the
Father
of
Mercy
,
and
God
of
all
Grace
to
deal
so
severely
with
the
works
of
his
own
hands
.
2.
It
informs
us
of
the
unconceivable
misery
of
Sinners
;
They
must
depart
from
Christ
for
ever
.
To
depart
for
ever
from
loving
and
lovely
Relations
,
is
no
mean
misery
to
them
who
have
no
other
Kindred
than
those
on
Earth
.
It
was
no
small
trial
of
Abraham
to
leave
his
Kindred
and
Fathers
house
,
Gen.
12.1
.
To
depart
for
ever
from
dear
and
intimate
Friends
,
is
a
sore
trouble
to
him
whose
heart
is
knit
to
them
.
The
failure
and
distance
of
Friends
was
grievous
to
Job
,
Job
19.13
,
14.
And
David
,
Psal.
38.11
.
To
depart
for
ever
from
all
the
Saints
,
the
Children
of
the
most
high
,
the
excellent
of
the
Earth
,
from
the
Members
of
Christ
,
of
whom
the
World
is
not
worthy
,
will
cut
deep
in
them
who
have
any
eyes
to
see
the
amiableness
of
their
Persons
,
and
any
hearts
to
underderstand
the
benefit
of
their
Prayers
and
Patterns
:
But
to
depart
for
ever
from
Christ
,
the
Prince
of
Life
,
the
Lord
of
Glory
,
the
Heir
of
all
things
;
the
richest
Treasure
,
and
highest
Honour
,
and
sweetest
Pleasure
,
is
doleful
and
dreadful
indeed
.
How
may
the
damned
cry
out
,
Ah
whither
do
we
go
now
we
are
going
from
thee
,
thou
hast
the
words
of
eternal
life
.
The
presence
of
Christ
is
the
happiness
of
the
Soul
on
Earth
,
Deut.
4.7
.
I
will
see
you
,
and
your
hearts
shall
rejoyce
.
Joh.
16.22
.
And
ye
now
therefore
have
sorrow
:
but
I
will
see
you
again
,
and
your
hearts
shall
rejoyce
,
and
your
joy
no
man
taketh
from
you
.
No
such
hearty
comfort
,
as
in
the
gracious
presence
of
Christ
.
And
the
presence
of
Christ
,
is
the
happiness
of
the
Soul
in
Heaven
.
I
desire
to
be
dissolved
(
though
death
simply
consider'd
be
not
desirable
)
and
to
be
with
Christ
.
Finis
conciliat
mediis
amorem
.
His
presence
is
the
Heaven
of
Heavens
.
It
's
the
excellency
of
the
new
Jerusalem
,
that
there
the
Tabernacle
of
God
is
with
men
,
and
God
himself
shall
be
with
them
,
Rev.
21.3
.
And
the
felicity
of
the
Citizens
there
.
They
shall
see
his
Face
,
Rev.
22.4
.
In
the
presence
of
Christ
is
all
good
,
and
in
the
absence
of
Christ
is
all
evil
.
If
it
were
death
to
Absolom
not
to
see
the
Kings
face
,
what
death
will
it
be
to
the
damned
,
to
be
denied
for
ever
the
blissful
sight
of
the
face
of
Christ
.
If
God
depart
from
his
people
in
some
degrees
,
(
for
he
is
their
God
still
,
Psal.
22.1
.
Psal.
88.1
.
)
and
but
for
a
time
;
as
a
loving
Father
,
to
make
his
Children
more
sensible
of
their
folly
,
and
of
the
worth
of
his
Favour
;
How
sadly
have
they
cried
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
How
horribly
will
they
screech
and
roar
,
from
whom
he
departs
wholly
and
eternally
,
as
a
supream
and
righteous
Judge
.
It
will
greatly
aggravate
their
misery
,
to
consider
these
particulars
:
1.
The
greatness
of
their
loss
.
It
's
not
the
loss
of
an
House
,
or
Estate
,
or
bodily
good
,
but
the
loss
of
a
Soul
,
the
loss
of
a
Saviour
,
the
loss
of
a
God
;
yea
the
loss
of
all
good
,
and
that
for
ever
.
It
's
such
a
loss
as
never
had
its
fellow
or
equal
:
It
's
such
a
loss
as
cannot
admit
of
any
addition
to
it
.
It
's
a
loss
that
never
had
the
like
before
it
,
nor
shall
have
the
like
after
it
.
It
's
an
incomparable
loss
,
that
the
damned
may
say
as
he
,
Ye
have
taken
away
my
God
,
and
what
have
I
more
?
2.
For
how
small
a
thing
they
lose
the
blessed
Jesus
.
If
they
had
lost
Christ
for
somewhat
which
might
have
countervail'd
the
want
of
him
,
or
had
in
any
degree
equal'd
him
,
it
had
been
the
better
;
but
to
lose
a
God
,
a
Christ
,
a
Soul
,
fulness
of
Joy
,
for
a
little
aiery
Honour
,
or
bruitish
Pleasure
;
this
will
cut
to
the
heart
.
O
how
will
it
wound
the
Soul
in
the
other
World
to
think
,
for
how
small
a
toy
,
for
how
pitiful
a
trifle
,
have
I
lost
a
Crown
of
Glory
,
and
Rivers
of
Pleasures
for
ever
!
Ah
what
a
Fool
have
I
been
to
lose
Substance
for
Shadows
,
Bread
for
Husks
,
a
Fountain
of
living
Waters
for
broken
Cisterns
,
their
own
Mercies
for
lying
Vanities
,
Christal
streams
for
puddle
Water
,
the
choice
Dainties
of
Gods
House
for
the
Devils
scraps
,
Heaven
for
Earth
,
and
all
things
for
nothing
!
Was
any
in
Bedlam
ever
half
so
distracted
.
3.
It
will
much
aggravate
their
misery
to
consider
,
that
it
was
their
own
voluntary
act
to
lose
so
much
for
so
little
.
They
shall
then
think
with
themselves
,
that
this
woful
condition
in
which
they
are
,
was
their
own
choice
.
All
the
power
and
policy
of
Earth
and
Hell
could
not
force
them
to
destroy
themselves
.
The
Cords
that
bind
them
were
of
their
own
twisting
,
the
Rods
that
scourge
them
were
gather'd
with
their
own
hands
.
The
Web
in
which
they
are
caught
,
and
kill'd
,
was
spun
out
of
their
bowels
.
God
may
say
to
them
,
as
once
to
Israel
,
Ye
have
destroyed
your selves
,
Hos.
13.
Ye
are
your
own
Murtherers
.
I
put
your
Salvation
so
far
into
your
own
hands
,
that
ye
could
not
be
damned
against
your
wills
.
Your
own
Iniquities
correct
you
,
and
ye
are
holden
with
cords
of
your
own
sins
,
Prov.
5.22
.
Jer.
4.18
.
Thy
way
and
thy
doings
have
procured
these
things
unto
thee
;
this
is
thy
wickedness
,
because
it
is
bitter
,
because
it
reacheth
unto
thine
heart
.
Jer.
2.19
.
Thine
own
wickedness
shall
correct
thee
,
and
thy
back-slidings
shall
reprove
thee
:
know
therefore
and
see
that
it
is
an
evil
thing
and
bitter
,
that
thou
hast
forsaken
the
Lord
thy
God
.
4.
It
will
exceedingly
increase
their
anguish
,
to
know
perfectly
the
greatness
of
their
loss
.
Here
they
know
not
the
worth
of
a
Christ
;
and
thence
they
are
little
troubled
at
the
want
of
Christ
,
but
then
their
eyes
shall
be
opened
to
see
the
Beauty
,
Excellency
,
and
Amiableness
of
him
whom
they
have
lost
,
and
to
see
the
costly
Delicacies
,
choice
Dainties
,
pure
and
perfect
Pleasures
which
the
Godly
enjoy
in
him
,
and
with
him
;
and
so
by
the
increase
of
their
knowledge
,
will
be
an
increase
of
their
sorrow
.
They
shall
see
Abraham
,
Isaac
,
and
Jacob
,
in
the
Kingdom
of
Heaven
,
they
shall
see
their
Neighbours
whom
they
scorned
and
mocked
,
for
their
purity
and
preciseness
in
the
presence
of
Christ
,
in
the
Arms
and
embraces
of
Christ
,
in
a
state
of
full
Happiness
and
perfect
Satisfaction
,
while
they
themselves
are
shut
out
,
and
denied
entrance
,
Luk.
13.25
,
28.
The
fire
of
Hell
will
give
them
light
enough
to
see
,
as
well
as
heat
enough
to
feel
themselves
infinitely
miserable
.
5.
It
will
greatly
add
to
their
torment
and
anguish
to
consider
,
that
they
were
sometime
near
the
enjoyment
of
this
blissful
presence
of
Christ
.
Pardon
,
and
Peace
,
and
Love
,
and
Life
,
and
the
endless
fruition
of
the
blessed
Jesus
were
tendered
to
them
,
were
nigh
them
,
were
at
the
very
door
of
their
hearts
.
They
were
solemnly
commanded
,
lovingly
invited
,
severely
threatned
,
sweetly
allured
,
and
pathetically
perswaded
to
accept
of
Christ
and
Grace
;
yea
,
and
Heaven
,
and
Happiness
,
and
eternal
Life
;
yea
,
and
their
hearts
began
to
relent
,
and
to
close
with
the
intreaties
of
the
Gospel
;
They
were
almost
perswaded
to
be
Christians
indeed
.
There
was
but
a
little
,
a
very
little
between
them
and
Christ
.
The
bargain
was
driven
so
far
,
that
Christ
was
got
into
their
consciences
,
they
bore
witness
for
him
,
and
warn'd
them
,
if
they
loved
their
Lives
,
their
Souls
,
to
accept
of
him
while
he
would
accept
of
them
;
yea
,
Christ
was
got
into
their
Judgments
,
they
gave
their
Verdict
on
his
side
,
as
one
infinitely
more
amiable
and
elegible
than
the
World
or
Flesh
;
nay
,
he
had
possibly
got
into
their
Affections
,
they
delighted
to
hear
of
his
great
Love
to
poor
Sinners
,
and
of
the
great
things
he
purchased
for
them
with
his
own
blood
;
and
yet
though
they
were
so
near
,
they
came
short
,
and
like
Ephraim
,
play'd
the
part
of
unwise
Sons
,
and
stay'd
in
the
place
of
the
breaking
forth
of
Children
.
O
how
like
a
Dagger
will
it
pierce
the
heart
of
them
that
live
under
the
Gospel
,
and
neglect
the
great
Salvation
offer'd
to
them
;
when
they
come
to
be
banished
the
presence
of
Christ
,
and
to
see
others
,
who
made
Religion
their
business
on
Earth
,
bathing
their
Souls
in
Rivers
of
Pleasures
,
drawing
water
with
joy
out
of
the
Well
of
Salvation
,
eating
of
the
Tree
of
Life
that
groweth
in
the
midst
of
Paradise
,
and
hous'd
in
the
Arms
of
their
dearest
Saviour
,
and
shall
reflect
and
consider
with
themselves
,
all
those
Joys
and
Pleasures
,
all
those
Dainties
and
Delicacies
,
all
those
Robes
,
and
Riches
,
and
Glories
,
and
Felicities
,
which
they
enjoy
in
the
presence
of
Christ
,
might
have
been
mine
;
they
were
freely
,
and
frequently
,
and
affectionately
offered
to
me
,
I
had
the
refusal
of
them
;
nay
,
I
had
a
good
mind
to
them
,
I
was
not
far
from
the
Kingdom
of
Heaven
.
There
was
but
a
little
between
me
and
them
,
they
were
at
the
very
door
of
my
heart
,
and
stood
knocking
there
for
admission
,
and
desired
only
hearty
acceptance
;
but
like
a
Fool
I
dallied
with
them
,
and
defer'd
them
,
as
if
hereafter
had
been
time
enough
,
and
so
have
lost
them
for
ever
.
6.
It
will
much
augment
their
anguish
and
misery
to
consider
,
who
it
is
that
passeth
so
severe
a
doom
upon
them
.
This
dreadful
Sentence
is
pronounced
by
Love
,
and
Grace
,
and
Goodness
it self
.
He
that
sometimes
call'd
them
to
him
so
sweetly
,
so
affectionately
,
now
casts
them
from
him
so
sharply
,
so
furiously
.
He
who
sometimes
cry'd
to
them
,
Come
to
me
all
ye
that
labour
,
and
are
heavy
laden
;
and
wept
over
them
,
O
that
thou
hadst
known
,
even
thou
in
this
thy
day
,
the
things
of
thy
peace
.
He
that
formerly
invited
,
intreated
,
besought
them
to
be
reconciled
,
2
Cor.
5.20
.
and
shew'd
them
his
heart-blood
,
the
price
of
their
Pardon
and
Life
,
and
stretch'd
out
his
Arms
to
imbrace
their
returning
Souls
,
will
now
in
wrath
,
and
rage
,
and
flames
,
and
fury
,
bid
them
be
gone
from
him
,
and
his
Curse
go
along
with
them
.
And
if
Love
prove
their
Enemy
,
surely
Wrath
will
not
be
their
Friend
.
And
if
Mercy
be
thus
against
them
,
surely
Justice
will
not
be
for
them
.
Ah
how
sorely
will
it
gall
the
Sinner
to
consider
,
This
dreadful
doom
is
denounced
against
me
not
by
an
Enemy
,
or
one
that
hated
me
,
but
by
a
Friend
and
Father
,
by
one
that
loved
me
,
and
took
my
nature
on
him
,
and
suffered
therein
the
Laws
Curse
,
to
render
me
capable
of
escaping
these
Torments
which
I
now
suffer
,
and
partaking
of
those
Pleasures
which
yonder
blessed
Souls
enjoy
.
CHAP.
VII
.
Containing
the
folly
of
Sinners
,
and
the
vast
difference
between
them
and
the
Godly
at
the
Great
day
.
3.
IT
informeth
us
that
every
wicked
man
is
out
of
his
wits
;
surely
the
man
is
mad
,
who
exchangeth
his
Soul
,
and
Saviour
,
and
God
,
and
all
for
a
little
worldly
profit
,
or
fleshly
pleasure
;
yea
,
that
parts
with
true
and
durable
Riches
,
for
shadowy
and
fading
Treasure
,
that
loseth
heavenly
and
eternal
Joys
,
for
earthly
and
transitory
Pleasures
.
No
man
can
love
sin
,
but
he
hates
himself
;
nor
part
with
his
Duty
,
but
he
parts
with
his
Felicity
.
And
surely
such
a
man
who
hates
himself
,
and
forsakes
his
Happiness
,
is
a
mad
man
.
Well
might
the
Holy
Ghost
speak
the
Prodigal
out
of
his
wits
,
when
he
was
out
of
his
way
,
and
wandring
from
his
Father's
house
.
How
mad
was
he
to
forsake
Bread
for
Husks
?
(
all
the
world
is
but
Husks
,
dry
,
coorse
,
empty
Fare
,
to
the
Dainties
of
the
Gospel
.
)
Bread
in
a
Fathers
house
,
for
Husks
among
Swine
;
yea
,
and
plenty
of
Bread
,
enough
and
to
spare
,
for
a
few
Husks
that
could
not
fill
their
Bellies
.
If
one
Soul
be
more
worth
than
a
whole
World
,
surely
one
Saviour
,
one
God
is
more
worth
than
a
thousand
Souls
,
than
a
million
of
Worlds
.
How
mad
then
is
he
that
parts
with
this
Soul
,
this
Saviour
,
this
God
,
for
a
little
,
a
very
little
of
this
World
;
yea
,
for
this
little
of
the
World
for
a
very
little
time
.
If
all
the
delights
of
the
Flesh
,
and
all
the
Pleasures
of
Sin
,
and
all
the
profits
of
the
World
,
cannot
ballance
the
partial
enjoyment
of
God
in
his
Ordinances
for
one
hour
;
How
unable
will
they
be
to
compensate
the
loss
of
full
Communion
with
God
for
ever
?
O
how
infinitely
doth
Christ
out-weigh
what
ever
the
flesh
or
world
can
offer
in
exchange
for
him
!
4.
It
informeth
how
contrary
the
portion
of
the
Godly
and
the
Wicked
is
at
the
day
of
Judgment
.
At
this
day
they
fare
often
alike
,
they
fall
under
the
same
favourable
and
frowning
Providences
,
they
have
the
same
Comforts
,
and
the
same
Crosses
.
If
any
difference
for
the
better
,
't
is
usually
on
the
Sinners
side
.
The
vilest
men
are
exalted
,
and
the
proud
prosper
.
But
at
that
day
there
will
be
a
difference
indeed
for
the
better
on
the
Saints
side
.
That
day
will
be
terrible
to
the
Wicked
,
a
day
of
wrath
,
a
day
of
the
perdition
of
ungodly
men
,
Rom.
2.4
.
2
Pet.
3.7
.
To
the
Godly
a
day
of
Redemption
,
a
time
of
refreshing
,
a
day
of
Light
and
Gladness
,
and
a
good
day
,
Luk.
21.28
.
Act.
3.19
.
Repent
ye
therefore
,
and
be
converted
,
that
your
sins
may
be
blotted
out
,
when
the
time
of
refreshment
shall
come
from
the
presence
of
the
Lord
.
The
difference
between
the
Godly
and
the
Wicked
at
that
day
will
be
vast
.
1.
In
regard
of
their
station
.
Then
shall
he
separate
them
one
from
another
,
as
a
Shepheard
divideth
his
Sheep
from
the
Goats
.
And
he
shall
set
the
Sheep
at
his
right
hand
,
(
in
token
of
honour
and
favour
)
and
the
Goats
on
his
left
,
(
as
a
sign
of
shame
and
contempt
)
Matth.
25.
32
,
33.
Those
who
are
now
uppermost
,
will
then
be
undermost
.
The
filth
of
the
World
will
then
appear
to
be
God's
Jewels
;
and
the
darlings
of
the
World
will
then
appear
to
be
the
Children
of
the
Devil
.
The
Righteous
shall
have
dominion
over
them
in
the
morning
,
Psal.
49.
In
the
night
of
this
world
,
the
Wicked
sit
in
high
Places
,
and
have
dominion
over
the
Godly
;
but
in
the
morning
of
the
World
,
the
Godly
shall
sit
at
the
right
hand
of
Christ
,
and
have
dominion
over
the
Wicked
.
2.
In
regard
of
the
Sentence
.
And
indeed
herein
is
the
principal
difference
.
God
and
the
Devil
,
Light
and
Darkness
,
Heaven
and
Hell
,
are
not
more
contrary
than
the
doom
of
the
Godly
and
Wicked
at
the
great
day
.
1.
His
Voice
to
the
Wicked
,
is
,
Depart
from
me
.
And
those
words
will
wound
to
purpose
:
Ah
whither
do
they
go
that
go
from
Christ
.
His
Voice
to
the
Godly
,
Come
,
Come
.
No
Honey
to
the
Tast
,
no
Musick
to
the
Ears
,
no
Cordial
to
the
Heart
,
was
ever
so
sweet
as
this
word
of
Christ
.
His
Voice
in
the
Gospel
,
when
he
called
out
,
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
,
was
sweet
and
refreshing
to
them
;
but
that
was
but
as
water
to
this
Wine
:
Come
,
O
come
and
welcome
into
my
Arms
and
embraces
.
When
they
who
had
long'd
for
his
coming
,
and
look'd
for
his
coming
,
Titus
2.13
.
and
loved
dearly
his
coming
,
2
Tim.
4.8
.
and
sigh'd
and
sob'd
so
often
for
his
coming
.
Why
are
his
Chariots
so
long
a
coming
?
why
tarry
the
wheels
of
his
Chariot
?
Make
haste
my
Beloved
,
and
be
thou
like
the
Hart
and
Roe
upon
the
Mountain
of
Spices
.
And
pray'd
so
earnestly
for
his
coming
.
The
Spirit
and
the
Bride
say
,
Come
,
Rev
,
22.17
.
Come
Lord
Jesus
come
quickly
,
vers.
20.
For
these
to
see
him
coming
in
the
Clouds
,
with
all
his
train
of
Angels
,
and
to
hear
him
calling
to
them
,
Come
to
me
;
O
who
can
imagine
the
joy
that
will
fill
their
hearts
!
If
when
they
saw
him
coming
with
the
prospective
of
Faith
,
they
rejoyced
with
joy
unspeakable
;
how
will
they
rejoyce
when
they
shall
see
him
coming
with
the
eye
of
sense
,
and
hear
him
call
to
them
to
come
to
him
.
2.
His
Voice
to
the
Wicked
will
be
,
Depart
from
me
ye
cursed
.
Be
gone
as
a
cursed
Brood
,
and
my
curse
shall
follow
you
where-ever
you
go
.
His
Voice
to
the
Godly
will
be
,
Come
ye
blessed
of
my
Father
.
O
come
dear
Souls
,
whom
my
Father
blessed
in
his
eternal
Choice
,
to
bless
whom
he
sent
me
into
the
world
,
as
a
token
of
whose
blessing
,
he
hath
provided
an
everlasting
Inheritance
for
you
.
Come
ye
blessed
in
your
Souls
,
blessed
in
your
Bodies
,
blessed
in
your
Names
,
blessed
in
your
Conditions
,
and
thrice
blessed
in
your
eternal
possessions
.
3.
His
Voice
to
the
Wicked
will
be
,
Depart
from
me
ye
cursed
,
into
everlasting
fire
.
Be
gone
from
me
to
extremity
of
Torments
,
Fire
;
and
eternity
of
Torments
,
Everlasting
fire
.
His
Voice
to
the
Godly
will
be
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
.
Ye
have
been
Heirs
a
long
while
under
Age
,
and
Kings
in
the
lower
World
in
disguise
,
the
time
is
now
come
for
you
to
enjoy
your
Inheritance
.
O
come
ye
blessed
Ones
,
and
inherit
the
Kingdom
as
Kings
thereof
.
Enjoy
your
full
Glory
,
2
Cor.
7.17
.
Perfect
Pleasure
,
Psal.
18.
ult.
And
vast
Dominion
,
1
Cor.
6.3
.
And
Rev.
2.26
,
27.
And
he
that
overcometh
,
and
keepeth
my
words
unto
the
end
,
to
him
will
I
give
power
over
the
Nations
,
and
he
shall
Rule
them
with
a
Rod
of
Iron
,
&c.
I
,
and
enjoy
this
Kingdom
for
ever
;
Inherit
the
Kingdom
:
Inheritances
are
for
ever
.
The
Lord
knoweth
the
days
of
the
Vpright
,
and
their
Inheritance
shall
be
for
ever
,
Psal.
37.18
.
4.
His
Voice
to
the
Wicked
will
be
,
Depart
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
Be
gone
to
that
place
of
Torments
,
which
infinite
Wisdom
and
Wrath
contrived
,
and
infinite
Power
and
Justice
provideth
for
the
Devil
,
and
his
cursed
Crew
.
Depart
from
me
,
and
be
their
Partners
and
Companions
in
Torments
for
ever
.
His
Voice
to
the
Godly
will
be
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
from
the
foundation
of
the
World
.
Come
take
possession
of
a
Crown
,
to
which
your
Heads
were
destin'd
before
ye
were
born
.
O
come
and
partake
of
those
Pleasures
and
Joys
,
of
that
Glory
and
Dignity
to
which
infinite
Love
elected
you
,
and
which
infinite
Wisdom
,
and
Goodness
,
and
Grace
hath
prepared
for
you
.
O
how
vast
will
the
difference
be
at
that
day
between
the
Servants
of
God
,
and
the
Servants
of
Sin
,
when
those
shall
weep
,
and
howl
,
and
wail
,
and
gnash
their
teeth
for
envy
and
vexation
;
and
shall
call
to
the
Rocks
to
fall
upon
them
,
and
the
Mountains
to
cover
them
from
the
Wrath
of
the
Lamb
;
the
Servants
of
God
shall
sing
and
rejoyce
,
and
lift
up
their
Heads
with
joy
,
because
the
day
of
their
Redemption
is
come
,
Rev.
6.16
.
Luke
21.28
.
And
when
these
things
begin
to
come
to
pass
,
then
look
up
,
and
lift
up
your
Heads
,
for
your
Redemption
draweth
nigh
.
CHAP.
VIII
.
An
use
of
Trial
,
with
the
marks
of
those
that
shall
be
banished
Christs
presence
.
Secondly
,
THis
Doctrine
may
be
useful
by
way
of
Exhortation
,
and
that
two
ways
:
1.
To
try
whether
thou
,
Reader
,
art
one
of
them
that
art
like
to
be
banished
the
presence
of
Christ
.
It
's
a
woful
doom
,
as
thou
hast
heard
at
large
;
therefore
examine
thy self
,
whether
it
shall
be
thy
part
and
portion
or
no
?
To
help
thee
herein
,
that
thou
mayst
not
deceive
and
delude
thy
own
Soul
,
I
shall
give
thee
out
of
the
Word
of
Truth
,
the
Characters
of
them
,
to
whom
Christ
will
say
,
Depart
from
me
.
1.
The
evil
Liver
and
prophane
Person
shall
be
banished
Christs
presence
.
The
black
Sinner
shall
not
stand
before
the
white
Throne
.
Then
shall
he
say
unto
them
,
Depart
from
me
ye
Workers
of
Iniquity
,
I
know
you
not
,
Matth.
7.23
,
Luk.
13.27
.
Those
who
lived
in
the
breach
of
his
Commands
,
must
not
live
in
the
enjoyment
of
his
company
.
The
Workers
of
Iniquity
must
associate
with
the
wicked
One
,
not
with
the
holy
One.
Heaven
can
by
no
means
admit
the
unholy
;
Into
it
can
in
no
wise
enter
any
thing
that
defileth
,
neither
whatsoever
worketh
abomination
,
Rev.
21.
ult.
Scandalous
Sinners
proclaim
to
the
World
,
That
the
Devil
,
not
Christ
,
is
their
Master
,
and
that
Hell
where
the
Devil
is
with
his
Angels
,
not
Heaven
where
Christ
is
with
his
Angels
shall
be
their
eternal
home
.
They
who
never
liked
or
loved
his
presence
on
the
Earth
,
but
banished
him
their
Hearts
and
Houses
,
must
think
and
expect
that
he
will
not
like
or
love
their
presence
,
but
sentence
them
to
an
everlasting
banishment
from
him
.
2.
The
grosly
ignorant
Creature
shall
be
banished
the
presence
of
Christ
.
He
will
not
know
them
who
do
not
know
him
.
Wilful
Ignorance
doth
certainly
exclude
the
undefiled
Inheritance
.
A
blind
eye
cannot
see
the
blessed
Jesus
in
all
his
Glory
;
neither
can
a
dark
Heart
enjoy
the
Kingdom
of
Light
.
The
Lord
Jesus
shall
be
revealed
from
Heaven
with
his
mighty
Angels
,
to
render
Vengeance
on
them
that
know
not
God
,
(
2
Thess.
1.7
,
8.
)
Who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
.
The
portion
of
such
will
be
everlasting
destruction
from
his
presence
.
They
are
destroyed
for
lack
of
knowledge
,
because
they
reject
knowledge
;
Christ
will
reject
them
,
Hos.
4.6
.
They
are
lost
Souls
,
whose
eyes
the
God
of
this
World
hath
blinded
,
2
Cor.
4.4
.
Inner
darkness
is
the
direct
way
to
utter
darkness
.
3.
The
hypocritical
Professor
shall
be
excluded
the
presence
of
Christ
.
He
that
hath
but
the
shadow
of
Holiness
,
must
expect
a
real
Hell
.
If
thou
bearest
the
Name
of
Christ
,
and
art
not
partaker
of
the
Divine
Nature
,
thy
Profession
(
as
Vriahs
Letter
to
Joab
)
will
but
hasten
thy
Execution
,
Job
13.16
.
He
(
i.
e.
God
)
also
shall
be
my
Salvation
,
but
an
Hypocrite
shall
not
come
before
him
.
God
will
be
the
godly
upright
Souls
Salvation
,
but
not
the
Hypocrites
.
He
shall
not
dwell
with
God
,
Psal.
5.4
.
No
,
not
stand
in
his
sight
,
Psal.
5.5
.
Nay
,
not
so
much
as
come
before
him
with
any
Comfort
.
He
may
come
before
good
men
with
acceptance
,
as
the
foolish
Virgins
before
the
wise
,
who
were
ignorant
of
their
Hypocrisie
,
but
he
shall
not
come
before
the
Omniscient
God
.
When
those
Virgins
came
which
wanted
Oil
,
the
door
was
shut
,
Matth.
25.
There
was
no
entrance
,
no
admission
for
them
.
They
had
not
received
God
into
their
Hearts
(
though
he
was
often
in
their
Lips
)
and
he
would
not
receive
them
into
his
House
;
The
door
was
shut
.
CHAP.
IX
.
An
Exhortation
to
flie
from
this
wrath
to
come
;
with
some
helps
thereunto
.
2.
IT
may
exhort
us
to
take
heed
,
that
this
separation
from
Christ
be
not
our
portion
.
O
,
Reader
,
how
much
doth
it
concern
thee
,
what-ever
thou
losest
,
to
make
sure
of
the
presence
of
Christ
in
the
other
World
!
Believe
it
,
though
thou
canst
bear
the
loss
of
an
Estate
,
or
Friends
,
or
Relations
;
yea
,
and
the
partial
absence
of
Christ
in
this
World
,
yet
the
total
loss
of
Christ
in
the
other
World
will
be
an
intollerable
loss
.
They
who
live
here
chearfully
without
him
,
cannot
do
so
there
.
When
thou
shalt
be
banished
from
all
thy
Possessions
,
and
all
thy
Relations
,
and
all
thy
worldly
Comforts
,
then
also
to
be
banished
from
Christ
,
the
Prince
of
Life
,
and
Lord
of
Glory
,
and
Consolation
of
Israel
,
will
be
a
woe
with
a
witness
.
Canst
thou
read
and
hear
the
misery
of
the
wicked
,
in
their
total
,
eternal
separation
from
Christ
,
and
not
tremble
,
for
fear
it
should
be
thy
portion
,
lest
thou
shouldst
be
of
the
number
of
them
that
shall
hear
that
dreadful
Voice
,
Depart
from
me
ye
cursed
into
everlasting
fire
.
To
this
end
,
that
thou
mayst
escape
this
woful
Condition
of
the
Ungodly
,
obey
these
few
Directions
.
1.
Believe
and
bewail
your
enmity
against
Christ
.
He
loves
you
,
yet
by
nature
thou
hatest
him
,
Prov.
8.
Rom.
1.31
.
Rom.
8.7
.
Indeed
he
may
say
of
thee
,
and
all
others
in
thy
Condition
,
They
hated
me
without
a
cause
.
But
thou
dost
hate
him
,
and
thereby
art
wholly
uncapable
of
his
presence
.
Can
two
walk
together
unless
they
be
agreed
?
This
enmity
of
thine
against
Christ
(
which
discovers
it self
in
thy
daily
Rebellions
against
his
Laws
,
and
Opposition
to
his
Authority
,
)
must
be
felt
and
lamented
.
There
is
little
hope
of
their
recovery
,
who
are
sick
unto
death
,
and
insensible
thereof
,
Matth.
9.12
.
—
They
that
be
whole
need
not
the
Physician
,
but
they
that
are
sick
.
Thy
first
work
must
be
to
know
this
plague
of
thine
own
heart
;
and
to
know
it
not
notionally
,
as
a
Physician
,
by
reading
of
it
,
or
beholding
it
in
others
;
but
experimentally
,
as
the
Patient
knoweth
a
Disease
by
feeling
it
,
complaining
of
it
,
mourning
for
it
,
and
longing
to
be
freed
from
it
.
Consider
with
thy self
how
impossible
it
is
for
thee
to
delight
in
the
presence
of
Christ
,
whom
thou
abhorrest
;
and
to
take
pleasure
in
the
Company
of
any
,
whom
thy
nature
hath
a
reluctancy
against
.
2.
Make
Christ
your
Friend
through
Faith
in
his
blood
.
There
is
no
getting
to
Christ
hereafter
,
but
by
coming
to
him
here
.
Accept
him
now
,
and
he
will
accept
thee
then
.
He
will
say
to
those
that
are
now
strangers
to
him
,
Depart
from
me
,
I
never
knew
you
.
If
thou
dost
not
know
him
,
and
him
crucified
in
this
World
,
he
will
not
know
thee
in
the
other
World
.
Thou
canst
not
rationally
expect
admission
into
his
presence
,
if
thou
hast
no
acquaintance
with
his
person
.
Strangers
and
Enemies
are
kept
out
,
when
Children
,
and
those
that
are
the
Friends
of
the
Master
of
the
house
are
taken
in
.
It
is
by
Faith
in
his
blood
that
thou
canst
be
united
to
him
,
and
made
one
with
him
;
as
the
Wife
is
united
to
the
Husband
,
and
the
Members
to
the
Head
,
Ephes.
5.27
.
That
he
might
present
it
to
himself
a
glorious
Church
.
Ephes.
1.
ult.
Which
is
the
Body
,
the
fulness
of
him
that
filleth
all
in
all
.
Ephes.
3.17
.
And
being
so
made
one
with
him
,
Husband
and
Wife
,
Head
and
Members
shall
be
together
for
ever
.
Where
I
am
,
there
shall
ye
be
also
,
Joh.
14.2
,
3.
The
great
ground
of
Christs
passion
was
,
to
bring
those
that
believe
to
God
,
and
that
they
might
abide
with
him
eternally
.
3.
Follow
after
holiness
.
The
holy
Soul
can
only
suit
an
holy
Saviour
,
and
therefore
the
holy
Soul
can
only
enjoy
the
holy
Saviour
.
Two
cannot
walk
comfortably
together
,
unless
there
be
an
agreement
in
their
dispositions
.
Into
the
new
Jerusalem
can
in
no
wise
enter
any
thing
that
defileth
,
or
is
unclean
,
Rev.
21.
ult.
Heaven
is
an
holy
Hill
,
Psal.
15.1
.
An
undefiled
Inheritance
,
1
Pet.
1.3
.
The
holiest
or
most
holy
place
,
Heb.
9.8
,
12.
And
therefore
will
admit
of
none
but
holy
persons
.
Dogs
must
be
without
,
when
Children
shall
be
taken
within
doors
.
CHAP.
X.
The
positive
part
of
the
Sinners
misery
,
exprest
by
Fire
;
and
why
.
I
Come
now
to
the
second
part
of
the
Punishment
of
the
Wicked
,
and
that
is
Poena
sensus
,
the
positive
part
of
their
misery
,
or
that
anguish
which
God
will
inflict
on
their
Souls
and
Bodies
.
Which
punishment
is
set
forth
:
-
1.
By
its
extremity
.
-
2.
Eternity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
shall
speak
first
to
its
extremity
,
Fire
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
from
the
Hebrew
Vr
,
and
so
the
Latin
Vro
,
to
burn
.
From
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
Pyrausta
,
a
flie
that
lives
in
the
fire
,
and
dies
out
of
it
.
Fire
is
used
to
describe
the
pains
of
Hell
,
because
of
the
violent
pain
,
and
extream
torture
which
it
causeth
.
Whether
it
be
a
material
fire
,
as
Austin
and
Bullinger
think
;
Or
Metaphorical
,
as
Gregory
and
Calvin
,
i.
e.
a
pain
equivalent
thereunto
;
nay
,
much
more
grievous
,
as
others
imagine
.
But
this
is
certain
,
no
Racks
or
Engines
of
pain
or
misery
here
below
are
sufficient
to
set
forth
those
Instruments
of
eternal
death
,
which
God
hath
prepared
for
the
wicked
in
the
other
world
.
The
wrath
of
God
,
which
is
the
very
dregs
of
the
Cup
that
the
damned
shall
drink
,
is
called
Fire
,
Psal.
18.8
.
Nay
,
God
himself
in
this
respect
is
called
a
consuming
Fire
,
Heb.
12.
ult.
For
our
God
is
a
consuming
fire
.
The
Doctrine
which
I
shall
draw
from
this
positive
part
of
the
Wickeds
punishment
shall
be
this
.
Doct.
2.
That
the
Wicked
shall
in
the
other
world
depart
from
Christ
,
into
fire
;
Depart
from
me
into
everlasting
fire
.
They
shall
not
only
be
stript
of
all
good
,
Depart
from
me
;
but
also
be
filled
with
all
evil
,
Into
everlasting
fire
.
Our
Saviour
in
Matth.
18.9
.
calls
it
Hell
fire
.
And
the
Holy
Ghost
terms
it
,
The
vengeance
of
the
eternal
Fire
,
Jude
,
vers.
7.
In
the
Explication
of
this
Doctrine
,
I
shall
shew
:
-
1.
Why
the
positive
punishment
of
the
wicked
is
set
out
by
Fire
?
-
2.
Wherein
it
exceeds
our
Fire
?
For
the
former
,
the
punishment
of
the
damned
resembleth
Fire
.
1.
In
regard
of
its
intension
,
and
the
extream
pain
and
anguish
it
causeth
.
Fire
is
the
most
out-ragious
and
tormenting
of
all
the
Elements
.
Nebuchadnezzar
thought
to
fright
and
fear
men
to
purpose
,
with
the
threatning
of
a
fiery
Furnace
.
The
fire
in
the
Valley
of
Hinnon
,
wherein
Children
were
offered
as
a
Burnt-Offering
to
the
Devil
,
was
exquisitely
tormenting
.
But
who
can
tell
the
pains
of
Hell
?
Those
fires
are
but
dark
shadows
and
representations
of
this
Fire
.
What
elementary
or
culinary
fire
is
comparable
to
that
Fire
.
Phaleris
Bull
,
Low-country
Racks
,
Forreign
Strapadoes
,
are
nothing
;
not
so
much
as
Flea-bites
to
the
the
fire
of
Hell
.
The
woful
effect
of
it
speaks
it
terrible
.
It
causeth
weeping
,
wailing
,
and
gnashing
of
teeth
.
The
stoutest
heart
will
then
be
forced
to
weep
like
a
Child
for
pain
;
the
most
resolute
sturdy
Spirit
will
wail
and
moan
for
anguish
,
and
all
will
bite
their
flesh
,
and
gnash
their
teeth
with
envy
.
There
Cain
may
cry
out
indeed
,
My
punishment
is
greater
than
I
can
bear
.
For
alas
,
Who
can
dwell
in
everlasting
burnings
?
The
infinite
Wisdom
that
prepared
it
,
speaks
it
intollerable
;
Prepared
for
the
Devil
and
his
Angels
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
signifieth
Divinam
destinationem
;
1
Cor.
2.9
.
Heaven
is
prepared
for
the
godly
.
Matth.
25.35
.
And
they
for
Heaven
,
Rom.
9.23
.
Col.
1.12
.
So
wicked
men
are
prepared
for
Hell
,
Rom.
9.22
.
And
Hell
for
them
.
As
if
God
had
from
eternity
consulted
and
contrived
the
most
exquisite
way
and
means
of
afflicting
the
Creature
.
As
if
his
Wrath
had
set
his
infinite
Wisdom
and
Power
on
work
to
devise
the
fittest
materials
for
the
punishment
of
the
wicked
,
and
the
most
cutting
,
killing
Instruments
of
eternal
death
.
The
Company
in
this
place
of
Torment
,
will
render
it
the
more
miserable
.
The
Devil
and
his
Angels
,
those
frightful
Fiends
,
and
bitter
Foes
of
Mankind
,
shall
be
his
eternal
Associates
.
That
cursed
Crew
which
drew
men
to
sin
,
and
tempted
them
so
diligently
,
shall
be
tormented
with
them
,
and
a
torment
to
them
for
ever
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
strikes
through
with
his
darts
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
his
Agents
and
Emissaries
.
The
word
for
Devil
properly
signifieth
a
Calumniator
or
Slanderer
.
He
first
slandred
God
to
man
,
and
then
man
to
God
;
He
is
therefore
call'd
the
Accuser
of
his
Brethren
,
Rom.
12.11
.
Those
evil
Angels
have
their
Names
either
from
their
Natures
,
as
Spirits
;
or
Office
,
as
Angels
;
or
Dignity
,
as
Principalities
and
Powers
;
or
malice
against
God
,
as
Satan
,
Devil
;
or
their
Fall
and
Fruits
,
as
unclean
Spirit
,
evil
One
,
Father
of
Lyes
,
Murtherer
,
Deaf
and
Dumb
Spirit
.
The
Devil
is
mention'd
singularly
,
because
there
is
one
chief
,
The
Prince
of
Devils
,
Matth.
12.
And
the
rest
under
him
,
or
because
they
are
all
one
in
Counsel
,
as
if
but
one
in
Being
.
The
chief
Devil
hath
many
other
under
him
,
at
his
call
and
command
.
This
fire
is
said
to
be
prepared
for
the
Devil
and
his
Angels
,
because
they
are
the
greatest
and
chiefest
of
Sinners
,
others
are
but
their
Scholars
.
Now
how
hot
is
that
Hell
,
that
Fire
which
God
from
all
eternity
devised
for
the
Devils
,
his
most
malicious
Enemies
?
And
how
ill
will
they
speed
,
who
have
millions
of
such
dreadful
Devils
for
their
everlasting
Companions
.
2.
In
regard
of
the
universality
of
the
pains
it
will
cause
.
Fire
hath
all
manner
of
Torments
in
it
,
and
afflicts
the
whole
man
.
If
any
be
troubled
extreamly
with
the
Gout
,
or
the
Stone
,
or
the
Colick
,
or
the
Toothach
,
or
any
one
racking
Distemper
,
how
dolefully
doth
he
cry
out
and
complain
?
But
if
all
manner
of
Diseases
should
in
extremity
seise
a
man
,
and
that
in
every
part
of
him
,
how
dreadfully
would
he
weep
and
wail
?
The
truth
is
,
Colick
,
Stone
,
Cancer
,
Gout
,
Toothach
,
Pleurisie
,
St.
Anthonys
Fire
,
and
all
other
,
are
included
in
this
Fire
.
It
hath
not
only
extremity
,
but
also
universality
of
Torments
;
thick
darkness
for
the
Eyes
,
hideous
yellowing
for
the
Ears
,
loathsome
brimstone
for
the
Smell
;
and
every
sense
molested
and
offended
in
the
highest
degree
,
every
part
tormented
in
flames
.
CHAP.
XI
.
The
difference
between
our
fires
and
Hell
fire
.
BUt
the
great
pain
of
the
wicked
will
more
fully
appear
,
if
we
consider
the
difference
between
our
fires
on
Earth
,
and
that
in
Hell
.
1.
They
differ
in
the
cause
of
their
kindling
.
Our
fires
are
kindled
with
cold
Air
,
a
puff
of
Wind
;
thus
the
spark
is
blown
up
into
a
flame
.
But
Tophet
is
prepared
of
old
:
for
the
King
it
is
prepared
:
the
pile
thereof
is
fire
and
much
wood
,
and
the
breath
of
the
Lord
,
like
a
stream
of
brimstone
,
doth
kindle
it
,
Isa.
30.33
.
O
what
a
flame
is
that
which
is
blown
up
by
the
breath
of
an
Almighty
God
.
What
a
vast
difference
is
there
between
the
breath
of
man
,
or
of
a
pair
of
Bellows
,
and
the
breath
of
a
God
?
This
breath
is
like
a
stream
of
brimstone
;
and
if
the
breath
that
kindleth
the
fire
be
like
a
stream
,
or
rather
a
Sea
of
brimstone
,
what
is
the
fire
it self
?
What
a
vast
difference
is
there
between
the
breath
of
a
pair
of
Bellows
,
and
the
fire
kindled
by
them
.
2.
They
differ
in
their
nature
.
Our
fires
are
by
Philosophers
described
to
be
a
stream
of
sulphurous
particles
,
or
swarm
of
motes
of
brimstone
,
violently
agitated
,
and
forcibly
breaking
forth
from
those
respective
Bodies
to
which
they
did
formerly
belong
.
And
this
is
apparent
,
because
when
any
body
is
throughly
burnt
,
the
sulphurious
parts
are
almost
gone
;
and
when
those
parts
are
gone
,
what
remains
will
burn
no
longer
.
But
the
fire
of
Hell
,
whether
it
be
material
or
metaphorical
,
is
quite
another
thing
.
It
is
a
deep
impression
of
infinite
wrath
and
fury
on
every
member
of
the
Body
,
and
faculty
of
the
Soul
.
And
O
what
a
fearful
thing
is
it
to
fall
into
the
hands
of
the
living
God
,
for
our
God
is
a
consuming
fire
,
Heb.
12.2
.
ult.
The
wrath
of
God
is
sometimes
compared
to
that
of
a
Lion
roaring
after
her
prey
,
which
tears
,
and
rents
,
and
kills
,
and
slays
,
without
the
least
pity
.
And
to
a
Bear
robbed
of
her
Whelps
,
which
claws
,
and
wounds
,
and
destroys
whatsoever
comes
near
her
.
But
alas
,
the
wrath
of
a
God
is
infinitely
more
cutting
,
more
killing
.
The
Mountains
are
moved
,
the
Rocks
are
rent
in
pieces
,
the
stoutest
Oaks
are
rooted
up
,
the
Foundations
of
the
Earth
tremble
,
the
great
Luminaries
are
darkned
,
the
course
of
Nature
is
over-turned
,
when
he
is
wroth
.
Thou
,
even
thou
art
to
be
feared
,
for
who
may
stand
when
thou
art
angry
.
If
his
wrath
be
kindled
but
a
little
,
how
wofully
do
his
own
Children
cry
out
,
Job
6.4
.
The
Arrows
of
the
Almighty
are
within
me
,
Job
13.24
.
Wherefore
hidest
thou
thy
face
,
and
holdest
me
for
thine
enemy
?
Psal.
88.
Their
Spirits
are
drunk
up
,
while
they
suffer
his
terrors
,
they
are
distracted
.
What
then
will
be
the
condition
of
them
on
whom
he
will
pour
out
all
his
wrath
?
If
a
small
degree
of
God's
anger
be
so
terrible
,
when
it
is
mingled
with
Love
;
what
will
a
full
Cup
of
pure
wrath
be
?
3.
They
differ
in
the
ends
of
their
Creation
.
Our
fires
were
created
for
our
Service
and
Comfort
.
God
made
these
for
the
use
and
benefit
of
man
,
to
fence
us
against
the
cold
;
to
melt
and
mould
metals
,
and
form
them
into
several
moulds
,
&c.
But
the
fire
of
Hell
is
created
for
the
torment
of
Men
and
Devils
.
God
makes
it
of
such
a
nature
,
as
may
best
suit
his
end
.
For
every
wise
Agent
fitteth
his
means
to
his
end
;
and
the
more
wise
the
Agent
is
,
the
more
proper
means
he
findeth
out
for
his
end
.
Now
when
the
only
wise
God
,
to
whom
Angels
themselves
are
Fools
,
shall
set
his
infinite
Wisdom
awork
about
the
most
proper
means
of
racking
and
torturing
the
poor
Creature
;
surely
it
will
be
done
to
purpose
.
As
when
his
Love
sets
his
Wisdom
awork
,
to
find
out
a
way
to
comfort
his
Children
,
what
Rivers
of
Pleasures
,
Weights
of
Glory
,
Crowns
of
Life
,
fulness
of
Joy
doth
he
provide
.
So
when
his
wrath
sets
Wisdom
awork
,
to
find
out
a
way
for
the
afflicting
his
Enemies
,
what
stinging
Adders
,
and
gnawing
Worms
,
and
Chains
of
Darkness
,
and
Lakes
of
Brimstone
doth
he
provide
.
4.
They
differ
in
the
Fewel
that
feeds
them
.
Our
fires
are
maintain'd
and
preserv'd
in
burning
by
wood
or
coals
,
or
somewhat
that
is
combustible
;
and
the
fire
must
be
suitable
to
the
meanness
and
limitedness
of
the
fewel
.
But
the
fire
of
Hell
is
fed
with
the
Curse
of
a
righteous
Law
,
and
the
wrath
of
an
infinite
God
,
and
the
lusts
of
the
damned
.
Ah
what
work
will
sin
,
back'd
with
the
Curse
and
wrath
of
God
,
make
in
the
Souls
and
Bodies
of
men
.
If
David
beloved
of
God
under
the
weight
of
sin
,
and
sense
of
Divine
displeasures
,
went
mourning
all
the
day
,
and
cryeth
out
so
mounfully
,
Thine
Arrows
stick
fast
in
me
,
and
thy
hand
presseth
me
sore
.
There
is
no
soundness
,
in
my
flesh
,
because
of
thine
Anger
,
nor
rest
in
my
bones
because
of
my
Sin
.
Mine
Iniquities
are
gone
over
mine
head
,
as
an
heavy
burden
they
are
too
heavy
for
me
,
Psal.
38.2
,
3
,
4.
O
what
will
they
suffer
!
and
how
will
they
roar
and
howl
,
whose
Sins
are
as
a
Mountain
of
Lead
,
shall
press
and
oppress
their
Consciences
!
all
whose
lusts
shall
gnaw
their
Spirits
,
set
home
and
close
to
their
Souls
by
the
fury
and
malediction
of
God
.
5.
They
differ
in
this
,
that
our
fires
are
accompanied
with
Light
;
but
the
fire
of
Hell
,
though
it
hath
heat
to
torment
,
hath
no
light
to
comfort
.
It
is
a
state
of
darkness
,
of
utter
darkness
,
Matth.
25.
Of
Blackness
of
Darkness
,
Jude
,
vers.
13.
They
have
only
light
enough
to
see
themselves
endlesly
and
easelesly
wretched
and
miserable
.
Darkness
is
dreadful
,
but
what
darkness
like
utter
darkness
,
or
blackness
of
darkness
?
The
Egyptians
did
not
move
out
of
their
places
in
the
time
of
their
darkness
,
but
what
will
men
do
in
the
dark
,
in
the
midst
of
ravenous
Wolves
,
and
roaring
Lions
,
and
stinging
Adders
,
and
fiery
Serpents
,
and
frightful
Devils
?
6.
They
differ
in
their
Operations
:
1.
Our
fires
work
only
on
the
Body
,
they
cannot
pierce
the
Soul
;
but
Hell
fire
pierceth
the
Soul
.
Spirits
burn
in
it
as
well
as
Bodies
,
Go
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
If
it
seise
on
Devils
,
it
will
also
on
the
Souls
of
men
.
The
Spirit
whose
senses
are
most
acute
,
will
feel
the
greatest
pain
in
the
unquenchable
fire
.
2.
Our
fires
destroy
and
consume
their
fewel
;
they
turn
their
wood
and
coals
into
dust
and
ashes
;
the
bodies
of
men
are
by
them
turn'd
into
ashes
,
and
hereby
the
pain
ceaseth
with
the
life
of
the
Creature
.
But
the
fire
of
Hell
will
never
consume
,
though
it
be
ever
consuming
,
it
will
always
be
destroying
,
but
never
destroy
the
Sinner
.
The
damned
will
be
always
dying
,
but
never
die
.
The
Almighty
hand
of
God
will
preserve
them
,
to
undergo
that
wrath
that
is
intollerable
,
and
those
flames
that
are
unquenchable
.
CHAP.
XII
.
The
fulness
of
wicked
mens
misery
,
in
that
it
's
positive
and
privative
,
with
some
Cautions
against
it
.
Vse
.
LEarn
hence
the
full
misery
of
the
wicked
in
the
other
World
.
They
shall
not
only
be
deprived
of
all
good
,
in
their
banishment
from
the
presence
of
God
,
but
also
be
afflicted
with
all
evil
,
in
their
suffering
the
pains
of
Hell
fire
.
The
godly
in
the
other
World
shall
be
perfectly
blessed
,
in
their
freedom
from
all
poenal
and
all
moral
evil
,
and
their
fruition
of
all
that
is
truly
good
,
for
they
shall
ever
be
with
the
Lord
,
who
is
an
universal
good
.
So
the
Wicked
in
the
World
to
come
shall
be
perfectly
cursed
,
in
the
absence
of
what
ever
is
comfortable
,
and
in
the
presence
of
whatsoever
is
dreadful
,
and
may
render
them
miserable
;
Snares
,
Fire
,
Brimstone
,
an
horrible
Tempest
,
shall
be
rained
on
them
as
their
portion
;
woful
are
the
fruits
of
Sin
oftentimes
in
this
World
.
It
keeps
good
from
men
here
,
strips
them
of
their
Estates
,
Relations
,
Liberties
,
Limbs
,
Health
,
Names
;
nay
,
of
the
Gospel
,
Ordinances
,
and
seasons
of
Grace
,
and
brings
on
them
much
evil
here
,
Aches
,
Pains
,
Diseases
in
their
Bodies
,
Horrors
and
Terrors
in
their
Souls
.
But
these
are
nothing
to
the
effects
of
Sin
in
the
other
World
.
Here
in
the
midst
of
Judgment
,
Mercy
is
remembred
;
there
is
no
state
on
Earth
of
mear
or
pure
wrath
.
All
good
things
are
not
removed
,
nor
all
evil
things
inflicted
on
any
.
In
the
worst
Estate
there
is
Life
,
and
that
cloathed
with
some
Favours
.
The
pained
have
some
intermission
,
or
at
least
remission
of
their
pains
.
In
the
lowest
estate
there
is
hope
of
better
,
and
that
is
no
small
Cordial
to
a
poor
Creature
;
there
is
no
Condition
so
bad
,
but
might
have
been
worse
,
both
for
its
intention
and
duration
.
But
now
in
the
other
World
,
the
wicked
have
Judgment
without
a
mite
of
Mercy
,
and
Misery
without
any
Ease
;
either
in
regard
of
degree
or
intermission
:
All
good
banished
from
them
,
and
all
evil
inflicted
on
them
.
Ex.
If
the
wicked
shall
be
thus
punished
with
the
loss
of
Christ
,
and
the
pains
of
Hell
fire
;
it
exhorts
us
to
flee
from
the
wrath
to
come
.
Ah
who
would
fry
one
hour
in
flames
for
a
Kingdom
!
How
dreadful
is
the
hearing
of
fire
;
fire
,
in
the
night
?
How
doth
the
very
sound
of
it
fright
men
and
women
?
Ah
then
what
will
the
feeling
of
it
be
in
utter
darkness
,
in
that
black
long
night
of
eternity
!
Sinner
,
when
thou
art
tempted
to
sin
,
consider
whether
the
satisfaction
of
thy
Lust
will
make
thee
amends
for
,
and
ballance
the
loss
of
God
,
and
thy
suffering
the
flames
of
Hell
.
Alas
,
how
little
is
the
pleasure
of
Sin
,
but
how
terrible
,
how
intollerable
is
the
pain
of
it
!
What
wise
man
would
be
rack'd
a
day
for
a
moments
delight
?
much
less
suffer
the
wrath
of
an
infinite
God
,
for
the
dreggy
pleasures
of
a
Beast
.
Dost
thou
think
thou
canst
bear
it
?
art
thou
able
to
endure
it
?
Canst
thou
suffer
the
pain
of
our
fire
?
if
not
,
how
wilt
thou
endure
the
pain
of
that
fire
which
the
breath
of
a
God
kindleth
,
and
keepeth
burning
?
which
tortures
the
Soul
as
well
as
the
Body
,
and
which
was
prepared
of
God
for
the
afflicting
and
punishing
his
Creatures
.
O
Friend
,
flie
to
Christ
,
if
thou
wouldst
flee
from
the
wrath
to
come
,
1
Thess.
1.
ult.
He
is
the
only
skreen
between
thee
and
the
fire
of
Hell
.
Flie
from
sin
,
if
thou
wouldst
flie
from
Hell
fire
.
Flie
the
Cause
,
and
thou
fliest
the
Effect
:
Take
away
Sin
,
and
you
take
away
Hell
.
Whatsoever
thou
sowest
now
,
thou
shalt
reap
hereafter
;
Gal.
6.7
.
Sow
Lust
,
and
reap
the
Lake
that
burns
with
fire
and
brimstone
for
ever
.
Sow
Holiness
,
and
reap
Happiness
;
They
who
sow
to
the
flesh
,
shall
of
the
flesh
reap
Corruption
:
but
they
who
sow
to
the
Spirit
,
shall
of
the
Spirit
reap
life
everlasting
,
Gal.
6.8
.
CHAP.
XIII
.
The
eternity
of
the
Sinners
misery
in
the
other
World
,
with
the
grand
Reason
of
it
.
I
Come
now
to
the
eternity
of
the
Sinners
punishment
,
in
that
word
Everlasting
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
word
is
refer'd
to
God
,
and
then
is
used
for
that
which
is
eternal
,
à
parte
ante
,
or
that
never
had
a
beginning
.
Sometimes
it
's
refer'd
to
the
rational
Creature
,
and
then
signifieth
an
eternity
,
a
parte
post
,
or
that
which
never
hath
an
end
.
The
word
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Age
,
because
what
is
everlasting
,
endureth
through
all
Ages
and
Generations
,
and
infinitely
beyond
them
.
The
Doctrine
which
I
shall
draw
from
this
property
of
ungodly
mens
punishment
shall
be
this
.
Doct.
3.
That
the
punishment
of
the
wicked
in
the
other
World
will
be
everlasting
.
It
will
not
only
be
extream
,
in
regard
of
its
intention
;
but
also
eternal
,
in
regard
of
its
duration
.
Their
privative
punishment
will
be
eternal
:
They
shall
be
punished
with
everlasting
destruction
,
from
the
presence
of
the
Lord
,
2
Thess.
1.7
,
8.
And
so
will
their
positive
punishment
be
,
Jude
,
vers
.
7.
Sodom
and
Gomorrah
,
and
the
Cities
about
them
are
set
forth
,
suffering
the
vengeance
of
the
eternal
fire
.
And
Christ
tells
us
,
There
the
worm
never
dieth
,
and
the
fire
never
goeth
out
,
Matth.
18.
And
again
,
it
's
called
the
Lake
that
burns
with
fire
and
brimstone
for
ever
.
It
were
no
small
ease
to
the
damned
,
if
they
had
hopes
of
any
end
of
their
misery
;
though
after
as
many
millions
of
millions
of
years
as
have
been
moments
since
the
Creation
,
and
as
are
Creatures
small
and
great
in
both
worlds
;
but
it
may
not
be
,
it
cannot
be
;
after
all
these
years
they
are
not
to
remain
one
moment
the
less
in
Hell
.
I
shall
only
give
the
Reasons
of
it
,
and
proceed
to
the
Use
.
There
are
several
Reasons
given
why
the
Sinners
temporal
fault
should
have
an
eternal
punishment
.
1.
Some
tell
us
,
He
refused
eternal
Life
,
and
therefore
it
's
but
reason
he
should
be
punished
with
eternal
death
.
They
had
eternal
pains
and
eternal
pleasures
set
before
them
,
and
they
chose
eternal
pains
.
In
choosing
the
way
,
they
chose
the
end
;
they
chose
the
way
of
the
Flesh
,
the
way
of
their
own
Hearts
,
and
so
consequentially
they
chose
Hell
,
to
which
that
way
led
.
Now
if
a
man
hath
but
his
own
choice
,
whom
can
he
blame
but
himself
?
If
a
man
have
what
he
desireth
and
loveth
,
if
it
be
ill
with
him
,
he
must
thank
himself
.
He
that
sinneth
against
me
,
wrongeth
his
own
Soul
:
all
that
hate
me
,
love
death
,
Prov.
8.
ult
,
Jer.
4.17
,
18.
2.
Others
tell
us
,
That
if
they
should
live
here
for
ever
,
they
would
sin
for
ever
;
therefore
God
taking
the
will
for
the
deed
,
punisheth
them
for
ever
.
They
die
eternally
for
sin
,
who
would
have
lived
eternally
in
sin
.
Vellet
sine
fine
vivere
ut
posset
sine
fine
peccare
,
Greg.
Man
would
live
here
for
ever
,
if
he
had
his
will
,
that
he
might
sin
for
ever
.
Scotus
and
Aquinas
tell
us
,
Peccant
in
aeterno
suo
&
puniuntur
in
aeterno
Dei
:
They
sin
in
their
eternity
,
and
God
punisheth
them
in
his
eternity
.
If
God
would
give
them
an
eternal
abode
on
Earth
,
they
would
imploy
it
in
disobeying
and
dishonouring
him
eternally
.
And
because
they
would
sin
for
ever
,
therefore
they
shall
suffer
for
ever
;
Jer.
8.5
.
The
Children
of
Israel
are
slidden
back
with
a
perpetual
back-sliding
;
they
hold
fast
deceit
,
and
refuse
to
return
.
How
loath
are
they
to
forsake
their
Lusts
:
1.
They
hold
them
fast
.
As
a
Fountain
sendeth
forth
water
,
so
doth
the
Sinner
send
forth
wickedness
,
Jer.
6.7
.
Now
a
Fountain
sendeth
forth
water
freely
without
constraint
,
and
constantly
without
cessation
.
What
any
thing
doth
naturally
,
it
doth
easily
and
unweariedly
.
The
Sun
shines
naturally
,
and
he
shines
without
any
pains
or
tiresomeness
.
The
Fountain
sends
forth
water
naturally
,
and
doth
it
with
ease
and
constancy
.
So
the
Sinner
sins
naturally
,
and
doth
it
delightfully
and
unweariedly
.
When
the
Body
and
its
members
,
the
instruments
of
sin
,
are
tired
and
worn
out
,
and
unable
to
execute
the
lusts
of
the
flesh
,
the
body
of
sin
is
still
fresh
and
vigorous
in
plotting
and
conspiring
evil
,
and
in
embracing
and
cherishing
evil
motions
:
whence
it
appears
,
that
man
sinning
naturally
would
(
if
he
lived
)
sin
eternally
,
and
thence
say
they
,
He
is
tormented
for
ever
.
But
,
3.
The
principal
Reason
of
the
eternity
of
the
Sinners
misery
,
and
indeed
the
only
reason
in
my
Judgment
(
with
due
respect
to
others
)
is
the
infinite
demerit
of
sin
,
as
committed
against
an
infinite
Majesty
.
Because
the
Sinner
is
not
capable
of
bearing
a
punishment
infinite
in
intension
,
therefore
he
must
have
it
infinite
in
duration
.
I
doubt
not
,
but
if
the
Sinner
were
able
to
bear
the
infinite
stroak
of
Divine
Justice
(
notwithstanding
his
will
to
sin
for
ever
,
and
his
choice
of
eternal
death
,
and
all
the
other
reasons
that
are
usually
brought
for
the
eternity
of
their
pains
,
)
he
should
not
stay
long
in
that
prison
of
Hell
,
but
quickly
be
released
:
But
because
a
poor
finite
Creature
hath
not
a
back
strong
enough
to
bear
an
infinite
blow
,
therefore
he
must
be
always
suffering
.
The
notoriety
and
malignity
of
sin
proceeds
from
the
dignity
of
the
Person
against
whom
it
s
committed
,
as
I
have
largely
shewn
else-where
.
Because
the
Authority
of
an
infinite
God
is
dispised
,
the
Law
of
an
infinite
God
disobeyed
,
the
Love
of
an
infinite
God
undervalued
,
and
the
Image
of
an
infinite
God
defaced
by
sin
,
therefore
there
is
an
infinite
demerit
in
sin
.
In
a
Treatise
called
The
Incomparableness
of
God
.
And
because
man
cannot
give
satisfaction
infinite
in
value
,
therefore
he
must
give
that
satisfaction
which
is
infinite
in
time
,
or
rather
in
its
eternity
,
Psal.
49.7
,
8.
Psal.
51.4
.
Job
7.20
.
And
considering
that
God
was
resolved
to
have
full
satisfaction
for
sin
,
I
conceive
Christ
himself
could
not
have
satisfied
for
the
sins
of
any
,
if
he
could
not
have
offered
a
Sacrifice
of
infinite
merit
to
answer
the
infinite
demerit
of
sin
.
But
herein
the
Wisdom
and
Goodness
of
God
did
superabound
,
in
providing
an
Antidote
stronger
than
the
Poyson
;
for
whereas
sin
is
infinite
,
only
Objective
,
as
committed
against
an
infinite
God
:
The
Sacrifie
of
Christ
is
infinite
,
both
Objective
and
Subjective
,
as
offer'd
up
to
an
infinite
Majesty
,
and
offer'd
by
one
that
was
an
infinite
Majesty
;
whose
Person
being
infinite
,
rendred
his
Sacrifice
of
such
boundless
value
and
merit
.
CHAP.
XIV
.
How
little
cause
to
envy
Sinners
,
and
how
careful
we
should
be
to
avoid
their
eternal
misery
.
Vse
1.
WE
may
learn
hence
what
little
cause
any
have
to
envy
Sinners
their
fat
and
sweet
in
this
World
.
Alas
,
for
their
poor
short
pleasures
of
sin
,
they
must
have
extream
and
eternal
torments
.
Who
would
grudge
them
their
portion
,
or
eat
of
their
Dainties
,
or
buy
their
Bargains
,
that
is
not
mad
,
and
quite
bereaft
of
his
wits
,
Prov.
23.17
,
18.
My
Son
,
envy
not
Sinners
:
for
surely
there
is
an
end
.
I
,
and
a
sad
end
for
poor
Sinners
.
An
end
of
Woe
,
and
Wrath
,
and
Death
,
and
Misery
,
without
any
end
or
ease
.
Ah
what
sad
Objects
are
they
of
Pity
,
who
laugh
a
minute
,
and
must
weep
for
ever
!
who
for
a
little
gigling
mirth
,
and
poor
drossy
pleasures
,
must
fry
eternally
in
Hell
flames
among
Devils
and
damned
Spirits
.
Ex.
Reader
,
Believe
and
consider
this
misery
of
the
Wicked
,
and
be
restless
,
till
thou
art
secured
against
it
.
Ponder
it
well
,
to
be
among
Devils
,
those
stinging
Serpents
,
roaring
Lions
,
frightful
Monsters
,
would
make
thy
hair
stand
an
end
,
and
thy
heart
to
ake
;
but
to
be
amongst
them
in
extremity
of
Torments
,
in
fire
,
in
fire
kindled
by
the
infinite
wrath
of
God
,
and
in
universality
of
Torments
,
to
have
all
kind
of
Judgments
and
Plagues
inflicted
on
thee
;
I
,
and
on
every
part
of
thy
Body
,
and
all
the
powers
of
thy
Soul
;
and
to
suffer
all
this
for
ever
,
ever
,
ever
.
Canst
thou
bear
the
company
of
Lions
,
and
Bears
,
and
Wolves
,
and
Adders
,
and
Serpents
,
&
the
deformed
Monsters
here
for
ever
?
How
then
wilt
thou
bear
the
Company
of
Devils
,
hideous
,
monstrous
,
frightful
Hell-hounds
for
ever
?
Thou
canst
not
bear
the
pain
of
our
fire
for
one
day
,
no
not
for
one
quarter
of
an
hour
;
how
then
wilt
thou
bear
the
pain
of
Hell
fire
for
ever
?
Ah
who
can
dwell
in
everlasting
burnings
!
who
can
endure
abiding
flames
?
The
Patient
in
a
violent
fit
of
the
Stone
,
or
Colick
,
or
Gout
,
supports
himself
with
this
Cordial
,
This
will
not
last
long
.
The
Woman
in
labour
,
in
the
extremity
of
her
pains
,
hath
this
to
revive
her
,
All
this
,
through
the
kindness
of
God
,
will
soon
be
over
.
The
Primitive
Christians
comforted
themselves
under
their
dreadful
Sufferings
from
their
Persecutors
,
with
this
,
Our
light
Afflictions
are
but
for
a
moment
.
They
are
black
Clouds
,
but
will
soon
pass
over
,
and
vanish
away
.
But
,
Reader
,
if
once
thou
art
turn'd
into
Hell
,
into
those
unconceivable
intollerable
flames
,
amongst
those
frightful
Devils
,
thou
canst
have
nothing
to
bear
up
thy
Spirit
,
not
the
least
hope
of
any
cessation
,
or
intermission
,
or
remission
of
thy
pains
.
Ah
how
will
dispair
,
like
a
dagger
,
stab
thee
to
the
heart
!
what
a
cutting
corosive
will
it
be
to
think
,
I
am
here
amongst
horrid
,
hideous
,
hellish
Devils
,
(
who
have
been
my
Tempters
,
and
are
now
my
Tormentors
,
)
banished
the
blissful
presence
of
God
and
Jesus
Christ
,
suffering
those
torments
,
and
pains
,
and
misery
,
to
which
all
the
fires
and
racks
on
Earth
are
but
as
the
rasing
of
skin
to
Nebuchadnezzars
fiery
Furnace
.
Ah
what
Tongue
can
tell
what
this
poor
Body
suffereth
in
every
part
of
it
!
Ah
what
Understanding
can
apprehend
the
anguish
and
remorse
of
this
Soul
,
its
cutting
Reflections
on
what
it
hath
been
and
done
,
and
its
killing
praevision
of
what
it
must
undergo
,
and
I
must
endure
all
this
for
ever
!
Though
my
pains
are
so
extream
in
their
intention
,
yet
if
they
were
short
in
their
duration
,
I
had
some
ground
of
comfort
;
nay
,
if
they
were
to
last
no
more
millions
of
years
,
than
there
are
Stars
in
Heaven
,
and
drops
of
water
in
the
Ocean
,
I
should
have
some
crevis
of
light
,
some
hope
to
bear
up
my
heart
:
But
alas
,
alas
,
I
am
here
in
the
midst
of
this
cursed
Crew
,
under
these
extream
ineffable
pains
,
and
must
be
here
for
ever
.
The
wrath
upon
me
is
abiding
wrath
,
Joh.
3.
ult.
It
is
wrath
to
come
,
and
ever
will
be
wrath
to
come
.
After
Ages
,
and
Generations
,
and
millions
of
them
;
I
,
and
millions
of
millions
of
them
,
my
pain
would
not
be
a
moment
the
nearer
a
period
.
My
night
of
darkness
and
horrour
will
be
along
night
indeed
,
the
Clock
will
never
strike
,
the
time
will
never
pass
,
the
morn
will
never
dawn
,
and
the
Sun
will
never
rise
.
O
what
shall
I
do
,
thousands
,
and
thousands
of
thousands
,
millions
,
and
millions
,
of
millions
,
of
millions
,
signifie
not
a
moment
to
my
wretched
and
cursed
eternity
.
Ah
such
company
,
such
misery
,
and
that
for
ever
,
ever
,
ever
!
Reader
,
doth
not
thy
Soul
tremble
to
think
of
this
,
which
will
be
the
portion
(
probably
)
of
most
in
the
Christian
World
;
and
wilt
thou
give
thy self
a
moments
rest
,
in
a
state
liable
and
obnoxious
to
it
:
For
the
sake
of
thy
precious
Soul
,
if
thou
hast
any
true
self-love
,
Break
off
thy
sins
by
Repentance
,
and
thine
Iniquities
by
accepting
of
thy
Redeemer
.
Hell
hath
not
yet
shut
its
mouth
upon
thee
,
nor
is
the
gate
of
Mercy
yet
shut
against
thee
.
O
bless
the
Divine
Patience
,
and
know
the
things
that
concern
thine
own
peace
.
Thy
life
is
short
and
uncertain
;
when
once
death
seiseth
thee
,
thou
art
immediately
fixed
,
there
can
be
no
change
,
no
alteration
of
thy
state
.
Tears
,
Prayers
,
Groans
,
Sighs
,
Sobs
,
will
work
nothing
,
prevail
nothing
with
the
Judge
to
alter
his
Sentence
,
or
thy
Condition
.
Now
is
the
accepted
time
,
now
is
the
day
of
Salvation
.
Therefore
,
O
Sinner
,
Agree
with
thine
Adversary
quickly
,
while
thou
art
in
the
way
with
him
;
lest
at
any
time
the
Adversary
deliver
thee
to
the
Judge
,
and
the
Judge
deliver
thee
to
the
Officer
,
and
thou
be
cast
into
Prison
.
Verily
I
say
unto
thee
,
thou
shalt
by
no
means
come
out
thence
,
till
thou
hast
paid
the
uttermost
farthing
,
Matth.
5.25
,
26.
But
having
written
largely
of
this
in
another
Treatise
,
and
intending
to
speak
of
it
here
only
by
way
of
Preface
,
to
what
I
mainly
intend
,
and
now
come
to
discourse
of
,
and
that
is
the
Nature
,
Danger
,
Cause
,
and
Curse
of
Sins
of
Omission
,
in
the
reasons
of
this
severe
Sentence
,
I
shall
speak
no
more
thereof
,
but
proceed
to
the
third
general
part
of
the
Text
,
and
that
is
the
reason
.
CHAP.
XV.
The
reason
of
Christs
severe
Sentence
,
and
a
question
resolved
,
whether
the
Righteous
,
by
their
Acts
of
Charity
,
do
not
deserve
Heaven
as
well
,
as
the
Wicked
,
by
their
Omission
thereof
,
deserve
Hell
.
Thirdly
,
THe
reason
of
Christ's
severe
Sentence
against
them
,
vers.
40
,
43.
For
I
was
an
hungred
,
and
ye
gave
me
no
meat
:
I
was
thirsty
,
and
ye
gave
me
no
drink
.
I
was
a
stranger
,
and
ye
took
me
not
in
;
naked
,
and
ye
clothed
me
not
:
sick
and
in
prison
,
and
ye
visited
me
not
.
The
words
have
nothing
of
difficulty
in
them
,
and
therefore
I
shall
not
wast
time
in
the
explication
of
them
.
Every
one
knows
what
it
is
not
to
give
meat
to
the
Hungry
,
or
drink
to
the
Thirsty
,
or
Raiment
to
the
Naked
,
&c.
That
it
is
the
omission
of
a
Duty
,
viz.
Charity
,
which
God
commands
,
and
also
that
Believers
are
the
Members
of
Christ
,
Ephes.
1.
ult.
Christ
mystical
,
1
Cor.
12.12
.
And
therefore
what
injuries
are
done
to
them
,
are
done
to
Christ
,
Acts
9.
Only
it
may
be
needful
to
speak
to
these
two
particulars
,
before
I
raise
the
Doctrine
.
1.
Whether
there
be
not
the
like
ground
of
the
Salvation
of
the
blessed
that
there
is
of
the
damnation
of
the
wicked
;
namely
,
the
merit
of
their
works
.
Both
seem
to
speak
it
,
Come
ye
blessed
,
&c.
For
I
was
hungry
,
and
ye
gave
me
meat
.
Again
,
Go
ye
cursed
,
&c.
For
I
was
hungry
,
and
ye
gave
me
no
meat
?
&c.
2.
Why
Christ
will
try
men
at
the
great
day
by
the
performance
or
neglect
of
this
Duty
of
Charity
,
and
not
rather
by
their
performance
or
neglect
of
Prayer
,
Hearing
,
Watchfulness
,
or
some
other
Duty
,
or
by
their
Humility
,
Heavenly-mindedness
,
Patience
,
Temperance
?
&c.
In
answer
to
the
first
,
though
Bellarmine
affirms
,
There
is
the
same
reason
in
each
,
and
Cornel.
A
Lapide
,
with
the
rest
of
the
Papists
,
concur
therein
,
yet
if
they
were
not
wilfully
blind
,
they
might
see
enough
in
the
Text
to
disprove
them
.
1.
In
that
Christ
calls
to
the
blessed
to
inherit
the
Kingdom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
word
signifieth
Haereditatis
jure
possidere
,
to
enjoy
a
thing
by
right
of
Inheritance
,
from
Parents
and
Ancestors
,
and
not
by
right
of
Purchase
,
or
deserving
;
therefore
Heaven
is
often
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Inheritance
,
Col.
1.12
.
Ephes.
1.14
.
1
Pet.
1.3
.
So
the
Type
of
it
,
the
Land
of
Canaan
is
often
called
by
the
70
,
probably
from
the
division
or
distribution
of
the
Land
by
lot
to
them
,
A
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sors
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lexceu
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Distribuo
quia
hereditates
olim
per
sortem
distribul
solebant
.
Josh.
14.2
.
which
to
a
word
is
the
import
of
the
word
.
Now
they
who
enjoy
an
Estate
by
right
of
Sonship
,
do
not
possess
it
by
Merit
.
What
can
a
Child
who
may
inherit
his
deceased
Fathers
Estate
in
his
Child-hood
or
Infancy
do
to
deserve
that
Estate
.
2.
In
that
Christ
tells
them
,
That
this
Kingdom
was
prepared
for
them
before
the
foundation
of
the
World
.
Now
what
could
they
do
before
they
had
a
Being
to
deserve
this
Inheritance
.
And
the
Apostle
is
positive
,
that
all
is
to
be
referred
to
the
Purpose
of
God
,
not
to
the
piety
of
any
men
.
For
(
saith
he
)
the
Children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
Purpose
of
God
according
to
Election
might
stand
,
(
mark
)
not
of
works
,
but
of
him
that
calleth
.
It
was
said
unto
her
,
The
Elder
shall
serve
the
younger
,
Rom.
9.11
,
12.
Eph.
1.4
.
Rev.
13.8
.
If
it
be
Objected
,
That
God
foresaw
that
they
would
improve
their
Free
will
unto
the
performance
of
such
good
Works
,
whereby
they
would
deserve
Heaven
,
and
therefore
chose
them
to
Heaven
,
which
the
Papists
stand
much
upon
.
I
answer
,
1.
The
fore-sight
of
their
Faith
and
good
Works
cannot
be
the
cause
of
their
Election
,
because
their
Election
is
by
God
himself
declared
to
be
the
cause
of
their
Faith
and
good
Works
.
If
their
Faith
and
Obedience
be
the
effect
of
Election
,
they
cannot
be
the
cause
of
it
;
but
so
they
are
,
Joh.
6.37
.
All
that
the
Father
hath
given
me
shall
come
to
me
,
i.
e.
believe
on
me
.
Again
,
As
many
as
were
ordained
to
eternal
life
believed
,
Act.
13.48
.
So
for
good
Works
,
Joh.
15.13
.
Eph.
1.4
.
Rom.
8.30
.
2.
Then
mans
will
must
be
the
ground
of
God's
Actions
,
not
his
own
Will.
The
Scripture
tells
us
,
That
God
worketh
all
things
after
the
Counsel
of
his
own
will
,
Ephes.
1.11
.
But
say
the
Papists
in
Election
,
God
worketh
according
to
the
imp●●vement
of
mans
will
.
3.
Then
the
accomplishment
of
Go●…
Decree
depends
upon
the
mutable
and
uncertain
will
of
man
,
so
that
there
is
a
possibility
that
God
may
be
disappointed
of
his
Choice
,
and
his
Elect
of
that
Happiness
to
which
they
are
chosen
,
if
both
depend
on
a
changeable
Creature
.
But
the
word
of
God
speaks
the
contrary
,
that
God
cannot
be
frustrated
of
his
Choice
,
Psal.
33.10
.
The
Counsel
of
the
Lord
standeth
for
ever
,
the
thoughts
of
his
heart
to
all
Generations
.
His
Decrees
are
sure
,
2
Tim.
2.19
.
though
his
sentence
may
be
alter'd
,
Jer.
18.7
,
8
,
9
,
10.
Nor
can
the
Elect
be
disappointed
,
Matth.
24.24
.
If
it
were
possible
,
they
would
deceive
the
very
Elect.
Here
the
impossibility
of
their
seduction
is
grounded
on
the
stability
of
their
Election
.
4.
Then
there
can
be
no
Election
of
Infants
to
everlasting
life
.
I
mean
,
of
such
as
God
fore-seeth
or
ordaineth
to
die
in
their
infancy
,
because
God
cannot
fore-see
that
these
will
improve
the
liberty
of
their
wills
unto
Faith
and
Repentance
.
That
Infants
may
be
saved
,
is
clear
,
Matth.
19.14
.
Suffer
little
Children
to
come
unto
me
,
and
forbid
them
not
,
for
of
such
is
the
Kingdom
of
Heaven
.
Matthew
calls
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
word
signifieth
Puerulus
,
a
little
Child
,
one
,
say
the
Criticks
,
that
is
in
the
first
seven
years
of
his
Age.
But
the
latter
,
Luke
18.15
.
signifieth
Infants
newly
born
,
or
sucking
Babes
.
Now
if
of
such
is
the
Kingdom
of
Heaven
,
then
they
may
be
saved
.
But
none
are
saved
,
save
such
as
are
elected
;
therefore
without
any
fore-sight
of
Faith
or
good
Works
,
rational
Creatures
may
be
elected
,
Rom.
8.30
.
Rom.
11.7
.
5.
If
fore-sight
of
mens
Works
be
the
cause
of
their
Election
,
then
man
hath
whereof
to
glory
.
He
is
then
the
cause
of
his
own
Salvation
.
Election
is
the
Original
of
all
,
a
spring
that
runneth
under
ground
for
a
time
;
first
bubleth
up
and
discovers
it self
in
effectual
Calling
,
so
glideth
along
in
a
life
of
Faith
&
Holiness
,
and
at
last
emptieth
it self
in
the
Ocean
of
Peace
,
and
Joy
,
and
Happiness
:
So
that
if
man
be
the
Cause
of
his
Election
,
then
he
may
thank
himself
for
his
Salvation
.
John
is
no
more
beholden
to
God
than
Judas
,
for
't
is
the
improvement
of
the
freedom
of
his
Will
which
brings
him
to
Heaven
.
God
did
as
much
for
Judas
(
say
they
)
as
for
John
.
But
how
contrary
is
this
to
the
word
of
Truth
?
Rom.
4.2
.
But
if
Abraham
were
justified
by
Works
,
he
had
whereof
to
glory
.
The
Scripture
speaks
in
another
Dialect
,
By
Grace
ye
are
saved
,
through
Faith
,
not
of
Works
,
lest
any
man
should
boast
,
Eph.
2.4
,
5.
The
Knife
with
which
Adam
cut
his
own
Throat
,
and
wherewith
he
murther'd
his
Posterity
,
was
Pride
.
He
would
hold
of
himself
,
and
not
of
God
.
The
wise
and
gracious
God
,
in
the
way
he
hath
taken
for
our
Recovery
,
is
pleased
to
lay
this
Knife
as
far
as
may
be
out
of
our
way
,
lest
we
be
ruin'd
by
it
a
second
time
:
Though
this
Pride
,
the
Popish
Doctrine
of
Merits
,
and
fore-sight
of
good
Works
maintains
;
but
God
tells
us
,
Man
is
nothing
,
and
God
all
in
all
;
that
no
flesh
might
glory
in
his
presence
,
1
Cor.
1.27
,
28
,
29.
6.
The
Holy
Ghost
gives
us
the
true
ground
or
motive
of
Election
,
far
differing
from
this
of
the
Papists
,
and
that
is
the
Will
and
Pleasure
;
Having
predestinated
us
according
to
the
good
Pleasure
of
his
Will
,
Ephes.
1.5
.
Being
predestinated
according
to
the
purpose
of
him
,
vers.
11.
Rom.
9.18
.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardneth
.
Matth.
11.26
.
Even
so
Father
,
for
so
it
seemed
good
in
thy
sight
.
2
Tim.
1.9
.
Who
hath
saved
us
,
and
called
us
with
a
holy
Calling
;
not
according
to
our
work
,
but
according
to
his
own
Purpose
and
Grace
which
was
given
us
in
Christ
before
the
world
begun
.
Again
,
the
Particle
For
,
enim
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
counted
causal
,
Piscat
.
in
Loc.
not
that
always
it
noteth
the
Cause
,
but
sometimes
a
Reason
or
Argument
,
whether
taken
from
the
Cause
or
Effect
,
Matth.
1.18
.
Matth.
15.14
.
2
Tim.
2.7
.
Besides
this
is
sufficient
for
parity
of
reason
,
or
the
resemblance
,
that
as
some
go
by
the
way
of
good
Works
to
Heaven
,
so
others
by
the
way
of
evil
Works
to
Hell
.
Good
Works
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ceu
causa
salutis
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
respectu
fidei
&
finis
ejus
,
vitae
aeternae
,
Glass
.
not
the
cause
of
reigning
,
but
the
way
to
the
Kingdom
.
Once
more
,
Let
the
Papists
shew
the
same
proportion
between
a
few
imperfect
defective
good
Works
,
which
men
are
enabled
to
do
by
the
help
of
God
,
and
the
unconceivable
eternal
Joys
and
Glory
of
Heaven
that
is
between
the
evil
works
of
men
,
and
the
endless
pains
of
Hell
,
and
then
let
them
plead
their
merits
.
They
may
,
if
they
please
,
observe
,
that
the
Saints
themselves
are
so
far
from
pleading
their
Merits
,
or
boasting
their
deserts
,
that
they
hardly
remember
that
they
ever
did
those
Works
which
Christ
proclaims
to
their
praise
,
and
rewards
through
his
own
blood
with
a
Kingdom
.
Lord
,
when
saw
we
thee
hungry
or
thirsty
?
&c.
O
what
a
vast
difference
is
there
between
an
upright
humble
Christian
,
who
acknowledgeth
himself
less
than
the
least
of
all
Gods
mercies
,
and
a
proud
Papist
that
dares
say
,
Coelum
gratis
non
accipiam
.
CHAP.
XVI
.
Why
Christ
will
try
men
at
the
Great
Day
by
acts
of
Charity
.
THe
second
question
to
be
discussed
before
I
proceed
to
the
Doctrine
,
is
,
why
Christ
tryeth
men
at
that
day
by
the
neglect
or
performance
of
Charity
,
and
not
of
some
other
Duty
,
as
hearing
,
praying
,
watching
,
&c.
Or
by
their
Patience
,
Humility
,
Temperance
,
or
Heavenly-mindedness
?
&c.
To
this
I
answer
,
These
Works
of
Charity
are
by
a
Synechdoche
put
for
new
Obedience
,
and
all
the
good
works
of
a
Christians
life
.
Though
Christ
mention
those
as
the
test
of
men
at
that
day
,
yet
he
doth
not
hereby
exclude
others
.
The
Scripture
abundantly
proveth
,
that
other
Graces
and
Duties
shall
be
rewarded
at
that
day
,
1
Pet.
1.6
,
7.
Matth.
10.18
.
Heb.
6.10
,
&c.
and
that
men
shall
be
condemned
for
other
sins
beside
the
neglect
of
Charity
.
The
want
of
the
Wedding-Garment
,
Matth.
22.12
,
13.
Unprofitableness
in
the
improvement
of
Talents
,
Matth.
25.30
.
We
have
a
Bed-Roll
of
other
sins
condemning
,
1
Cor.
6.9
,
10.
Rev.
21.8
.
Indeed
every
sin
,
any
sin
that
men
have
lived
in
,
and
loved
,
who
have
died
impenitent
,
will
be
found
damnable
at
that
day
.
It
cannot
rationally
be
supposed
,
that
the
performance
or
neglect
of
those
outward
acts
of
Charity
should
be
the
general
test
,
(
I
mean
of
all
)
for
how
then
shall
those
that
die
in
their
Infancy
and
Childhood
,
or
such
as
are
extreamly
poor
be
tried
,
who
are
rendred
wholly
uncapable
of
feeding
the
Hungry
,
or
cloathing
the
Naked
.
Neither
do
I
judge
it
shall
be
the
sole
test
,
for
it
's
possible
for
a
man
in
these
outward
acts
to
be
bountiful
to
men
,
who
hath
no
regard
or
fear
of
God
in
him
.
The
Apostle
supposeth
a
man
may
give
all
his
Goods
to
the
poor
,
and
yet
be
void
of
true
love
to
the
poor
,
1
Cor.
13.3
.
It
's
unquestionable
,
that
the
Worship
of
the
blessed
God
is
much
more
excellent
than
our
kindness
to
the
Children
of
men
(
as
Calvin
well
observeth
on
the
Text
)
yet
Christ
who
knoweth
the
hearts
of
all
men
,
and
from
what
principles
they
act
,
will
mention
the
Saints
acts
of
Charity
at
that
day
,
and
reward
them
accordingly
,
and
will
mention
the
Sinners
omission
of
Charity
at
that
day
,
and
condemn
him
for
it
.
1.
Because
acts
of
Charity
are
more
obvious
and
apparent
to
the
World
.
Though
the
Christian
usually
is
close
therein
,
and
will
not
let
his
left
hand
know
what
his
right
hand
doth
;
yet
Charity
,
like
Musk
,
will
discover
it self
.
The
Objects
thereof
will
publish
their
Benefactors
;
and
he
himself
thinks
it
needful
sometimes
to
be
open
and
publick
in
his
liberality
(
though
not
for
self-ostentation
,
yet
)
for
others
imitation
.
Luther
tells
us
,
That
Christ
will
try
men
this
way
,
because
the
World
shall
justifie
his
Sentence
both
of
reward
and
punishment
.
If
a
man
be
charitable
,
all
his
Neighbours
take
notice
of
it
;
yea
,
commonly
love
him
for
it
;
the
vilest
of
them
will
commend
him
,
though
by
his
holy
Conversation
he
condemns
them
.
I
suppose
this
is
the
good
man
of
whom
the
Apostle
speaks
,
when
he
tells
us
,
That
for
such
a
one
a
man
will
even
dare
to
die
,
Rom.
5.
Therefore
when
Christ
shall
acknowledge
the
Charity
of
his
people
,
and
then
reward
them
with
himself
;
the
wicked
Neighbours
of
these
men
will
confess
the
truth
thereof
,
and
their
Consciences
will
force
them
to
consent
thereto
.
Again
,
there
is
hardly
a
Muck-worm
,
whose
Motto
is
,
To
have
,
and
to
hold
,
to
heap
,
and
to
hoard
up
,
who
will
as
soon
part
with
his
blood
,
as
any
thing
considerable
to
the
poor
;
but
all
his
Neighbours
,
good
and
bad
,
observe
him
,
speak
of
him
,
and
generally
condemn
him
for
his
earthly-mindedness
.
So
that
when
Christ
at
the
Great
Day
shall
accuse
him
,
they
will
be
forced
to
attest
the
truth
of
that
Accusation
,
and
when
Christ
at
that
day
shall
condemn
him
,
they
cannot
but
agree
to
the
Sentence
;
Psal.
52.6
,
7.
The
Righteous
also
shall
see
,
and
fear
,
and
shall
laugh
at
him
.
Lo
,
this
is
the
man
that
made
not
God
his
strength
:
but
trusted
in
the
abundance
of
his
riches
,
and
strengthned
himself
in
his
wickedness
.
2.
Because
these
acts
of
Charity
are
signes
of
Faith
and
Love
,
to
which
Graces
Heaven
is
promised
,
James
1.12
.
James
2.5
.
Joh.
3.16
,
17
,
ult.
Christ
who
knoweth
the
Heart
,
understandeth
●●om
what
inward
root
our
outward
●ruit
springeth
;
and
therefore
Faith
and
Love
,
which
are
the
Fountain
of
true
Charity
,
James
2.15
,
16
,
17.
being
inward
and
secret
,
he
mentions
what
is
more
open
and
known
,
as
a
sign
and
testimony
of
that
faith
in
him
,
and
love
to
him
,
which
are
invisible
and
unknown
to
the
World
.
Faith
is
a
Grace
seated
in
the
heart
,
With
the
heart
man
believeth
unto
righteousness
;
(
where
,
by
heart
,
I
suppose
is
understood
the
Vnderstanding
and
Will
;
for
Faith
,
in
habitu
,
is
in
each
;
and
in
exercitio
,
an
act
of
both
.
)
And
the
heart
is
called
an
hidden
man
,
1
Pet.
3.
But
it
discovers
it self
to
the
Believer
by
love
.
For
when
once
the
Soul
applieth
Christ
for
Pardon
and
Life
,
and
begins
to
hope
for
those
great
and
good
things
which
Christ
hath
purchased
for
him
,
and
promised
to
him
;
this
Faith
kindleth
an
holy
flame
of
Love
in
the
affections
to
Christ
,
and
hereby
the
Soul
understands
that
he
is
a
true
Believer
beloved
of
God
;
for
our
Love
is
but
the
reverberation
of
God's
Love
back
again
to
himself
,
1
Joh.
4.19
.
And
then
Faith
discovers
it self
to
others
,
by
these
fruits
and
effects
of
love
to
God
,
i.
e.
feeding
the
Hungry
,
and
cloathing
the
Naked
.
St.
Paul
tells
us
,
That
Faith
works
by
love
,
as
its
Tool
or
Instrument
,
Gal.
5.6
.
Love
to
God
produceth
love
to
his
Saints
,
and
love
to
the
Saints
will
draw
out
the
hand
,
and
heart
,
and
purse
to
relieve
them
in
their
wants
,
1
Joh.
3.17
.
Love
is
costly
and
expensive
,
thinks
nothing
too
much
or
too
good
for
it
s
Beloved
.
Mary's
Box
of
Oyntment
is
very
precious
,
but
not
too
precious
for
her
Lord
.
Life
is
worth
all
the
World
,
yet
laid
down
for
a
Christian
at
the
command
of
Love
,
1
Joh.
3.16
.
Hereby
perceive
we
the
love
of
God
,
because
he
laid
down
his
life
for
us
.
3.
Because
practical
godliness
,
of
which
Charity
is
a
part
,
will
be
that
by
which
men
shall
be
tried
at
the
Great
Day
;
our
Lord
Jesus
doth
hereby
declare
,
That
it
is
not
the
Profession
,
but
the
practice
of
Religion
,
that
will
be
enquired
into
by
the
Judge
of
quick
and
dead
.
It
is
not
saying
,
Be
thou
fed
,
and
be
thou
cloathed
;
without
giving
wherewith
to
be
fed
and
cloathed
:
But
it
is
feeding
the
Hungry
,
and
cloathing
the
Naked
,
that
shall
be
rewarded
.
Good
words
may
please
our selves
,
but
good
works
only
please
God
,
and
profit
our
own
Souls
.
Not
every
one
that
saith
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
It
's
the
doing
,
not
the
talking
Christian
that
hath
the
promise
of
Heaven
,
Matth.
7.
It
's
the
practical
,
not
the
verbal
Christian
,
that
hath
a
right
to
Heaven
through
the
precious
blood
of
Christ
,
and
the
gracious
promise
of
God
;
Rev.
22.14
.
Blessed
are
they
that
do
his
Commandments
,
that
they
may
have
right
to
the
Tree
of
Life
,
and
may
enter
in
through
the
gates
into
the
City
.
It
is
the
real
,
not
the
nominal
Christian
,
that
is
prepared
for
heaven
.
None
are
fit
to
do
the
will
of
God
in
heaven
,
but
those
who
have
been
accustomed
to
do
the
Will
of
God
on
Earth
.
There
is
a
making
meet
for
the
Inheritance
of
the
Saints
in
light
,
Col.
1.12
.
A
young
man
by
the
School
,
is
made
meet
for
the
University
;
and
a
Christian
by
practical
Holiness
,
is
fitted
for
eternal
Happiness
.
Our
Redeemer
would
hereby
declare
,
That
all
shews
and
shadows
of
Godliness
,
all
gaudy
Professions
,
and
curious
flourishes
of
Religion
,
if
void
of
good
Works
,
though
as
Gloworms
,
they
shine
somewhat
in
the
dark
night
of
this
World
,
yet
in
the
long
day
of
eternity
they
will
all
vanish
and
disappear
.
God
will
not
then
examine
who
hath
been
the
greatest
Talker
of
his
Will
,
but
the
greatest
Walker
in
his
Way
;
nor
who
hath
been
the
best
Speaker
,
but
who
hath
been
the
best
Doer
.
For
whoso
looketh
into
the
perfect
Law
of
Liberty
,
and
continueth
therein
,
he
being
not
a
forgetful
Hearer
,
but
a
doer
of
the
Work
;
this
man
shall
be
blessed
in
his
deed
,
Jam.
1.25
.
Hearing
the
Word
,
without
doing
the
Work
it
commands
,
brings
no
blessing
.
The
life
and
substance
of
Religion
consists
in
practising
what
is
good
,
and
not
in
praising
what
is
good
.
It
consists
in
Scripture-Duties
,
not
in
Scripture
Phrases
.
4.
Because
Christ
would
hereby
publish
to
the
World
,
the
great
respect
he
hath
for
Charity
;
therefore
he
tells
us
,
He
will
take
special
notice
of
his
Saints
Charity
at
that
day
.
Charity
,
whether
in
relieving
the
Oppressed
,
or
comforting
the
Sorrowful
,
or
counselling
the
Doubtful
,
or
supporting
the
Feeble
,
or
feeding
the
Hungry
,
or
visiting
the
Sick
,
or
cloathing
the
Naked
,
is
highly
esteemed
of
Christ
.
To
what
Duty
hath
he
annexed
more
or
larger
Promises
,
Matth.
5.7
.
Psal.
18.25
.
Eccles.
11.1
,
2.
Psal.
41.1
.
Psal.
112.1
.
Isa.
58.12
.
He
speaks
of
it
,
as
if
very
much
of
Religion
did
consist
in
it
,
and
almost
all
of
it
.
Pure
Religion
,
and
undefiled
before
God
and
the
Father
,
is
to
visit
the
Fatherless
and
the
Afflicted
,
James
1.
ult.
He
slights
our
most
severe
Duties
,
(
those
which
are
most
irksome
to
the
flesh
)
if
this
be
wanting
,
Psal.
58.7
,
8
,
9
,
10.
He
limits
his
own
Mercy
to
the
merciful
,
2
Sam.
22.25
.
James
2.13
.
He
is
himself
a
merciful
High
Priest
,
Heb.
5.
He
had
compassion
on
the
ignorant
,
and
those
that
were
out
of
the
way
,
Heb.
5.2
.
On
those
that
had
nothing
to
eat
,
Matth.
15.32
.
On
those
that
were
scattered
as
sheep
without
a
Shepheard
,
Matth.
9.36
.
Therefore
he
cannot
but
value
exceedingly
,
and
love
tenderly
those
that
are
like
him
.
That
which
lieth
so
near
his
heart
,
must
needs
be
enquired
after
,
as
much
,
if
not
more
than
any
thing
else
.
And
there
is
scarce
any
thing
that
speaks
our
respect
of
persons
or
things
,
more
than
our
enquiry
after
them
.
Joseph
loved
his
Father
Jacob
dearly
,
I
suppose
far
above
all
his
Kindred
,
and
therefore
he
first
enquires
after
him
.
●…s
your
Father
well
,
the
old
man
of
whom
ye
spake
?
Gen.
43.27
.
David's
heart
was
set
on
Absolom
,
therefore
when
the
Messenger
return'd
from
the
Battel
,
he
doth
in
the
first
place
,
and
in
a
special
manner
enquire
after
him
.
Is
the
young
man
Absolom
safe
?
2
Sam.
18.
Thus
Christ
being
so
infinitely
taken
with
Charity
,
cannot
but
make
a
great
enquiry
after
it
at
the
Great
Day
.
It
is
fruit
that
will
then
abound
to
the
Saints
account
,
Phil.
4.17
.
And
such
Seed
,
that
they
who
sow
it
liberally
,
shall
reap
it
liberally
,
2
Cor.
9.6
.
CHAP.
XVII
.
Three
particulars
about
the
Text.
I
Come
now
somewhat
closer
to
the
Reason
of
the
Sentence
;
For
I
was
hungry
,
and
ye
gave
me
no
meat
,
&c.
Here
we
must
understand
:
1.
Observ
.
That
the
omission
of
inward
Charity
is
included
in
this
of
outward
,
and
will
be
as
dangerous
,
if
not
more
at
the
Great
Day
.
The
subject
of
it
,
the
Soul
is
much
more
noble
than
the
Body
;
therefore
to
suffer
a
Soul
to
perish
through
our
neglect
of
giving
it
spiritual
Alms
is
a
greater
sin
,
than
to
suffer
the
outward
man
to
perish
for
want
of
bodily
Alms.
Again
,
the
end
of
spiritual
Alms
is
higher
,
(
than
of
bodily
)
the
eternal
Salvation
of
the
Soul
,
1
Pet.
1.9
.
Receiving
the
end
of
your
Faith
,
the
eternal
salvation
of
your
Souls
.
Both
sorts
of
Charity
are
comprehended
into
these
two
verses
.
Visito
,
Poto
,
Cibo
Redimo
,
Tego
,
Colligo
,
Condo
;
Consule
,
Castiga
,
Solare
,
Remitte
,
Fer
,
Ora.
2.
Observ
.
That
other
Works
,
beside
Works
of
Charity
,
and
other
Omissions
,
beside
the
Omission
of
this
Duty
,
will
be
mentioned
at
that
Day
,
and
men
shall
be
judged
according
to
them
.
Indeed
all
our
Works
will
be
then
accounted
for
.
But
you
will
say
,
What
time
will
this
take
up
.
I
answer
,
It
seems
probable
,
that
the
day
of
Judgment
may
last
longer
than
most
imagine
.
The
Holy
Ghost
tells
us
,
That
God
will
bring
every
Work
into
Judgment
,
with
every
secret
thing
,
whether
it
be
good
?
or
whether
it
be
evil
?
Eccles.
12.
ult.
If
every
Work
,
then
more
than
acts
of
Charity
;
and
if
every
Work
good
or
bad
,
open
or
secret
,
then
the
day
of
Judgment
must
be
a
long
day
.
The
Apostle
speaks
the
same
as
to
the
matter
of
Judgment
,
with
the
wise
man
,
We
must
all
appear
before
the
Judgment
Seat
of
Christ
,
2
Cor.
5.10
.
There
are
two
of
our
eminent
English
Divines
now
with
God
,
who
have
left
their
Judgment
herein
upon
Record
.
One
tells
us
,
I
humbly
conceive
,
That
the
day
of
Judgment
shall
not
be
past
over
in
an
instant
,
but
shall
be
of
long
continuance
.
Mr.
Strong
in
a
Serm.
on
2
Cor.
5.10
.
p.
26.
For
if
Christ
should
judge
only
as
God
,
he
could
dispatch
it
in
an
instant
;
but
his
judging
us
men
will
be
after
the
manner
of
men
,
that
the
Creature
may
understand
,
admire
,
and
approve
what
is
done
.
The
other
saith
,
Mr.
Shepherds
sound
Convert
,
p.
88.
It
must
take
up
some
large
quantity
of
time
to
manifest
all
the
secret
sins
of
men
;
and
therefore
it
may
be
made
evident
both
from
Scripture
and
Reason
,
that
this
Day
of
Christs
Kingly
Office
,
in
judging
the
world
,
shall
last
happily
longer
than
the
day
of
Christs
private
Administration
now
in
governing
the
World
.
Austin
tells
us
,
Austin
,
De
Civit.
Dei
,
lib.
20.
cap.
1.
Per
quot
dies
hoc
judicium
extendatur
incertum
est
,
Scripturarum
more
diem
poni
solere
pro
tempore
nemo
nescit
.
3.
Observ
.
Christ
doth
not
say
,
Ye
took
my
Meat
from
me
,
or
wrong'd
me
of
my
Raiment
,
or
persecuted
me
,
and
cast
me
into
Prison
;
But
I
was
hungry
,
and
ye
gave
me
no
meat
;
naked
,
and
ye
cloathed
me
not
;
in
prison
,
and
ye
visited
me
not
.
He
doth
not
say
,
I
was
hungry
,
and
naked
,
and
sick
,
and
instead
of
relieving
,
ye
derided
me
,
and
by
your
taunts
and
jears
,
added
Affliction
to
the
afflicted
,
or
ye
despised
and
condemned
me
,
as
they
,
James
2.6
.
But
I
was
hungry
,
and
ye
gave
me
no
meat
,
&c.
It
was
a
bare
omission
of
a
necessary
Duty
for
which
they
are
sentenced
to
Hell
.
It
's
not
robbing
,
but
not
relieving
;
not
oppressing
them
with
violence
,
but
not
supplying
their
necessities
which
Christ
here
condemneth
them
for
.
These
words
consider'd
thus
relatively
,
as
the
reason
of
Christs
severe
Sentence
,
will
afford
us
this
Doctrine
which
I
chiefly
intend
.
CHAP.
XVIII
.
That
sins
of
Omission
are
dangerous
and
damnable
.
Doctrine
.
THat
sins
of
Omission
are
dangerous
and
damnable
,
or
Christ
will
sentence
men
at
the
Great
Day
to
eternal
punishment
of
loss
and
sense
,
for
not
feeding
the
Hungry
,
and
cloathing
the
Naked
.
Observe
how
naturally
the
Doctrine
floweth
from
the
Text
,
Depart
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
:
For
I
was
hungry
,
and
ye
gave
me
no
meat
;
thirsty
,
and
ye
gave
me
no
drink
,
&c.
The
sin
mentioned
is
a
bare
omission
,
and
the
Sentence
clearly
speaks
the
punishment
:
Hence
I
gather
,
That
sins
of
Omission
are
damnable
.
Christ
will
sentence
men
to
Hell
for
them
.
Saul's
not
slaying
Agag
,
(
an
omission
)
lost
him
the
Kingdom
,
1
Sam.
15.20
,
26.
The
Moabites
and
Ammonites
were
excluded
the
Sanctuary
of
God
(
an
high
and
special
Priviledge
)
to
the
tenth
Generation
,
for
an
omission
,
for
not
meeting
Israel
with
bread
and
water
in
the
Wilderness
,
Deut.
33.4
.
But
it
's
as
clear
,
these
sins
bring
eternal
as
well
as
temporal
pains
and
punishment
.
The
slothful
Servant
is
sentenced
,
and
sent
into
utter
darkness
,
where
is
weeping
and
gnashing
of
teeth
,
for
a
bare
omission
,
for
not
improving
his
Talent
,
Matth.
25.24
,
to
31.
The
Servant
did
not
waste
his
Talent
by
Riotousness
,
as
the
Prodigal
did
,
(
for
he
tells
his
Lord
,
v.
25.
Lo
,
here
is
thine
,
)
only
omit
to
improve
it
through
idleness
.
But
he
who
wanted
hands
to
work
,
had
fetters
provided
for
hands
and
feet
.
And
he
who
would
not
work
by
the
light
,
is
rewarded
with
utter
darkness
.
Again
,
we
have
a
clear
and
full
proof
of
the
Doctrine
,
in
Matth.
3.10
.
And
now
also
the
Ax
is
laid
to
the
root
of
the
Trees
:
therefore
every
Tree
that
bringeth
not
forth
good
fruit
,
is
hewn
down
and
cast
into
the
fire
.
In
the
verse
we
have
three
parts
considerable
:
1.
the
Sin
,
and
that
is
a
bare
omission
,
the
not
bringing
forth
good
fruit
.
Our
Saviour
speaks
the
same
in
Matth.
7.19
.
He
doth
not
say
,
Every
Tree
that
bringeth
forth
evil
fruit
is
hewn
down
,
that
bringeth
forth
Drunkenness
,
or
Robbery
,
or
Uncleanness
,
or
unsavory
Communication
,
&c.
is
cast
into
the
fire
;
But
every
Tree
that
bringeth
not
forth
good
fruit
.
The
sin
is
only
a
neglect
of
positive
holiness
.
2.
The
severity
of
the
punishment
is
,
hewn
down
,
and
cast
into
the
fire
.
The
hewing
down
,
is
the
fitting
and
preparing
the
Sinner
for
the
fire
;
as
the
Tree
cut
down
,
is
prepared
for
burning
.
This
is
done
by
their
provoking
God
to
leave
them
to
impenitency
,
under
the
ministry
of
the
Word
.
The
Word
is
compared
to
a
Sword
,
Ephes.
6.17
.
A
two-edged
Sword
,
Rev.
1.16
.
And
it
will
cut
,
and
hack
,
and
hew
to
purpose
,
Hos.
6.5
.
God
heweth
them
by
his
Prophets
,
and
slays
them
by
the
word
of
his
mouth
.
It
cuts
to
the
heart
,
Act.
4.54
.
Act.
5.33
.
And
hath
dreadful
effects
on
them
,
Isa.
6.9
,
10.
And
he
said
,
go
and
tell
this
people
,
Hear
ye
indeed
,
but
understand
not
;
see
ye
indeed
,
but
perceive
not
.
Make
the
hearts
of
this
people
fat
,
and
make
their
Ears
heavy
,
and
shut
their
Eyes
;
lest
they
see
with
their
Eyes
,
and
hear
with
their
Ears
,
and
understand
with
their
Hearts
,
and
convert
,
and
be
healed
.
And
this
hewing
them
down
is
also
by
death
.
The
Ax
of
death
fells
the
Tree
for
the
fire
of
Hell
.
The
rotten
Tree
,
or
the
barren
Tree
,
is
not
good
for
fruit
,
therefore
for
the
fire
.
He
is
hewn
down
,
and
cast
into
the
fire
.
Abscission
is
the
way
to
perdition
,
to
eternal
burning
.
This
is
the
Catastrophe
of
the
barren
Trees
Tragedy
.
3.
The
certainty
of
it
.
Both
Christ
and
the
Baptist
speak
of
the
punishment
in
the
present
Tense
,
not
the
Future
,
Is
hewn
down
,
and
cast
into
the
fire
;
not
,
shall
be
hewn
down
,
&c.
The
fruitless
person
shall
as
certainly
be
in
Hell
,
as
if
he
were
there
already
;
therefore
promises
and
threatnings
,
though
future
,
are
delivered
to
us
as
present
.
As
,
to
us
a
Son
is
born
,
Isa.
9.6
.
Isa.
21.9
.
Babylon
is
fallen
.
4.
The
universality
of
the
Persons
,
Every
Tree
that
bringeth
not
forth
good
fruit
.
Every
man
,
what
ever
his
Profession
may
be
,
or
his
Hopes
are
,
or
his
Priviledges
have
been
,
if
he
bring
not
forth
good
fruit
,
he
is
hewn
down
,
and
cast
into
the
fire
.
The
Doctrine
being
thus
proved
by
Scripture
,
I
shall
proceed
to
the
Explication
of
it
in
several
particulars
.
1.
I
shall
speak
to
the
nature
of
them
,
and
shew
what
sins
of
Omission
are
.
2.
To
the
danger
of
them
.
3.
To
the
Reasons
why
they
are
so
damnable
.
CHAP.
XIX
.
The
nature
of
sins
of
Omission
in
general
.
First
,
COncerning
the
first
,
i.
e.
the
nature
of
them
.
I
shall
speak
to
one
more
generally
,
and
two
more
particularly
.
1.
By
the
several
distinctions
of
these
Sins
.
2.
By
their
agreement
with
,
and
difference
from
sins
of
Omission
.
1.
More
generally
,
a
sin
of
Omission
is
a
neglect
of
some
Duty
commanded
us
in
the
Word
of
God
.
In
every
Command
,
there
is
a
Precept
and
a
Prohibition
.
A
Precept
enjoyning
,
and
a
Prohibition
forbidding
.
A
Precept
enjoyning
some
Duty
,
and
a
Prohibition
forbidding
the
contrary
.
The
neglect
of
doing
what
the
Precept
enjoyns
,
is
a
sin
of
Omission
,
and
the
doing
what
the
Precept
forbids
is
a
sin
of
commission
.
The
truth
is
,
in
every
Commission
there
is
an
Omission
;
as
in
every
deadly
Disease
somewhat
of
a
Feavor
.
For
in
every
Commission
,
as
in
Drunkenness
,
or
Oppression
,
or
Uncleanness
,
there
is
a
neglect
or
omission
of
the
Duty
commanded
,
as
Temperance
,
Charity
,
and
Chastity
.
But
those
we
most
properly
call
sins
of
Omission
,
which
are
extrinsicate
from
sins
of
Commission
;
as
not
praying
,
not
reading
the
Word
,
not
believing
,
not
feeding
the
hungry
,
&c.
But
to
speak
strictly
,
there
is
no
sin
but
sins
of
Omission
;
for
all
sin
consists
in
privation
of
due
rectitude
or
deficiency
,
and
coming
short
of
the
rule
.
Though
the
Commands
are
generally
deliver'd
by
way
of
negation
,
partly
because
of
the
proneness
of
men
to
commit
those
sins
that
are
forbidden
,
and
God
would
by
his
Negative
command
,
curb
,
and
keep
them
in
.
Thou
shalt
not
,
&c.
thou
shalt
not
,
&c.
partly
because
Negative
Commands
bind
more
strongly
than
the
Affirmative
.
The
Affirmative
obligant
semper
,
but
not
ad
semper
;
but
the
Negative
bind
semper
&
ad
semper
,
as
the
School-men
speak
.
The
Affirmative
bind
us
always
,
(
i.
e.
there
is
no
time
wherein
it
can
be
said
that
they
are
of
no
force
,
)
but
not
to
all
times
.
I
am
always
bound
to
pray
,
but
I
am
not
bound
to
pray
at
all
times
;
I
am
bound
always
to
speak
truth
,
but
I
am
not
bound
to
speak
all
truth
at
all
times
.
But
Negative
Commands
bind
always
,
and
at
all
times
;
as
,
Thou
shalt
not
kill
,
Thou
shalt
not
commit
Adultery
.
These
bind
every
moment
of
a
mans
life
,
I
mean
every
moment
of
his
life
these
sins
are
to
be
forborn
;
they
are
at
no
time
lawful
:
Though
,
I
say
,
the
Commands
are
deliver'd
Negative
for
the
most
part
,
(
viz.
eight
of
them
,
)
yet
we
must
understand
,
that
all
the
Negative
Commands
of
God
include
their
Affirmative
;
as
,
Thou
shalt
have
no
other
gods
before
me
;
this
includes
,
thou
shalt
have
me
for
thy
God
,
thou
shalt
know
me
,
love
me
,
fear
me
,
trust
me
,
and
worship
me
as
thy
God
.
And
when
God
saith
,
Thou
shalt
not
make
to
thy self
any
graven
Image
,
&c.
this
includes
,
thou
shalt
Worship
me
according
to
my
Will
,
revealed
in
my
Word
.
When
God
saith
,
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
;
this
includes
,
thou
shalt
use
reverently
all
my
Names
,
Titles
,
Attributes
,
Ordinances
,
Word
and
Works
.
When
God
saith
,
Thou
shalt
not
kill
;
this
includes
,
thou
shalt
use
all
lawful
means
for
the
preservation
of
thine
own
and
thy
Neighbours
life
.
When
God
saith
,
Thou
shalt
not
commit
Adultery
;
this
includes
,
thou
shalt
by
all
just
ways
maintain
thine
own
and
thy
Neighbours
Chastity
,
in
thought
,
word
,
and
deed
.
When
God
saith
,
Thou
shalt
not
steal
;
this
includes
,
thou
shalt
be
true
,
faithful
,
and
just
in
all
thy
Contracts
and
Dealings
with
others
,
restore
what
is
ill
gotten
,
be
diligent
in
thy
Calling
,
and
endeavour
the
furtherance
of
thy
own
and
thy
Neighbours
estate
by
all
just
ways
.
When
God
saith
,
Thou
shalt
not
bear
false
witness
against
thy
Neighbour
;
this
includes
,
thou
shalt
to
thy
power
promote
truth
in
thy self
and
others
,
maintain
thine
own
and
thy
Neighbours
good
Name
.
When
God
saith
,
Thou
shalt
not
covet
,
&c.
this
includes
,
thou
shall
be
fully
satisfied
with
thine
own
Condition
,
and
desire
and
delight
in
thy
Neighbours
prosperity
.
Thus
the
Negative
Commands
of
God
include
their
Affirmative
,
so
that
to
depart
from
the
evil
forbidden
,
is
not
to
keep
these
Laws
,
unless
also
we
practise
the
Duties
commanded
.
The
neglect
of
any
of
them
is
a
sin
of
Omission
.
CHAP.
XX.
Three
distinctions
about
sins
of
Omission
.
2.
I
Shall
speak
more
particularly
,
and
explain
these
sins
:
-
1.
By
these
distinctions
.
-
2.
By
their
agreement
with
,
and
difference
from
sins
of
Commission
.
First
,
These
sins
of
Omission
are
to
be
distinguished
in
regard
of
substance
,
manner
or
measure
.
1.
When
a
duty
is
omitted
in
regard
of
the
matter
of
it
,
as
when
men
pray
not
,
give
not
to
the
Poor
,
hear
not
the
Word
,
&c.
these
omit
the
substance
of
the
Duty
.
Of
such
as
those
God
complains
,
There
is
none
that
looketh
after
God
,
Rom.
3.11
.
And
again
,
They
will
will
not
hear
the
Law
of
the
Lord
,
Isa.
30.9
.
And
he
that
turneth
away
his
Ears
from
the
cry
of
the
poor
,
he
also
shall
cry
himself
,
but
shall
not
be
heard
,
Prov.
21.13
.
These
are
most
deeply
guilty
before
God
.
They
shew
their
utter
contempt
of
him
,
and
openly
manifest
it
to
others
;
when
they
omit
to
relieve
the
Poor
,
to
pray
in
their
Families
,
or
to
attend
publick
praying
and
preaching
;
hereby
they
are
scandalous
and
offensive
.
They
grieve
the
godly
,
Rivers
of
tears
run
down
mine
eyes
,
because
the
wicked
forsake
thy
Laws
,
Psal.
119.
and
they
harden
the
wicked
.
When
ungodly
men
see
others
neglect
all
Religion
,
they
are
encouraged
in
their
Atheism
and
Irreligion
;
and
presuming
others
are
wise
,
and
that
themselves
shall
fare
as
well
as
others
.
As
it
was
said
of
those
,
Ezek.
13.21
.
so
it
may
be
said
of
these
;
They
strengthen
the
hands
of
the
wicked
.
Again
,
these
are
guilty
in
all
respects
;
they
who
offend
in
the
matter
of
a
Command
,
by
neglecting
the
Duty
it self
in
the
substance
thereof
,
offend
in
the
manner
and
measure
also
;
but
they
who
offend
in
the
manner
and
measure
,
may
not
offend
in
the
matter
.
2.
When
the
omission
is
in
regard
of
the
manner
of
the
duties
performance
;
As
when
men
do
pray
,
but
they
pray
not
uprightly
,
with
the
heart
,
Jer.
12.2
.
Thou
art
nigh
their
mouths
,
but
far
from
their
reins
.
Nor
earnestly
,
with
their
whole
heart
,
and
with
all
their
heart
,
and
all
the
powers
of
their
Souls
,
as
the
Precept
is
,
Jer.
29.13
.
and
that
Prayer
to
which
the
Promise
is
annexed
,
James
5.16
.
But
pray
(
as
if
they
pray'd
not
)
formally
,
and
customarily
,
and
carelesly
;
scarce
hearing
themselves
,
and
no
wonder
then
if
God
hear
them
not
;
they
pray
not
reverently
,
with
the
aw
of
God
upon
their
Spirits
,
but
are
rash
in
their
words
,
and
irreverent
in
their
hearts
,
Eccles.
5.1
,
2.
So
when
men
give
Alms
,
but
do
not
give
chearfully
,
with
a
free
,
willing
,
ready
heart
;
For
God
loves
a
chearful
giver
,
2
Cor.
9.17
.
Nor
seasonably
,
when
it
may
do
most
good
,
Prov.
3.18
.
Say
not
to
thy
Neighbour
,
Go
and
come
again
to
morrow
,
when
thou
hast
it
by
thee
.
So
when
men
hear
the
Word
,
but
hear
not
awfully
,
in
the
fear
of
God
,
as
in
the
presence
of
God
,
Acts
10.33
.
We
are
all
here
present
before
God
,
to
hear
all
things
commanded
thee
of
God
:
Neither
hear
believingly
,
giving
their
assent
to
what
they
hear
,
and
applying
it
to
their
own
Souls
.
The
Word
preached
did
not
profit
them
,
not
being
mixed
with
faith
in
them
that
heard
it
,
Heb.
4.2
.
These
,
and
such
like
,
though
they
are
not
guilty
of
omission
,
in
regard
of
the
matter
of
a
Duty
;
yet
they
are
guilty
of
omission
,
in
regard
of
the
manner
of
it
;
though
they
do
the
thing
commanded
,
yet
they
do
it
not
as
it
is
commanded
,
and
so
are
guilty
of
the
breach
of
a
positive
Law
and
Command
.
3.
When
the
omission
is
in
regard
of
the
measure
of
the
Duty
;
As
when
a
man
gives
Alms
,
but
not
answerable
to
his
Estate
;
though
God
hath
filled
his
Belly
with
hidden
treasures
,
and
waters
of
a
full
Cup
are
wrung
out
to
him
,
and
he
is
able
to
give
pounds
to
poor
indigent
Families
,
he
puts
them
off
with
a
few
pence
,
or
at
most
shillings
,
this
is
an
omission
in
regard
of
the
measure
.
God
expects
charitable
Contributions
from
men
answerable
to
his
Bounty
to
them
,
1
Cor.
16.2
.
Vpon
the
first
day
of
the
week
let
every
one
of
you
lay
by
him
in
store
,
as
God
hath
prospered
him
,
that
there
be
no
gatherings
when
I
come
.
According
to
the
measure
of
the
Divine
Mercy
to
us
,
such
should
be
the
measure
of
our
Charity
to
others
.
According
to
the
seed
thrown
into
the
Earth
,
is
the
Crop
return'd
by
the
good
ground
.
Therefore
to
make
scanty
Returns
,
when
we
have
large
Receipts
,
is
a
sin
of
omission
:
So
when
men
pray
,
but
not
with
that
frequency
which
they
might
and
ought
.
The
Command
is
,
To
pray
contiuually
,
to
pray
without
ceasing
,
to
pray
evermore
.
Which
must
include
at
lest
frequent
,
i.
e.
daily
prayer
,
each
Morning
and
Evening
;
but
some
men
pray
,
but
it
's
only
at
certain
seasons
,
now
and
then
,
by
fits
and
starts
:
Some
pray
only
upon
the
Lords-Days
,
as
if
they
had
liberty
all
the
working-days
to
be
Atheists
,
and
neglect
the
owning
of
the
great
God
.
Others
pray
only
under
some
Affliction
;
and
as
Patients
to
their
Physitian
,
never
go
to
God
,
but
when
they
cannot
tell
what
to
do
without
him
.
So
the
Jews
,
In
their
Affliction
,
they
will
seek
me
early
,
Hos.
5.15
.
When
he
smote
them
,
then
they
sought
him
,
but
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
,
Psal.
78.34
,
37.
Unevenness
of
Pulse
argues
a
distemper'd
Body
,
so
doth
unevenness
in
Duties
a
distemper'd
Soul
.
In
their
trouble
they
will
pour
out
a
prayer
.
When
troubles
are
on
them
,
they
will
make
bold
to
trouble
God
,
and
call
him
up
for
their
help
.
God
expects
frequency
of
Application
to
him
every
day
,
and
greater
frequency
of
those
that
have
more
time
,
and
fewer
Obstacles
and
Impediments
than
others
.
Now
the
putting
God
off
with
Applications
to
him
,
and
Acknowledgments
of
him
once
a
week
,
instead
of
every
day
,
and
much
under
Affliction
,
instead
of
doing
it
in
all
conditions
,
and
at
all
seasons
;
or
putting
him
off
with
Morning-Prayer
only
,
instead
of
Morning
and
Evening-Prayer
,
or
with
Family-Prayer
only
,
when
we
should
also
pray
in
our
Closets
daily
;
these
are
sins
of
Omission
,
in
regard
of
the
measure
of
the
Duty
.
Secondly
,
These
sins
of
omission
are
either
partial
or
total
.
Total
omissions
are
,
when
men
wholly
neglect
the
Duties
commanded
,
as
when
they
altogether
cast
off
Praying
,
and
Hearing
,
and
giving
Alms
,
and
examining
their
own
hearts
;
Psal.
14.3
,
4.
They
are
all
gone
aside
,
there
is
none
that
doth
good
:
They
call
not
upon
God
.
A
man
may
read
the
Word
Atheist
in
the
fore-heads
of
these
men
.
They
carry
about
them
where-ever
they
go
the
sign
and
mark
of
Condemnation
.
They
please
themselves
possibly
that
they
do
not
abound
in
scandalous
sins
of
Commission
,
not
considering
that
they
may
be
guilty
of
self-murther
,
as
well
by
starving
or
not
feeding
their
Souls
,
as
by
stabbing
or
poisoning
their
Souls
.
2.
Partial
Omissions
are
,
when
men
do
sometimes
perform
the
Duties
commanded
,
but
not
with
that
constancy
which
they
ought
,
Job
15.4
.
Thou
castest
off
fear
,
and
restrainest
prayer
before
God
;
i.
e.
Thou
imprisonest
Prayer
,
and
dost
not
afford
it
the
liberty
it
formerly
had
:
It
was
wont
to
appear
every
day
openly
,
but
now
it
is
kept
in
,
and
shews
it self
but
seldom
.
Thirdly
,
Sins
of
omission
are
distinguished
into
external
or
internal
omissions
.
1.
External
Omissions
are
a
neglect
of
the
outside
(
as
I
may
call
it
)
of
the
Command
.
2.
Internal
Omissions
are
the
neglect
of
the
inside
of
the
Command
:
We
must
know
,
that
in
every
Command
there
is
an
Extra
and
an
Intra
,
an
Out-side
and
an
Inside
,
somewhat
that
concerns
the
Hands
&
Conversation
,
somewhat
that
concerns
the
Heart
and
Affections
.
As
for
example
,
In
the
Fourth
Command
of
sanctifying
the
Sabbath
,
there
God
commands
us
to
spend
the
whole
time
of
his
day
(
except
so
much
as
the
works
of
Necessity
and
Mercy
call
for
)
in
religious
Exercises
,
and
the
Duties
of
his
own
worship
,
as
Praying
,
Reading
,
Hearing
,
Singing
,
&c.
Now
the
bare
performance
of
these
Duties
is
the
out-side
of
the
Command
,
and
he
who
doth
them
(
though
customarily
)
obeys
the
Command
literally
,
;
but
the
sanctifying
the
Name
of
God
in
these
Duties
,
and
the
performance
of
them
with
Reverence
,
Humility
,
Faith
,
Love
,
Joy
,
according
to
the
several
duties
,
and
several
parts
of
them
,
is
the
inside
of
the
Command
;
and
he
alone
that
performeth
these
Duties
in
such
a
manner
,
obeyeth
the
Law
spiritually
.
The
neglect
of
the
former
is
an
external
Omission
,
for
which
God
threatens
Families
and
Nations
:
Pour
out
thy
wrath
upon
the
Heathen
that
know
thee
not
,
and
upon
the
Families
that
call
not
upon
thy
Name
,
Jer.
10.25
.
They
who
will
not
deprecate
the
wrath
of
God
,
must
feel
it
;
and
they
who
will
not
intreat
his
Favour
,
must
go
without
it
.
So
the
not
casting
the
incestuous
Person
out
of
the
Church
,
was
an
external
omission
,
1
Cor.
5.2
.
The
neglect
of
the
latter
,
i.
e.
of
performing
Sabbath-Duties
in
the
forementioned
manner
,
is
an
internal
omission
.
Thus
God
complains
of
his
people
,
that
though
they
pray'd
,
and
possibly
made
long
Prayers
,
yet
God
counts
their
prayers
as
no
prayers
,
for
their
internal
Omissions
:
There
is
none
that
calleth
upon
thy
Name
,
that
stirreth
up
himself
to
take
hold
of
thee
.
They
put
up
(
it
may
be
)
some
lazy
Petitions
,
but
they
pour
out
no
hearty
Desires
:
Nay
,
God
curseth
men
for
doing
his
work
negligently
,
Jer.
48.10
.
Cursed
be
he
that
doth
the
work
of
the
Lord
deceitfully
.
CHAP.
XXI
.
The
agreement
and
difference
between
sins
of
Omission
and
sins
of
Commission
.
2.
IT
will
further
explain
these
sins
of
Omission
,
to
consider
the
difference
between
Omissions
and
Commissions
,
as
also
their
agreement
.
1.
They
agree
in
the
Authority
forbidding
them
.
The
same
God
forbids
each
sin
;
He
that
saith
,
Thou
shalt
not
kill
:
The
same
saith
,
Thou
shalt
serve
me
diligently
,
Exod.
20.
Jer.
48.10
.
Matth.
22.37
.
With
all
thy
heart
,
Matth.
7.13
.
2.
They
are
both
against
the
same
particular
Command
.
In
the
same
Command
wherein
he
forbids
theft
,
he
commands
diligence
in
our
Callings
,
and
the
use
of
all
lawful
means
for
the
increase
of
our
own
Estates
.
In
the
same
Law
wherein
he
forbids
Vncleanness
,
He
commands
Care
and
endeavour
to
preserve
our
own
and
our
Neighbours
Chastity
.
3.
They
are
both
a
privation
of
that
Rectitude
which
is
required
by
the
Law
to
the
goodness
of
every
action
.
For
if
malitia
moralis
,
non
est
quid
positivum
,
If
there
be
nothing
positive
in
the
formal
nature
of
sin
,
according
to
the
Schoolmen
,
(
as
there
can
be
nothing
positive
in
it
,
unless
we
will
make
God
the
Author
of
it
,
)
but
a
want
of
a
conformity
to
the
Law
;
then
every
Commission
is
an
Omission
in
this
respect
,
and
so
they
agree
in
their
formal
nature
.
4.
They
agree
in
their
fruit
and
effect
;
sins
of
Commission
exclude
Heaven
,
and
condem
to
Hell
.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
Heaven
?
Be
not
deceived
,
neither
Fornicators
,
nor
Adulterers
,
nor
Drunkards
,
nor
Covetous
,
shall
inherit
the
Kingdom
of
God
,
1
Cor.
6.9
,
10.
Ephes.
5.9
.
and
so
do
sins
of
Omission
,
as
the
Text
doth
abundantly
prove
.
The
difference
between
sins
of
Omission
and
sins
of
Commission
consisteth
,
1.
In
that
sins
of
Commission
are
against
a
Negative
Law
,
and
sins
of
Omission
are
against
an
Affirmative
Law
,
Oppression
is
against
a
Negative
Law
,
Thou
shalt
not
oppress
thy
Neighbour
,
Thou
shalt
not
oppress
a
Stranger
.
Neglect
of
Charity
is
against
an
Affirmative
Law
;
Give
to
him
that
asketh
of
thee
,
and
from
him
that
would
borrow
,
turn
not
thou
away
,
Matth.
5.42
.
2.
They
differ
in
this
;
Every
Commission
proceeds
originally
from
a
sin
of
Omission
,
but
sins
of
Omission
do
not
proceed
originally
from
sins
of
Commission
.
All
sin
springeth
from
this
,
The
departure
of
the
heart
from
God
,
Jer.
2.5
,
Heb.
3.12
.
and
the
want
of
true
love
to
,
and
fear
of
his
Majesty
,
1
Joh.
5.3
.
Joh.
15.
which
are
sins
of
Omission
.
Where
there
is
no
love
to
God
,
there
is
no
care
to
forbear
what
he
forbids
,
Joh.
14.24
.
He
that
loveth
me
not
,
keepeth
not
my
sayings
.
And
where
there
is
no
fear
of
God
,
all
manner
of
wickedness
will
abound
,
Psal.
36.1.2
.
David
concludes
a
wicked
mans
Omission
from
his
sins
of
Commission
.
The
transgression
of
the
wicked
saith
within
my
heart
,
That
there
is
no
fear
of
God
before
his
eyes
;
i.
e.
His
scandalous
Practices
,
and
sins
of
Commission
,
tell
me
,
That
he
is
guilty
of
inward
Omissions
,
That
there
is
no
fear
of
God
before
his
eyes
.
He
who
casteth
off
fear
,
will
soon
let
the
Reins
loose
to
all
Licentiousness
.
They
who
called
not
on
God
will
devour
Jacob
,
and
make
waste
his
dwelling-place
,
Jer.
10.
ult.
No
sin
comes
amiss
to
them
,
Rom.
3.9
,
to
14.
The
monstrous
,
horrid
,
unnatural
sins
of
the
Heathen
had
their
beginning
in
sins
of
Omission
.
When
they
knew
God
,
(
i.
e.
by
the
light
of
nature
,
which
plainly
speaks
a
Deity
)
they
glorified
him
not
as
God
;
(
e.
i.
did
not
love
him
,
fear
him
,
trust
in
him
,
honour
him
as
God
,
)
neither
were
thankful
,
(
did
not
acknowledge
their
Ingagements
to
him
,
for
their
noble
Beings
,
and
manifold
Mercies
)
:
These
were
sins
of
Omission
;
but
what
followeth
upon
them
?
Truly
unnatural
bestiality
,
unrighteousness
,
fornication
,
wickedness
,
covetousness
,
maliciousness
,
envy
,
murther
,
pride
,
&c.
Rom.
21.21
,
to
the
end
.
Men
leave
the
fountain
of
living
Waters
,
and
then
hew
themselves
broken
Cisterns
which
will
hold
no
water
,
Jer.
2.13
.
The
first
and
great
sin
of
Mankind
proceeded
from
an
omission
.
Adam's
heart
was
turned
from
God
by
Unbelief
,
(
I
humbly
conceive
)
before
ever
his
Hand
touched
,
or
Tongue
tasted
the
forbidden
fruit
.
But
now
sins
of
Omission
do
not
proceed
originally
from
sins
of
Commission
;
James
1.14
,
15.
But
every
man
is
tempted
,
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
.
Then
when
lust
hath
conceived
,
it
bringeth
forth
sin
:
and
sin
when
it
is
finished
,
bringeth
forth
death
.
Barlow
exercit
.
3.
They
differ
in
this
,
that
sins
of
Commission
are
founded
in
some
act
or
habit
:
Sins
of
Omission
only
in
the
Soul
,
without
acts
or
habits
.
1.
There
is
somewhat
positive
about
sins
of
Commission
,
but
nothing
about
sins
of
Omission
,
and
that
is
the
reason
.
2.
As
Drunkenness
is
an
immoderate
use
of
Beer
or
Wine
:
Here
is
an
act
of
the
Creature
,
and
much
positive
about
this
sin
,
though
nothing
positive
in
the
sin
it self
.
So
in
theft
another
sin
of
Commission
,
there
is
somewhat
positive
about
the
taking
away
our
Neighbours
goods
,
and
keeping
them
as
our
own
;
but
in
sins
of
Omission
there
is
nothing
positive
;
as
in
not
praying
,
not
hearing
,
not
believing
,
not
giving
to
the
Poor
;
there
is
nothing
positive
,
no
acts
,
but
a
neglect
of
acts
required
.
Sins
of
Omission
are
wholly
privative
,
and
have
nothing
of
positivity
in
them
.
4.
They
differ
in
this
,
that
sins
of
Commission
are
more
scandalous
in
the
eyes
of
men
than
sins
of
Omission
.
I
do
not
say
sins
of
Omission
are
always
less
hainous
than
sins
of
Commission
,
(
I
shall
prove
by
and
by
they
may
be
more
hainous
)
but
that
they
are
less
scandalous
.
Sins
of
Commission
,
as
Drunkenness
,
Uncleanness
,
Theft
,
Swearing
,
Murther
;
these
make
a
great
noise
in
the
World
,
are
taken
notice
of
by
all
,
and
with
the
Snail
,
leave
a
slime
and
filth
behind
them
wheresoever
they
are
;
But
sins
of
Omission
,
as
not
praying
in
our
Closets
,
not
examining
our
own
Hearts
,
not
relieving
the
Poor
and
Needy
,
not
bringing
up
our
Children
in
the
Nurture
and
Admonition
of
the
Lord
,
&c.
These
are
more
still
and
quiet
,
observed
by
few
or
none
.
5.
They
differ
in
this
,
that
sins
of
Omission
are
the
aversion
of
the
heart
from
God
,
and
sins
of
Commission
are
the
conversion
of
the
heart
to
the
Creature
,
or
somewhat
below
God
.
Omission
turns
the
heart
from
God
:
Hence
we
read
of
mans
going
far
from
God
,
Jer.
2.5
.
and
of
their
departing
away
from
the
living
God
,
Heb.
3.12
.
Which
is
not
meant
in
regard
of
local
motion
,
(
for
so
none
can
depart
from
God
,
Psal.
139.2
,
3
,
4
,
5.
)
but
in
regard
of
their
inward
carnal
Affections
,
and
disobedient
Conversations
,
Jer.
17.5
.
Whose
heart
departeth
from
the
Lord
.
Commissions
are
a
turning
to
the
Creature
,
Whose
heart
is
after
covetousness
.
They
imagine
mischief
in
their
hearts
,
Psal.
140.2
.
Eccles.
9.3
.
The
heart
of
the
Sons
of
men
is
full
of
evil
.
Having
spoken
to
the
nature
of
sins
of
Omission
in
general
,
and
more
particularly
by
their
several
distinctions
,
and
their
agreement
with
,
and
difference
from
sins
of
Commission
;
I
come
to
the
second
thing
promised
in
the
explication
of
the
Doctrine
,
and
that
is
the
danger
of
them
.
CHAP.
XXII
.
The
danger
of
sins
of
Omission
,
in
the
hainous
nature
of
them
,
and
their
offensiveness
to
God
.
Secondly
,
THe
danger
of
sins
of
Omission
;
though
men
are
ready
to
conceive
that
sins
of
Omission
,
because
they
make
no
great
cry
in
the
World
,
are
but
infirmities
,
are
venial
sins
,
and
are
not
much
to
be
regarded
,
as
having
little
of
danger
to
the
Soul
in
them
;
yet
the
contrary
will
appear
plainly
,
if
we
consider
these
particulars
.
1.
The
malignity
and
sinfulness
of
them
speaks
their
danger
.
The
more
venome
and
poyson
there
is
in
any
Cup
or
Dish
,
the
more
dangerous
it
must
needs
be
;
the
more
sinfulness
there
is
in
any
sin
,
the
more
hazardous
it
is
to
the
Soul
.
Now
I
shall
shew
the
sinfulness
of
omissions
.
1.
They
are
most
against
the
mind
and
will
of
God
.
Those
sins
are
the
greatest
,
which
most
cross
the
Will
of
the
Law-giver
;
For
sin
is
a
transgression
of
the
Law
,
or
Mind
,
of
God
.
And
every
one
knoweth
that
the
Mind
of
God
is
more
in
the
Precept
,
or
Affirmative
part
of
the
Law
,
than
in
the
Prohibition
,
or
Negative
part
of
it
.
The
Precept
or
performance
of
the
Duty
commanded
is
the
main
thing
,
the
Prohibition
is
,
as
it
were
,
accidental
,
in
order
to
our
Obedience
to
the
Precept
;
Mens
legis
est
lex
.
therefore
sins
of
Omission
being
against
the
substance
and
principal
part
of
the
Command
,
and
so
most
directly
against
that
which
is
the
special
Mind
of
the
Law-giver
,
must
needs
be
the
greatest
Sins
.
It
is
more
good
to
do
good
,
than
not
to
do
evil
.
Omissions
are
not
to
be
esteemed
bare
Negations
or
Privations
,
but
as
breaches
of
a
positive
Law
,
wherein
the
mind
of
God
is
most
discover'd
.
Now
how
great
a
Sin
,
and
how
dangerous
is
it
to
cross
the
Mind
of
God
?
surely
it
's
bad
thwarting
him
that
can
cast
Body
and
Soul
into
Hell
;
Vide
ante
,
The
second
difference
between
sins
of
omission
&
commission
.
I
say
unto
you
,
saith
Christ
,
fear
him
,
Matth.
10.28
.
2.
Sins
of
Omission
are
the
ground
of
,
and
make
way
for
Sins
of
Commission
.
The
want
of
love
to
God
and
our
not
believing
his
Word
,
which
are
Sins
of
Omission
,
are
the
ground
of
all
abominations
.
When
a
man
once
casteth
off
daily
reading
the
Word
,
and
seeking
God
by
Prayer
,
or
performs
those
Duties
coldly
and
carelesly
;
he
throws
himself
out
of
God's
Protection
,
and
so
becomes
a
Lacquey
to
the
Devil
,
and
a
tame
Slave
to
every
Lust
to
trample
on
,
and
tyranize
over
at
pleasure
;
Psal.
14.3
,
4.
They
are
all
gone
aside
,
they
are
altogether
filthy
:
there
is
none
that
doth
good
,
no
not
one
.
Negligentiam
in
orando
semper
aliqua
notabilis
transgressio
sequitur
,
saith
One
;
always
some
notable
Sin
followeth
upon
slothfulness
in
prayer
.
David's
not
watching
his
Eyes
and
Heart
,
and
his
not
imploying
his
time
better
at
that
hour
of
the
day
,
brought
forth
Drunkenness
,
Murder
,
Adultery
,
Lying
,
&c.
Some
Sins
of
Omission
are
like
great
men
,
that
never
go
without
many
Followers
;
admit
their
Persons
,
you
must
admit
their
long
train
which
they
bring
with
them
.
So
a
Gad
,
a
whole
troop
of
ugly
lusts
will
throng
in
upon
our
neglect
of
one
Duty
.
Not
doing
good
,
fits
the
heart
for
doing
evil
:
The
ground
not
sown
with
good
Corn
,
doth
naturally
of
its
own
accord
bring
forth
evil
weeds
.
Indeed
,
it
's
impossible
for
him
that
doth
no
good
,
not
to
do
evil
.
He
that
doth
not
gather
with
Christ
,
scattereth
;
and
he
that
is
not
with
me
is
against
me
,
Matth.
12.30
.
He
that
fights
not
for
his
Prince
in
a
day
of
Battel
,
is
his
Enemy
;
and
that
Servant
who
helps
not
his
Master
in
Harvest
,
hinders
him
.
Not
to
save
a
life
when
we
may
,
is
to
destroy
and
murther
it
.
The
Negative
Christian
will
quickly
fall
to
be
a
positive
Atheist
and
Heathen
.
If
the
Heart
be
empty
of
good
,
and
swept
clean
of
Grace
,
the
unclean
Spirit
will
quickly
take
up
his
logding
in
it
.
Besides
,
God
doth
often
judicially
give
up
them
to
commit
Evil
,
who
refuse
to
do
good
.
Because
they
received
not
the
truth
in
the
love
of
it
,
(
here
is
a
Sin
of
Omission
)
God
gave
them
up
to
strong
delusions
,
that
they
might
believe
a
lye
,
&c.
2
Thess.
2.10
,
11.
Now
how
great
and
dangerous
is
this
Sin
,
that
ushers
in
so
many
Sins
?
Alas
,
one
Sin
is
too
weighty
for
thy
Soul
to
bear
;
how
heavy
then
will
that
whole
rabble
and
regiment
of
sins
be
,
that
one
sin
of
Omission
may
bring
along
with
it
?
If
I
live
in
Sins
of
Omission
,
Sins
of
Commission
will
follow
both
naturally
and
judicially
.
3.
Sins
of
Commission
do
exceedingly
grieve
the
Spirit
of
God
:
Indeed
every
Sin
is
offensive
to
the
Holy
Ghost
,
or
Spirit
of
Holiness
,
as
directly
contrary
to
its
nature
;
but
the
Spirit
of
God
sets
a
particular
,
special
brand
and
mark
upon
these
Sins
,
as
grievous
to
him
;
Follow
that
which
is
good
,
rejoyce
evermore
,
pray
without
ceasing
.
In
every
thing
give
thanks
,
quench
not
the
Spirit
,
despise
not
Prophesying
,
1
Thess.
5.15
,
16
,
17
,
18
,
19.
Observe
,
the
Duties
are
all
positive
,
(
the
neglect
whereof
is
a
Sin
of
Omission
)
to
which
he
exhorts
them
,
if
they
would
not
quench
the
Spirit
.
The
Spirit
is
not
only
grieved
,
but
also
quenched
by
Sins
of
Omission
.
Fire
may
be
quenched
by
with-drawing
fewel
from
it
,
as
well
as
by
throwing
water
on
it
.
By
scandalous
Sins
of
Commission
,
we
throw
water
on
this
heavenly
Flame●
quench
it
;
but
by
neglecting
to
p●●●●…d
to
attend
on
Prophesying
,
and
such
Sins
of
Omission
,
we
withdraw
fewel
from
it
,
and
thereby
put
it
out
.
When
the
Israelites
would
not
hear
the
Voice
of
God
,
they
are
said
to
grieve
his
holy
Spirit
,
Psal.
95.
And
when
they
believed
not
his
Word
,
the
Wonders
that
he
wrought
,
they
are
said
to
vex
his
holy
Spirit
,
Isa.
63.10
.
with
Numb.
14.11
.
Numb.
20.12
.
Then
they
rebelled
,
and
vexed
his
holy
Spirit
.
Not
to
obey
God
,
is
to
disobey
him
.
Not
to
be
loyal
to
him
,
is
to
be
rebellious
;
now
hereby
they
vexed
his
holy
Spirit
.
Now
how
great
a
Sin
,
and
how
dangerous
is
it
to
grieve
the
Spirit
of
God
;
the
size
or
measure
of
Sin
,
is
to
be
taken
from
the
Majesty
slighted
,
disobeyed
,
and
offended
by
it
.
The
Spirit
is
God
,
an
infinite
boundless
Being
,
whom
these
Sins
of
Omission
grieve
and
vex
.
Again
,
how
dangerous
is
it
to
grieve
and
drive
the
Spirit
from
us
:
It
's
the
Spirit
that
must
enable
us
to
our
Duties
,
Rom.
8.26
.
Direct
us
in
our
walkings
,
Psal.
143.10
.
Comfort
us
in
our
Sorrows
,
Joh.
14.16
.
Isa.
65.1
,
2
,
3.
It
is
the
Spirit
,
that
is
,
the
Spirit
of
Grace
and
Holiness
,
Zach.
12.10
〈◊〉
1.4
.
and
must
work
them
in
our
hearts
,
if
ever
we
be
gracious
and
holy
,
1
Pet.
1.2
.
It
is
the
Spirit
must
strengthen
us
with
might
in
our
inward
man
,
to
keep
the
Commandments
of
God
,
Ephes.
3.16
.
Ezez
.
36.27
.
It
is
the
Spirit
that
is
the
earnest
of
our
Inheritance
,
the
First-fruits
of
our
eternal
blessed
Harvest
,
and
that
must
seal
us
up
unto
the
day
of
Redemption
,
Ephes.
1.13
,
14.
Rom.
8.
Ephes.
4.30
.
How
great
a
Sin
,
and
how
dangerous
therefore
is
it
to
grieve
this
Spirit
,
and
by
Sins
of
Omission
to
incense
him
to
with-draw
from
us
,
without
whom
we
are
unable
unto
any
good
,
and
indeed
exposed
to
all
evil
.
2.
The
danger
of
these
Sins
will
appear
,
by
their
offensiveness
to
God
.
Since
our
Felicity
depends
on
the
Favour
of
God
,
and
our
Misery
on
his
Anger
,
(
Hell
it self
being
but
his
wrath
ever
to
come
,
1
Thess.
1.
ult.
)
those
Sins
which
are
highly
provoking
to
God
,
must
be
very
dangerous
.
If
in
his
Favour
be
Life
,
Psal.
30.5
.
and
his
Wrath
be
worse
than
Death
,
Psal.
90.11
.
I
had
need
to
beware
how
I
provoke
him
to
jealousie
.
Now
the
not
believing
God
,
which
is
a
sin
of
Omission
,
is
called
the
Provocation
,
Psal.
95.8
,
9.
Harden
not
your
hearts
,
as
in
the
Provocation
,
as
in
the
day
of
temptation
in
the
Wilderness
:
When
your
Fathers
tempted
me
,
proved
me
,
and
saw
my
Works
.
This
Provocation
was
their
not
believing
his
Word
,
for
all
the
Wonders
he
had
wrought
for
them
.
They
said
,
Can
God
furnish
a
Table
in
the
Wilderness
?
Behold
he
smote
the
Rock
,
that
waters
gushed
out
:
Can
he
give
Bread
also
?
Can
he
provide
Flesh
for
his
people
?
Therefore
the
Lord
heard
this
,
and
was
wroth
:
So
a
fire
was
kindled
against
Jacob
,
and
anger
also
came
up
against
Israel
:
because
they
believed
not
in
God
,
and
trusted
not
in
his
Salvation
,
Psal.
78.19
.
to
23.
It
will
appear
how
provoking
sins
of
Omission
are
to
God
by
these
three
particulars
:
1.
By
his
frequent
Reprehensions
,
and
complaints
of
men
for
them
.
He
blames
men
for
not
sacrificing
,
Mal.
3.18
.
for
not
mourning
,
1
Cor.
5.
And
sharply
reproves
for
not
receiving
Correction
,
Jer.
2.30
.
In
vain
have
I
smitten
your
Children
,
they
received
no
Correction
;
For
not
grieving
when
smitten
,
Jer.
5.3
.
For
not
seeking
God
,
Isa.
9.13
.
Nay
,
observe
what
special
notice
he
takes
of
,
and
how
sadly
he
aggravates
their
Omissions
,
Jer.
3.7
.
I
said
after
she
had
done
all
these
things
,
(
i.
e.
gone
up
upon
every
high
Mountain
,
and
upon
every
green
Tree
,
)
Turn
thou
unto
me
,
but
she
turned
not
.
Here
he
complains
of
Israels
Omission
,
in
not
turning
to
him
;
but
mark
how
he
accents
Judahs
Omission
,
who
knew
what
Israel
had
done
,
and
how
God
had
put
her
away
,
vers.
8.
Yet
her
treacherous
Sister
Judah
feared
not
,
(
the
dreadful
doom
of
Israel
struck
no
aw
into
the
heart
of
Judah
.
)
And
vers.
10.
And
yet
for
all
this
(
that
Israel
hath
committed
,
and
been
severely
punished
for
,
)
her
treacherous
Sister
Judah
hath
not
turned
unto
me
with
the
whole
heart
,
but
feignedly
,
saith
the
Lord
.
Here
was
an
Omission
internal
,
or
in
the
manner
of
her
Conversation
;
it
was
not
sincere
,
but
with
dissimulation
.
2.
By
his
severe
Comminations
and
Threatnings
denounced
against
those
that
are
guilty
of
Omissions
.
He
curseth
those
that
deny
him
their
help
in
a
day
of
Battel
,
and
that
come
not
forth
to
help
the
Lord
against
the
mighty
,
Judg.
5.23
.
He
curseth
those
that
are
not
diligent
about
his
Work
,
Jer.
48.10
.
And
believe
it
,
his
Curse
is
effectual
,
not
like
the
discharge
of
a
piece
with
powder
only
,
which
doth
no
execution
.
Those
whom
he
curseth
,
are
cursed
indeed
:
His
curse
,
like
Lightning
,
blasteth
and
withereth
where-ever
it
cometh
.
I
cursed
his
habitation
,
(
saith
Eliphaz
,
not
as
a
private
Malediction
of
his
own
Spirit
,
but
as
a
pious
Praediction
of
Gods
Spirit
.
)
Now
mark
what
followeth
upon
God's
cursing
the
wicked
mans
Habitation
,
Job
5.2
,
3
,
4.
His
house
is
by
this
breath
of
God
tumbling
to
the
ground
presently
.
His
Children
(
that
should
be
the
honour
and
support
of
it
)
are
far
from
safety
,
vers.
3.
they
are
crushed
in
the
Gate
,
and
there
is
none
to
deliver
them
,
vers.
4.
Whose
harvest
the
hungry
eateth
up
,
and
taketh
out
of
the
thorns
,
and
the
Robber
swalloweth
up
his
substance
.
His
Estate
,
which
is
a
second
thing
requisite
to
the
outward
glory
of
a
Family
,
that
is
seised
on
,
and
snatched
from
him
.
So
God
threatneth
multitudes
with
his
wrath
(
which
is
so
terrible
,
so
intollerable
,
that
none
can
stand
before
it
,
Psal.
147.8
.
that
Mountains
are
moved
,
Rocks
are
rent
in
pieces
,
the
Foundations
of
the
Earth
tremble
at
it
;
yea
,
that
God's
own
people
are
ready
to
be
distracted
at
it
,
Psal.
88.3
,
4
,
5.
)
for
a
Sin
of
Omission
,
For
not
calling
on
his
Name
,
Jer.
10.
ult.
God
threatneth
to
cut
a
man
off
from
his
people
(
which
includes
either
a
cutting
off
from
the
society
of
Gods
people
here
and
hereafter
,
as
Gen.
17.14
.
or
of
being
cut
off
out
of
the
Land
of
the
living
by
the
Sword
of
the
Magistrate
,
Exod.
30.33
.
or
both
,
as
some
think
,
)
for
a
meer
omission
.
But
a
man
that
is
clean
,
and
is
not
in
a
journey
,
and
forbeareth
to
keep
the
Passover
;
even
the
same
Soul
shall
be
cut
off
from
his
people
,
Numb.
9.13
.
3.
It
appears
,
that
Sins
of
Omission
are
highly
provoking
to
God
,
by
the
execution
of
his
Judgments
on
them
that
are
guilty
of
them
.
His
Works
as
well
as
his
Word
speak
his
great
indignation
against
these
sins
.
Saul
lost
his
Kindgom
,
for
not
killing
Agag
and
the
best
of
the
Flock
,
Because
thou
hast
rejected
the
Word
of
the
Lord
,
the
Lord
hath
also
rejected
thee
from
being
King
,
saith
Samuel
to
him
,
1
Sam.
15.23
,
26
,
28.
Ahab
omitted
to
kill
Benhadad
,
and
lost
his
life
for
it
,
1
King
.
20.42
.
Because
thou
hast
let
go
a
man
out
of
thy
hand
,
whom
I
appointed
to
utter
destruction
,
thy
life
shall
go
for
his
life
.
Eli
was
a
good
man
,
and
as
much
in
Gods
Favour
,
but
by
not
reproving
his
Sons
,
he
so
far
incurred
Gods
anger
,
that
he
lost
his
two
wicked
Fondlings
in
a
day
,
and
the
Priest-hood
for
ever
,
1
Sam.
3.12
,
13
,
&c.
Moses
was
God's
special
Friend
and
Favorite
:
And
the
Lord
spake
to
Moses
face
to
face
,
as
a
man
speaketh
to
his
Friend
,
Exod.
33.11
.
And
the
Lord
said
to
Moses
,
thou
hast
found
grace
in
my
sight
,
and
I
know
thee
by
Name
.
Yet
when
this
Moses
is
guilty
of
an
Omission
,
that
he
doth
not
believe
God
,
nor
sanctifie
his
Name
in
the
eyes
of
the
Children
of
Israel
,
he
is
excluded
the
temporal
Canaan
,
Numb.
20.12
.
Though
Moses
was
taken
up
to
the
Mount
,
to
converse
with
God
forty
days
together
,
when
Aaron
and
all
the
people
must
stay
below
;
though
Moses
was
honour'd
to
see
the
Commands
written
with
God's
own
Hand
;
though
Moses
was
taken
into
a
Rock
,
while
God
passed
before
him
,
that
he
might
hear
his
Name
,
The
Lord
,
the
Lord
God
gracious
,
&c.
proclaimed
,
and
see
his
back
parts
;
though
God
was
pleased
to
confer
with
Moses
,
as
one
Friend
with
another
;
yet
when
this
Moses
comes
to
be
guilty
of
such
an
Omission
,
he
is
denied
liberty
to
enter
into
the
Land
flowing
with
Milk
and
Honey
.
Nay
,
though
this
Moses
begs
so
hard
,
I
pray
thee
let
me
go
over
,
and
see
the
good
Land
beyond
Jordan
,
that
goodly
Mountain
and
Lebanon
;
Yet
God
was
so
provoked
by
his
Omission
,
that
though
he
had
heard
him
once
and
again
for
greater
things
on
the
behalf
of
others
,
Exod.
33.11
.
to
15.
Numb.
14.10
.
He
would
not
hear
him
in
this
small
Request
for
himself
;
But
his
wrath
was
kindled
,
and
he
would
not
hear
me
,
and
said
,
let
it
suffice
thee
,
speak
no
more
unto
me
of
this
matter
,
Deut.
3.25
,
26.
Nay
,
how
angry
was
Christ
with
the
man
who
had
not
a
Wedding-Garment
at
his
Supper
;
how
severe
is
his
Sentence
?
how
dreadful
his
Doom
?
And
when
the
King
came
in
to
see
the
Guests
,
he
saw
there
a
man
which
had
not
a
Wedding-Garment
.
Though
but
one
in
a
Crowd
,
Christ
spied
him
.
1.
Here
is
his
Transgression
:
We
do
not
read
,
that
the
man
slighted
the
Invitation
,
and
denied
to
come
,
as
they
in
vers.
5.
nor
that
he
intreated
his
Servants
spitefully
,
and
slew
them
,
as
those
,
vers.
6.
We
do
not
read
,
that
the
man
came
to
the
Feast
in
a
drunken-fit
,
or
reproached
and
abused
either
the
Master
or
Guests
,
but
only
omitted
to
bring
with
him
a
Wedding-Garment
,
which
some
say
is
Charity
;
others
Obedience
;
he
was
a
Professor
,
but
without
godly
practices
;
but
I
suppose
is
meant
Christ
,
and
the
Graces
of
the
Spirit
,
which
are
compared
to
a
Garment
,
Rom.
13.
Col.
3.
Ephes.
4.23
,
24.
And
that
ye
be
renewed
in
the
Spirit
of
your
Minds
.
And
that
ye
put
on
the
new
man
.
2.
Here
is
the
mans
self-conviction
,
vers.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
was
muzled
:
The
same
word
is
used
of
muzling
the
mouth
of
a
Beast
,
whereby
its
unable
to
open
it
to
eat
,
1
Cor.
9.9
.
His
conscience
was
that
which
put
a
muzle
on
his
mouth
,
being
convinced
that
he
might
and
ought
to
have
procured
a
Garment
,
before
he
had
gone
to
the
Feast
.
They
who
have
a
form
,
and
no
power
of
Godliness
,
who
make
a
shew
without
any
substance
of
Religion
,
will
be
speechless
when
Christ
shall
come
to
reckon
with
them
.
3.
Here
is
his
Condemnation
,
vers.
13.
Bind
him
hand
and
foot
.
When
Malefactors
are
cast
in
Law
,
either
by
their
own
Confession
,
or
the
Evidence
of
others
;
the
Gaoler
puts
new
Fetters
and
Shackles
on
them
to
secure
their
Persons
against
Sentence
and
Execution
,
lest
they
should
make
an
escape
.
Bind
him
hand
and
foot
:
Make
sure
of
him
.
The
Sinner
shall
have
no
power
of
resisting
,
or
possibility
of
flying
from
Divine
severity
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ejicite
,
cast
him
forth
.
Cast
him
out
as
a
vile
,
loathsome
,
abominable
wretch
,
unfit
for
company
,
whom
I
hate
to
behold
;
Into
utter
darkness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Prison
,
a
Dungeon
,
where
there
is
no
light
,
a
condition
most
remote
from
joy
and
comfort
;
such
darkness
as
hath
a
blackness
joyn'd
to
it
,
Jude
,
vers
.
13.
There
shall
be
weeping
and
gnashing
of
teeth
,
weeping
for
the
extremity
of
their
own
pain
,
and
gnashing
of
teeth
out
of
envy
at
others
happiness
.
CHAP.
XXIII
.
The
danger
of
sins
of
Omission
,
in
their
destructiveness
to
man
,
and
our
proneness
to
over-look
them
.
3.
THe
danger
of
Sins
of
Omission
will
appear
by
their
destructiveness
to
men
.
The
more
wrong
and
injury
any
Sin
doth
us
,
the
more
danger
is
in
it
.
Now
what
hath
been
already
spoken
,
doth
abundantly
evince
this
.
If
Omissions
are
so
great
sins
,
that
they
most
directly
cross
the
mind
of
the
Law
,
and
make
way
for
all
Sins
of
Commission
,
and
exceedingly
grieve
the
Spirit
of
God
,
they
must
needs
be
dangerous
and
destructive
to
men
.
If
God
himself
blame
them
so
sharply
,
threaten
them
so
severely
,
and
punish
them
so
grievously
,
who
are
guilty
of
such
sins
;
then
these
Sins
must
be
very
injurious
to
us
.
But
it
will
further
appear
,
if
you
consider
that
they
cause
,
1.
The
Judgments
of
God
on
men
,
in
regard
of
their
Bodies
,
or
external
Comforts
.
He
punisheth
many
with
extream
penury
,
for
not
being
diligent
in
their
particular
Callings
.
Their
idleness
(
which
is
a
sin
of
Omission
)
cloaths
them
with
rags
,
Prov.
23.21
.
Again
,
The
idle
Soul
shall
suffer
hunger
,
Prov.
19.15
.
How
doth
experience
prove
the
truth
of
this
.
Many
begin
the
World
(
as
we
say
)
with
considerable
Estates
,
who
,
in
a
few
years
,
for
lack
of
care
and
industry
in
their
Imploys
,
have
wasted
all
.
The
idle
man
may
call
the
Prodigal
Brother
.
Besides
,
these
Sins
of
Omission
are
punished
with
a
temporal
destruction
.
The
Lord
having
saved
the
people
out
of
the
Land
of
Egypt
,
afterwards
destroyed
them
that
believed
not
,
Jude
,
vers
.
5.
Israel
was
God's
own
people
,
his
peculiar
treasure
,
Exod.
19.5
.
a
people
nigh
unto
him
,
Psal.
148.
ult.
incomparable
for
this
,
Deut.
4.7
.
and
other
Priviledges
,
Rom.
9.4
.
Yet
when
guitly
of
this
Omission
,
God
would
not
spare
them
,
but
destroy'd
them
.
No
Priviledges
can
exempt
from
punishment
.
God
may
forsake
his
Tabernacle
at
Shiloth
;
deliver
his
strength
into
captivity
,
and
his
glory
into
the
enemies
hand
,
if
they
will
not
believe
him
,
if
they
will
not
obey
him
,
Psal.
78.60
,
61.
2.
A
judicial
tradition
to
spiritual
Judgments
.
Of
all
Judgments
,
none
in
this
World
are
so
dreadful
as
those
that
are
spiritual
;
bodily
Judgments
touch
the
Flesh
,
but
these
the
Spirit
.
When
God
would
speak
and
wreak
his
anger
against
a
person
or
people
to
the
utmost
;
he
doth
it
this
way
,
by
giving
them
up
to
their
own
wickedness
.
When
he
would
strike
Ephraim
under
the
fifth
Rib
,
and
kill
him
at
a
blow
,
it
is
by
this
Judgment
.
Ephraim
is
joyned
to
Idols
,
let
him
alone
,
Hos.
4.17
.
He
is
given
to
Idolatry
,
let
him
take
his
fill
of
it
,
and
see
what
the
end
will
be
.
He
is
fond
of
lyes
and
vanities
,
and
delights
in
prostituting
himself
to
their
embraces
;
Let
him
alone
.
Let
none
disturb
him
,
or
recall
him
;
let
no
Mercy
,
no
Misery
,
no
Means
,
no
Ministry
ever
hinder
him
in
the
prosecution
of
his
Lusts
,
or
stop
him
in
his
course
,
much
less
be
effectual
for
his
Repentance
and
Amendment
.
In
temporal
Judgments
,
God
acts
the
part
of
a
Father
,
to
whip
his
Child
,
that
he
may
reclaim
him
for
his
Errors
,
and
be
fit
to
inherit
his
Estate
.
But
in
spiritual
,
God
acts
the
part
of
a
Judge
,
to
deliver
the
Malefactor
over
to
Execution
.
In
the
former
,
he
prunes
the
Tree
,
that
it
may
bring
forth
fruit
,
and
so
continue
in
his
Garden
to
his
joy
and
delight
;
but
in
the
latter
,
he
leaves
the
Tree
as
unsound
and
barren
,
to
be
cut
down
for
the
fire
.
Now
sins
of
Omission
cause
God
to
deliver
men
up
to
these
Judgments
.
God
calls
upon
Israel
to
hear
and
obey
him
,
they
will
not
.
But
my
People
would
not
hearken
to
my
Voice
,
Israel
would
none
of
me
.
What
was
the
result
of
their
refusal
?
So
I
gave
them
up
to
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
,
Psal.
81.11
,
12.
God
doth
not
testifie
his
anger
for
their
contempt
of
him
,
by
sending
Plague
,
or
Flames
,
or
wild
Beasts
among
them
.
He
doth
not
say
,
Well
,
since
they
thus
slight
my
Authority
,
I
will
be
avenged
on
them
to
purpose
,
I
will
give
them
up
to
the
Sword
,
or
Famine
,
or
racking
Diseases
,
or
greedy
devouring
Lions
,
which
would
have
been
sad
and
grievous
;
but
he
executes
on
them
a
far
more
sad
and
grievous
Judgment
,
when
he
saith
,
So
I
gave
them
up
to
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
.
God's
leaving
one
Soul
to
one
lust
,
is
far
worse
than
leaving
him
to
all
the
Lions
in
the
World
.
Alas
,
it
will
tear
the
Soul
worse
than
a
Lion
can
do
the
Body
,
and
rent
it
in
pieces
,
when
there
is
none
to
deliver
it
.
God's
giving
them
up
to
their
own
wills
,
that
they
walked
in
their
own
counsels
,
is
in
effect
a
giving
them
up
to
eternal
wrath
and
woe
.
3.
The
destructiveness
of
Sins
of
Omission
to
the
Souls
of
men
appears
,
in
that
they
render
the
Condition
of
men
desperate
,
and
without
remedy
.
Sins
of
Commission
wound
the
Soul
dangerously
,
but
sins
of
Omission
make
the
state
of
the
Patient
hopeless
and
desperate
.
Sins
of
Commission
are
directly
against
the
Law
,
and
so
bind
the
Sinner
over
to
its
Curse
;
but
Sins
of
Omission
are
directly
against
the
Gospel
,
and
thereby
hinder
the
Patients
Cure
,
Gal.
3.20
.
Joh.
3.
ult.
He
that
hath
broken
the
Precepts
of
the
Law
,
is
liable
to
its
punishment
;
but
yet
this
Sinner
may
flie
to
the
Gospel
,
as
his
City
of
Refuge
,
and
lay
hold
on
Christ
there
tendered
for
Pardon
and
Life
.
But
by
some
sins
of
Omission
,
he
rendereth
the
Gospel
ineffectual
for
his
good
,
and
himself
uncapable
of
the
good
things
promised
in
it
.
Faith
and
Repentance
are
the
two
Conditions
upon
which
all
the
exceeding
rich
and
precious
Promises
depend
;
so
that
by
not
believing
,
and
not
repenting
,
which
are
Sins
of
Omission
,
men
deny
themselves
all
the
benefit
and
advantage
of
the
Gospel
.
He
that
believeth
shall
be
saved
,
he
that
believeth
not
shall
be
damned
,
Mark
16.16
.
He
upbraided
the
Cities
wherein
most
of
his
mighty
works
were
done
,
because
they
repented
not
.
Woe
to
thee
Corazin
,
woe
to
thee
Bethsaida
,
&c.
Matth.
11.21
,
22
,
23.
Sins
of
Commission
make
the
wound
,
and
Sins
of
Omission
keep
off
that
Plaister
,
which
alone
can
heal
it
.
Sins
of
Commission
plunge
us
into
a
bottomless
gulph
of
Misery
,
and
Sins
of
Omission
stop
the
current
of
that
Mercy
that
alone
can
relieve
and
succour
us
.
These
Sinners
are
like
men
in
swoons
,
gasping
for
breath
,
and
ready
to
expire
;
yet
shut
their
mouths
,
and
fasten
their
teeth
together
,
to
keep
out
those
Cordials
that
alone
can
recall
them
to
life
.
4.
The
danger
of
Sins
of
Omission
will
appear
,
by
our
proneness
to
slight
and
neglect
them
.
If
Sins
of
Omission
are
of
so
deadly
a
nature
,
as
most
to
contradict
the
Will
of
God
,
and
so
highly
provoking
to
him
,
and
so
mortally
destructive
to
us
;
then
the
more
we
slight
this
great
Enemy
,
the
more
dangerous
it
is
to
us
:
A
weak
enemy
,
and
an
enemy
that
can
do
us
little
harm
,
may
be
slighted
without
great
danger
.
But
when
an
enemy
is
so
powerful
,
so
deadly
,
so
damnable
,
our
contempt
of
him
is
a
great
advantage
to
him
,
and
a
great
disadvantage
to
us
;
for
by
this
means
he
falls
upon
us
disarmed
and
unprepared
for
him
.
Pompey
slighted
Caesar
,
when
News
first
came
to
Rome
of
his
marching
into
Italy
with
his
Army
,
and
said
,
That
if
did
but
stamp
with
his
foot
,
he
should
therewith
fetch
Souldiers
enough
out
of
all
parts
to
subdue
Caesar
.
And
so
made
small
preparation
to
resist
him
,
which
was
his
own
and
the
Common-wealths
destruction
.
Truly
,
thus
men
are
apt
to
slight
sins
of
Omission
,
and
thereby
to
undo
themselves
.
As
it
's
said
of
Joab
,
He
spake
kindly
to
Amasa
,
and
made
as
if
he
would
kiss
him
:
But
Amasa
took
no
heed
to
the
Sword
that
was
in
Joabs
hand
:
so
he
smote
him
therewith
in
the
fifth
rib
,
and
shed
out
his
bowels
to
the
ground
,
that
he
died
,
2
Sam.
20.9
,
10.
Thus
sin
of
Omission
is
familiar
with
us
,
and
pretends
rather
love
and
kindness
,
than
any
hurt
to
us
(
for
in
all
sin
there
is
a
deceitfulness
)
and
we
taking
no
heed
to
the
Sword
in
its
hand
,
Heb.
3.13
.
to
its
malignant
killing-nature
,
but
slighting
it
,
as
if
it
were
venial
,
are
destroy'd
by
it
.
And
there
are
three
Reasons
why
we
are
so
apt
to
over-look
sins
of
Omission
:
1.
Because
Conscience
doth
not
so
soon
cheek
us
for
them
,
as
for
sins
of
Commission
.
If
a
man
commit
Murther
,
or
Adultery
,
or
Theft
,
his
Conscience
is
ready
to
flie
in
his
face
,
and
thunder
in
his
ears
,
as
it
did
with
Cain
,
after
the
slaughter
of
his
Brother
,
that
he
cried
out
,
My
punishment
is
greater
than
I
can
bear
;
and
he
went
up
and
down
trembling
(
as
some
think
)
all
his
days
,
Gen.
4.13
,
14.
But
men
may
neglect
Praying
,
or
Reading
,
or
Charity
,
especially
in
regard
of
the
manner
of
doing
them
,
and
Conscience
will
take
little
notice
of
it
.
Such
Omissions
may
pass
with
little
or
no
regard
.
Cain
in
the
Offering
he
brought
to
God
,
neglected
(
probably
)
to
bring
the
best
of
the
fruit
of
the
ground
,
however
to
offer
it
with
an
upright
believing
heart
;
but
we
read
not
that
he
took
notice
of
these
Omissions
,
though
he
did
of
God's
manifest
disrespecting
his
Offering
,
Gen.
4.3
,
4
,
5.
It
's
ordinary
with
some
moral
men
,
if
they
fall
into
ill
Company
sometime
by
accident
,
and
are
made
drunk
,
to
be
ashamed
of
it
,
and
much
troubled
for
it
;
but
these
men
can
live
in
their
Families
without
Prayer
and
Scripture
,
and
neglect
to
teach
their
Children
and
Servants
the
ways
of
God
;
and
yet
these
Omissions
do
not
at
all
disturb
them
,
they
go
up
and
down
,
and
eat
,
and
drink
,
and
sleep
,
as
merrily
as
if
they
obeyed
the
whole
Will
of
God
.
Job
tells
you
of
those
that
bid
God
depart
from
them
,
that
desire
not
,
nor
endeavour
to
know
him
;
that
cast
off
Prayer
to
him
,
and
all
his
Service
as
fruitless
;
and
yet
these
men
,
guilty
of
such
great
and
gross
Omissions
,
could
take
the
Timbrel
and
Harp
,
and
rejoyce
at
the
sound
of
the
Organ
,
and
spend
their
days
in
wealth
and
mirth
,
Job
21.12
,
13
,
14
,
15.
These
Negative
Sins
are
still
and
silent
,
and
make
none
or
little
noise
in
the
ears
of
Conscience
.
But
positive
sins
are
more
clamorous
.
We
read
of
those
that
were
guilty
of
Bribery
and
Oppression
under
their
guise
and
mask
of
Religion
;
and
how
they
are
stab'd
and
frighted
?
A
dreadful
sound
is
in
their
Ears
,
trouble
and
anguish
make
them
afraid
.
They
believe
not
that
they
shall
come
out
of
darkness
,
Job
15.21
,
22
,
24
,
compared
with
34.
&
35.
verses
.
How
many
do
we
know
in
places
where
we
live
,
who
if
they
should
rob
or
wrong
their
Neighbours
,
would
hardly
enjoy
any
peace
or
quietness
in
their
Spirits
,
who
can
live
chearfully
and
contentedly
day
after
day
,
nay
year
after
year
,
while
all
this
while
they
rob
God
of
that
Love
,
and
Fear
,
and
Trust
which
they
ow
him
in
their
hearts
,
and
of
that
open
Homage
and
Allegiance
which
they
ow
him
in
their
Houses
.
The
reason
hereof
is
,
because
sins
of
Commission
are
most
against
natural
light
.
In
sins
of
Omission
there
is
no
such
actual
disturbance
,
by
which
the
free
contemplation
of
the
mind
is
hindered
,
as
in
sins
of
Commission
.
Beside
foul
acts
of
Sin
,
as
Uncleanness
and
Murther
,
&c.
bring
more
shame
,
and
cause
more
horrour
,
than
bare
neglects
of
our
Duty
.
Conscience
is
not
wont
to
take
any
great
notice
of
external
neglects
,
or
of
spiritual
defects
.
2.
We
are
the
more
prone
to
overlook
,
and
take
no
notice
of
sins
of
Omission
;
(
as
Conscience
is
less
troubled
for
them
,
so
)
our
Christian
Friends
are
not
so
apt
to
warn
and
admonish
us
of
them
,
as
of
sins
of
Commission
.
If
a
Professor
fall
into
some
gross
sin
of
Commission
;
as
if
he
be
over-taken
with
intemperance
,
or
lying
,
or
going
beyond
his
Neighbour
:
All
the
Town
or
Neighbourhood
rings
of
it
,
his
Christian
Friends
hear
and
take
notice
of
it
,
and
out
of
love
to
his
,
and
faithfulness
to
their
own
Souls
,
admonish
him
of
it
,
and
endeavour
with
the
Spirit
of
meekness
to
bring
him
to
repentance
for
it
.
But
this
Professor
may
neglect
prayer
in
his
Closet
,
reading
and
meditating
on
the
Word
of
God
,
examining
his
own
heart
;
nay
,
possibly
prayer
in
his
Family
,
and
the
instruction
of
those
committed
to
his
Charge
in
the
Principles
of
Religion
,
and
his
Friends
be
wholly
ignorant
hereof
,
and
so
be
all
their
days
wanting
to
acquaint
him
with
his
sin
herein
.
When
David
had
been
guilty
of
several
sins
of
Commission
in
the
matter
of
Vriah
,
Nathan
hears
of
it
,
(
for
it
seems
to
be
the
Town-talk
,
in
that
it
's
said
,
That
he
caused
the
Enemies
of
God
to
blaspheme
,
vers.
14.
And
I
suppose
Gods
Narration
of
it
to
him
was
rather
a
Command
,
or
Commission
,
for
the
manner
of
his
reprehension
of
David
,
than
of
certifying
him
of
that
he
was
ignorant
before
,
)
he
goeth
to
him
,
and
tells
him
thereof
,
and
calls
him
to
Repentance
for
them
,
2
Sam.
12.
1
,
to
10.
But
though
David
in
all
this
time
(
likely
nine
moneths
,
for
the
Child
was
born
,
vers.
14.
)
had
been
guilty
of
many
Omissions
,
in
not
confessing
his
sin
with
sorrow
and
shame
,
in
not
begging
pardon
with
Faith
and
Hope
,
and
in
several
other
particulars
;
yet
Nathan
takes
no
notice
thereof
in
his
Speech
to
him
,
neither
makes
any
mention
of
them
.
3.
We
are
the
more
prone
to
overlook
sins
of
Omission
,
because
they
are
so
near
akin
to
Intermissions
,
which
are
lawful
and
necessary
.
Affirmative
Precepts
(
as
was
said
before
)
do
not
bind
ad
semper
;
I
am
bound
to
pray
in
my
Closet
and
Family
every
day
,
but
I
am
not
bound
to
pray
in
either
all
the
day
.
God
commands
me
to
mind
the
nourishing
and
refreshing
my
Body
,
and
to
follow
my
particular
Calling
,
and
as
occasion
is
to
visit
the
Fatherless
and
Afflicted
;
now
because
these
Intermissions
,
or
Omissions
,
for
a
time
are
allowed
and
commanded
,
men
are
apt
to
turn
them
,
or
to
fall
from
them
,
into
total
Omissions
,
and
when
they
do
so
,
to
be
little
troubled
for
them
.
Because
men
may
be
excused
from
solemn
religious
Duties
three
parts
or
more
of
the
week-day
,
therefore
they
will
neglect
them
altogether
,
and
are
insensible
of
their
neglect
.
Commissions
being
never
lawful
,
for
the
Negative
Commands
bind
ad
semper
;
therefore
if
men
be
guilty
of
them
,
they
take
the
more
notice
of
them
,
and
lay
them
more
to
heart
;
but
positive
Precepts
being
sometimes
unseasonable
,
and
binding
but
at
sometimes
,
(
i.
e.
the
Duties
of
them
are
to
be
performed
but
at
some
time
)
when
instead
of
our
intermission
there
be
an
omission
,
we
are
ready
to
wink
at
it
,
and
regard
it
at
most
but
as
an
Infirmity
,
which
may
require
a
pardon
of
course
.
If
I
may
omit
Prayer
and
Scripture
ten
hours
of
the
day
,
saith
the
subtle
wicked
heart
of
man
,
why
not
eleven
hours
?
and
if
eleven
hours
,
what
great
hurt
if
it
be
omitted
twelve
hours
?
i.
e.
the
whole
day
,
and
the
Duty
be
not
performed
at
all
.
CHAP.
XXIV
.
The
Reasons
why
sins
of
Omission
are
damnable
.
I
Come
now
to
the
third
thing
to
be
spoken
to
in
the
explication
of
this
Doctrine
,
and
that
is
to
give
the
Reasons
why
Christ
will
condemn
men
at
the
Great
Day
to
eternal
Torments
for
Sins
of
Omission
.
Thirdly
,
The
Reasons
of
the
Doctrine
,
Why
sins
of
Omission
are
damnable
:
Reason
.
1
1.
The
great
and
grand
Reason
is
,
because
they
are
Sins
.
Every
sin
is
damnable
:
The
wages
of
sin
(
as
sin
)
is
death
,
Temporal
,
Spiritual
,
and
Eternal
,
Rom.
6.
ult.
Therefore
these
Omissions
being
sins
as
well
as
Commissions
,
must
of
necessity
be
damnable
to
our
Souls
.
As
there
is
bitterness
in
every
Sprig
or
Branch
of
Wormwood
,
and
saltness
in
every
drop
or
spoonful
of
Sea-water
;
so
there
is
Death
and
Hell
,
and
Wrath
and
Damnation
in
every
Sin
.
The
wicked
Papists
distinguish
Sins
into
Venial
and
Mortal
,
but
they
got
that
distinction
from
the
Devil
,
not
from
God
;
they
have
their
seven
deadly
sins
;
But
the
Holy
Ghost
tells
us
,
All
sins
are
deadly
,
without
any
distinction
,
Gal.
3.10
.
Though
one
Sin
may
be
greater
and
more
hainous
than
another
,
yet
every
sin
is
mortal
.
A
Pistol
is
less
than
a
Musket
,
and
a
Musket
than
a
Canon
;
but
they
are
all
of
them
killing
;
Ezek.
18.
The
Soul
that
sins
shall
die
.
Under
the
word
death
is
comprehended
all
the
misery
of
this
and
the
other
World
.
Sin
being
a
contempt
of
the
Authority
,
a
violation
of
the
Law
,
and
a
slighting
the
Love
of
an
infinite
God
,
deserves
all
that
privation
of
Good
,
and
infliction
of
Evil
which
this
Sentence
of
Christ
includes
,
Go
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
God
cannot
inflict
a
greater
punishment
,
nor
can
a
finite
limited
Creature
bear
greater
Torments
than
Sin
(
being
of
infinite
demerit
)
requires
and
calls
for
.
Now
I
have
largely
proved
,
that
Omissions
are
sins
as
well
as
Commissions
;
and
to
speak
properly
and
exactly
,
there
is
no
sin
but
the
sin
of
〈…〉
ion.
For
even
in
Commissions
,
their
sinfulness
consisteth
in
their
want
of
that
goodness
which
the
Law
requireth
.
Were
there
not
a
deficiency
in
them
of
somewhat
which
they
ought
to
have
,
or
a
want
of
conformity
to
the
Law
,
there
would
be
no
sin
in
them
.
Yea
,
I
have
proved
sins
of
Omission
in
some
respect
greater
sins
,
as
more
against
the
Mind
of
the
Law-giver
,
(
whose
Will
consists
rather
in
the
Affirmative
than
Negative
part
of
the
Command
)
and
as
the
ground
of
sins
of
Commission
,
and
as
more
directly
against
the
Gospel
than
sins
of
Commission
.
They
are
much
mistaken
,
who
judge
Omissions
pure
Privations
,
or
meer
Negations
little
other
than
non-entities
;
for
Omissions
are
transgressions
of
an
Affirmative
Command
,
and
violations
of
a
positive
Precept
,
and
the
greatest
Contradictions
to
the
Mind
of
the
Law
,
and
therefore
most
justly
liable
to
its
Curse
.
The
Apostle
tells
us
what
Obedience
the
Law
requireth
,
and
what
the
Condition
of
such
as
fail
therein
is
,
Gal.
3.10
.
1.
It
requireth
practical
Obedience
,
not
hearing
,
or
knowing
,
or
speaking
only
of
what
is
written
in
the
Book
of
the
Law
,
but
doing
it
;
To
do
them
.
It
's
doing
that
the
Law
requireth
,
Do
this
and
live
,
&c.
And
it's
doers
that
the
Law
justifieth
,
Rom.
2.13
.
Not
the
hearers
of
the
Law
,
but
the
doers
thereof
shall
be
justified
.
Now
under
this
doing
,
sins
of
Omission
are
expresly
forbidden
,
and
those
Duties
(
the
neglect
of
which
are
sins
of
Omission
)
are
commanded
.
2.
It
requireth
personal
Obedience
,
Every
one
.
It
takes
no
notice
of
Obedience
by
a
Proxy
,
or
a
Surety
,
but
requires
it
in
our
own
persons
.
The
Law
admits
not
a
Mediator
.
3.
Perfect
Obedience
;
In
every
thing
written
in
the
Book
of
the
Law
.
It
will
not
admit
of
the
least
deviation
,
of
any
one
step
awry
,
but
presently
curseth
and
condemneth
for
them
.
If
any
thought
,
word
or
deed
,
be
never
so
little
too
light
,
it
will
not
grant
the
least
grain
of
allowance
,
but
damneth
for
them
.
4.
It
must
be
perpetual
;
That
continueth
not
.
If
in
one
day
,
one
hour
,
one
moment
of
his
life
he
fail
,
he
is
undone
.
If
a
man
could
be
obedient
to
the
whole
Law
all
the
time
of
his
life
,
and
should
in
his
dying-hour
disobey
it
;
the
Law
would
take
no
notice
of
all
his
former
Obedience
,
but
sent
him
to
Hell
for
his
latter
Disobedience
.
For
mark
the
state
of
those
that
yield
not
this
perfect
,
personal
,
perpetual
,
practical
Obedience
.
Their
Condition
is
cursed
;
Cursed
is
every
one
that
continueth
not
in
all
things
written
in
the
Book
of
the
Law
to
do
them
.
In
the
word
cursed
,
all
evil
is
included
.
So
that
Omissions
,
or
the
neglect
of
those
Duties
which
the
Law
requireth
,
being
sins
,
they
render
the
Creature
liable
to
the
Curse
,
which
is
indeed
all
manner
of
misery
here
and
hereafter
.
Death
and
Hell
are
the
end
of
every
Sin
,
though
they
are
not
the
end
of
every
Sinner
;
they
are
the
reward
of
every
evil
Work
,
though
not
the
reward
of
every
evil
Worker
.
Free
Grace
in
the
blood
of
Christ
doth
sometimes
interpose
,
and
put
in
an
Exception
to
this
general
Rule
.
The
Gospel
accepted
and
pleaded
,
is
a
bar
to
those
rigorous
proceedings
of
the
Law
.
Therefore
though
this
Reason
will
justifie
Christ
,
and
condemn
the
Sinner
in
the
judgment
of
his
own
Conscience
,
(
especially
this
Sinner
being
under
a
Covenant
of
Works
)
yet
I
shall
give
farther
Reasons
from
the
Sinners
non-interest
in
the
Priviledges
of
the
Gospel
.
2.
Christ
will
condemn
men
at
the
Reason
.
2
last
day
to
eternal
Torments
,
for
sins
of
Omission
,
because
they
speak
a
man
in
a
carnal
,
natural
estate
.
The
Gospel
,
that
is
the
only
Ark
for
a
Christian
to
shelter
his
Soul
in
,
against
the
Flood
of
the
Laws
Curses
,
requireth
a
change
of
the
nature
and
disposition
,
as
absolutely
necessary
to
Salvation
.
Christ
,
the
great
Preacher
and
Purchaser
of
the
Gospel
,
affirmeth
solemnly
,
Verily
,
Verily
,
I
say
unto
thee
,
Except
a
man
be
born
again
,
he
shall
never
see
the
Kingdom
of
God
,
Joh.
3.3
.
This
is
indispensably
requisite
,
not
only
as
a
condition
without
which
Heaven
may
not
be
had
in
regard
of
Gods
pleasure
,
but
also
as
a
disposition
without
which
Heaven
or
Happiness
cannot
be
enjoy'd
in
regard
of
the
subject
.
For
't
is
this
that
is
meant
by
our
being
made
meet
to
be
partakers
of
the
Inheritance
of
the
Saints
in
light
,
Col.
1.12
.
Again
,
the
Holy
Ghost
tells
us
,
That
without
holiness
no
man
shall
see
God
,
Heb.
12.14
.
This
holiness
as
a
due
qualification
of
the
Agent
in
relation
to
the
beatifical
Vision
or
sight
of
God
,
the
blessed-making
Object
,
is
necessary
by
the
Gospel
.
How
often
are
the
Unregenerate
and
unsanctified
by
the
Spirit
of
God
doomed
to
Hell
,
and
excluded
Heaven
,
Joh.
3.18
.
Rev.
19.
Into
it
can
in
no
wise
enter
any
thing
that
is
defiled
or
unclean
.
Again
,
Turn
ye
,
turn
ye
,
why
will
ye
die
?
Ezek.
33.11
.
Implying
,
that
Death
and
Destruction
are
the
portion
of
the
Unconverted
.
Now
these
Sins
of
Omission
are
evidences
of
a
mans
want
of
Regeneration
.
Nay
,
there
is
much
more
evil
in
a
state
of
Sin
,
than
in
an
act
of
Sin
;
which
state
of
Sin
consisteth
most
in
Sins
of
Omission
.
For
this
was
the
great
evil
and
misery
of
the
Ephesians
by
nature
,
Eph.
2.12
.
That
they
were
without
God
,
i.
e.
were
without
any
inward
regard
of
him
,
or
outward
Obedience
to
him
.
Sound
Conversion
and
saving
Repentance
make
clear
work
,
as
the
Flood
drown'd
all
out
of
the
Ark
,
Noahs
Friends
as
well
as
others
.
So
Repentance
destroys
all
sins
,
even
sins
of
Omission
as
well
as
Commission
.
It
loves
none
,
it
allows
of
none
.
Restraining
Grace
will
probably
refuse
the
way
of
Disobedience
,
but
renewing
Grace
will
close
the
way
of
Obedience
.
Those
that
are
in
a
wicked
and
unregenerate
state
,
are
characterized
in
Scripture
from
their
sins
of
Omission
.
The
wicked
through
the
pride
of
his
heart
will
not
seek
after
God
:
God
is
not
in
all
his
thoughts
,
Psal.
10.4
.
The
Lord
hath
a
controversie
with
the
Land
,
because
there
is
no
Mercy
,
nor
Truth
,
nor
Knowledge
of
God
in
the
Land
,
Hos.
4.1
.
Nay
,
the
reign
of
Sin
(
which
ever
speaks
an
unconverted
and
unregerate
estate
)
is
as
visible
,
if
not
more
in
Omissions
than
in
Commissions
.
As
there
is
as
high
an
act
of
Authority
,
and
Soveraignty
,
and
Princely
Power
in
a
Negative
Voice
,
or
denying
such
and
such
things
to
be
done
as
in
a
positive
Law
,
enjoyning
such
and
such
things
to
be
done
.
So
the
omission
of
what
is
good
,
or
refusing
to
do
what
God
commands
,
may
speak
Sin
reigning
in
the
Soul
,
as
well
as
doing
,
or
commanding
to
be
done
what
God
hath
forbidden
.
It
is
indeed
the
judgment
of
many
,
that
a
Princes
Negative
Voice
is
a
greater
part
and
mark
of
his
Royalty
,
than
any
Affirmative
Command
of
his
;
for
a
King
may
have
Power
to
Command
,
that
which
he
hath
no
Power
to
forbid
.
As
he
may
and
should
enjoyn
his
Subjects
to
Worship
the
true
God
,
according
to
his
revealed
Will
;
but
he
hath
no
Power
to
forbid
them
.
Thus
in
Sins
of
Omission
,
for
a
man
to
live
without
Prayer
,
without
the
love
and
fear
of
God
,
without
delight
in
him
,
and
communion
with
him
,
without
care
of
,
and
watchfulness
over
his
own
heart
and
life
,
may
be
a
greater
sign
of
the
reign
of
Sin
,
and
thereby
of
an
unregenerate
state
,
than
the
commission
of
some
gross
actual
Transgressions
.
It
is
apparent
,
that
this
man
is
under
the
power
of
Lust
,
as
a
Servant
to
it
,
Tit.
3.3
.
And
under
the
dominion
of
the
Devil
,
carried
captive
by
him
at
his
will
,
2
Tim.
2.26
.
And
an
unregenerate
,
unsanctified
person
,
because
he
lives
in
Disobedience
to
these
positive
Laws
of
God
.
Whereas
he
that
is
born
of
God
sinneth
not
,
1
Joh.
3.9
.
with
his
whole
will
;
there
is
not
a
free
,
voluntary
,
chearful
submission
of
his
Will
to
the
quiet
,
undisturbed
dominion
of
Sin
.
And
he
that
is
born
of
God
hath
a
tender
regard
to
the
whole
Law
.
I
have
esteemed
thy
Precepts
concerning
all
things
to
be
right
;
therefore
I
hate
every
false
way
,
Psal.
119.128
.
He
hath
respect
to
Affirmative
as
well
as
Negative
Precepts
:
He
hath
an
equal
uniform
regard
to
all
the
Law
,
to
that
part
which
commands
the
doing
good
,
as
well
as
that
part
which
forbids
the
doing
evil
.
Therefore
the
man
that
lives
in
Sins
of
Omission
,
is
not
born
of
God
,
and
therefore
uncapable
by
the
Gospel
of
Heaven
;
and
so
justly
for
this
cause
sentenced
to
Hell
.
CHAP.
XXV
.
Farther
Reasons
why
Christ
at
the
Great
Day
will
condemn
men
for
sins
of
Omission
.
3.
CHrist
will
condemn
men
at
the
Reason
.
3
Great
Day
for
sins
of
Omission
,
because
those
that
live
in
such
Sins
have
no
interest
in
himself
.
There
is
no
way
to
escape
Hell
,
but
by
the
Lord
Jesus
Christ
,
1
Thess.
1.
ult.
Jesus
that
delivereth
from
the
wrath
to
come
.
There
is
no
way
to
attain
Heaven
,
but
by
Christ
:
I
give
to
them
eternal
life
,
and
they
shall
never
perish
,
Joh.
10.28
.
As
Salvation
is
God's
Gift
,
Rom.
6.
ult.
so
it
's
Christs
Purchase
.
There
is
no
Name
under
Heaven
whereby
men
may
be
saved
,
but
by
the
Name
of
Christ
,
Act.
4.12
.
So
that
all
who
are
without
Christ
,
not
interested
in
him
,
must
of
necessity
perish
.
He
that
hath
the
Son
hath
life
,
he
that
hath
not
the
Son
hath
not
life
,
1
Joh.
5.12
.
Those
that
are
without
Christ
are
unpardoned
;
All
their
sins
are
imputed
to
them
,
Ephes.
4.
ult.
Rom.
3.25
.
And
where-ever
sin
is
imputed
,
it
condemneth
,
Ezek.
18.3
.
Those
that
are
not
interested
in
Christ
,
are
Children
of
the
Devil
,
Joh.
8.44
.
and
Children
of
wrath
,
Ephes.
2.2
,
3.
And
such
Children
must
be
with
their
Father
the
Devil
,
and
under
wrath
for
ever
.
Now
those
that
live
in
Sins
of
Omission
have
no
interest
in
Christ
.
Our
interest
in
Christ
,
and
so
in
Life
,
is
by
Faith
.
That
Christ
may
dwell
in
your
hearts
by
Faith
,
Ephes.
3.17
.
Gal.
2.20
.
I
live
by
Faith
in
the
Son
of
God
.
It
is
Faith
that
causeth
the
Union
between
Christ
and
the
Soul
,
and
joyns
them
together
;
by
virtue
of
which
Union
,
the
Christian
hath
communion
with
Christ
in
his
Merits
and
Righteousness
,
that
his
Life
,
and
Death
,
and
Burial
are
the
Christians
,
are
by
God
imputed
to
him
,
as
if
performed
in
his
own
person
:
Hence
it
's
said
,
That
the
Christian
lives
with
Christ
,
is
crucified
with
Christ
,
and
buried
with
Christ
,
Rom.
6.4
.
And
the
Christian
is
said
to
be
the
righteousness
of
God
in
him
,
2
Cor.
5.
ult.
By
this
Union
with
Christ
,
which
is
the
fruit
of
Faith
,
the
Christian
is
made
a
Son
of
God
,
Gal.
3.26
.
and
so
an
Heir
of
God
,
and
Joynt-Heir
with
Christ
,
Rom.
8.17
.
As
a
Woman
by
marriage
being
united
and
made
one
with
a
Man
,
hath
communion
with
him
in
his
Relations
,
Honours
,
and
Estate
So
the
Christian
by
Faith
made
one
with
Christ
,
hath
communion
with
him
in
his
Relations
.
Go
tell
my
Brethren
,
I
go
to
my
Father
,
and
your
Father
,
to
my
God
,
and
your
God
,
Joh.
20.17
.
In
his
Estate
,
Christ
is
Heir
of
all
things
,
Heb.
1.2
.
and
the
Believer
is
a
Joynt-Heir
with
him
,
as
is
before
proved
.
Christ
was
the
First-born
among
many
Brethren
,
and
so
the
Inheritance
did
belong
to
him
,
Col.
1.18
.
Believers
are
a
Congregation
of
first-born
,
and
so
the
right
of
the
Inheritance
is
theirs
,
Heb.
12.23
.
But
such
as
live
in
sins
of
Omission
are
without
Faith
,
and
therefore
without
Christ
,
and
therefore
must
be
without
Heaven
for
ever
.
Faith
is
a
sanctifying
as
well
as
a
justifying
Grace
,
Act.
26.18
.
And
to
give
them
an
Inheritance
among
them
that
are
sanctified
through
Faith
in
Christ
,
and
therefore
will
not
suffer
the
Soul
to
live
in
any
sin
.
Faith
will
not
suffer
a
man
to
live
in
the
want
of
love
to
God
,
in
so
great
an
Omission
;
for
when
Faith
certifieth
the
Soul
of
Gods
love
to
it
,
this
kindleth
in
the
Soul
flames
of
love
to
God
,
1
Joh.
4.19
.
When
Faith
brings
much
fewel
,
the
fire
of
love
will
be
great
.
Faith
will
not
suffer
a
man
to
live
without
Repentance
.
The
eye
of
Faith
which
beholds
a
Christ
crucified
for
sin
,
affects
the
heart
with
sorrow
for
,
and
indignation
against
those
sins
that
crucified
him
,
Zach.
12.10
.
They
shall
see
him
whom
they
have
pierced
,
and
mourn
.
Faith
will
not
suffer
a
man
to
live
without
delight
in
Christ
,
and
rejoycing
in
the
God
of
all
Consolation
.
Faith
seeth
so
much
good
certainly
laid
up
in
the
Covenant
and
Promises
for
the
Soul
,
that
it
fills
the
Soul
with
joy
in
the
hope
and
expectation
of
the
enjoyment
of
them
.
Whom
having
not
seen
,
we
love
:
and
in
whom
believing
,
though
now
we
see
him
not
,
we
rejoyce
with
joy
unspeakable
and
full
of
glory
,
1
Pet.
1.7
,
8.
Faith
will
not
suffer
a
man
to
live
without
waiting
quietly
on
God
.
Faith
will
not
limit
the
Holy
One
of
Israel
,
but
patiently
stay
Gods
time
for
the
mercies
the
Soul
wanteth
.
Faith
knoweth
his
Bonds
are
good
,
his
Debts
are
in
sure
Hands
:
The
God
that
cannot
lye
hath
promised
,
Tit.
1.2
.
and
therefore
is
not
hasty
to
call
them
in
.
He
that
believeth
will
not
make
haste
,
Isa.
28.16
.
Faith
will
not
suffer
a
man
to
live
without
prayer
.
He
that
knows
his
own
wants
and
necessities
,
how
great
and
urgent
they
are
,
and
also
where
he
may
quickly
have
liberal
Supplies
,
and
bountiful
Relief
will
not
long
be
kept
from
that
Door
.
You
may
sooner
and
easier
put
off
a
Beggar
ready
to
starve
,
(
who
must
needs
perish
,
if
Charity
do
not
help
him
,
)
and
perswade
him
never
to
ask
Alms
more
,
as
keep
a
Believer
from
his
daily
waiting
at
Heavens
Temple
,
to
ask
spiritual
Alms.
An
Unbeliever
hath
little
hope
to
speed
,
and
therefore
little
heart
to
speak
.
But
a
Believer
hath
tasted
God
to
be
gracious
,
and
received
many
a
blessing
upon
his
knees
,
and
therefore
cannot
but
know
that
Door
again
,
at
which
he
hath
received
so
good
,
so
large
Doles
.
He
knoweth
that
whatsoever
he
asketh
,
according
to
the
Will
of
God
,
in
the
Name
of
Christ
,
shall
be
granted
him
,
1
Joh.
5.14
.
Joh.
14.14
.
Hereby
he
is
encouraged
to
beg
and
ask
.
I
believed
,
therefore
have
I
spoken
,
saith
David
,
Psal.
116.10
.
I
believed
,
saith
the
Soul
,
therefore
have
I
wept
,
and
pray'd
,
and
made
supplication
,
and
have
prevailed
.
Faith
will
not
suffer
a
man
to
live
without
Scripture
.
The
Word
of
God
is
the
Food
of
Faith
,
and
a
man
can
as
well
live
without
Bread
,
as
Faith
without
the
Word
,
1
Pet.
2.2
.
It
's
Scripture
that
breeds
Faith
;
Faith
cometh
by
hearing
,
and
hearing
by
the
Word
of
God
,
Rom.
10.17
.
And
it
's
Scripture
that
feeds
Faith
,
and
helps
it
to
thrive
;
I
hope
in
thy
Word
,
Psal.
119.114
.
Hope
is
a
degree
of
Faith
.
So
Psal.
119.
Establish
thy
Word
unto
thy
Servant
,
upon
which
thou
hast
caused
me
to
trust
.
Thus
I
might
shew
how
inconsistent
other
Sins
of
Omission
are
with
Faith
;
and
therefore
they
who
live
in
such
sins
,
must
be
Unbelievers
,
and
so
obnoxious
to
the
wrath
of
God
,
Joh.
3.
ult.
But
I
shall
conclude
this
Head
with
this
Note
,
that
Faith
is
obediential
,
and
therefore
it
's
impossible
for
a
Believer
to
live
in
Disobedience
to
God's
positive
Laws
.
We
read
in
Scripture
of
the
Obedience
of
Faith
.
Faith
in
the
Promises
works
Obedience
to
the
Precepts
.
As
't
is
impossible
without
Faith
to
please
God
,
Heb.
11.
So
't
is
impossible
with
Faith
not
to
desire
to
please
him
.
The
Disobedient
and
Unbelievers
are
joyn'd
together
.
Abraham
was
called
to
an
hard
piece
of
Service
;
To
leave
his
Country
,
this
was
hard
to
forsake
his
Native
soil
.
Jer.
2.10
.
Nescio
qua
natale
solum
;
therefore
God
commands
us
to
pity
and
relieve
Strangers
,
Jer.
2●
.
3
.
because
they
are
comfortless
,
being
out
of
their
own
Country
.
To
leave
his
Kindred
,
this
was
harder
;
there
is
a
tender
affection
between
near
Relations
.
If
he
had
gone
into
a
strange
Country
with
his
Kindred
,
their
company
might
have
sweetned
the
bitterness
of
his
banishment
;
but
he
must
leave
his
Country
as
well
as
Kindred
behind
him
.
Nay
,
he
must
leave
these
,
and
go
into
a
place
where
he
must
not
have
a
foot
of
Land
for
himself
,
(
Gen.
12
,
1
,
2
,
3
,
4.
)
yet
Abraham
obeys
.
But
what
was
the
weight
which
set
the
wheels
in
such
quick
ready
motion
,
truly
his
Faith
was
the
spring
of
his
Obedience
.
Mark
,
Heb.
11.8
.
By
Faith
Abraham
when
he
was
called
to
go
out
into
a
place
,
which
he
should
after
receive
for
an
Inheritance
,
obeyed
and
went
out
,
not
knowing
whither
he
went
.
Reason
.
4
4.
Christ
will
at
the
Great
Day
condemn
men
to
Hell
,
who
live
in
sins
of
Omission
,
because
such
persons
are
Hypocrites
.
Hell
is
prepared
for
Hypocrites
and
Unbelievers
,
saith
Christ
,
Matth.
24.51
.
Others
,
as
younger
Brethren
,
receive
their
part
of
wrath
under
them
as
the
Heirs
.
They
are
the
great
Owners
of
Hell
,
the
chief
Landlords
of
the
Valley
of
Death
;
others
do
as
it
were
hold
from
and
under
them
.
So
the
Hypocrite
in
heart
heaps
up
wrath
.
The
Hypocrite
in
heart
.
Hypocrisie
lies
close
in
the
heart
,
as
the
Juglers
tools
,
out
of
sight
.
As
in
the
Cellar
,
under
the
Parliament
,
there
was
nothing
to
be
seen
but
what
was
lawful
and
allowable
,
Coals
and
Wood
,
fit
Provision
for
Winter
:
But
when
these
were
taken
away
,
and
the
Cellar
was
searched
to
the
bottom
,
then
the
Barrels
of
Powder
appeared
,
and
the
Coals
and
Wood
were
discover'd
to
be
fewel
laid
in
for
the
Devils
Kitchin
.
So
,
many
persons
who
are
unblamable
(
as
we
say
)
in
their
lives
,
walk
without
offence
,
are
negatively
holy
,
these
seem
to
be
good
men
,
&
approved
;
but
if
we
search
them
further
to
the
bottom
,
their
Hypocrisie
appears
,
that
all
this
was
for
vain-glory
,
or
some
carnal
interest
;
they
heap
up
wrath
,
and
shall
have
that
wrath
which
is
so
dreadful
,
that
Hell
is
called
by
that
Name
,
in
great
measure
;
or
he
himself
by
his
Hypocrisie
is
daily
filling
up
that
Cup
of
Wrath
which
he
must
drink
of
eternally
.
An
hypocritical
Nation
are
the
people
of
Gods
wrath
,
Isa.
10.5
,
6.
whom
he
appoints
to
ruine
.
They
go
about
to
mock
God
,
as
they
do
men
;
but
they
deceive
themselves
,
God
is
not
mocked
.
They
do
as
those
who
use
much
art
to
hide
the
wrinkles
and
defects
of
Nature
,
but
God
can
see
Jezabel
under
all
her
paint
,
and
find
out
the
Wife
of
Jeroboam
,
notwithstanding
her
disguise
,
and
will
punish
the
Dissembler
with
the
Lake
of
Fire
;
and
then
what
shall
become
of
the
Professor
?
All
that
love
and
make
a
lye
are
doomed
to
that
Dungeon
of
Darkness
.
Hypocrisie
is
the
loudest
lye
that
ever
was
told
,
because
it
is
given
to
God
himself
.
It
may
be
said
to
every
Hypocrite
as
Peter
to
Ananias
,
Thou
hast
lyed
not
to
man
,
but
to
God
,
Act.
5.4
.
For
he
tells
God
,
and
would
make
him
believe
he
forbears
gross
Sins
,
and
is
negatively
holy
,
because
it
's
his
Will
,
when
he
neglects
his
positive
Precepts
,
wherein
he
hath
discover'd
most
of
his
Will.
Now
such
as
live
in
Omissions
,
notwithstanding
all
their
Profession
,
and
all
their
negative
Piety
,
are
but
Juglers
and
Dissemblers
.
They
who
are
partial
in
their
holiness
,
are
not
sound
at
heart
.
Whoever
obeys
any
Command
out
of
Conscience
,
will
endeavour
Obedience
to
every
Command
.
David
is
approved
for
his
Integrity
,
from
the
universality
of
his
Obedience
,
1
King
.
14.8
.
So
Zachary
and
Elizabeth
are
declared
righteous
before
God
,
i.
e.
upright
,
walking
in
all
the
Statutes
and
Commandments
of
the
Lord
blameless
,
Luk.
1.6
.
Uprightness
makes
no
baulks
in
the
field
of
Divine
Precepts
.
Were
not
this
man
who
lives
in
Omissions
unsound
,
he
would
fear
Omissions
as
much
as
Commissions
;
for
sincerity
hates
every
evil
way
,
Psal.
119.104
.
and
he
would
be
careful
to
obey
Affirmative
as
well
as
Negative
Commands
;
for
uprightness
,
as
Moses
,
hath
the
whole
Law
in
its
hands
;
nay
,
written
in
its
heart
,
and
expounded
in
its
life
.
But
this
man
,
who
like
a
Globons
body
,
toucheth
the
Law
of
God
in
some
one
point
,
but
meets
not
in
the
rest
,
sheweth
plainly
that
he
is
hollow
within
,
as
your
Globes
are
.
For
observe
it
,
if
this
man
were
sincere
,
and
acted
upon
conscientious
grounds
,
then
those
pious
Reasons
upon
which
he
forbears
sins
of
Commission
,
would
incline
him
to
take
heed
of
sins
of
Omission
.
If
he
forbear
Commissions
,
because
they
are
against
the
Will
of
God
,
(
which
should
be
the
main
ground
of
all
Obedience
,
Psal.
119.5
,
6.
)
then
he
would
also
take
heed
of
Omissions
,
because
they
are
as
much
against
the
Will
of
God
as
Commissions
.
If
the
Authority
of
God
were
that
which
sway'd
him
in
his
Negative
,
the
same
would
move
him
to
positive
holiness
;
for
there
is
the
same
authority
in
Negative
and
in
Positive
Precepts
,
Exod.
20.
The
same
God
that
saith
,
Thou
shalt
not
steal
,
saith
,
Thou
shalt
be
diligent
to
know
the
state
of
thy
flock
;
And
thou
shalt
give
to
him
that
asketh
.
Again
,
if
this
man
abstains
from
Commissions
,
because
they
dishonour
God
;
he
would
also
take
heed
of
Omissions
,
for
they
dishonour
God
also
.
Every
breach
of
the
Law
is
a
dishonour
to
the
Law-giver
,
Rom.
2.23
,
24.
Further
,
if
he
forbear
Commissions
,
because
he
is
redeemed
from
them
with
the
blood
,
1
Pet.
1.17
,
18
,
19.
of
Christ
,
he
would
take
heed
of
Omissions
;
for
Christ
did
not
only
redeem
from
Sin
,
but
also
unto
Service
,
Tit.
2.14
.
He
gave
himself
for
us
,
that
he
might
redeem
us
from
all
Iniquity
,
and
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
.
Once
more
,
if
he
did
forbear
Commissions
,
because
they
are
injurious
to
his
own
Soul
,
and
deprive
him
of
Heaven
and
Happiness
;
then
he
would
take
heed
of
Omissions
,
for
they
are
as
destructive
to
his
Soul
,
and
will
as
certainly
hinder
it
of
Heaven
,
as
the
Text
assureth
us
.
So
that
upon
whatsoever
conscientious
grounds
he
forbears
Commissions
,
he
would
upon
the
same
grounds
take
heed
of
Omissions
,
which
he
not
doing
,
proclaims
himself
an
Hypocrite
,
and
as
such
,
is
most
justly
condemned
to
die
eternally
.
He
that
forbears
sin
from
a
Principle
of
Grace
,
will
be
as
careful
to
do
good
,
as
to
abstain
from
evil
.
Restraining
Grace
matters
not
much
the
omission
of
good
,
but
renewing
Grace
or
Holiness
in
Truth
cannot
allow
it
.
Such
a
man
chooseth
the
things
that
please
God
,
Isa.
56.4
.
CHAP.
XXVI
.
1.
Use
.
Of
the
Doctrine
by
way
of
Informamation
:
How
dreadful
will
be
the
Condition
of
those
that
live
in
sins
of
Commission
.
HAving
explained
the
Doctrine
,
by
describing
the
nature
and
danger
of
sins
of
Omission
,
as
also
the
Reasons
why
Christ
will
sentence
those
that
are
guilty
of
them
to
an
eternal
banishment
from
his
presence
,
and
to
eternal
torments
with
the
Devil
and
his
Angels
;
I
now
proceed
to
the
Application
of
the
Point
.
This
Doctrine
may
be
useful
,
1.
By
way
of
Information
.
2.
By
way
of
Examination
.
3.
By
way
of
Exhortation
.
1.
The
Doctrine
is
useful
by
way
of
Information
.
First
Use
of
Information
.
1.
If
Christ
will
condemn
men
for
sins
of
Omission
at
the
Great
Day
,
what
will
become
of
them
that
are
guilty
of
gross
Crimes
,
and
who
live
in
sins
of
Commission
?
These
must
be
doubly
punished
,
for
they
are
guilty
of
Omissions
and
Commissions
too
.
If
they
who
feed
not
the
Hungry
,
and
cloath
not
the
Naked
,
shall
be
damned
;
surely
they
who
take
meat
out
of
the
mouths
of
the
Poor
,
and
rob
the
Needy
of
their
Raiment
,
by
fraud
or
force
,
shall
be
doubly
damned
.
If
they
be
sent
to
Hell
,
who
visit
not
the
sick
and
imprisoned
;
how
doleful
will
their
Judgment
be
who
wound
the
Servants
of
Christ
,
and
cast
them
into
Prison
.
If
the
meer
civil
man
be
excluded
the
highest
Heaven
,
surely
the
scandalous
Sinner
shall
be
cast
into
the
lowest
Hell
,
Jer.
22.13
.
Woe
to
him
that
buildeth
his
House
by
unrighteousness
,
and
his
Chambers
by
wrong
.
If
the
Tree
that
is
void
of
good
fruit
be
hewn
down
,
and
cast
into
the
fire
,
(
Matth.
3.10
.
)
what
will
become
of
the
Tree
that
aboundeth
in
evil
fruit
?
If
barrenness
of
good
expose
to
Divine
Vengeance
,
what
will
fruitfulness
in
evil
do
?
If
the
Fig-Tree
that
had
leaves
and
no
Figs
was
cursed
,
and
wither'd
away
,
what
curse
shall
befal
those
Trees
that
bear
Gall
and
Wormwood
?
Whose
Grapes
are
the
Grapes
of
Sodom
,
and
whose
Clusters
are
the
Clusters
of
Gomorrah
.
If
men
shall
perish
who
call
not
on
the
Name
of
God
,
what
shall
become
of
them
who
blaspheme
the
Name
of
God
?
If
they
who
hear
not
the
Word
of
God
shall
be
destroy'd
,
what
destruction
shall
befal
them
who
deride
it
,
and
mock
at
it
?
If
those
whose
feet
run
not
the
ways
of
Gods
Commandments
,
who
lift
not
up
their
〈…〉
to
Heaven
and
pray
,
whose
〈…〉
are
folded
in
their
Bosoms
,
and
whose
tongues
talk
not
of
Judgment
,
shall
be
cast
into
the
Lake
that
burneth
with
fire
and
brimstone
for
ever
;
where
shall
they
be
cast
whose
Feet
are
swift
to
shed
blood
,
whose
Eyes
are
full
of
Adultery
,
and
cannot
cease
from
sin
;
whose
Hands
are
full
of
Bribery
and
Extortion
,
and
whose
Tongues
are
full
of
cursing
and
lying
,
and
whose
Throat
is
an
open
Sepulchre
.
What
Tongue
can
tell
the
misery
that
will
befal
such
Sinners
at
the
Great
Day
?
If
not
relieving
the
Poor
,
and
not
supplying
the
Needy
,
and
not
visiting
the
Fatherless
and
Widow
,
the
Sick
and
Imprisoned
,
cause
such
a
severe
Sentence
to
be
denounced
against
them
,
as
,
Go
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
for
ever
;
what
Sentence
shall
be
denounced
against
those
that
grind
the
faces
of
the
Poor
,
that
make
Musick
of
their
Moans
,
Isa.
3.15
.
That
sell
them
for
a
pair
of
shooes
,
Amos
2.6
.
Who
oppress
the
Poor
,
and
crush
the
Needy
,
Amos
4.1
.
And
who
slay
the
Widow
and
Fatherless
?
Go
to
you
rich
men
,
weep
and
howl
,
for
the
miseries
that
shall
come
upon
you
.
Your
Riches
are
corrupted
,
and
your
Garments
moth-eaten
.
Your
Gold
and
Silver
is
cankered
,
and
the
rust
of
them
shall
be
a
witness
against
you
,
and
shall
eat
your
flesh
as
it
were
fire
.
Behold
,
the
hire
of
the
Labourers
,
which
have
reaped
down
your
Fields
,
which
is
of
you
kept
back
by
fraud
,
crieth
:
and
the
cries
of
them
that
have
reaped
,
are
entred
into
the
Ears
of
the
Lord
of
the
Sabbath
.
Ye
have
condemned
and
killed
the
Just
,
and
he
doth
not
resist
you
,
James
5.1
,
2
,
3
,
4
,
6.
Those
sins
that
are
crying
,
and
do
more
especially
require
Vengeance
at
the
hands
of
God
,
and
provoked
Divine
Justice
to
take
notice
of
them
,
are
sins
of
Commission
.
As
Murder
,
Gen
4.10
.
The
Voice
of
thy
Brothers
blood
crieth
to
me
from
the
ground
.
Sodomy
,
The
cry
of
Sodom
and
Gomorrah
is
great
,
because
their
sin
is
grievous
,
Gen.
18.20
.
Oppression
of
Gods
Servants
,
Exod.
3.7
.
or
of
any
Widows
or
Fatherless
.
If
thou
afflict
the
Widow
and
the
Fatherless
,
and
they
cry
unto
me
:
I
will
surely
hear
their
cry
,
for
I
am
gracious
,
Exod.
22.23
.
Or
of
any
Poor
and
Needy
,
as
in
the
Text
of
James
5.4
.
The
cry
of
the
Labourers
are
entred
into
the
Ears
of
the
Lord
.
1.
These
Sinners
who
are
guilty
of
these
gross
Commissions
,
are
guilty
of
Omissions
also
:
They
have
the
weight
of
both
sorts
of
sins
to
press
them
to
Hell
.
A
man
may
be
guilty
of
Omissions
,
as
not
to
believe
,
not
to
pray
,
not
to
examine
his
own
Soul
,
&c.
and
yet
be
free
from
gross
Commissions
;
he
may
be
no
Lyar
,
no
Thief
,
no
Oppressor
,
no
Murtherer
,
no
Adulterer
,
at
least
in
regard
of
the
outward
acts
which
I
intend
here
:
But
a
man
cannot
live
in
gross
Commissions
,
but
he
must
also
live
in
Omissions
;
the
Oppressor
must
omit
to
relieve
the
poor
.
He
that
destroys
life
,
must
neglect
to
save
it
.
Besides
,
they
who
live
in
such
Commissions
must
omit
Faith
and
Repentance
,
which
are
inconsistent
with
them
;
they
must
neglect
daily
to
call
on
God
,
for
prayer
would
make
them
leave
such
sinning
;
but
indeed
such
sinning
makes
them
leave
of
(
though
possibly
they
did
sometimes
begin
to
seek
God
in
a
formal
way
,
)
praying
.
Those
in
the
5.
of
James
,
who
oppressed
the
Labourers
,
who
condemned
and
killed
the
just
,
(
gross
Commissions
)
had
their
Riches
corrupted
,
and
Garments
moth-eaten
,
i.
e.
were
guilty
of
Omissions
,
would
rather
their
wealth
should
waste
with
rust
,
and
their
Rayments
with
moths
,
than
bestow
any
on
the
Poor
.
Those
in
the
4.
of
Hos.
1
,
2.
who
were
guilty
of
Swearing
and
Lying
,
and
Killing
,
and
Stealing
,
and
Adultery
,
omitted
Truth
,
and
Mercy
,
and
the
Knowledge
of
God
.
2.
Sins
of
Commission
(
I
mean
those
gross
Crimes
)
do
more
openly
dare
God
than
Omissions
do
.
By
Omissions
we
deny
him
,
but
by
such
Commissions
we
dare
him
,
and
defie
him
.
Such
Sinners
,
as
it
were
,
bid
God
do
his
worst
,
they
fear
him
not
.
They
do
(
at
least
implicitly
)
mock
at
his
Threatnings
,
and
deride
his
Reproofs
,
and
slight
his
Judgments
that
are
executed
on
their
Fellows
before
their
own
faces
.
They
speak
in
the
Language
of
the
Jews
,
Isa.
5.19
.
That
say
,
Let
him
make
speed
and
hasten
his
work
,
that
we
may
see
it
,
and
let
the
Counsel
of
the
holy
One
of
Israel
draw
nigh
and
come
,
that
we
may
know
it
.
These
jear
at
Gods
Judgments
,
and
mock
at
his
Menaces
;
they
credit
not
his
Comminations
,
nor
expect
their
Execution
.
They
look
on
the
words
of
their
Prophets
as
meer
wind
,
and
the
matter
of
their
Prophesie
as
a
meer
mockery
.
Let
him
make
speed
,
&c.
and
the
Counsel
of
the
holy
One
of
Israel
draw
nigh
,
i.
e.
you
have
much
and
long
told
us
,
that
your
holy
One
,
forsooth
,
who
cannot
abide
sin
,
and
who
is
of
purer
eyes
then
to
behold
Iniquity
,
will
execute
his
Judgments
on
us
for
our
sins
,
and
that
this
is
by
Counsel
established
,
and
cannot
be
reversed
;
we
would
willingly
see
these
Judgments
so
much
talked
of
,
and
do
wish
that
they
may
hasten
,
and
not
linger
as
they
do
;
for
we
neither
believe
you
,
nor
fear
them
.
But
who
were
these
who
spake
at
this
desperate
rate
?
truly
those
that
lived
in
Commissions
,
who
brought
forth
wild
Grapes
,
Isa.
5.4
.
who
brought
forth
filthy
,
naughty
,
abominable
fruit
;
in
stead
of
Grapes
,
the
Vineyard
brought
forth
Thorns
and
Briars
:
These
were
they
who
dared
the
Divine
Justice
,
as
if
they
had
been
incarnate
Devils
.
3.
Gross
sins
of
Commission
are
more
directly
contrary
to
the
very
light
of
Nature
.
Indeed
it
is
against
the
light
of
Nature
not
to
feed
the
Hungry
,
and
cloath
the
Naked
,
and
help
the
Distressed
;
but
it
's
much
more
against
the
light
of
Nature
to
oppress
the
Poor
and
Needy
,
and
slay
the
Widow
and
Fatherless
.
Because
natural
light
is
much
more
disturbed
by
gross
Commissions
than
by
bare
Neglects
;
it
appears
,
that
those
are
more
against
a
natural
Conscience
than
these
.
We
read
,
that
the
natural
light
of
the
Heathen
did
discover
the
sinfulness
of
their
Commission
,
and
condemn
them
for
them
,
Rom
,
1.
〈…〉
lt
.
And
that
the
Barbarians
,
by
the
lig●●
of
Nature
,
could
discover
the
evil
of
Murder
,
and
how
Vengeance
,
like
a
Blood-Hound
,
did
pursue
the
violent
man
,
to
take
and
slay
him
,
Act.
28.4
.
Now
that
which
so
directly
opposeth
not
only
Scripture
,
but
Nature
,
and
that
which
a
man
will
do
(
as
it
were
)
violence
to
his
own
Conscience
that
he
may
commit
,
must
unquestionably
be
dreadful
,
and
out
of
measure
sinful
.
As
the
Apostle
saith
,
To
him
that
knoweth
to
do
good
,
and
doth
it
not
,
to
him
it
is
sin
,
James
4.17
.
ult.
So
say
I
to
him
that
knoweth
he
should
not
do
these
evils
,
and
doth
them
,
to
him
they
are
sins
,
i.
e.
a
wickedness
with
a
witness
.
They
have
more
of
enmity
against
God
,
and
contempt
of
his
Mind
,
and
have
sadder
marks
of
Divine
Vengeance
.
But
what
sins
are
more
against
knowledge
,
than
those
that
are
not
only
committed
in
spight
of
Scripture
,
but
also
of
Nature
it self
.
No
Vinegar
so
sharp
,
as
that
which
is
made
of
the
sharpest
Wine
.
He
that
knoweth
his
Masters
Will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
He
that
knoweth
his
Masters
Will
,
is
,
that
he
should
forbear
such
sins
,
and
yet
commits
them
,
shall
be
beaten
with
many
stripes
,
Luke
12.
4.
Gross
sins
of
Commission
are
more
scandalous
to
men
,
and
bring
more
dishonour
to
God
.
They
give
greater
offence
to
men
,
good
men
are
grieved
by
them
.
Lots
righteous
Soul
was
vexed
with
the
unclean
conversation
of
the
Sodomites
,
2
Pet.
2.7
.
David
tells
us
,
Rivers
of
Tears
ran
down
his
eyes
,
because
the
wicked
broke
Gods
Law
,
Psal.
119.136
.
Jeremiah
wept
in
secret
for
the
sins
of
Israel
,
Jer.
13.17
.
Wicked
mens
sins
cause
godly
mens
sorrow
.
They
need
not
disturb
the
Righteous
by
their
Persecutions
of
them
,
they
do
it
sufficiently
by
their
Transgressions
against
God
.
As
these
gross
sins
grieve
the
good
,
so
they
harden
the
bad
:
Others
are
encouraged
to
dress
themselves
by
such
foul
and
false
Glasses
.
Jer.
23.14
.
Vile
Sinners
presume
their
states
good
though
their
lives
be
bad
,
because
they
are
no
worse
than
such
and
such
,
(
possibly
who
are
learned
,
and
rich
,
and
therefore
counted
wise
men
,
)
and
therefore
whatever
befals
them
,
they
shall
fare
as
well
as
others
.
Alas
how
many
walk
more
by
Patterns
than
by
Commands
,
and
so
are
led
by
following
others
to
Hell
!
And
how
deep
will
they
be
damned
,
who
draw
others
after
them
to
Sin
and
Hell
?
They
who
forsake
the
Law
,
praise
the
wicked
,
Prov.
28.4
.
i.
e.
commend
them
for
their
wickedness
,
as
they
who
keep
the
Law
condemn
them
.
Gross
Commission
dishonour
God
most
;
they
cause
others
to
speak
ill
of
God
,
and
disgracefully
of
Religion
.
Nathan
tells
David
,
That
by
his
Uncleanness
and
Murder
,
He
had
caused
the
Enemies
of
God
to
blaspheme
,
2
Sam.
12.
If
a
Child
of
God
commit
one
such
noisome
act
,
the
wicked
quickly
take
the
scent
,
and
a
Cry
is
raised
among
the
whole
Pack
,
who
with
open
mouth
upon
this
pursue
and
blaspheme
God
and
godliness
.
By
these
particulars
it
appears
,
that
gross
Commissions
are
sins
of
the
greatest
size
,
and
therefore
must
have
the
greatest
severity
.
If
they
are
used
as
Bastards
who
met
not
Israel
with
bread
and
water
,
how
will
God
use
them
at
last
who
meet
his
people
with
Bonds
and
Fetters
,
with
Fire
and
Fagot
?
If
Christ
pronounce
such
a
dreadful
Sentence
in
the
Text
against
the
(
Comparative
)
green
Tree
,
what
shall
become
of
the
dry
?
CHAP.
XXVII
.
Negative
godliness
is
not
enough
.
Christs
impartiality
in
Judgment
.
IN
the
second
place
,
Second
use
of
Information
.
If
Christ
will
condemn
men
at
the
Great
Day
for
sins
of
Omission
,
it
may
inform
us
,
that
a
negative
Religion
,
or
negative
Christianity
,
is
not
enough
.
Many
please
themselves
that
they
are
Gracious
,
because
they
are
not
openly
Vicious
;
and
that
they
are
Pious
,
because
they
are
not
scandalously
Prophane
;
but
they
mistake
and
deceive
themselves
.
It
is
good
not
to
do
evil
,
but
it
is
evil
not
to
do
good
.
Negative
Christians
are
as
it
was
said
of
Galba
,
Potius
extra
vitia
quam
cum
virtute
:
Rather
seemingly
free
from
Vice
,
than
really
filled
with
Virtue
.
Or
at
best
,
as
was
reported
of
Cato
,
That
he
was
homo
virtuti
simillimus
,
A
man
that
looked
like
a
virtuous
person
.
How
many
civil
men
presume
their
persons
holy
,
because
they
are
not
so
filthy
as
those
who
rake
in
Ditches
and
Kennels
,
and
defile
themselves
daily
with
scandalous
Abominations
;
and
they
presume
their
states
to
be
good
,
and
themselves
in
the
way
to
Heaven
,
because
they
are
no
Drunkards
,
no
Swearers
,
no
Adulterers
,
no
Theeves
,
no
Murderers
;
when
for
all
this
they
shall
be
cast
to
Hell
,
because
they
are
no
Believers
,
no
Penitents
,
no
obedient
Subjects
to
the
King
of
Saints
,
Because
they
know
not
God
,
and
obey
not
the
Gospel
,
2
Thess.
1.7
,
8.
Such
men
are
farther
distant
from
good
than
from
evil
.
Ceasing
from
evil
is
not
enough
,
it
's
but
one
step
Heaven-ward
;
doing
of
good
must
accompany
it
,
or
it
will
be
of
small
moment
.
I
confess
,
when
I
behold
a
civil
man
,
who
is
harmless
in
his
Carriage
,
unblamable
(
in
regard
of
scandal
)
in
his
publick
Conversation
,
and
courteous
in
his
Behaviour
to
all
;
I
cannot
but
respect
him
,
and
am
ready
to
wish
(
as
Athanasius
,
that
all
the
World
of
Atheists
and
prophane
Wretches
would
turn
Hypocrites
)
that
all
scandalous
Sinners
would
turn
Civilians
,
and
come
so
far
towards
Holiness
;
but
yet
I
must
say
,
that
this
is
scarce
half
way
to
Christianity
.
He
is
not
half
a
Saint
,
who
is
but
a
negative
Saint
.
The
forbearance
of
gross
Corruptions
is
the
easiest
and
least
part
of
Religion
,
and
therefore
will
not
speak
any
man
in
a
state
of
Salvation
.
The
Tree
that
is
barren
,
and
without
good
fruit
,
is
for
the
fire
,
as
well
as
the
Tree
that
brings
forth
evil
fruit
.
For
men
to
think
to
excuse
themselves
that
they
do
no
hurt
,
wrong
neither
Man
,
Woman
,
or
Child
,
and
are
not
(
as
the
Pharisee
said
)
as
the
Publicans
,
who
generally
were
Oppressors
,
is
but
a
vain
foolish
thing
.
The
idle
Servant
might
have
said
,
Lord
,
I
did
no
harm
with
my
Talent
,
I
did
not
lay
it
out
in
Rioting
and
Drunkenness
,
or
any
way
to
thy
dishonour
;
I
only
hid
it
,
and
did
not
improve
it
,
Matth.
25.
yet
this
was
enough
to
condemn
him
.
Can
we
call
ground
good
ground
,
for
bearing
no
weeds
,
if
it
never
bring
forth
good
Corn
?
Or
do
we
count
that
Servant
a
good
Servant
,
who
doth
not
wrong
his
Master
in
his
Estate
,
by
purloining
or
wasting
it
,
if
he
live
idle
all
day
,
and
neglect
the
business
his
Master
appoints
him
.
Believe
it
,
Reader
,
thou
mayst
not
be
morally
evil
to
the
abomination
of
men
,
and
yet
not
spiritually
good
to
the
acceptation
of
God
.
He
keeps
no
Law
of
God
,
who
minds
only
the
negative
part
of
it
.
A
life
free
from
enormity
is
too
often
accompanied
with
an
heart
full
of
iniquity
.
And
that
this
negative
Holiness
is
insufficient
,
will
appear
if
we
consider
,
1.
That
the
Holy
Ghost
characterizeth
a
godly
man
both
negatively
and
positively
.
The
Scripture
tells
us
,
That
a
true
Christan
minds
both
parts
of
the
Law
,
its
commanding
part
as
well
as
its
forbidding
part
.
When
the
Holy
Ghost
speaks
of
Davids
goodness
,
he
tells
us
,
That
he
served
the
Wills
of
God
in
his
Generation
,
not
only
his
forbidding-will
,
but
also
his
commanding-will
,
Act.
13.36
.
When
Job
is
commended
as
a
godly
man
,
he
is
said
to
eschew
evil
,
there
was
his
negative
Holiness
;
and
to
fear
God
,
there
was
his
positive
Holiness
,
Job
1.1
.
&
8.
The
Psalmist
describes
the
happy
man
by
his
holiness
both
ways
.
1.
By
way
of
Negation
,
Blessed
is
the
man
that
walketh
not
in
the
Counsel
of
the
Vngodly
,
(
i.
e.
that
committeth
not
wickedness
,
which
is
the
consultation
of
the
Ungodly
,
)
nor
standeth
in
the
way
of
Sinners
,
(
i.
e.
that
goeth
not
on
with
pleasure
in
any
course
of
prophaneness
,
)
nor
sitteth
in
the
Seat
of
the
scornful
,
(
i.
e.
that
hardneth
not
not
his
heart
against
advice
and
admonition
,
&c.
)
2.
By
way
of
Position
,
But
his
delight
is
in
the
Law
of
the
Lord
,
and
in
that
Law
doth
he
meditate
day
and
night
.
His
affection
to
the
Law
,
and
his
meditation
in
it
are
both
positive
;
and
without
these
the
man
could
neither
be
holy
nor
happy
.
He
might
have
been
able
to
say
,
I
have
not
walked
in
the
Counsel
of
the
Vngodly
,
nor
stood
in
the
way
of
Sinners
,
not
sate
in
the
Seat
of
the
scornful
;
and
yet
been
a
wicked
and
cursed
man
;
for
Negatives
neither
speak
nor
make
any
man
holy
.
It
is
a
positive
quality
,
that
gives
being
,
perfection
,
and
denomination
to
Piety
.
Therefore
Jehu
is
branded
for
a
wicked
man
,
notwithstanding
all
his
zeal
against
Baal
,
because
he
took
no
heed
to
walk
in
the
Law
of
the
Lord
God
of
Israel
,
1
King
.
10.29
,
30
,
31.
Philosophers
tell
us
,
That
motions
are
imperfect
,
and
but
in
fieri
,
whilst
they
are
passing
from
the
Terminus
a
quo
,
and
are
not
perfect
,
or
in
facto
esse
,
till
the
Terminus
ad
quem
be
attained
.
Whilst
a
man
is
departing
from
evil
,
he
is
but
an
imperfect
Christian
;
when
he
comes
to
the
doing
of
good
,
which
is
the
end
of
the
former
,
then
he
is
a
Christian
indeed
.
2.
The
Law
,
which
is
the
Rule
of
Religion
,
is
Affirmative
as
well
as
Negative
.
Every
man
is
so
far
perfect
in
his
Calling
,
or
in
any
Art
,
as
he
agrees
with
his
Rule
.
And
every
man
is
so
far
religious
(
and
no
farther
)
as
he
agreeth
with
the
Will
of
God
revealed
in
his
Word
,
which
is
the
Rule
of
Religion
;
Gal.
6.16
.
As
many
as
walk
according
to
this
Rule
,
peace
be
to
them
,
&c.
Now
this
Rule
hath
Positive
as
well
as
Negative
Commands
.
Nay
,
all
its
Negative
Commands
have
(
as
hath
been
shewn
before
)
somewhat
positive
in
them
,
and
therefore
negative
holiness
cannot
be
sufficient
.
He
that
makes
not
Conscience
of
every
part
of
Gods
Will
,
makes
Conscience
of
no
part
of
Gods
Will.
He
that
denieth
ungodliness
and
worldly
lusts
,
because
the
Law
,
his
Rule
,
forbids
them
,
will
also
live
righteously
,
soberly
,
and
godly
,
because
the
same
Rule
commands
them
,
Tit.
2.11
,
12.
Indeed
all
true
eschewing
of
evil
doth
proceed
out
of
love
to
good
;
so
that
he
who
doth
not
delight
in
good
,
and
do
it
,
cannot
eschew
evil
out
of
any
good
Principle
.
Observe
the
Rule
,
Ephes.
4.23
,
24.
And
be
renewed
in
the
Spirit
of
your
mind
.
And
that
ye
put
on
the
new
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
.
Isa.
1.15
.
But
men
love
to
be
compleat
in
every
thing
,
but
that
which
deserves
exactness
.
3.
An
Heathen
may
be
negatively
religious
.
A
Cato
,
a
Seneca
,
an
Aristides
,
may
be
free
from
Intemperance
,
Bribery
,
Injustice
,
Uncleanness
,
and
all
gross
sins
;
and
can
we
think
that
Religion
sufficient
for
us
which
Heathens
may
attain
to
.
Is
there
nothing
revealed
by
the
Sun-light
of
Scripture
for
us
to
do
,
which
they
were
unable
to
see
by
the
dim
Rush-candle
of
Nature
.
The
Holy
Ghost
acquaints
us
with
the
condition
of
the
Heathen
,
Ephes.
2.12
.
That
they
were
without
God
,
without
Christ
,
strangers
to
the
Covenant
of
Promise
,
and
aliens
from
the
Commonwealth
of
Israel
,
and
without
hope
in
the
World
.
In
which
words
we
have
their
dreadful
estate
,
how
far
they
are
from
any
Saviour
,
and
so
from
any
hope
of
Salvation
;
which
would
not
be
,
if
their
negative
holiness
were
sufficient
to
make
them
happy
.
Third
Use
of
Information
.
3.
If
Christ
will
condemn
men
for
sins
of
Omission
at
the
Great
Day
,
then
it
may
inform
us
of
the
Justice
and
Righteousness
of
Christ
.
It
's
said
of
Christ
,
That
he
loveth
Righteousness
,
and
hateth
Iniquity
,
Psal.
45.
And
again
,
That
he
shall
judge
the
world
in
Righteousness
,
Act.
17.31
.
Herein
it
appears
:
1.
Because
he
spares
no
Sins
.
He
condemneth
those
that
live
in
Omissions
(
little
light
sins
in
the
imaginations
of
men
)
as
well
as
those
that
live
in
Commissions
.
He
sends
to
Hell
those
that
do
not
relieve
,
as
well
as
those
that
rob
his
people
.
He
poureth
out
his
wrath
upon
them
that
do
not
visit
his
Members
in
Prison
,
as
well
as
those
that
cast
them
into
Prison
.
Those
sins
that
are
Peccadilloes
in
the
Worlds
eye
,
have
felt
the
heavy
weight
of
his
hand
.
The
man
that
gather'd
a
few
sticks
,
was
destroy'd
with
stones
.
Vzzah
touch'd
the
Ark
out
of
kindness
,
but
God
smote
him
with
death
for
it
.
Moses
for
omitting
the
Circumcision
of
his
Child
,
was
like
to
have
lost
his
life
.
Aarons
two
Sons
,
Nadab
and
Abihu
neglected
(
as
is
supposed
by
Expositors
)
to
fetch
fire
from
the
Altar
to
burn
their
Sacrifices
,
and
were
destroy'd
with
fire
from
Heaven
,
Levit.
10.
The
impartiality
of
Christ
is
evident
herein
,
that
at
the
Great
Day
he
will
bid
the
Civil
as
well
as
the
Scandalous
Sinner
depart
from
him
into
everlasting
fire
.
2.
Because
he
spareth
no
Sinners
.
He
saith
to
all
those
on
his
left
hand
,
whether
Rich
or
Poor
,
Great
or
Small
,
High
or
Low
,
if
guilty
of
these
Omissions
,
Depart
from
me
into
everlasting
fire
.
He
is
no
respecter
of
persons
,
he
spareth
none
for
their
greatness
and
strength
.
His
hand
reacheth
the
tallest
Cedars
,
and
plucks
up
the
strongest
Oaks
.
Neither
Power
nor
Majesty
can
free
or
exempt
persons
from
his
severity
.
If
Princes
and
Potentates
will
omit
their
Duty
,
they
must
expect
to
feel
his
Fury
.
Pharaoh
,
Jeroboam
,
Ahab
,
Ahaz
,
Rev.
6.15
,
Nebuchadnezzar
,
Herod
,
might
neglect
their
Duties
to
men
,
and
escape
punishment
from
men
,
but
could
not
neglect
their
Duties
to
God
at
so
easie
a
rate
.
As
all
their
sins
were
within
the
view
of
his
Omniscience
,
so
all
their
persons
were
within
the
reach
of
his
Vengeance
,
and
that
found
them
out
to
their
cost
.
He
spareth
none
for
their
nearness
to
him
.
He
beholdeth
them
afar
off
that
are
very
near
to
him
,
when
they
make
bold
with
him
.
Judges
on
Earth
may
sometimes
(
though
sinfully
always
)
favour
their
Kindred
in
an
unrighteous
cause
,
but
he
judgeth
otherwise
.
Though
Coniah
be
to
be
as
the
signet
on
my
right
hand
,
I
will
pluck
him
thence
,
Jer.
22.24
.
Israel
was
the
nearest
people
to
God
of
any
people
in
the
world
,
Psal.
148.
ult.
with
Deut.
4.7
.
and
Moses
was
the
nearest
to
God
of
any
of
the
people
of
Israel
,
yet
they
were
excluded
his
Rest
,
for
not
believing
his
Word
;
and
he
was
denied
entrance
into
Canaan
,
for
not
sanctifying
Gods
Name
.
3.
He
judgeth
all
according
to
Law
.
This
is
another
requisite
to
suffice
:
He
will
not
condemn
any
for
their
Omissions
or
Commissions
,
but
according
to
Law
.
We
count
that
Judge
just
indeed
that
keeps
the
Law
,
and
will
not
upon
any
account
swerve
from
that
.
Our
Lord
Jesus
,
when
he
sentenceth
those
that
neglect
to
feed
the
Hungry
,
and
cloath
the
Naked
,
&c.
to
everlasting
fire
,
proceedeth
according
to
Law
exactly
.
These
persons
(
as
hath
been
before
proved
)
are
under
the
Law
of
Works
,
and
so
must
stand
or
fall
for
ever
,
as
they
obey
or
disobey
that
Law
.
Now
that
Law
condemneth
for
Omissions
,
and
not
doing
our
Duties
,
as
well
as
for
Commissions
,
and
abounding
in
enormities
.
It
saith
,
Cursed
is
every
one
that
continueth
not
in
all
things
written
in
the
Book
of
the
Law
,
to
do
them
,
Gal.
3.13
.
Observe
,
the
Law
curseth
those
that
omit
,
that
continue
not
to
do
their
Duties
,
as
well
as
those
that
do
the
contrary
.
4.
He
will
render
to
every
man
according
to
his
Works
.
He
may
punish
,
and
doth
in
this
World
less
;
but
neither
in
the
other
nor
in
this
more
than
our
Inquities
deserve
.
All
mens
sins
are
not
equal
,
therefore
all
mens
sufferings
shall
not
be
equal
.
According
to
the
degree
of
mens
defilements
,
such
shall
be
the
degree
of
their
punishment
.
He
distinguisheth
between
sins
and
sins
,
between
them
that
afflict
his
Children
,
and
those
that
relieve
them
not
in
their
Afflictions
;
between
those
that
hale
them
to
Prisons
,
and
put
them
to
death
,
and
those
that
visit
them
not
in
prison
.
He
exacteth
not
of
men
more
than
is
meet
.
He
will
put
a
difference
between
Heathens
,
who
have
little
means
to
know
and
worship
him
aright
,
and
Jews
,
To
whom
were
committed
the
Oracles
of
God
,
to
whom
pertained
the
Adoption
,
and
the
Covenant
,
and
the
giving
of
the
Law
,
and
the
Promises
.
These
have
greater
Means
and
Mercies
,
and
therefore
greater
Wrath
and
Severity
.
Tribulation
and
Anguish
,
Indignation
and
Wrath
on
the
soul
of
every
man
that
doth
evil
,
on
the
Jew
first
,
and
also
on
the
Gentiles
,
Rom.
3.2
.
Rom.
9.4
.
Rom.
2.7
.
You
only
have
I
known
,
therefore
you
will
I
punish
of
all
the
Families
of
the
Earth
for
your
Iniquities
,
Amos
3.2
.
He
will
distinguish
between
Jews
and
Christians
that
live
under
the
Gospel
.
Omissions
are
more
tollerable
,
and
less
punishable
among
Heathens
than
Jews
,
and
among
Jews
before
Christs
coming
,
than
those
Jews
that
lived
under
the
Gospel
,
and
saw
Christ's
Miracles
,
and
heard
his
Sermons
,
with
those
Christians
that
enjoy
the
Gospel
,
Matth.
11.21
,
22
,
23.
It
will
be
more
tollerable
for
Tyre
and
Sidon
than
for
Corazin
and
Bethsaida
,
and
for
Sodom
and
Gomorrah
than
for
Capernaum
,
because
these
lived
under
greater
Light
and
Helps
,
and
yet
continued
in
the
neglect
of
Faith
and
Repentance
.
He
will
not
punish
those
that
omit
their
Duties
ignorantly
(
when
they
are
diligent
to
improve
what
advantages
they
have
for
knowledge
)
so
severely
as
he
will
those
who
neglect
their
Duties
knowingly
.
God
expects
a
life
answerable
to
that
Light
which
he
hath
given
us
;
and
if
we
imprison
his
Truth
in
unrighteousness
,
we
provoke
him
in
the
highest
degree
.
He
that
knoweth
his
Masters
Will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
He
that
knoweth
not
his
Masters
will
,
and
doth
it
not
,
shall
be
beaten
with
few
stripes
.
Both
shall
be
beaten
,
but
the
former
suffer
more
stripes
than
the
latter
.
It
's
cold
comfort
,
yet
herein
the
Righteousness
of
the
Judge
appeareth
,
that
some
who
are
guilty
of
Omissions
shall
have
a
cooler
Hell
than
others
;
For
he
rendreth
to
every
man
according
to
his
Works
,
Rom.
2.
CHAP.
XXVIII
.
Practical
godliness
necessary
.
Fourth
Use
of
Information
.
4.
IF
Christ
will
condemn
men
at
the
Great
Day
for
Sins
of
Omission
,
for
not
visiting
the
Sick
and
Imprisoned
,
and
not
relieving
the
Hungry
and
Naked
:
Then
it
may
inform
us
,
That
nothing
short
of
practical
godliness
will
speak
a
mans
estate
safe
at
this
Day
,
or
fore-speak
his
estate
to
be
comfortable
at
that
day
.
The
want
of
this
is
the
cause
of
these
mens
condemnation
:
They
might
forbear
injuring
the
Saints
,
they
might
speak
them
fair
,
bid
them
,
Be
ye
fed
,
Be
ye
cloathed
.
They
might
wish
them
well
,
they
might
honour
and
respect
them
(
as
Herod
did
the
Baptist
)
for
their
sanctity
and
righteousness
,
yet
because
they
were
void
of
this
practical
godliness
,
they
gave
them
not
wherewith
to
be
fed
and
cloathed
;
they
are
banished
the
presence
of
Christ
,
and
adjudged
to
the
Curses
and
Company
of
Devils
.
1.
A
great
Profession
will
not
do
without
this
practical
godliness
.
Some
soar
high
in
their
Professions
of
,
and
pretences
to
greater
strictness
,
and
degrees
of
Grace
and
Holiness
than
others
,
who
alas
fall
foully
often
on
Earth
,
and
always
into
Hell
,
for
lack
of
this
practical
godliness
.
As
some
great
Tradesmen
,
who
living
wholly
upon
their
Credit
with
others
,
without
any
stock
of
their
own
,
quickly
break
and
miscarry
.
A
Profession
is
but
as
the
leaves
of
a
Tree
(
a
sign
of
fruit
)
not
the
fruit
it self
.
There
is
a
vast
difference
between
leaves
and
fruit
.
Some
think
that
Christ
had
not
cursed
the
Fig-Tree
,
if
it
had
been
without
leaves
as
well
as
without
fruit
:
But
when
by
its
leaves
it
professed
to
have
fruit
,
Vide
Robinson
,
1.
part
,
132
and
invited
him
to
it
in
expectation
thereof
,
and
disappointed
him
,
he
presently
claps
a
Curse
on
it
,
that
withers
it
at
the
very
roots
.
The
Pharisees
were
great
Professors
,
made
broad
their
Philacteries
,
where-ever
they
went
,
would
be
known
for
persons
extraordinarily
pious
and
religious
,
yet
how
wicked
was
their
state
,
Matth.
5.20
.
Except
your
Righteousness
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
never
enter
into
the
Kingdom
of
God
;
and
how
woful
is
their
Condition
?
Woe
to
you
Scribes
,
Pharisees
,
Hypocrites
,
(
ye
live
in
Omissions
)
ye
neglect
the
great
things
of
the
Law
,
Judgment
,
Mercy
,
and
Faith
,
Matth.
23.23
.
2.
Great
Gifts
and
Parts
will
not
do
without
this
.
A
man
may
have
choice
natural
Abilities
,
rare
acquired
Accomplishments
;
yea
,
common
Gifts
of
the
Spirit
of
God
,
and
yet
for
want
of
this
practical
godliness
be
damned
.
What
amiable
words
come
out
of
Balaams
mouth
,
he
speaks
like
a
Saint
;
yea
like
an
Angel
?
how
often
have
I
heard
his
Prophesies
,
with
great
admiration
and
affection
?
his
Tongue
hath
melted
my
heart
;
and
yet
he
had
no
good
works
,
for
all
his
many
good
words
;
and
his
lack
of
practical
godliness
ruin'd
him
.
What
special
endowments
had
they
who
preached
in
the
Name
of
Christ
,
and
in
his
Name
cast
out
Devils
,
and
in
his
Name
did
many
marvailous
works
;
and
yet
were
cast
to
Devils
for
being
Workers
of
Iniquity
,
as
all
are
who
are
void
of
this
practical
godliness
,
Matth.
7.21
,
23.
What
excellent
Gifts
doth
the
Apostle
suppose
a
man
to
have
the
gift
of
Prophesing
,
of
understanding
all
Mysteries
,
and
all
Knowledge
,
and
of
all
Faith
,
so
as
to
remove
Mountains
,
and
yet
if
he
have
not
Charity
,
he
is
nothing
,
&c.
1
Cor.
13.2
,
3.
If
he
love
not
his
Brother
,
and
express
it
not
to
his
power
,
by
spiritual
and
bodily
Charity
,
(
which
is
part
of
practical
godliness
)
he
is
nothing
in
Gods
Eye
,
what
ever
he
may
be
in
the
eyes
of
men
.
3.
Great
Priviledges
,
with
seeming
performances
,
without
this
practical
godliness
,
will
not
do
.
They
who
had
Tabernacle
,
Temple
,
Ark
,
Covenant
,
Promises
,
for
want
of
this
were
destoy'd
;
The
Ark
could
not
preserve
them
.
Afterwards
,
when
they
nelected
practical
godliness
,
the
Temple
could
not
protect
them
.
He
bids
the
Jews
go
and
see
what
he
did
to
his
place
at
Shiloh
for
their
Iniquities
.
He
made
them
monuments
of
his
Fury
,
who
had
been
patterns
of
his
Pity
,
when
they
neglected
this
practical
godliness
.
How
meanly
doth
God
discourse
of
seeming
Obedience
to
his
own
Institutions
,
when
this
is
neglected
.
Though
they
had
his
own
Divine
stamp
on
them
,
and
were
signs
of
the
sweetest
Sacrifice
,
and
the
most
acceptable
Service
imaginable
,
and
he
had
often
taken
delight
in
them
;
yet
when
they
left
off
to
do
well
,
observe
his
Language
about
them
.
To
what
purpose
is
the
multitude
of
your
Sacrifice
to
me
,
saith
the
Lord
,
bring
no
more
vain
Oblations
,
Incense
is
an
abomination
to
me
:
Your
new
Moons
and
your
appointed
Feasts
my
Soul
hateth
,
I
cannot
bear
them
.
What
strange
expressions
are
here
of
his
own
Institutions
?
But
what
's
the
reason
?
Truly
,
the
lack
of
this
,
vers.
17.
Learn
to
do
well
,
seek
Judgment
,
relieve
the
Oppressed
,
Judge
the
Fatherless
,
Plead
for
the
Widow
,
Isa.
1.11
,
to
18.
And
how
peremptorily
doth
he
beat
men
off
from
trusting
in
their
Priviledges
,
as
of
no
advantage
without
this
practical
godliness
.
Think
not
,
saith
the
Baptist
,
to
say
within
your selves
,
We
have
Abraham
to
our
Father
,
(
this
was
a
great
Priviledge
,
for
with
him
and
his
Seed
was
the
Covenant
made
,
and
to
them
were
Circumcision
,
and
the
Pass-over
,
the
Seals
of
it
given
,
)
but
what
counsel
doth
he
give
them
?
truly
,
to
mind
practical
godliness
.
Bring
forth
fruit
meet
for
Repentance
,
i.
e.
for
all
the
great
priviledge
in
which
you
take
so
much
pride
,
and
upon
which
you
lay
so
much
stress
;
yet
you
can
never
flee
from
the
wrath
to
come
,
unless
you
bring
forth
good
fruit
,
fruit
meet
for
repentance
;
such
fruit
as
will
speak
your
hearts
to
be
changed
,
such
fruit
as
is
suitable
to
a
renewed
nature
.
This
,
and
this
alone
is
practical
godliness
.
The
Coherence
in
that
,
Matth.
3.8
,
9
,
10.
deserves
our
Observation
.
And
John
saith
unto
the
Pharisees
,
O
Generation
of
Vipers
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
:
bring
forth
therefore
fruit
meet
for
repentance
.
And
think
not
to
say
within
your selves
,
We
have
Abraham
to
our
Father
:
For
I
say
unto
you
,
that
God
is
able
of
these
stones
to
raise
up
Children
to
Abraham
.
Do
not
think
that
God
is
bound
to
,
and
must
save
you
,
because
ye
are
Abrahams
Seed
,
for
God
can
of
stones
make
Sons
of
Abraham
.
And
now
also
the
Ax
is
laid
to
the
root
of
the
Tree
,
therefore
every
Tree
that
bringeth
not
forth
good
fruit
is
hewn
down
and
cast
into
the
fire
.
CHAP.
XXIX
.
The
Condition
of
men
only
Civil
is
unsafe
and
sad
.
5.
IF
Christ
will
condemn
men
at
the
Great
Day
for
sins
of
Omission
,
for
not
relieving
the
Poor
and
Afflicted
:
It
may
inform
us
,
That
the
condition
of
men
meerly
civil
,
and
negatively
religious
,
will
be
woful
at
that
day
.
Why
?
Because
Christ
will
command
them
to
depart
from
him
into
everlasting
fire
.
Ah
how
dreadful
will
it
be
to
take
an
eternal
Farewel
of
the
Lord
of
Life
,
the
God
of
all
Grace
,
the
Well
of
Salvation
;
and
to
enter
into
a
state
of
Death
and
Wrath
,
and
that
for
ever
.
If
the
righteous
scarcely
be
saved
,
where
shall
the
Sinner
and
Vngodly
appear
?
1
Pet.
3.
By
Sinner
,
I
suppose
,
is
meant
the
scandalous
man
,
who
liveth
in
Commission
.
It
's
said
of
Mary
Magdalen
,
who
had
been
guilty
of
notorious
Enormities
,
Luke
7.
For
she
is
a
Sinner
.
And
it
's
said
of
the
Publican
,
(
whose
whole
Tribe
was
infamous
for
Extortion
and
Bribery
)
That
he
was
a
Sinner
.
He
is
gone
to
be
a
Guest
to
one
that
is
a
Sinner
.
By
Ungodly
,
as
the
very
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
,
is
meant
one
that
liveth
in
Omissions
,
one
that
liveth
without
the
Worship
of
God
;
i.
e.
without
the
Love
and
Fear
,
the
Acknowledgment
and
Adoration
of
this
God
.
Worship
is
that
high
Honour
and
Solemn
Respect
that
the
Creature
owes
to
God
:
Not
to
give
him
this
,
is
ungodliness
.
An
ungodly
man
is
one
that
doth
not
seek
God
,
nor
trust
God
,
nor
obey
God
;
that
doth
not
own
him
in
his
Mercies
as
his
Father
and
Benefactor
,
nor
in
his
Judgments
as
a
wise
Master
,
that
would
by
Chastisements
make
him
partaker
of
his
Holiness
.
Now
if
the
righteous
scarcely
be
saved
,
where
shall
the
sinner
and
ungodly
appear
?
If
there
be
a
difficulty
in
the
Salvation
of
the
Righteous
,
there
is
a
necessity
of
the
damnation
of
the
Sinner
and
ungodly
.
If
the
Righteous
get
so
hardly
to
Heaven
,
the
Sinner
and
Ungodly
must
surely
be
cast
into
Hell
.
Where
shall
the
Sinner
and
Ungodly
,
those
that
are
guilty
of
these
Omissions
and
Commissions
,
appear
?
They
must
appear
somewhere
,
but
they
can
appear
no where
with
comfort
,
or
without
unspeakable
horrour
.
Where
shall
they
appear
?
before
God
?
why
,
they
hate
his
Being
,
despise
his
Dominions
,
slight
his
Love
,
disobey
his
Laws
,
and
indeed
seek
his
Life
;
and
can
they
appear
before
him
?
Can
they
look
for
a
smile
from
his
Face
,
who
loath
him
perfectly
?
or
can
they
stand
before
his
Frowns
and
Fury
?
Do
they
know
the
weight
of
his
Hand
,
the
killing-darts
of
his
Eye
,
and
the
Power
of
his
Anger
?
No
surely
,
they
cannot
appear
before
him
.
Thou
,
even
thou
art
to
be
feared
,
and
who
may
stand
when
thou
art
angry
?
Where
shall
they
appear
?
Shall
they
appear
before
Christ
the
Judge
of
Quick
and
Dead
?
Before
him
,
who
sometimes
invited
them
earnestly
to
come
to
him
,
and
intreated
them
affectionately
to
accept
of
him
,
and
life
with
him
.
Shall
they
appear
before
him
?
It
's
his
Call
which
they
have
despised
,
and
his
Commands
which
they
have
violated
.
It
's
his
Blood
which
they
have
trampled
on
,
and
his
Spirit
whom
they
have
grieved
.
They
are
his
Members
whom
the
Sinners
have
oppressed
and
wronged
,
and
his
Children
,
and
Spouse
,
and
Body
,
which
the
Ungodly
have
neglected
,
and
not
relieved
.
O
how
glad
would
they
be
if
the
Rocks
would
crush
them
to
pieces
,
that
they
might
be
deliver'd
from
the
wrath
of
the
Lamb
,
Rev.
6.15
.
Their
severe
Sentence
which
may
make
every
Ear
to
tingle
,
and
Heart
to
tremble
,
that
hears
it
,
will
proceed
from
his
mouth
;
Then
shall
he
say
unto
them
on
his
left
hand
,
Depart
from
me
ye
cursed
into
everlasting
fire
.
But
where
shall
these
Sinners
and
Ungodly
appear
?
Shall
they
appear
before
the
Saints
?
Alas
,
with
what
face
can
they
behold
them
,
whose
Persons
they
have
imprison'd
,
whose
Estates
they
have
plundered
,
whose
Profession
they
have
derided
,
whose
Names
they
have
abused
,
and
whom
they
have
often
wished
out
of
the
way
,
and
thought
the
Troublers
of
the
Family
,
and
Town
,
and
Country
where
they
lived
?
If
the
Saints
plead
it
must
be
against
them
,
for
they
cannot
but
as
Justices
agree
and
concur
with
the
Sentence
of
the
Judge
as
righteous
and
just
.
But
where
shall
they
appear
?
Shall
they
appear
before
the
Law
?
No
,
that
condemneth
them
for
the
least
Omission
,
for
the
smallest
Commission
to
Hell
fire
;
they
are
the
Prohibitions
of
the
Law
that
the
Sinner
hath
transgressed
,
and
they
are
the
Precepts
of
the
Law
that
the
Ungodly
hath
not
obeyed
;
and
therefore
the
Law
curseth
them
both
to
the
uttermost
.
The
Law
enableth
Sin
to
bind
over
the
Transgressor
of
it
to
the
Wrath
and
Curse
of
God
:
Hence
it
's
said
,
The
strength
of
Sin
is
the
Law
.
But
where
shall
they
appear
?
Shall
they
appear
before
the
Gospel
?
No
,
their
Omissions
have
most
relation
to
the
Gospel
.
They
have
not
believed
the
truth
of
it
.
They
have
not
embraced
the
goodness
of
it
.
They
have
not
obeyed
the
Precepts
of
it
.
They
rejected
the
tenders
of
Pardon
and
Life
made
to
them
in
the
Gospel
,
with
frequency
and
fervency
.
They
would
not
come
to
their
Physitian
to
be
healed
of
their
mortal
Diseases
.
Though
he
came
to
them
and
offer'd
his
help
freely
,
and
assured
them
of
effectual
and
speedy
recovery
,
if
they
would
be
directed
by
him
;
yet
they
rejected
the
Counsel
of
God
against
themselves
;
therefore
the
Gospel
will
condemn
as
surely
and
more
sorely
than
the
Law
.
Heb.
2.2
,
3
Joh.
3.19
.
If
the
word
spoken
by
Angels
was
stedfast
,
and
every
Disobedience
received
a
just
recompence
of
Reward
:
How
shall
we
escape
,
if
we
neglect
so
great
Salvation
.
And
again
,
Of
how
much
sorer
punishment
shall
he
be
thought
worthy
?
But
where
shall
they
appear
?
Shall
they
appear
on
Earth
?
Surely
there
will
be
no
Earth
then
for
them
to
appear
in
.
That
Earth
which
they
sported
so
much
in
,
as
Leviathan
in
the
waters
,
and
which
they
were
fond
of
,
and
delighted
in
,
will
be
burnt
up
with
fire
,
and
consumed
with
fervent
heat
.
But
where
shall
they
appear
?
Shall
they
appear
in
Heaven
?
Can
an
unsanctified
heart
enter
into
the
Holy
of
Holies
?
No.
Without
holiness
no
man
shall
see
the
Lord
,
Heb.
12.14
.
An
impure
Eye
cannot
behold
such
an
infinitely
pure
Object
.
When
Angels
(
seated
in
Heaven
as
their
Habitation
)
once
lost
their
purity
,
they
soon
lost
that
place
.
Heaven
could
not
bear
them
;
't
is
not
as
Noahs
Ark
,
to
take
in
all
sorts
,
Clean
or
Unclean
.
Into
it
can
in
no
wise
enter
any
thing
that
is
Vnclean
,
Rev.
21.27
.
Neither
could
they
bear
Heaven
.
Thee
spiritual
delights
of
that
Coelestial
Court
became
unsuitable
to
their
polluted
Natures
.
The
rarest
Dainties
and
most
curious
Delicates
are
altogether
unsavoury
and
unpleasant
to
an
aguish
and
distemper'd
Palat.
But
where
shall
they
appear
?
If
they
cannot
appear
before
God
their
Maker
,
before
the
Lord
Jesus
Christ
,
before
the
Saints
.
Before
whom
shall
they
appear
?
If
they
cannot
appear
before
the
Law
,
before
the
Gospel
,
before
what
shall
they
appear
?
It
must
be
in
Hell
,
before
Devils
and
damned
Spirits
,
with
them
to
lodge
and
dwell
for
ever
.
Ah
,
the
Great
Day
is
called
The
terrible
Day
of
the
Lord
Jesus
;
and
it
will
be
a
terrible
Day
indeed
to
these
meer
Civilians
.
It
is
called
the
Day
of
Perdition
of
ungodly
men
.
It
's
to
others
a
Day
of
Consolation
.
Lift
up
your
Heads
with
joy
,
for
the
Day
of
your
Redemption
draweth
nigh
.
A
Day
of
Promotion
,
It
's
your
Fathers
pleasure
to
give
you
a
Kingdom
,
Luke
12.32
.
Joh.
17.24
.
A
Day
of
Rest
from
all
their
Labours
,
and
Sorrows
,
and
Sufferings
,
bodily
or
spiritually
,
Rev.
14.13
.
But
it
's
the
Day
of
Perdition
of
Ungodly
men
.
They
who
live
without
God
here
,
must
live
without
him
for
ever
;
and
this
farthest
,
utmost
,
endless
departure
of
the
Creature
from
God
,
who
is
the
only
Life
and
Heaven
of
him
,
will
be
a
Death
and
Hell
with
a
witness
.
God
will
be
God
at
that
Day
in
the
account
of
the
worst
of
men
,
though
he
be
their
laughing-stock
and
sinning-stock
at
this
day
.
Though
these
ungodly
ones
sit
aloft
here
in
the
Courts
of
men
,
and
who
but
they
;
Yet
the
Vngodly
shall
not
stand
in
the
Judgment
,
Psal.
1.5
.
At
the
Great
Day
when
they
shall
be
judged
,
1.
They
shall
be
ashamed
,
they
shall
not
stand
,
i.
e.
not
hold
up
their
heads
with
joy
,
but
hang
down
their
heads
with
shame
,
Dan.
12.
Some
shall
arise
to
shame
and
confusion
of
face
.
2.
The
Vngodly
shall
not
stand
in
the
Judgment
,
i.
e.
they
shall
not
be
justified
.
When
they
shall
be
tried
for
their
Lives
and
Deaths
,
for
their
endless
unchangeable
states
,
they
shall
be
cast
and
condemned
.
When
all
Adams
Posterity
shall
make
their
personal
appearance
before
the
God
of
the
Spirits
of
all
Flesh
,
to
receive
their
eternal
doom
;
and
when
the
Judge
of
Quick
and
Dead
cloathed
with
his
Majestick
Robes
of
Glory
,
accompanied
with
an
illustrious
train
of
Angels
,
shall
sit
down
on
the
Judgment
Seat
,
he
shall
pronounce
a
Sentence
of
Condemnation
on
all
ungodly
Ones
.
If
thou
Lord
shouldst
mark
Iniquity
,
O
Lord
,
who
should
stand
,
Psal.
130.3
.
i.
e.
If
thou
Lord
should
observe
exactly
the
best
mans
heart
and
life
,
and
accordingly
deal
with
him
,
not
one
man
could
be
justified
.
Who
shall
stand
;
i.
e.
righteous
at
thy
Bar.
3.
The
Vngodly
shall
not
stand
in
the
Judgment
;
i.
e.
they
shall
not
conquer
,
when
they
shall
be
impleaded
and
accused
by
the
Devil
and
the
Law
at
that
day
.
An
Army
foil'd
,
is
said
not
to
stand
before
their
Enemies
.
And
again
,
An
Army
beaten
is
said
to
fall
before
their
Adversaries
,
Dan.
11.25
.
And
the
Conquerors
are
said
to
stand
,
Ephes.
6.13
The
Devil
will
bring
his
large
Bills
of
Indictments
into
the
Court
against
the
Ungodly
,
for
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Pet.
5.8
.
A
Court-Adversary
and
the
Law
will
second
the
Devil
,
and
joyn
with
him
in
his
Accusations
;
the
Sinners
Conscience
will
joyn
with
both
,
and
assent
to
the
truth
of
their
Indictments
.
The
Ungodly
will
have
no
Advocate
to
plead
for
him
.
Christ
that
sometimes
offer'd
him
that
kindness
,
will
now
plead
against
him
,
and
so
he
must
needs
fall
and
be
conquer'd
by
his
Enemies
.
CHAP.
XXX
.
Sinners
Conviction
at
the
Day
of
Judgment
.
The
purity
of
Christs
Religion
above
all
others
.
Sixth
Use
of
Information
.
6.
IF
Christ
will
say
to
them
on
the
left
hand
,
Depart
from
me
.
For
I
was
Hungry
and
ye
gave
me
no
meat
.
Or
if
Christ
will
condemn
men
for
sins
of
Omission
at
the
Great
Dy
:
It
informs
us
,
That
Christ
will
be
rational
in
his
most
severe
proceedings
,
even
to
the
Conviction
of
the
Sinners
own
Conscience
.
I
draw
this
from
the
Coherence
of
the
verses
,
Christ
first
pronounceth
the
Sentence
,
vers.
41.
Depart
from
me
ye
cursed
into
everlasting
fire
.
And
then
vers.
42.
he
gives
the
reason
,
For
I
was
hungry
,
and
ye
gave
me
no
meat
,
&c.
which
(
though
at
first
they
seem
to
question
,
yet
)
at
last
they
are
muzled
and
put
to
silence
.
Jude
tells
us
of
solemn
Condemnation
and
solemn
Conviction
of
these
ungodly
Ones
,
as
the
chief
businesse
of
that
Day
.
Behold
he
cometh
with
ten
thousand
of
his
Saints
to
execute
Judgment
on
all
,
and
to
convince
all
that
are
ungodly
amongst
them
of
all
their
ungodly
deeds
which
they
have
ungodlily
committed
,
and
of
all
their
hard
speeches
which
ungodly
Sinners
have
spoken
against
him
,
Jude
,
14
,
15.
Execution
,
by
an
Hysteron
Proteron
,
is
put
before
Conviction
;
yet
one
great
work
of
that
Great
Day
is
to
convince
these
ungodly
Ones
,
and
the
severity
of
the
Process
is
against
the
Ungodly
.
This
Conviction
implyeth
:
1.
A
reflection
of
Conscience
upon
all
their
past
and
former
sins
.
Conscience
,
as
a
Glass
,
shall
represent
to
the
Sinner
all
his
lusts
(
which
he
hath
loved
above
his
Soul
and
Saviour
)
in
all
their
ugly
features
,
and
loathsome
colours
:
The
Books
at
that
day
will
be
opened
,
Rev.
20.12
.
i.
e.
The
Book
of
Gods
Remembrance
,
Mal.
3.
and
the
Book
of
Conscience
.
Sins
are
not
gone
as
soon
as
done
;
God
records
them
in
his
Book
of
Remembrance
,
and
Conscience
will
review
them
all
in
that
Day
of
Vengeance
.
Though
it
could
not
be
heard
by
the
Sinner
in
this
World
,
for
the
noise
of
his
carnal
delights
,
and
cry
of
his
worldly
delights
;
yet
when
it
sets
his
sins
in
order
before
his
eyes
in
their
monstrous
frightful
shapes
,
it
will
thunder
in
his
Ears
as
Reuben
to
his
Brethren
,
Did
not
I
tell
you
of
this
,
and
say
,
Do
not
sin
,
and
thou
wouldst
not
hear
;
therefore
all
this
Wrath
,
and
Fury
,
and
Flames
,
and
Darkness
,
and
Chains
,
are
come
upon
thee
.
2.
This
Conviction
implyeth
a
silencing
the
Sinner
,
that
he
will
have
nothing
to
say
either
against
God
,
or
for
himself
.
A
man
that
is
convinced
,
hath
his
mouth
stop'd
.
When
the
Spirit
convinceth
the
World
of
sin
,
the
World
hath
not
a
word
to
say
against
the
Sin
and
Guilt
,
which
the
Law
chargeth
on
it
.
Every
mouth
is
stoped
,
and
all
the
World
is
guilty
before
God
.
How
often
is
the
poor
Creature
self-convinced
and
self-condemned
here
;
but
soon
after
the
sick
qualms
go
off
his
stomach
,
and
he
is
revived
with
the
Cordials
of
sinful
shifts
and
excuses
,
wherewith
he
deludes
himself
,
and
presumes
he
may
also
deceive
God
;
but
at
the
Great
Day
,
as
his
Convictions
will
be
more
killing
,
so
they
will
be
more
lasting
.
The
man
will
be
dumb
and
speechless
when
Christ
shall
say
,
Why
didst
thou
deny
to
relieve
my
Servants
in
their
wants
?
Why
didst
thou
slight
my
Blood
,
neglect
my
Worship
,
grieve
my
Spirit
,
and
omit
to
obey
my
positive
Laws
?
Matth.
22.3
,
4
,
5.
The
very
Heathen
who
shall
be
imprison'd
in
the
dark
dungeon
of
Hell
,
for
imprisoning
the
Truth
,
and
holding
it
in
unrighteousness
,
will
not
have
a
motion
in
their
Breasts
of
accusing
God
for
false
Imprisonment
.
How
certainly
then
and
how
fully
will
the
Consciences
of
Christians
,
who
lived
under
the
Gospel
,
justifie
God
,
when
he
shall
condemn
them
for
not
believing
,
and
not
repenting
,
upon
the
Messages
he
sent
to
them
of
pardon
and
life
.
7.
If
Christ
will
condemn
men
at
the
Great
Day
for
sins
of
Omission
,
It
may
inform
us
of
the
excellency
of
the
Christian
Religion
above
all
other
Religions
.
The
excellency
of
any
Religion
consisteth
in
the
purity
of
its
Precepts
,
and
strictness
of
its
Commands
;
now
no
Religion
is
so
holy
in
its
Commands
,
and
so
exact
in
its
Laws
as
the
Christian
Religion
.
Moral
Duties
are
advanced
by
it
to
their
highest
perfection
,
and
moral
Vices
are
debased
by
it
to
their
lowest
degradation
.
The
Commandment
of
the
Lord
is
pure
,
Psal.
19.
Thy
Word
is
very
pure
.
Christ
will
condemn
men
to
Hell
at
the
last
Day
for
Omissions
as
well
as
Commissions
,
for
neglect
of
known
Duties
,
as
well
as
for
the
perpetration
of
gross
Enormities
.
1.
If
we
consider
the
Religion
of
the
Heathen
,
we
shall
find
that
it
is
vastly
inferior
in
purity
to
the
Christian
Religion
.
Among
the
Gentiles
(
who
lived
without
the
Gospel
)
it
can
scarce
be
said
there
was
any
Religion
at
all
,
for
their
Gods
were
Stocks
,
and
Stones
,
and
Trees
,
and
Fire
,
and
Water
,
and
Beasts
,
and
dead
Men
;
nay
,
their
Precepts
were
so
far
from
purity
,
that
they
commended
and
commanded
impurity
.
As
among
the
ancient
Babylonians
,
in
the
Worship
of
Venus
,
the
Women
prostituted
themselves
to
all
Strangers
;
nay
,
the
very
Gods
of
the
Heathen
did
,
according
to
their
own
fictitious
Writers
,
patronize
all
their
Impieties
,
even
by
their
own
Patterns
.
Jupiter
,
the
chief
forsooth
of
their
Gods
,
who
hath
his
Name
from
being
an
helping
Father
,
commits
Incest
with
his
own
Sister
Juno
,
and
his
Daughter
Minerva
,
Sodomy
with
Ganymedes
,
ravisheth
Europa
,
banisheth
his
Father
Saturn
out
of
his
Kingdom
.
Venus
was
a
Whore
,
Mercury
a
Thief
,
Bacchus
a
Drunkard
,
&c.
But
to
leave
these
,
and
speak
to
them
that
were
more
sober
in
their
Understandings
,
and
not
so
vain
in
their
Imaginations
,
who
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
work
of
the
Law
written
in
their
hearts
,
Rom.
2.14
.
and
improved
it
to
more
purpose
than
others
;
yet
these
pleased
themselves
with
a
little
outward
civility
,
without
any
inward
or
outward
practical
godliness
.
Their
chief
devotion
consisted
in
abstaining
from
gross
sins
,
which
might
expose
them
to
the
shame
of
men
,
and
the
doing
some
external
acts
of
Piety
,
as
sacrificing
and
mumbling
over
a
few
Prayers
that
were
little
significant
.
O
how
vastly
doth
the
Christian
Religion
excel
this
!
This
Religion
of
the
Heathen
doth
rather
hide
sin
then
heal
it
.
It
doth
not
root
the
love
of
sin
out
of
the
heart
,
only
restrain
it
in
the
life
.
But
the
Christian
Religion
doth
forbid
sin
in
the
Affections
as
well
as
in
the
Conversation
,
it
doth
abscindere
as
well
as
abscondere
,
cure
sin
as
well
as
cover
it
.
In
the
best
Heathen
the
fire
of
their
Lusts
was
only
raked
up
,
and
cover'd
with
ashes
,
from
the
eyes
of
the
World
:
But
now
in
the
Christian
it
is
quenched
,
at
least
in
part
,
and
shall
by
degrees
be
wholly
quenched
.
The
Christian
Religion
doth
not
only
forbid
all
Sins
,
or
outward
Commissions
,
but
also
all
Lusts
and
inward
Inclinations
.
I
beseech
you
brethren
to
abstain
as
Pilgrims
and
Strangers
,
from
all
fleshly
Lusts
,
that
war
against
the
Soul
,
1
Pet.
2.11
.
And
a
religions
Christian
doth
not
only
forbear
gross
Commissions
,
but
also
abhor
secret
sinful
motions
.
I
hate
vain
thoughts
,
but
thy
Law
do
I
love
,
Psal.
119.
Those
among
the
Heathen
who
were
the
wisest
,
made
nothing
of
neglecting
to
give
God
their
love
,
and
fear
,
and
trust
,
their
highest
Honour
,
and
superlative
Esteem
,
and
exactest
Obedience
,
which
are
the
chief
of
Religion
.
They
allowed
Revenge
,
in
case
of
suffering
Injury
;
and
some
of
their
greatest
Law-givers
ordained
Theft
to
be
unpunishable
,
if
it
could
be
done
cleanly
and
cleaverly
,
so
as
not
to
be
found
out
.
They
put
away
their
Wives
upon
any
small
distast
,
and
took
others
during
their
pleasure
only
.
Their
whole
Religion
hath
not
one
Prohibition
against
inward
Corruptions
,
nor
one
Precept
for
inward
heart
Duties
;
and
therefore
must
of
necessity
come
short
of
the
Christian
Religion
for
Purity
.
2.
If
we
consider
the
Turkish
Religion
,
what
a
bundle
of
fooleries
is
Mahomets
Alcoran
,
and
what
a
dunghil
of
filthiness
is
the
Religion
of
his
Followers
.
They
allow
a
man
as
many
Wives
as
he
can
maintain
,
and
encourage
men
to
murder
,
with
a
promise
of
a
(
Poetical
,
carnal
)
Paradise
to
all
that
shall
die
in
the
Wars
against
the
Christians
.
They
obey
the
Lusts
of
their
Tyrant
in
all
things
,
even
to
the
murder
of
their
Soveraigns
nearest
Relations
,
or
chiefest
Ministers
of
State
,
against
the
very
light
and
law
of
Nature
.
They
do
not
so
much
as
profess
to
mind
those
heart
Prohibitions
and
Precepts
,
without
which
all
external
Holiness
is
but
as
a
rotten
Carkass
,
noisome
and
unsavoury
to
Gods
Nostrils
,
and
without
any
loveliness
or
life
in
his
Eyes
.
Nay
,
the
Popish
Religion
,
so
far
as
it
differs
from
the
true
Christian
Religion
,
is
impure
.
They
have
sins
that
are
Venial
,
allow
publickly
of
Uncleanness
.
The
Pope
hath
a
Revenue
out
of
the
Stews
;
they
dispense
with
Sodomy
,
incest
,
any
Sin
for
money
:
They
place
all
their
Holiness
in
some
external
Mortifications
,
which
God
never
required
at
their
hands
.
But
what
doth
the
Christian
Religion
do
?
It
reacheth
the
Heart
,
and
teacheth
the
Soul
:
The
Law
of
the
Lord
is
perfect
,
Psal.
19.
1.
It
directs
the
whole
Man
,
and
gives
Laws
to
all
the
powers
of
the
Soul
,
and
parts
of
the
Body
.
It
directs
us
about
our
Bodies
and
outward
Conversation
:
It
commands
to
present
our
Bodies
a
living
Sacrifice
to
God
,
Rom.
12.1
.
and
the
members
of
our
Bodies
as
Instruments
of
Righteousness
unto
Holiness
.
It
binds
the
Eyes
,
Ears
,
Tongue
,
Hands
,
Feet
,
all
the
members
to
their
good
behaviour
:
It
allows
not
any
part
to
be
abused
to
prophaneness
,
Job
31.1
.
Psal.
119.
Psal.
37.30
,
31.
Psal.
34.13
,
14.
Rom.
6.13
,
14
,
15
,
16
,
17.
It
directs
us
about
our
Souls
:
The
Law
of
the
Lord
is
perfect
,
converting
the
Soul
,
Psal.
19.7
.
It
changeth
the
nature
of
the
Soul
,
and
opens
the
eye
of
it
,
and
turns
it
from
Darkness
to
Light
,
and
from
the
Power
of
Satan
to
God
,
Act.
26.18
.
It
directeth
the
mind
to
learn
the
Knowledge
of
God
,
as
the
richest
Treasure
,
and
choicest
Portion
,
and
only
Happiness
of
the
Creature
;
1
Chron.
28.9
.
And
thou
Solomon
,
my
Son
,
know
the
God
of
thy
Fathers
.
It
directs
the
Will
to
choose
this
God
for
its
suitable
,
and
satisfying
,
and
everlasting
felicity
,
Psal.
73.25
.
It
limits
the
Affections
as
to
their
Objects
,
and
their
motion
towards
those
Objects
.
It
forbids
inordinate
desires
after
,
or
delight
in
sublumary
Vanities
;
and
commands
moderation
in
our
love
to
all
created
Comforts
.
Let
your
moderation
be
known
to
all
men
.
The
time
is
short
,
let
them
that
have
Wives
,
be
as
though
they
had
none
,
&c.
1
Cor.
7.29
.
It
enjoyns
our
love
in
the
greatest
degree
to
be
placed
on
the
worthiest
Object
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
Heart
,
and
all
thy
Soul
,
and
all
thy
Strength
,
Matth.
22.37
.
And
so
our
fear
;
Fear
him
that
can
cast
Body
and
Soul
into
Hell
,
I
say
unto
you
fear
him
.
It
keeps
all
the
unruly
passions
within
their
proper
banks
and
bounds
,
and
preserves
the
superior
and
inferior
faculties
in
their
proper
places
.
Now
what
Religion
either
of
Moralists
or
Mahometans
doth
do
?
2.
As
it
directs
about
the
whole
man
,
so
it
directs
as
to
every
part
and
passage
of
this
mans
Conversation
.
We
need
never
be
at
a
loss
for
a
Rule
,
or
at
a
stand
what
to
do
,
if
we
will
but
use
diligence
to
know
and
understand
the
revealed
Will
of
God
.
The
Christian
Religion
directs
us
in
our
Callings
,
whether
Magistrates
,
Ministers
,
Tradesmen
,
Souldiers
,
Luk.
3.
It
directs
us
in
our
Relations
,
as
Husbands
,
Wives
,
Parents
,
Children
,
Masters
,
Servants
,
Ephes.
5.
Ephes.
6.
Col.
3.
Col.
4.
It
directs
us
in
all
Conditions
how
to
demean
our selves
,
in
Prosperity
to
be
joyful
,
in
Adversity
to
consider
how
God
hath
set
the
one
against
the
other
.
In
Afflictions
to
be
patient
and
prayerful
,
and
more
studious
of
a
right
improvement
of
them
,
than
of
deliverance
out
of
them
.
Under
Mercies
it
directs
us
to
be
thankful
to
God
,
the
more
chearful
in
his
Service
,
and
faithful
in
the
use
of
our
Talents
,
for
the
honour
of
our
Master
.
It
directs
us
in
all
our
Thoughts
,
Jer.
4.14
.
Words
,
Psal.
39.2
.
Works
,
Prov.
4.23
,
24
,
26.
It
directs
us
in
all
our
natural
Actions
,
as
Eating
,
Drinking
,
Sleeping
,
1
Cor.
10.31
Tit.
2.12
.
In
our
civil
Converses
,
Micah
6.8
.
In
our
religious
Duties
,
how
to
pray
,
James
5.
James
1.
How
to
hear
,
how
to
receive
,
1
Cor.
11.
3.
It
s
purity
above
and
beyond
all
other
Religions
,
appears
in
this
,
That
it
forbids
Evil
,
all
Evil
,
nothing
but
Evil
;
it
commands
Good
,
whatsoever
is
Good
,
and
nothing
but
Good
,
Isa.
1.
Psal.
32.14
The
Laws
of
Lycurgus
among
the
Grecians
,
and
Numa
among
the
Romans
,
had
somewhat
of
good
in
them
,
but
not
all
prohibited
,
somewhat
that
was
evil
,
but
not
all
that
was
evil
:
But
the
Christian
Religion
is
of
a
larger
extent
both
in
its
Precepts
and
Prohibitions
.
I
have
seen
an
end
of
all
Perfections
,
but
thy
Commandments
are
exceeding
broad
,
Psal.
119.96
.
A
man
with
the
eye
of
his
Body
may
behold
an
end
of
many
worldly
Perfections
,
of
many
fair
Estates
,
great
Beauties
,
large
Parts
,
hopeful
Families
;
but
a
man
with
the
eye
of
his
Soul
(
for
by
Faith
)
may
see
an
end
of
all
earthly
Perfections
.
He
may
see
the
World
in
a
flame
,
and
all
its
Pomp
,
and
Pride
,
and
Glory
,
and
Gallantry
,
and
Crowns
,
and
Scepters
,
and
Riches
,
and
Treasures
,
turn'd
into
ashes
;
he
may
see
the
Heavens
passing
away
like
a
scroll
,
and
the
Elements
melting
with
fervent
heat
,
and
the
Earth
with
the
things
thereon
consumed
;
and
all
its
Persections
which
men
doted
so
much
on
vanished
into
smoke
and
nothing
.
It
's
easie
to
see
to
the
end
of
all
terrene
Perfections
,
but
its
difficult
,
yea
impossible
to
see
to
the
end
of
Divine
Precepts
:
But
thy
Commandments
are
exceeding
broad
.
Of
a
vast
Latitude
,
beyond
our
apprehension
.
They
are
so
deep
,
that
none
can
fadom
them
,
Psal.
36.6
.
So
high
,
that
they
are
established
in
Heaven
,
Psal.
119.48
.
So
long
,
that
they
endure
for
ever
,
2
Pet.
1.
And
so
broad
,
that
none
can
measure
them
.
They
are
not
only
broad
,
but
exceeding
broad
.
Higher
than
Heaven
,
longer
than
the
Earth
,
broader
than
the
Sea
.
The
Commands
of
God
reach
the
inward
parts
,
the
most
secret
motions
and
retired
recesses
of
the
Soul
:
They
reach
all
the
privy
thoughts
.
They
pierce
even
to
the
dividing
asunder
of
Soul
and
Spirit
,
and
of
the
Joynts
and
Marrow
,
and
discern
the
thoughts
and
intents
of
the
heart
,
Heb.
4.12
.
They
reach
to
all
our
Actions
,
to
those
that
seem
smallest
and
of
less
concernment
,
as
well
as
to
those
that
are
greater
,
and
of
more
concernment
.
They
reach
to
the
manner
,
nay
circumstance
of
Actions
.
The
Divine
Law
takes
notice
of
all
the
circumstances
of
sins
,
as
aggravations
of
sin
.
As
,
1.
From
the
time
of
Gods
patience
towards
the
Sinner
;
These
three
years
I
came
seeking
fruit
,
Luke
13.
2.
The
place
where
the
sin
was
committed
;
The
Sons
of
Eli
lay
with
the
Women
that
assembled
at
the
door
of
the
Tabernacle
of
the
Congregation
,
1
Sam.
2.22
.
3.
From
the
season
of
committing
the
Sin
,
Isa.
58.3
,
4.
Behold
in
the
day
of
your
Fast
,
ye
find
pleasure
,
and
exact
all
your
labour
,
&c.
4.
From
the
Condition
of
the
person
that
sins
;
He
that
eats
bread
with
me
,
lifts
up
his
heels
against
mee
,
Joh.
13.18
.
A
familiar
Friend
proves
a
treacherous
Enemy
.
So
Joh.
3.10
.
Art
thou
a
Master
in
Israel
,
and
knowest
not
these
things
?
5.
From
the
means
the
person
enjoys
;
You
only
have
I
known
,
therefore
you
will
I
punish
for
your
Iniquities
,
Amos
4.
Rom.
2.7
.
6.
From
the
manner
of
committing
the
Sin
;
So
they
spread
Absalom
a
Tent
on
the
top
of
the
house
,
and
Absalom
went
in
to
his
Fathers
Concubins
in
the
sight
of
all
Israel
,
2
Sam.
16.22
.
Impudency
in
sin
doth
highly
increase
it
.
Were
they
ashamed
when
they
committed
all
these
Abominations
?
No
,
they
were
not
ashamed
.
But
how
far
are
other
Religions
from
observing
,
much
more
from
condemning
men
for
such
sinful
circumstances
?
CHAP.
XXXI
.
The
holiest
have
cause
of
humiliation
.
8.
IF
Christ
will
condemn
men
at
the
Great
Day
for
sins
of
Omission
;
I
was
hungry
,
and
ye
gave
me
no
meat
,
&c.
Then
it
may
inform
us
,
That
the
best
have
abundant
cause
of
humiliation
;
for
the
best
have
in
them
abundant
matter
of
Condemnation
.
O
how
many
are
our
Omissions
every
day
,
every
hour
,
and
by
reason
of
them
we
are
obnoxious
to
Hell
flames
?
Good
Bishop
Vsher
,
who
for
Piety
and
Learning
,
was
honoured
through
the
Christian
World
;
though
he
was
early
converted
,
and
feared
the
Lord
in
his
Youth
;
though
he
was
eminently
industrious
in
private
,
in
his
Family
,
in
chatechising
,
and
instructing
,
and
praying
often
every
day
with
,
and
for
them
that
were
committed
to
his
Charge
.
Though
he
was
a
constant
Preacher
,
and
that
with
Judgment
and
Affection
;
Though
he
was
singularly
famous
for
his
many
worthy
pieces
which
he
wrote
in
Latin
and
English
,
yet
after
all
this
diligence
and
labour
,
when
he
came
to
die
,
Usher's
Life
.
the
last
words
almost
which
he
was
heard
to
speak
,
were
,
Lord
,
in
special
forgive
my
Sins
of
Omission
.
Sins
of
Omission
will
at
death
lie
heavier
on
our
hearts
than
we
think
for
in
life
.
If
such
a
laborious
person
found
cause
of
bewailing
his
Omissions
,
surely
much
more
cause
have
Loyterers
as
we
are
.
Omissions
are
fruits
of
Original
Corruption
as
well
as
Commissions
:
It
's
from
that
dead
stock
that
we
are
so
defective
in
bringing
forth
good
fruit
.
Paul
layeth
his
Omissions
at
this
door
,
Rom.
7.17
,
to
23.
In
my
flesh
is
no
good
.
When
I
would
do
good
,
evil
is
present
with
me
,
&c.
Now
whatsoever
is
the
Child
of
such
a
monstrous
Parent
is
loathsome
,
and
calls
on
us
for
sorrow
and
self-abhorrency
.
Holy
Job
did
but
suspect
his
Children
to
be
guilty
of
Omissions
,
of
not
sanctifying
the
Name
of
God
in
their
Hearts
,
according
to
their
Duties
,
at
their
Feasts
and
Meetings
;
And
he
riseth
early
and
offereth
Sacrifice
,
according
to
the
number
of
them
all
,
Job
1.4
,
5.
He
goeth
to
God
and
begs
Pardon
for
them
,
and
the
blessing
of
God
upon
every
one
of
them
.
It
may
be
,
saith
he
,
my
Sons
have
sinned
,
and
cursed
(
and
not
blessed
God
,
so
Calvin
reads
it
,
)
God
in
their
hearts
:
Thus
did
Job
continually
.
Now
if
Job
upon
a
supposition
that
his
Sons
might
be
guilty
of
Omissions
,
was
so
constant
in
his
addresses
to
God
on
their
behalf
,
by
way
of
humiliation
,
acknowledging
their
Iniquity
,
and
beseeching
his
Mercy
:
What
cause
have
we
on
the
behalf
of
our
own
Souls
,
who
know
that
we
often
offend
God
by
Omissions
,
and
know
not
how
often
we
offend
him
by
them
?
God
may
say
to
thee
and
me
,
Reader
,
Is
not
thy
Wickedness
great
,
and
Iniquities
infinite
,
as
he
to
Job
,
Job
20.5
.
Where
by
Wickedness
,
Expositors
understand
Commissions
,
or
those
Sins
by
which
we
prejudice
or
injure
others
,
and
by
Iniquities
,
Omissions
,
by
which
we
neglect
,
according
to
our
Duties
,
to
relieve
others
.
And
Eliphaz
calls
his
Wickedness
great
,
because
,
as
I
have
shew'd
in
the
first
Information
,
they
are
in
some
respects
greater
,
more
hainous
than
sins
of
Omission
;
and
his
Iniquities
infinite
,
because
sins
of
Omission
are
more
numerous
than
sins
of
Commission
.
Corrupt
Nature
can
much
better
forbear
what
it
hath
an
inclination
and
propensity
to
,
than
do
that
which
it
hath
a
dislike
of
,
and
an
enmity
against
.
For
their
nature
I
have
proved
,
that
they
are
very
ponderous
,
that
they
are
breaches
of
a
positive
Law
,
grieve
the
Holy
Ghost
,
provoke
God
,
defile
the
Conscience
;
yea
,
and
destroy
the
Soul
for
ever
,
(
how
light
soever
some
make
of
them
,
)
and
for
their
number
they
are
infinite
,
beyond
all
account
or
reckonings
.
If
they
were
small
sins
,
their
number
would
compensate
their
lightness
;
grains
of
sand
are
little
,
but
an
heap
of
them
together
is
weighty
,
Prov.
27.3
.
The
sand
is
weighty
.
In
many
things
we
offend
all
,
James
3.2
.
Now
how
should
the
nature
and
number
of
these
sins
humble
us
every
day
before
the
the
Lord
?
What
hour
is
there
when
we
are
awake
,
wherein
we
may
not
do
more
good
than
we
do
?
When
did
we
in
visiting
a
Friend
,
or
conferring
with
a
Neighbour
,
advantage
their
Souls
as
we
might
and
ought
?
Can
we
say
that
we
have
been
as
diligent
in
our
Callings
,
as
watchful
and
exemplary
in
our
Conversations
,
as
thankful
for
our
Mercies
,
as
fruitful
under
the
Ordinances
of
God
,
and
as
faithful
in
the
improvement
of
our
Talents
as
we
are
commanded
to
be
?
Do
we
every
day
pray
and
read
Scripture
in
our
Closets
and
Families
with
that
holy
reverence
,
humility
,
faith
,
seriousness
and
integrity
which
God
requireth
?
Do
not
worldly
concerns
now
and
then
contend
with
,
and
justle
out
the
Worship
of
the
Great
God
,
at
least
cause
us
to
slip
our
Prayers
,
and
adjourn
the
Scriptures
reading
till
a
more
convenient
season
?
Are
we
every
week-day
laborious
in
our
Callings
out
of
Conscience
to
Gods
Precept
,
and
not
out
of
a
principle
of
Covetousness
?
Do
we
spend
the
greatest
part
of
the
day
therein
,
without
diversions
,
by
vain
Companions
,
or
needless
Recreations
?
Are
our
Affections
in
Heaven
,
and
our
Hearts
above
,
while
our
Actions
are
earthly
,
and
our
Hands
are
busie
here
below
.
And
do
we
deal
in
all
things
with
others
,
as
we
would
in
the
Judgment
of
sound
reason
that
others
should
deal
with
us
,
Matth.
5.12
.
Is
our
daily
carriage
towards
our
Relations
sober
,
pious
,
affectionate
,
exemplary
,
and
in
all
things
as
becomes
the
Gospel
of
Christ
?
O
how
many
are
our
Omissions
,
and
what
millions
of
them
are
we
guilty
of
,
and
therefore
they
call
aloud
upon
us
to
mourn
for
them
?
Others
are
in
Hell
,
and
must
weep
for
ever
for
them
;
where
their
Sighs
and
Sobs
,
and
Prayers
and
Tears
,
will
no
way
advantage
them
.
Blessed
be
God
it
is
not
so
with
us
;
though
their
Tears
will
prove
their
Hell
,
our
Tears
,
through
the
blood
of
Christ
,
may
prove
our
Heaven
.
Nehemiah
,
in
the
day
of
his
solemn
Humiliation
with
the
Jews
,
acknowledgeth
and
bewaileth
their
Omissions
,
their
not
hearkening
to
his
Commands
,
and
their
not
minding
the
Wonders
that
he
wrought
for
them
,
Neh.
9.16
,
17.
So
Daniel
,
when
he
fasted
and
pray'd
,
and
confessed
his
sins
,
and
the
sins
of
his
people
,
bewails
their
Omissions
,
Dan.
9.6
.
We
have
not
hearkened
unto
thy
Servants
the
Prophets
which
spake
in
thy
Name
,
to
our
Kings
,
and
Princes
,
and
Fathers
,
and
to
all
the
people
of
the
Land
,
vers.
10.
We
have
not
obeyed
the
Voice
of
the
Lord
our
God
,
to
walk
in
the
Laws
which
he
set
before
us
,
by
his
Servants
the
Prophets
,
vers.
13.
All
this
evil
is
come
upon
us
,
yet
made
we
not
our
prayer
before
the
Lord
our
God
.
What
then
?
why
,
he
judgeth
himself
and
his
people
for
these
sins
,
and
justifieth
God
in
all
his
severity
.
O
Lord
,
Righteousness
belongs
to
thee
,
but
to
us
confusion
of
face
,
as
at
this
day
,
to
the
men
of
Juda
and
Inhabitants
of
Jerusalem
,
vers.
7.
So
again
,
O
Lord
,
to
us
belongeth
confusion
of
face
:
to
our
Kings
,
to
our
Princes
,
to
our
Fathers
,
because
we
have
sinned
against
thee
,
vers.
8.
Omissions
must
be
lamented
in
this
or
the
other
World
;
we
must
all
be
ashamed
of
them
here
or
hereafter
;
and
is
it
not
much
better
to
bewail
them
here
,
than
to
bewail
them
in
Hell
;
to
judge
and
condemn
our selves
for
them
,
than
to
be
judged
and
condemned
by
God
for
them
at
the
Great
Day
.
Ah
,
at
what
a
cheap
rate
may
a
Christian
,
by
Repentance
,
prevent
that
blow
that
will
separate
him
and
all
his
happiness
,
and
bring
him
to
that
Repentance
which
will
ever
be
repented
of
,
but
all
to
no
purpose
!
Oh
it
's
good
to
be
wise
on
this
side
another
World
.
CHAP.
XXXII
.
Vse
of
Trial
,
whether
we
be
guilty
of
these
Omissions
or
no.
Vse
2.
THis
Doctrine
may
be
useful
in
the
second
place
by
way
of
Examination
or
Trial.
If
Christ
will
condemn
men
at
the
Great
Day
for
sins
of
Omission
,
then
it
concerns
us
to
examine
our selves
,
whether
or
no
we
are
of
the
number
of
them
that
shall
be
condemned
for
them
at
that
day
.
Reader
,
it
will
not
be
amiss
for
thee
to
retire
out
of
the
crowd
of
the
World
into
thy
Chamber
,
and
there
to
commune
with
thine
own
heart
concerning
thy
present
Condition
,
and
how
thou
art
like
to
fare
for
the
future
;
nay
,
it
is
of
infinite
weight
and
concernment
,
and
may
be
as
much
worth
as
thy
Soul
and
eternal
Salvation
.
How
many
prove
Bankrupts
,
and
are
quite
undone
for
this
World
,
for
want
of
a
timely
casting
up
their
accounts
.
If
they
had
cast
up
their
accounts
before
,
and
perceived
how
far
they
had
ran
behind-hand
,
they
might
have
retrenched
their
Expences
,
and
advised
and
consulted
some
way
to
have
prevented
their
utter
destruction
;
but
they
neglected
to
cast
up
their
accounts
,
till
their
accounts
cast
them
up
,
and
it
was
too
late
to
think
of
recalling
what
was
past
,
or
remedying
what
was
amiss
.
Thus
many
that
are
Professors
,
or
Christians
in
title
,
deal
with
their
own
Souls
,
and
defer
the
trial
of
their
estates
till
it
be
too
late
to
amend
any
thing
amiss
.
If
they
would
now
in
their
health
and
strength
search
and
try
their
hearts
and
ways
,
if
they
found
things
ill
,
they
would
have
advantages
and
opportunities
through
the
help
of
Christ
to
make
them
better
:
They
might
seek
the
Lord
while
he
would
be
found
,
and
call
upon
him
while
he
is
near
.
They
might
sue
and
seek
to
Christ
for
Eye-salve
,
that
they
might
see
the
things
of
their
Peace
;
for
Raiment
to
hide
their
Nakedness
,
that
it
might
not
appear
to
their
everlasting
shame
;
and
for
Gold
to
enrich
them
for
ever
,
to
make
them
more
worth
than
both
Worlds
:
If
upon
a
faithful
trial
,
they
found
things
well
,
it
would
rejoyce
their
hearts
,
encourage
them
in
ways
of
holiness
,
and
confirm
them
against
Satans
Temptations
to
dispair
.
But
men
generally
neglect
their
Examinations
,
till
God
comes
to
examine
them
(
as
the
Rulers
commanded
Paul
to
be
examined
)
with
scourgings
and
scorpions
.
They
presume
all
is
well
,
hope
the
best
,
and
would
be
sorry
any
should
question
their
estates
,
and
thus
persist
in
their
self-deceits
,
till
they
come
to
appear
before
God
,
that
the
gate
of
Mercy
be
shut
,
and
the
golden
Scepter
of
Grace
be
wholly
withdrawn
,
and
their
estates
become
as
desperate
as
the
estates
of
the
Devils
.
To
urge
this
Use
a
little
,
Reader
,
consider
these
two
particulars
:
1.
Consider
of
what
weight
it
is
,
and
how
much
depends
upon
this
question
.
Am
I
of
the
number
of
them
that
shall
be
condemned
for
sins
of
Omission
or
not
?
Or
am
I
guilty
of
Omissions
,
so
as
to
be
banished
the
presence
of
Christ
for
them
or
not
?
I
tell
thee
,
thy
eternal
Joy
or
Sorrow
,
Happiness
or
Misery
,
Pleasure
or
Pain
depends
on
it
.
Do
but
read
and
consider
,
and
then
say
whether
it
be
not
of
infinite
weight
;
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
before
the
foundation
of
the
World
.
For
I
was
hungry
,
and
ye
gave
me
meat
;
thirsty
,
and
ye
gave
me
drink
,
&c.
On
the
other
side
,
Go
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
:
For
I
was
hungry
,
and
ye
gave
me
no
meat
;
thirsty
,
and
ye
gave
me
no
drink
,
&c.
Friend
,
are
not
these
weighty
things
that
depend
on
the
performance
or
neglect
of
these
positive
Precepts
?
Come
ye
blessed
of
my
Father
.
Is
not
a
coming
(
close
,
near
,
intimate
,
familiar
,
into
his
very
bosom
and
dearest
embraces
,
)
to
Christ
a
weighty
thing
?
To
come
to
Christ
here
is
so
weighty
,
that
he
came
to
men
into
this
World
to
call
them
to
him
,
Matth.
11.28
.
Matth.
9.13
.
But
to
come
to
Christ
there
in
all
his
Robes
,
and
Riches
,
and
Royalty
,
in
all
his
Beauty
,
and
Glory
,
and
Magnificence
,
will
questionless
be
of
more
concern
to
the
Soul
.
On
the
contrary
,
Depart
from
me
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
Is
there
not
weight
,
Reader
,
in
these
words
?
Dost
thou
know
what
it
is
to
bid
Christ
farewel
,
farewel
for
ever
,
to
take
an
eternal
leave
of
all
good
?
Canst
thou
bear
the
extremity
of
our
Culinary
fires
for
a
day
?
Canst
thou
dwell
in
everlasting
burnings
,
or
abide
unquenchable
flames
?
Thou
seest
all
this
depends
upon
thy
performing
or
neglect
of
the
Divine
positive
Precepts
.
Doth
it
not
concern
thee
in
a
matter
of
such
weight
to
be
faithful
in
the
trial
of
thy self
?
Friend
,
are
Life
and
Death
?
are
eternal
Life
and
eternal
Death
indifferent
things
,
or
things
of
small
moment
?
Are
an
eternal
enjoyment
of
God
,
or
an
endless
separation
from
God
mean
or
trivial
things
?
Oh
how
infinitely
do
they
exceed
and
over-ballance
thy
understanding
!
How
short
must
thou
of
necessity
come
of
conceiving
of
these
things
according
to
their
weight
?
Alas
,
Friend
,
what
pitiful
toys
and
trifles
are
Houses
,
and
Lands
,
and
Friends
,
and
Relations
,
and
Honors
,
and
Preferments
,
I
,
and
Liberty
,
and
this
temporal
Life
,
to
an
eternal
happy
Life
.
2.
Consider
all
are
guilty
of
Omissions
,
even
the
Good
as
well
as
the
Bad
,
and
therefore
the
more
faithfulness
,
and
prudence
,
and
caution
is
requisite
,
lest
we
mistake
.
If
Saints
and
Sinners
are
both
guilty
of
Omissions
,
how
shall
I
know
whether
my
Omissions
are
such
as
will
consist
with
Salvation
,
unless
I
try
and
examine
my self
.
The
good
man
being
guilty
of
Omissions
,
may
fear
the
dreadful
Sentence
of
,
Go
ye
cursed
,
&c.
And
the
wicked
man
knowing
that
the
best
are
guilty
of
many
Omissions
,
as
well
as
he
may
presume
upon
the
joyful
Sentence
,
Come
thou
blessed
of
my
Father
,
&c.
How
shall
each
be
rectified
in
his
mistake
,
and
satisfied
in
the
truth
,
but
by
an
impartial
and
through
examination
of
himself
?
God
hath
given
us
a
Test
,
which
is
the
word
of
Truth
,
Eph.
1.13
.
whereby
we
may
try
our selves
,
and
prevent
all
mistakes
.
Where
there
is
a
possibility
of
a
mistake
in
a
business
of
such
infinite
weight
,
there
is
sufficient
ground
for
a
serious
trial
;
but
where
there
is
so
great
a
probability
of
mistaking
,
as
a
thing
that
is
so
easie
and
ordinary
(
because
all
men
are
guilty
too
much
of
Omissions
)
there
is
a
necessity
of
a
faithful
and
impartial
trial
.
There
is
that
maketh
himself
rich
,
(
in
Temporals
he
is
worth
thousands
,
in
Spirituals
he
is
rich
towards
God
,
and
worth
millions
,
)
yet
hath
nothing
,
(
Orig.
yet
nothing
,
in
him
or
to
him
he
is
nothing
,
he
hath
nothing
for
all
his
brags
,
)
there
is
that
makes
himself
poor
,
(
speaks
himself
poor
,
would
have
others
think
him
poor
,
)
yet
hath
great
riches
,
(
Hebr.
yet
much
substance
;
the
man
hath
a
great
Estate
,
but
is
willing
to
conceal
it
.
Merchants
,
who
are
worth
thousands
,
do
not
publish
or
boast
of
their
Wares
or
Wealth
about
the
City
;
those
poor
Creatures
do
it
,
who
carry
all
their
worth
on
their
Heads
,
or
in
their
Arms.
)
Junius
reads
the
words
well
,
Est
qui
divitem
se
jactat
quum
desint
omnia
,
item
qui
pauperem
se
fingit
cui
substantia
ampla
.
There
is
that
boasts
himself
rich
,
to
whom
all
things
are
wanting
;
and
that
feigns
himself
poor
,
yet
hath
large
substance
.
There
is
that
boasts
and
brags
himself
rich
in
the
fear
and
favour
of
God
,
and
will
tell
you
of
his
communion
and
converses
with
the
Divine
Majesty
,
of
his
love
to
,
and
delight
in
the
Ways
,
and
People
,
and
Ordinances
of
God
;
when
all
these
things
are
wanting
to
him
,
he
hath
nothing
at
all
in
reality
of
any
of
them
.
There
is
that
fains
himself
poor
,
that
dissembles
(
as
it
were
)
his
estate
,
that
is
a
Beggar
(
as
some
read
the
word
Poor
here
)
in
his
own
account
,
and
would
have
all
others
judge
him
so
too
;
he
is
so
covetous
after
more
,
that
he
over-looks
what
he
hath
;
and
so
greedy
of
further
attainments
,
that
he
takes
little
notice
of
his
present
spiritual
enjoyments
.
If
you
will
believe
him
,
he
is
a
meer
Beggar
,
hath
not
one
bit
of
bread
to
eat
,
and
if
his
Father
(
in
whose
house
there
is
bread
enough
and
to
spare
)
do
not
pity
and
relieve
his
prodigal
Child
,
he
shall
perish
for
hunger
;
yet
this
man
hath
much
substance
,
is
a
man
of
worth
and
wealth
indeed
.
He
is
like
a
branch
mightily
laden
with
fruit
,
and
an
ear
fully
laden
with
corn
,
which
the
heavier
they
are
laden
,
the
more
they
bow
down
to
the
ground
.
A
meer
titular
Christian
,
like
an
empty
Vessel
,
may
make
a
great
sound
,
but
the
full
Vessel
,
that
contains
the
precious
Liquor
,
is
silent
.
I
come
now
to
the
marks
whereby
men
may
know
their
estates
.
And
for
that
end
I
shall
lay
down
several
Propositions
.
1.
Proposition
.
Those
that
live
in
Commissions
as
well
as
Omissions
,
must
certainly
be
condemned
at
the
Great
Day
.
These
bid
open
defiance
to
the
Prohibitions
,
Precepts
,
and
Penalty
of
the
Law
,
and
dare
the
Law
to
do
its
worst
.
Either
these
must
be
condemned
,
or
all
shall
be
saved
.
But
God
is
of
an
holier
Nature
than
to
dwell
with
such
Sinners
.
They
may
read
their
doom
written
under
his
own
hand
,
and
like
the
Law
of
the
Medes
and
Persians
,
That
cannot
be
alter'd
;
1
Cor.
6.9
,
10.
Ephes.
5.5
.
Rom.
8.5
.
To
be
carnally
minded
is
death
,
vers.
13.
If
ye
live
after
the
flesh
ye
shall
die
.
2.
Proposition
.
They
who
are
guilty
of
total
external
Omissions
,
are
in
a
damnable
Condition
.
This
is
written
in
broad
Letters
,
that
he
who
runs
may
read
it
.
They
who
pray
not
are
under
wrath
,
and
the
effusions
of
wrath
,
Jer.
10.
ult.
They
who
neglect
to
pay
their
external
Allegiance
to
the
true
God
,
and
deny
him
his
outward
Homage
and
Acknowledgment
,
shall
be
denied
and
disowned
by
Christ
,
before
his
Father
,
and
before
his
holy
Angels
.
The
Holy
God
doth
all
along
speak
of
these
as
Heathens
,
Psal.
79.6
.
and
Sinners
with
a
witness
,
Psal.
36.1
,
2
,
3.
and
threatneth
that
Christ
shall
come
in
flaming
fire
,
to
render
Vengeance
on
them
,
2
Thess.
2.7
,
8
,
9
,
10.
Those
who
are
guilty
of
these
total
Omissions
,
in
regard
of
the
matter
of
the
Duties
commanded
them
,
are
ungodly
in
the
highest
degree
,
(
for
ungodliness
strictly
and
properly
speaks
the
neglect
of
our
Duties
to
God
,
and
sins
against
the
first
Table
,
as
unrighteousness
the
neglect
of
our
Duties
to
our
Neighbour
,
and
our
Transgressions
against
the
Second
Table
,
)
and
so
none
in
the
whole
Scripture
more
obnoxious
to
wrath
and
ruine
,
Psal.
73.12
.
These
are
the
Ungodly
who
prosper
in
the
World
,
but
mark
how
soon
they
perish
,
vers.
18.
Thou
castest
them
down
to
destruction
,
and
utterly
consumest
them
with
terrours
;
2
Pet.
3.7
.
Jude
,
vers
.
4.
&
15.
3.
Proposition
.
Those
who
perform
external
Duties
,
and
wholly
neglect
internal
,
or
please
themselves
in
total
inward
Omissions
,
cannot
be
in
a
state
of
Salvation
.
God
will
not
be
put
off
with
the
Body
,
without
the
Soul
of
Religion
.
Indeed
,
external
Duties
are
but
the
Garments
or
Cloaths
of
Religion
,
wherein
it
appears
,
and
whereby
it
is
known
to
the
World
;
the
life
and
power
of
it
consists
in
internal
Performances
,
or
those
that
are
the
motions
and
actions
of
the
Understanding
,
and
Will
,
and
Affections
,
as
in
the
Knowledg
of
God
,
his
Being
and
Excellency
,
and
the
kindness
he
hath
for
,
and
the
love
he
hath
to
Mankind
in
Jesus
Christ
;
as
also
in
the
choosing
him
for
our
richest
Treasure
,
and
supream
Lord
and
Law-giver
,
and
in
loving
him
with
all
the
heart
,
and
Soul
,
and
strength
,
and
desiring
his
love
above
all
the
World
,
and
delighting
in
his
Favour
,
as
the
Souls
felicity
,
and
seeking
to
please
him
,
rather
than
to
command
the
Creation
.
A
man
without
these
is
but
the
Picture
of
a
Saint
;
he
hath
somewhat
of
the
resemblance
,
but
nothing
of
the
reality
of
a
Christian
:
He
hath
a
form
,
but
nothing
of
the
power
of
godliness
,
(
2
Tim.
3.1
,
2
,
3
,
4
,
5
,
to
7.
)
and
therefore
is
in
a
state
of
perdition
.
The
neglect
of
believing
,
repenting
,
loving
the
Lord
Jesus
Christ
,
are
all
inward
Omissions
,
(
for
these
are
acts
proper
and
peculiar
to
the
Soul
)
and
condemned
in
Scripture
with
the
most
dreadful
damnation
,
Mark
16.16
.
John
3.
ult.
Luke
13.3
.
1
Cor.
16.22
.
If
a
man
pray
,
and
pray
wholly
without
Faith
,
and
without
fervency
,
Jam.
1.
Jam.
5.
this
is
no
way
acceptable
to
God
.
All
such
prayers
are
howlings
and
bablings
,
and
of
no
sweet
sound
in
Gods
Ears
,
Hos.
7.
Isa.
1.15
,
16
,
17.
Whatsoever
a
man
doth
either
by
way
of
hearing
,
or
singing
,
or
praying
,
or
receiving
,
if
there
be
not
that
dread
of
God
,
and
love
to
his
Name
,
and
Faith
in
Christ
,
which
are
the
essentials
of
these
Duties
,
all
is
as
nothing
.
4.
Proposition
.
Those
who
allow
themselves
in
partial
Omissions
,
whether
external
or
internal
,
are
in
no
good
Condition
.
By
partial
Omissions
,
I
mean
at
sometimes
,
as
for
prayer
;
a
man
,
it
may
be
,
prays
in
his
Closet
or
Family
usually
,
but
if
any
worldly
business
intervene
and
calls
for
his
company
,
he
will
as
usually
attend
on
that
,
and
wholly
omit
his
Closet
and
Family-Duties
for
that
Morning
or
Evening
.
Or
for
a
man
to
pray
,
as
some
do
only
at
the
Evening
,
and
not
in
the
Morning
;
as
if
God
were
the
God
of
the
Night
,
and
not
of
the
Day
;
or
as
some
others
,
who
will
pray
only
upon
the
Lords-Day
,
as
if
God
had
a
right
to
them
then
,
but
not
all
the
week
after
.
Or
when
men
perform
some
religious
Duties
,
and
not
others
,
will
pray
,
but
not
read
Scripture
daily
;
or
pray
,
and
read
the
Word
,
but
not
take
notice
of
those
under
their
Roofs
,
to
instruct
,
and
admonish
,
and
support
them
,
as
occasion
is
.
Or
some
will
perform
their
Duties
which
immediately
concern
God
,
but
will
not
be
charitable
to
the
Poor
,
at
least
not
in
such
a
degree
and
measure
as
their
Estates
will
bear
,
and
as
God
expects
.
These
,
and
such
like
,
I
understand
by
partial
and
external
Omissions
.
What
is
meant
by
internal
partial
Omission
is
next
to
be
consider'd
.
Partial
internal
Omissions
,
are
,
when
men
oftentimes
,
though
not
constantly
,
are
negligent
in
the
manner
of
performing
their
Duties
;
and
though
they
be
formal
,
and
superficial
,
and
lazy
,
and
slothful
in
the
Worship
of
God
;
yet
they
take
little
or
no
notice
thereof
.
Indeed
,
sometimes
they
find
some
heat
and
warmth
,
and
this
pleaseth
them
,
but
at
other
times
they
are
cold
and
liveless
in
their
Duties
,
and
this
doth
not
much
displease
them
.
They
can
commonly
pray
as
if
they
pray'd
not
,
and
read
as
if
they
read
not
,
and
wait
on
God
without
any
suitable
and
considerable
affections
towards
him
,
and
not
be
disturbed
at
it
.
These
sudden
heats
at
one
time
,
and
colds
at
another
time
,
speak
(
the
Body
out
of
order
,
and
)
the
Soul
not
healthy
.
The
next
thing
to
be
explain'd
,
is
,
what
is
meant
by
allowing
themselves
in
partial
Omissions
,
and
indeed
the
stress
of
the
Proposition
depends
on
that
.
To
allow
themselves
in
these
partial
Omissions
notes
these
two
things
:
To
know
these
partial
Omissions
to
be
sins
,
and
yet
to
continue
in
them
without
any
great
disturbance
or
trouble
of
Spirit
.
They
must
know
that
they
are
sins
,
otherwise
continuance
in
them
will
not
argue
a
total
want
of
Grace
,
or
the
predominant
power
of
sensuality
in
the
Soul
.
I
doubt
not
,
but
in
many
dark
places
of
this
Nation
,
there
may
be
those
who
live
in
a
total
Omission
of
some
Duties
,
as
praying
with
their
Families
,
and
a
strict
sanctification
of
the
Sabbath
;
or
who
yet
fear
God
in
truth
,
and
make
great
Conscience
of
their
Conversations
.
These
men
neglect
prayer
,
and
devoting
the
Sabbath
wholly
to
God
,
&c.
because
they
do
not
know
them
to
be
their
Duties
.
And
where
a
man
desires
and
endeavours
to
know
his
Masters
Will
,
and
lives
up
to
that
Light
God
hath
given
him
,
he
may
upon
a
general
repentance
expect
pardon
through
the
blood
of
Christ
for
sins
of
Ignorance
.
But
those
who
live
under
the
clear
and
plain
,
and
full
discovery
of
the
Gospel
,
must
know
that
these
Omissions
are
sins
.
Their
Ministers
are
not
so
ignorant
,
or
unfaithful
,
as
to
leave
them
in
the
dark
about
such
necessary
Duties
.
Therefore
to
him
that
knoweth
to
do
good
,
and
doth
it
not
,
to
him
it
is
sin
,
James
4.
ult.
The
second
thing
in
this
allowance
,
is
,
to
continue
in
these
Omissions
,
though
we
know
them
to
be
Sins
,
and
to
be
little
or
nothing
troubled
for
them
.
And
,
I
say
,
those
who
do
so
,
are
in
no
good
Condition
,
they
shall
be
condemned
at
the
Great
Day
.
And
my
reasons
are
partly
because
its
proper
to
a
wicked
man
to
continue
in
sins
.
A
sheep
may
fall
into
the
Ditch
and
defile
himself
,
but
he
hastens
out
of
it
as
soon
as
he
can
;
but
the
Swine
chooseth
a
dirty
place
,
walloweth
all
the
day
long
in
the
mud
and
mire
.
A
Saint
may
fall
into
sin
,
but
he
hasteneth
to
recover
himself
by
repentance
.
A
Sinner
lives
in
it
day
and
night
,
Prov.
4.17
.
It
's
their
Food
in
the
day
,
and
their
refreshment
in
the
night
:
Their
sleep
departeth
from
them
,
unless
they
cause
some
to
fall
.
Hence
we
read
,
That
sin
is
their
Way
,
or
Work
,
or
Conversation
,
Isa.
55.7
.
Partly
because
allowance
of
any
sin
is
inconsistent
with
Grace
.
Sin
and
Grace
are
contrary
each
to
other
;
and
therefore
though
they
may
be
,
and
are
in
the
same
Subject
,
yet
they
are
not
,
they
cannot
be
there
together
,
but
as
Enemies
seeking
the
destruction
one
of
another
.
The
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
Flesh
;
for
these
are
contrary
the
one
to
the
other
.
Fire
and
Water
are
not
more
contrary
than
Vice
and
Grace
,
so
that
he
who
suffers
Vice
without
opposition
,
declares
plainly
that
he
hath
no
Grace
,
for
these
Enemies
never
meet
but
they
fight
.
Therefore
,
Reader
,
examine
thy self
,
thou
hast
laid
down
the
Commission
of
Evil
,
but
hast
thou
taken
up
every
known
Duty
?
Thy
Reason
will
tell
thee
he
is
a
bad
Husband
who
drains
his
ground
,
and
then
neither
soweth
nor
planteth
it
.
It
's
all
one
as
if
it
had
continued
under
water
;
as
good
be
undrain'd
,
as
unimproved
when
drain'd
.
CHAP.
XXXIII
.
A
Caution
against
sins
of
Omission
,
in
regard
of
the
matter
of
Duties
.
Ex.
IF
Christ
will
condemn
men
at
the
Great
Day
for
sins
of
Omission
:
It
may
exhort
us
to
mind
the
doing
of
Good
,
as
well
as
the
forbearing
of
Evil
,
to
be
as
watchful
against
sins
of
Omission
as
well
as
against
sins
of
Commission
,
and
make
Conscience
of
Affirmative
as
well
as
Negative
Commands
.
Do
not
think
it
sufficient
to
forbear
what
is
Evil
,
unless
also
thou
dost
what
is
Good
.
It
's
good
not
to
be
evil
in
doing
what
the
Law
forbids
,
but
it
's
evil
also
not
to
be
good
in
doing
what
the
Law
enjoyns
.
The
Minister
is
not
a
good
Minister
,
because
he
doth
not
seduce
,
or
mislead
,
or
deceive
his
people
,
by
false
Doctrine
,
or
scandalous
living
,
if
he
do
not
teach
them
the
right
ways
of
the
Lord
,
and
be
not
instant
with
them
in
season
and
out
of
season
,
to
Know
,
and
Adore
,
and
Honour
their
Maker
and
Redeemer
.
A
good
Shepheard
must
look
to
good
Pastures
for
his
Sheep
,
as
well
as
defend
them
from
Lions
and
Wolves
.
Paul
proves
his
Integrity
by
this
,
That
he
kept
nothing
back
that
was
profitable
for
his
people
,
but
taught
them
publickly
,
and
from
house
to
house
,
and
that
he
declared
unto
them
the
whole
Counsel
of
God
,
Act.
20.21
,
22
,
27.
The
Magistrate
is
not
a
good
Magistrate
,
who
can
only
say
that
he
never
oppressed
or
persecuted
the
Innocent
.
He
must
be
able
to
say
with
Job
,
that
he
relieved
them
in
their
Necessities
,
and
redressed
them
in
their
Grievances
:
I
delivered
the
Poor
that
cryed
,
and
the
Fatherless
,
and
him
that
had
none
to
help
.
I
was
eyes
to
the
Blind
,
and
feet
to
the
Lame
.
I
brake
the
jaws
of
the
Wicked
,
and
pluckt
the
spoil
out
of
his
Teeth
,
Job
29.12
,
15
,
17.
The
Christian
is
not
a
good
Christian
,
that
can
only
tell
us
that
he
is
an
harmless
man
,
he
doth
no
mischief
,
he
wrongs
none
in
thought
,
word
,
or
deed
.
The
barren
Tree
brings
forth
no
bad
fruit
,
yet
it
's
cut
down
for
the
fire
.
He
is
an
evil
man
that
neglects
what
is
good
,
as
well
as
he
that
follows
what
is
evil
.
Ezek.
18.31
.
Therefore
,
Reader
,
Cease
to
do
evil
,
(
but
let
not
that
suffice
)
learn
to
do
well
,
Isa.
1.
Remember
to
watch
against
what
is
evil
;
But
also
to
do
good
,
and
to
distribute
,
forget
not
:
for
with
such
Sacrifice
God
is
well
pleased
,
Heb.
13.16
.
To
do
good
,
and
to
pray
in
thy
Closet
and
Family
,
and
to
read
the
Scriptures
,
and
to
instruct
thy
Children
and
Servants
,
and
to
sanctifie
the
Lords-Day
,
and
to
visit
the
Fatherless
and
Widows
in
their
Afflictions
;
2
Cor.
7.1
.
forget
not
,
for
with
such
Sacrifice
God
is
well
pleased
.
Forsake
the
foolish
,
(
this
is
well
,
but
not
enough
,
and
)
walk
in
the
way
of
Vnderstanding
.
The
Law
of
God
must
be
kept
tenderly
,
as
the
very
apple
of
our
eyes
,
Prov.
7.2
.
The
smallest
dust
will
offend
the
eye
,
and
the
smallest
Omission
will
offend
the
Law
.
If
thy
Conscience
be
dispensatory
,
it
is
unholy
.
Friend
,
thou
hast
largely
heard
how
far
short
a
Negative
Religion
will
bring
thee
of
Heaven
,
and
canst
thou
content
thy self
a
moment
therewith
?
Nay
,
thou
hast
heard
that
for
all
that
thou
shalt
be
sent
to
Hell
,
and
wilt
thou
rest
one
day
or
night
therein
?
O
Friend
,
be
wise
in
time
,
and
mind
positive
godliness
,
whilst
thou
hast
opportunity
.
In
these
days
of
the
Gospel
,
God
is
quick
and
speedy
,
sharp
and
severe
with
men
that
are
barren
and
unfruitful
.
Behold
now
,
saith
the
Baptist
,
the
Ax
is
laid
to
the
root
of
the
Tree
.
Behold
,
Consider
,
now
at
this
time
,
when
the
Redeemer
is
coming
,
whose
way
I
am
preparing
;
Now
the
Ax
is
laid
to
the
root
of
the
Tree
,
Matth.
3.10
.
He
is
now
laying
aside
his
Basket
,
and
taking
up
the
Ax
;
yea
,
he
lays
his
Ax
at
the
root
of
the
Tree
,
as
one
taking
aim
where
to
strike
,
and
how
to
fell
the
Tree
with
the
greatest
advantage
;
therefore
it
concerns
thee
to
be
fruitful
.
Again
,
the
Apostle
tells
us
,
That
former
times
of
gross
darkness
were
over-lookt
by
God
,
but
now
saith
he
,
Now
his
Son
is
come
into
the
World
,
and
he
reveals
his
Mercy
and
our
Duty
so
fully
and
clearly
;
Now
he
commands
men
every
where
to
repent
,
Act.
17.29
,
30.
Now
he
exhorts
fruits
meet
for
Repentance
,
or
he
will
not
wink
at
your
Disobedience
,
but
judge
you
to
Hell
flames
.
And
believe
it
,
the
Valley
of
Vision
will
prove
the
heaviest
burden
,
and
the
highest
means
will
cast
thy
Soul
into
the
lowest
misery
.
Opportunities
of
doing
good
to
our
own
and
others
Souls
,
are
choice
Mercies
.
They
are
Talents
that
must
one
day
be
reckoned
for
:
Therefore
saith
the
blessed
Redeemer
in
the
justification
of
Mary
about
the
Oyntment
;
Me
ye
have
not
always
;
the
poor
ye
have
always
,
and
may
do
them
good
when
ye
will
;
but
me
ye
have
not
always
.
Mary
did
well
to
improve
the
season
she
had
in
her
hand
,
as
knowing
if
once
lost
,
it
was
lost
for
ever
.
The
Apostle
Paul
upon
this
account
adviseth
the
Galathians
,
While
ye
have
time
,
do
good
to
all
,
Gal.
6.10
.
Nothing
more
sads
and
dulls
the
heart
,
when
one
comes
to
die
,
saith
a
Divine
now
with
God
,
than
his
neglect
of
such
opportunities
which
God's
Providence
,
Essex
herse
,
p.
19.
or
his
own
Place
,
have
put
into
his
hands
of
doing
or
receiving
good
.
Nor
is
there
a
sharper
Corrosive
than
the
reflection
upon
those
days
and
times
that
have
passed
over
him
,
Male
aliud
nihil
agentem
.
Ah
how
sad
and
uncomfortable
will
it
be
for
thy
time
to
be
gone
,
when
thy
work
is
not
done
!
when
thy
Sun
is
setting
,
and
the
shadows
of
the
Evening
are
stretching
themselves
upon
thee
,
for
Conscience
to
give
thee
this
salute
,
Thy
day
is
passed
,
thy
time
is
wasted
,
the
business
of
life
is
neglected
,
and
now
thine
Errors
can
never
,
never
be
amended
.
Ah
what
a
dreadful
hour
will
a
dying-hour
be
to
thee
,
when
Conscience
shall
plead
against
thee
with
Whips
,
and
Scorpions
,
and
Flames
,
and
not
the
dearest
Friend
or
Relation
thou
hast
be
admitted
to
plead
for
thee
,
or
be
able
to
comfort
thee
!
But
if
the
day
of
death
will
be
so
uncomfortable
,
how
terrible
will
the
Day
of
Judgment
be
?
Then
it
is
that
the
Saint
shall
reap
the
benefit
of
all
the
good
he
hath
done
,
and
the
Sinner
shall
reap
the
mischief
of
all
the
good
he
hath
omitted
,
or
left
undone
.
Then
the
idle
Servant
that
did
not
trade
with
his
Talent
,
will
be
found
an
evil
Servant
,
and
as
such
condemned
to
the
Worm
that
never
dieth
,
and
the
Fire
that
never
goeth
out
,
Mat.
25.
Then
the
unfruitful
Factor
will
be
found
an
unfaithful
Factor
,
and
as
such
disown'd
and
condemned
by
his
Lord
.
Reader
,
believe
it
,
though
thou
mayst
live
by
a
Negative
Religion
,
yet
thou
canst
not
die
by
it
,
much
less
stand
before
the
Judgment-Seat
of
Christ
with
it
.
It
's
true
,
even
such
a
Religion
is
of
high
price
with
men
,
but
if
alone
it's
abomination
in
the
sight
of
God
.
Reader
,
let
me
reason
the
case
with
thee
;
In
other
things
all
are
for
fruitfulness
in
what
is
good
:
The
Husbandman
would
have
his
ground
fruitful
in
good
Corn
,
as
well
as
empty
of
weeds
.
He
would
have
his
Cattel
labour
,
and
do
him
service
,
and
thinks
it
not
enough
that
they
are
in
the
stable
or
fields
and
do
him
no
hurt
.
The
Master
would
have
his
Servant
industrious
in
his
Shop
or
Field
,
or
some
way
or
other
about
his
business
,
and
is
not
pleased
to
see
him
sit
still
all
day
,
and
forbear
to
purloin
his
Goods
,
or
fight
with
his
fellow
Servants
.
The
Father
who
sends
his
Child
to
School
,
would
have
him
learn
the
Languages
,
and
profit
daily
therein
,
and
without
this
will
not
be
satisfied
to
hear
that
his
Child
sits
still
all
day
at
School
,
learns
no
Oaths
or
Blasphemies
,
calls
no
Names
,
abuses
none
of
his
Companions
.
And
,
Reader
,
why
should
God
be
contented
with
thy
harmlesness
,
when
thou
art
barren
and
unprofitable
?
Hath
not
God
as
much
right
to
thee
as
thou
hast
to
thy
Ground
or
Cattel
?
and
art
not
thou
as
much
bound
to
God
as
thy
Servant
or
Child
is
bound
to
thee
?
and
why
then
shouldst
thou
think
to
put
God
off
with
that
in
thy self
,
which
thou
wilt
not
be
put
off
with
in
thy
ground
,
or
Cattel
,
or
Servant
,
or
Child
?
Besides
,
I
must
tell
thee
thou
art
not
harmless
,
if
thou
dost
no
good
,
though
thou
livest
not
in
the
Commission
of
gross
Evils
.
The
Tree
in
the
Garden
that
brings
not
forth
good
fruit
is
hurtful
,
though
it
bring
not
forth
evil
fruit
,
partly
because
it
cumbers
the
ground
,
and
takes
up
room
to
no
purpose
;
partly
because
it
draws
the
moisture
of
the
earth
to
it
,
and
so
hinders
the
thriving
of
those
Trees
that
are
near
it
,
who
,
but
for
them
,
would
be
more
fruitful
.
So
if
thou
neglectest
what
is
good
,
though
thou
dost
no
open
scandalous
evil
,
thou
art
mischievous
and
hurtful
in
the
place
where
thou
livest
.
Thou
takest
up
the
room
of
a
Member
that
might
be
serviceable
to
God
and
his
Country
.
If
thou
wert
gone
,
there
might
be
one
in
thy
House
,
Place
,
Lodging
,
kept
and
maintain'd
by
the
Great
House-keeper
of
the
World
,
with
the
same
Mercies
with
which
thou
livest
,
that
should
adorn
the
Gospel
,
glorifie
the
Name
of
God
,
and
edifie
the
Souls
of
others
;
and
dost
thou
no
harm
then
by
hindring
such
a
one
?
Is
not
the
Drone
hurtful
,
which
idleth
all
the
day
,
and
lives
upon
the
Bees
labour
,
and
forceth
them
sometimes
to
want
,
because
of
her
Theft
?
Is
not
the
Wem
in
the
Body
hurtful
,
when
it
serves
to
no
use
;
yet
sucks
away
the
nourishment
from
other
parts
of
the
Body
.
Doth
not
that
Factor
wrong
the
Master
who
imploys
him
,
if
he
let
his
stock
lie
still
,
though
he
do
not
waste
it
in
Riotousness
,
and
Drunkenness
,
and
Filthiness
,
when
the
Master
might
have
had
one
in
his
place
who
would
have
traded
with
it
;
and
(
probably
)
have
improved
it
to
his
great
advantage
?
Did
ever
any
Merchant
trust
a
Servant
with
a
stock
to
lie
by
him
?
Nay
,
is
Nature
it self
content
with
the
removal
of
what
is
oppressive
?
doth
it
not
long
and
breath
after
what
is
perfective
?
Is
not
the
presence
of
malum
,
what
is
evil
,
a
burden
?
So
the
absence
of
bonum
,
what
is
good
,
occasion
of
complaint
?
There
is
ingrafted
within
us
not
only
Bados
,
a
depth
of
distast
against
feared
Evils
;
but
also
Hiatus
,
large
desires
after
known
Good
.
As
Nature
,
much
more
doth
Religion
call
men
off
what
is
bad
,
and
provoke
men
to
what
is
right
,
and
just
,
and
good
.
Reader
,
let
me
come
up
a
little
closer
to
thee
;
What
is
it
that
I
am
advising
thee
to
?
Is
it
any
thing
that
is
evil
?
If
it
be
,
reject
and
renounce
it
.
Is
it
not
to
be
good
,
and
to
do
good
?
I
will
tell
thee
what
I
would
desire
of
thee
,
and
then
do
thou
judge
whether
I
advise
thee
as
a
Friend
,
or
whether
my
Counsel
be
worth
hearkning
to
or
no
?
1.
Take
heed
of
external
Omissions
.
If
thou
hast
been
faulty
herein
,
I
would
advise
thee
every
day
to
mind
Prayer
,
Scripture
,
watchfulness
over
thy
Heart
,
Tongue
,
and
Actions
,
diligence
in
thy
Calling
,
faithfulness
in
thy
Relations
,
and
to
do
good
to
others
as
thou
hast
opportunity
.
Hereby
thou
wilt
acknowledge
thy
dependance
on
,
and
subsistance
by
the
blessed
God
,
to
whom
thou
art
bound
by
millions
of
Obligations
:
Hereby
thou
wilt
procure
his
Protection
of
thy
Person
,
Provision
for
thy
Family
,
and
Benediction
on
thy
Calling
,
and
all
thine
Undertakings
.
And
is
this
ill
Counsel
,
to
direct
thee
to
the
way
how
to
procure
his
Favour
which
can
sweeten
the
bitterest
Condition
,
and
turn
the
most
loathsome
Prison
into
a
lovely
Palace
,
and
an
Hell
of
misery
into
an
Heaven
of
Mercy
?
Friend
,
do
I
advise
thee
for
thy
hurt
,
when
I
advise
thee
daily
to
walk
and
converse
with
the
blessed
and
glorious
God
?
Is
not
his
Law
worth
observing
,
his
Glory
worth
advancing
,
and
his
Service
worth
minding
,
and
his
Love
worth
accepting
,
when
he
can
make
thee
miserable
or
happy
with
a
word
,
in
an
instant
;
when
thou
and
all
thou
hast
are
in
his
hand
every
moment
,
to
be
disposed
of
for
Good
or
Evil
,
altogether
at
his
Pleasure
,
when
he
can
with
the
breath
of
his
Nostrils
,
with
the
blast
of
his
Lips
,
with
a
glance
of
his
Eye
,
send
thee
to
Hell
,
where
the
Worm
never
dieth
,
and
the
Fire
never
goeth
out
?
Friend
,
consider
it
,
Is
it
not
good
advice
to
wish
thee
to
sue
and
seek
to
him
,
to
pray
to
and
please
him
,
upon
whom
thine
unchangeable
Felicity
or
Misery
dependeth
,
and
who
shall
judge
thee
to
thine
everlasting
state
of
Life
or
Death
?
Is
it
not
good
to
have
the
King
thy
Friend
?
how
many
Pleasures
may
he
do
thee
?
and
how
many
Favours
may
he
bestow
on
thee
?
But
how
much
better
is
it
to
have
the
King
of
Kings
thy
Friend
?
What
Pleasure
is
there
which
he
cannot
do
thee
?
what
Favour
which
he
cannot
bestow
on
thee
?
He
can
give
thee
Earth
,
Heaven
,
Riches
,
Honours
,
Pleasures
,
Life
,
Health
,
Food
,
Raiment
,
Friends
,
Relations
,
his
Day
,
his
Word
,
his
Ordinances
,
his
Love
,
his
Image
,
his
Peace
,
his
Joy
,
his
Spirit
,
his
Son
,
Himself
,
every
Good
,
any
Good
,
all
Good
.
O
how
blessed
is
he
that
hath
this
God!
But
,
Reader
,
wouldst
thou
have
all
these
without
so
much
as
asking
for
them
?
We
say
,
they
are
poor
Favours
that
are
not
worth
asking
.
Sure
I
am
,
these
Mercies
are
of
more
value
than
thine
Understanding
can
conceive
;
and
therefore
must
deserve
more
Prayers
,
and
Tears
,
and
Groans
for
them
than
thou
art
capable
of
giving
.
Do
not
any
day
,
upon
any
pretence
,
omit
to
offer
up
thy
Morning
and
Evening
Sacrifices
.
Remember
,
so
often
as
thou
neglectest
Morning-Prayer
,
so
often
thou
art
all
the
day
naked
,
destitute
of
thy
spiritual
Guard
,
and
exposed
to
all
manner
of
Evils
and
Enemies
,
and
dost
fore-speak
thy self
an
evil
Day
;
and
so
often
as
thou
omittest
Evening-Prayer
,
thou
presumest
upon
sleep
,
and
rest
,
and
safety
,
without
God's
leave
,
and
fore-speakest
thy self
an
evil
Night
?
What
did
Thomas
lose
by
one
Omission
.
Jesus
appeared
the
first
day
of
the
week
to
his
Disciples
,
but
Thomas
,
saith
the
Text
,
was
not
there
,
Joh.
20.24
.
But
what
is
the
issue
of
this
Omission
?
truly
,
by
his
neglecting
this
opportunity
of
confirming
his
Faith
,
he
falls
into
a
desperate
fit
of
Unbelief
.
When
the
Apostles
told
him
,
That
they
had
seen
the
Lord
,
He
presently
answers
,
Except
I
shall
see
in
his
hands
the
print
of
the
Nails
,
and
put
my
finger
into
the
print
of
the
Nails
,
and
thrust
my
hand
into
his
side
,
I
will
not
believe
,
Joh.
20.24
,
25.
Ah
what
had
become
of
Thomas
,
if
infinite
Majesty
had
not
stooped
to
recover
him
!
2.
Take
heed
of
internal
Omissions
.
In
the
next
place
I
advise
thee
to
look
seriously
to
the
manner
of
thy
performances
,
to
be
sure
that
thou
worship
God
with
thy
Heart
and
Affections
.
This
is
the
chief
,
and
substance
,
and
heart
of
thy
Performances
,
according
to
which
they
shall
be
accepted
or
not
.
In
all
thy
Addresses
draw
nigh
to
God
with
an
humble
Faith
and
Confidence
,
as
to
a
Father
,
ready
,
able
,
and
willing
to
supply
all
thy
wants
,
and
answer
all
thy
Doubts
,
and
to
grant
all
thy
Prayers
and
Desires
;
as
also
with
a
chearful
reverence
and
awfulness
,
as
to
a
God
infinite
in
his
Being
,
and
in
all
his
Perfections
,
between
whom
and
thee
a
poor
worm
there
is
an
infinite
distance
.
In
every
Duty
,
Let
thy
Faith
in
Christ
,
thy
Love
to
God
,
and
thy
Repentance
from
dead
Works
be
exercised
.
Hereby
thy
Duties
will
be
more
comfortable
to
thy self
.
Men
that
perform
Duties
in
a
round
,
out
of
custom
,
or
for
fashion-sake
,
have
no
pleasure
therein
,
are
backward
to
them
,
untoward
at
them
,
and
careless
after
them
.
They
come
to
them
with
trouble
,
as
to
that
to
which
their
hearts
have
a
reluctancy
,
and
go
from
them
with
joy
,
as
from
that
which
was
burdensome
and
tedious
to
them
.
But
when
men
pray
with
a
sense
of
their
wants
,
and
beg
mercy
,
with
hope
in
the
blood
of
Christ
,
and
have
their
love
and
joy
acted
in
their
Duties
,
how
sweetly
do
they
come
off
?
nay
,
how
pleasant
are
they
in
the
very
performance
of
them
?
Communion
with
God
in
them
brings
peace
and
comfort
indeed
.
Now
,
Reader
,
do
I
advise
thee
to
thy
hurt
,
when
I
advise
thee
to
the
life
of
a
Saint
,
to
the
life
of
an
Angel
;
to
a
life
of
love
,
and
joy
,
and
delight
in
the
Father
of
Mercies
,
and
God
of
all
Consolations
?
Is
not
this
Life
the
Suburbs
,
the
Earnest
,
the
First-fruits
of
the
life
of
the
Blessed
,
of
the
life
of
those
heavenly
Courtiers
,
who
bathe
themselves
without
intermission
in
Springs
of
Joy
,
and
in
Rivers
of
Pleasures
?
And
by
this
care
of
thine
about
the
manner
of
performing
thy
Duties
,
they
will
be
the
more
acceptable
to
God
.
He
commands
the
Heart
,
Prov.
23.26
.
delights
in
truth
in
the
inward
parts
,
Psal.
51.
and
is
nigh
to
them
that
call
upon
him
in
truth
,
Psal.
34.
How
pleasing
would
it
be
to
thee
to
know
thy
prayers
and
readings
to
be
pleasing
to
God
;
Jer.
30.21
.
And
I
will
cause
him
to
draw
near
and
to
approach
unto
me
:
(
i.
e.
with
welcome
and
acceptance
,
)
for
who
is
this
that
engageth
his
heart
to
approach
unto
me
?
If
thou
bring
thy
Heart
to
a
Duty
,
God
will
bring
his
Ear
to
hear
thee
.
In
the
prosecution
of
this
Use
,
I
shall
,
first
,
lay
down
some
Arguments
or
Motives
to
inforce
it
.
2.
Lay
down
the
cause
of
these
Omissions
,
which
are
so
frequent
among
us
.
3.
Prescribe
somewhat
for
the
Cure
and
Remedy
thereof
.
CHAP.
XXXIV
.
Arguments
against
Omissions
.
The
positiveness
of
our
Rule
,
and
of
Gods
Mercies
.
I
Begin
with
the
first
,
viz.
The
Arguments
to
move
us
to
mind
positive
Duties
.
1.
Consider
the
Law
which
God
hath
given
us
for
the
Rule
of
our
Lives
,
is
both
positive
and
negative
;
and
therefore
our
Obedience
must
be
such
.
What
need
positive
Precepts
,
but
to
require
positive
Practices
?
Single
Prohibitions
would
have
sufficed
for
a
negative
Religion
.
The
Law
is
holy
,
(
in
its
Commands
that
immediately
concern
God
)
just
,
(
in
what
it
commands
concerning
our
Neighbours
)
and
good
,
(
in
what
it
commands
concerning
our selves
)
Rom.
7.12
.
Look
to
the
Moral
Law
,
every
negative
command
hath
a
positive
Precept
.
Take
the
Prophets
all
along
that
speak
in
the
Name
of
the
Lord
,
and
we
shall
find
that
they
still
enjoyn
Duty
,
as
well
as
forbid
Sin
,
Deut.
12.29
.
to
the
end
.
Take
heed
that
thou
be
not
snared
by
following
the
Nations
that
are
destroyed
before
thee
;
and
that
thou
inquire
not
after
their
gods
,
saying
,
How
did
these
Nations
serve
their
gods
?
even
so
will
I
do
likewise
.
Here
is
Sin
forbidden
:
But
mark
also
Duty
is
commanded
,
What
thing
soever
I
command
you
,
observe
to
do
it
:
thou
shalt
not
add
thereto
,
nor
diminish
from
it
.
Nay
,
a
Copy
of
this
Law
both
positive
and
negative
must
be
written
out
by
the
Magistrate
,
that
we
might
observe
it
;
and
it
was
also
written
in
a
Book
by
Moses
,
and
put
into
the
Ark
,
as
a
witness
against
the
Israelites
,
if
they
should
not
observe
it
,
Deut.
31.24
,
25
,
26.
Joshua
succeeds
Moses
in
his
Charge
over
the
Jews
,
and
in
his
Commands
to
them
both
affirmatively
and
negatively
,
Joshua
23.7
.
Samuel
follows
after
and
speaks
the
same
Language
,
Serve
the
Lord
with
all
your
heart
,
fear
him
,
and
serve
him
in
truth
:
And
turn
ye
not
aside
,
for
then
ye
should
go
after
vain
things
,
which
cannot
profit
or
deliver
,
for
they
are
vain
,
1
Sam.
12.20
,
21
,
24.
David
doth
the
like
,
Depart
from
evil
,
and
do
good
,
Psal.
34.14
.
Solomon
writes
after
his
Fathers
Copy
in
the
very
qualifications
of
those
whom
he
intreats
Mercy
for
.
If
they
sin
,
and
afterwards
bethink
themselves
,
and
turn
,
(
i.
e.
from
their
sins
,
)
and
return
unto
thee
with
all
the
Heart
,
and
with
all
the
Soul
,
then
hear
thou
from
Heaven
,
from
thy
Dwelling-place
,
2
Chron.
6.36
,
to
40.
Isaiah
calls
on
men
not
only
to
forsake
their
evil
ways
and
evil
thoughts
,
but
also
to
return
unto
the
Lord
,
Isa.
55.7
.
Jeremiah
crieth
to
his
people
,
Not
to
oppress
the
Stranger
,
the
Fatherless
,
and
the
Widows
;
and
also
throughly
to
execute
Judgment
between
a
man
and
his
Neighbour
,
Jer.
7.5
,
6.
So
Ezekiel
and
the
rest
of
the
Prophets
,
Ezek.
18.21
.
Our
Saviour
in
his
Exposition
of
the
Law
,
doth
forbid
what
is
Evil
,
and
command
what
is
Good
,
Matth.
5.43
,
44.
So
Matth.
7.
per
tot
.
The
Apostle
St.
Paul
commands
Not
to
be
conformed
to
the
World
,
there
is
the
Prohibition
;
but
to
be
transformed
,
by
the
renewing
of
our
mind
,
proving
what
is
the
good
,
and
perfect
,
and
acceptable
will
of
God
,
there
is
the
Precept
,
Rom.
12.1
,
2.
Again
,
Put
off
the
works
of
Darkness
,
put
on
the
armour
of
Light
.
Put
off
the
old
man
,
which
is
corrupt
according
to
his
deceitful
lusts
.
And
put
on
the
new
man
,
which
after
God
is
created
in
righteousness
,
and
true
holiness
,
Ephes.
4.23
,
24.
Lye
not
one
to
another
,
but
speak
the
truth
.
The
Apostle
St.
James
tells
us
,
Religion
consisteth
in
Negatives
and
Positives
also
,
James
1.21
,
22
,
26
,
27.
So
St.
Peter
,
1
Pet.
1.14
,
15.
1
Pet.
2.11
,
12.
St.
Joh.
3.9
,
10.
Jude
,
vers.
21
,
22
,
23.
Thus
we
see
through
the
whole
Bible
the
Mind
of
God
,
by
his
Messengers
,
to
be
Positive
as
well
as
Negative
,
and
this
Mind
of
his
he
hath
ordained
to
be
the
rule
of
our
Hearts
and
Lives
;
and
what
shall
we
answer
when
we
shall
be
called
to
an
account
for
our
Disobedience
?
To
what
purpose
is
a
Rule
,
if
it
be
not
followed
?
and
to
what
end
is
the
Penalty
denounced
against
the
Ungodly
,
if
it
be
not
executed
?
This
is
the
Voice
of
the
Law
of
God
,
and
therefore
,
Reader
,
either
thou
must
betake
thy self
to
practical
godliness
,
or
else
disown
the
Scriptures
for
thy
rule
and
square
.
Thy
Duty
must
(
at
least
in
thy
desires
and
endeavours
)
carry
some
proportion
to
thy
standard
and
rule
,
or
else
thy
Religion
is
a
meer
cypher
,
and
signifieth
nothing
.
So
far
as
the
best
come
short
of
the
Law
they
sin
,
1
Joh.
5.3
.
Sin
is
a
transgression
of
the
Law
.
And
that
because
the
Law
is
given
to
him
as
a
rule
of
Life
,
God
hath
therefore
qualified
it
with
the
porperties
of
a
Rule
:
1.
A
Rule
must
be
perfect
,
and
not
defective
,
not
redundant
;
The
Law
of
the
Lord
is
perfect
,
Psal.
19.7
.
2.
A
Rule
must
be
plain
,
not
dark
;
All
her
ways
are
plain
to
him
that
understandeth
.
3.
A
Rule
must
be
published
and
known
,
otherwise
it
's
a
snare
to
intrap
men
.
God
hath
proclaimed
his
Law
;
The
Command
is
not
hidden
from
thee
,
nor
far
off
,
Deut.
30.11
.
It
's
not
in
Heaven
,
that
thou
shouldst
say
,
Who
shall
go
up
for
us
thither
,
and
fetch
it
thence
,
that
we
may
hear
it
,
and
do
it
?
Nor
beyond
the
Seas
.
But
the
Word
is
very
nigh
unto
thee
,
in
thy
mouth
,
and
in
thy
heart
,
(
12
,
13
,
14
,
verses
,
)
that
thou
mayst
do
them
.
4.
A
Rule
is
that
by
which
men
shall
be
judged
,
so
is
this
Law
,
Joh.
12.
48.
The
Word
that
I
have
spoken
,
the
same
shall
judge
you
at
the
last
day
.
2.
The
Mercies
of
God
to
thee
are
positive
as
well
as
privative
;
and
why
should
not
thy
Duty
be
suitable
to
the
Divine
Bounty
.
God
is
not
only
a
Shield
to
defend
thee
from
evil
in
thy
Body
,
in
thy
Soul
,
in
thy
Person
,
in
thy
Relations
;
in
thine
Out-goings
and
in
thine
Incomings
,
by
Night
and
by
Day
,
at
all
times
,
and
in
all
places
;
but
he
is
also
a
Sun
to
refresh
thee
with
good
,
with
temporal
good
,
Food
,
Raiment
,
Friends
,
Relations
,
Sleep
,
Liberty
,
Wealth
,
esteem
in
the
World
,
&c.
With
spiritual
good
,
with
Sabbaths
,
Scriptures
,
Sacraments
,
seasons
of
Grace
,
with
the
tenders
of
Pardon
,
and
Peace
,
and
Adoption
,
and
eternal
Salvation
,
upon
excellent
and
equitable
terms
.
And
what
reason
can
we
give
why
our
Obedience
should
not
bear
a
proportion
to
his
Beneficence
.
He
is
a
Sun
and
a
Shield
,
and
gives
Grace
and
Glory
,
and
with-holdeth
no
good
things
from
them
that
walk
uprightly
,
Psal.
84.
Shall
God
with-hold
no
good
thing
from
thee
,
and
canst
thou
find
in
thy
heart
to
deny
the
doing
of
any
good
thing
for
him
?
Is
his
Bounty
of
so
large
an
extent
,
as
to
comprehend
protection
from
all
Evil
,
and
the
fruition
of
all
good
?
and
must
thy
Duty
be
so
narrow
and
scanty
,
as
if
he
did
not
deserve
so
much
as
he
requireth
?
Is
it
honest
to
receive
or
buy
in
by
one
Measure
,
and
to
return
and
sell
out
by
another
?
Divers
Weights
and
divers
Measures
,
both
of
them
are
abomination
to
the
Lord
.
A
Weight
and
a
Weight
,
a
Measure
and
a
Measure
,
one
to
buy
with
that
's
large
,
another
to
sell
with
that
is
less
;
I
only
allude
to
it
.
It
's
abominable
for
thee
to
receive
of
God
by
the
largest
measure
,
and
to
return
to
him
by
the
least
.
Reader
,
if
thou
art
born
of
God
,
and
guilty
of
these
partial
temporary
Omissions
,
consider
it
seriously
,
let
ingenuity
plead
for
God
.
When
he
first
wrought
upon
thy
Soul
,
he
did
not
only
translate
thee
out
of
the
Kingdom
of
Darkness
,
but
also
bring
thee
into
the
Kingdom
of
his
dear
Son
.
He
did
not
only
turn
thee
from
Satan
,
but
also
cause
thee
to
return
to
himself
.
He
brought
thee
out
of
a
state
of
Wrath
,
and
brought
thee
into
a
state
of
Love
and
Favour
,
1
Pet.
2.9
.
He
redeemed
thee
from
those
Enemies
which
had
carried
thee
Captive
,
Sin
,
Satan
,
Death
,
Hell
,
Rom.
6.11
.
Ephes.
2.3
,
4.
Heb.
2.
2
Tim.
1.9
,
10.
1
Thess.
1.
ult.
But
this
is
not
all
,
he
hath
also
brought
thee
into
the
glorious
liberty
of
the
Children
of
God
,
1
Joh.
12.
1
Joh.
3.1
.
He
hath
delivered
thee
from
this
present
evil
World
,
(
that
its
affrightments
,
its
allurements
,
that
all
its
power
and
policy
shall
not
be
able
to
destroy
thee
,
)
but
this
is
not
all
,
he
hath
made
thee
an
Heir
of
a
better
World
.
Of
a
Child
of
the
Devil
,
thou
art
made
a
Child
of
God
,
of
a
Slave
to
sin
,
a
Citizen
of
Sion
;
nay
,
he
doth
not
only
free
thee
from
damnation
,
and
the
curse
of
the
Law
;
but
also
give
thee
the
blessing
of
eternal
life
in
and
with
himself
among
his
innumerable
Company
of
Angels
,
and
the
Congregation
of
the
First-born
.
Now
,
Reader
,
judge
whether
it
be
not
very
disingenious
to
receive
from
God
all
sorts
of
Mercies
,
and
to
give
to
God
not
half
the
Duties
we
owe
to
him
.
How
canst
thou
mete
to
God
one
measure
,
and
expect
from
him
another
?
Friend
,
God
doth
not
put
thee
off
with
half-Happiness
;
and
why
shouldst
thou
put
him
off
with
half-Holiness
?
CHAP.
XXXV
.
Arguments
against
Omissions
.
Christ
purchased
positive
as
well
as
negative
Holiness
,
and
our
Priviledges
oblige
to
both
.
3.
COnsider
Christ
died
to
purchase
positive
as
well
as
negative
godliness
for
men
;
and
wilt
thou
disappoint
him
of
the
Fruits
of
his
Death
?
Indeed
,
if
it
had
been
possible
for
him
to
have
bought
mans
deliverance
from
sin
,
without
the
re-impression
of
Gods
Image
on
the
Soul
,
he
had
been
but
half
a
Saviour
,
and
made
us
at
the
most
but
half
happy
:
But
according
to
the
Apostles
phrase
,
he
saves
perfectly
,
or
to
the
utmost
,
upon
all
accounts
,
and
in
all
respects
,
Heb.
7.25
.
and
in
order
thereunto
,
bought
man
off
from
sin
,
and
unto
the
Service
of
God
.
He
redeems
us
from
sin
:
We
are
redeemed
,
saith
the
Apostle
,
from
our
vain
Conversation
received
by
tradition
from
our
Fathers
.
Not
with
corruptible
things
,
as
Silver
and
Gold
,
but
with
the
precious
blood
of
Christ
,
as
of
a
Lamb
without
spot
and
blemish
,
1
Pet.
1.17
,
18
,
19.
He
redeems
also
unto
his
own
Service
,
Chap.
3.
vers.
18.
of
the
same
Epistle
,
He
suffered
,
the
Just
for
the
Vnjust
,
to
bring
us
to
God
.
He
died
,
that
we
might
die
to
sin
;
and
he
died
,
that
we
might
live
to
God
.
He
suffered
,
to
bring
us
off
from
our
cursed
loathsome
Lusts
;
and
he
suffered
,
to
bring
us
to
the
Fear
,
and
Love
,
and
Service
of
the
blessed
and
glorious
Lord
.
We
have
both
these
ends
of
our
Saviours
Sufferings
mention'd
in
Tit.
2.14
.
Who
gave
himself
(
his
Death
is
called
a
giving
himself
,
because
it
was
voluntary
,
and
a
freewill
Offering
)
for
us
,
(
here
is
his
Passion
;
but
what
ends
had
he
in
his
eye
?
truly
both
these
,
)
that
he
might
redeem
us
from
all
Iniquity
,
(
make
us
negatively
religious
,
in
freeing
us
from
the
bondage
of
sin
)
and
purifie
unto
himself
a
peculiar
people
zealous
of
good
works
;
i.
e.
make
them
positively
holy
.
None
are
purified
without
positive
qualifications
,
and
gracious
habits
in
the
Soul
.
To
be
purified
unto
himself
,
is
to
be
thus
qualified
for
the
honour
and
service
of
Christ
.
And
to
make
it
more
plain
,
the
Apostle
tells
us
,
To
purifie
unto
himself
a
peculiar
people
,
(
a
people
that
shall
disown
all
other
Lords
,
and
all
other
Work
,
and
shall
be
his
Servants
,
and
do
his
Work
only
,
)
zealous
of
good
works
.
He
did
not
die
only
to
make
men
good
,
and
to
enable
men
to
do
good
;
but
also
to
cause
them
to
do
good
with
heat
,
and
heart
,
and
fervency
of
Spirit
.
Nay
,
it
is
evident
,
that
to
make
men
positively
pious
,
was
the
main
and
principal
end
of
his
Passion
;
and
that
his
delivering
us
from
sin
,
was
only
in
order
to
this
,
to
his
adorning
us
with
Sanctity
.
As
a
man
cannot
put
on
new
Robes
till
he
hath
first
put
off
his
old
Rags
,
so
a
man
cannot
put
on
the
new
man
,
the
beautiful
Image
of
the
heavenly
,
till
he
hath
put
off
the
old
man
,
the
abominable
Image
of
the
earthly
Adam
,
Luke
1.74
,
75.
We
are
delivered
out
of
the
hands
of
our
Enemies
,
that
we
should
serve
him
in
holiness
and
righteousness
all
the
days
of
our
lives
.
He
plougheth
up
the
fallow
ground
of
the
Heart
,
and
kills
the
weeds
of
sin
,
in
order
to
the
casting
in
the
seed
of
Grace
into
the
Soul
.
Now
,
Reader
,
consider
,
if
Christ
died
to
purchase
positive
Holiness
for
thee
;
what
hope
canst
thou
have
of
an
interest
in
his
Death
without
it
?
Canst
thou
think
he
bought
one
for
thee
without
the
other
,
or
that
thou
mayst
be
a
partial
sharer
in
his
Death
?
And
what
wilt
thou
do
without
an
interest
in
his
Sufferings
?
Except
he
wash
thee
in
his
blood
,
thou
hast
no
part
in
him
;
and
if
thou
hast
no
part
in
him
,
thy
part
must
be
among
Devils
and
damned
Spirits
.
Again
,
wilt
thou
by
thy
Omissions
deny
and
deprive
Christ
of
that
Service
,
which
he
hath
bought
so
dearly
?
Alas
,
how
little
is
it
that
thou
art
able
to
do
for
him
,
when
thou
dost
all
thou
canst
!
And
how
much
did
that
cost
him
?
what
pangs
and
throws
did
he
bear
?
what
rage
from
men
?
what
wrath
from
God
?
how
did
he
wrastle
with
the
Frowns
and
Fury
,
with
the
Power
and
Policy
of
the
World
and
Hell
?
And
after
all
this
,
dost
thou
grudge
him
that
poor
Service
,
for
which
he
was
hungry
,
and
thirsty
,
and
weary
,
and
tempted
,
and
betrayed
,
and
crucified
?
Whether
we
live
,
saith
the
Apostle
,
we
live
to
the
Lord
;
whether
we
die
,
we
die
to
the
Lord
:
whether
we
live
or
die
,
we
are
the
Lords
.
To
this
end
Jesus
died
and
rose
again
,
that
he
might
be
Lord
both
of
the
Dead
and
Living
,
Rom.
14.7
,
8.
Thou
wouldst
take
it
ill
thy self
to
be
denied
the
Service
of
that
,
for
which
thou
hast
so
dearly
paid
.
O
think
of
it
,
when
thou
art
guilty
of
Omissions
in
the
matter
or
manner
of
Duties
,
I
now
rob
Jesus
Christ
of
that
which
he
bought
with
his
most
precious
blood
,
and
let
him
see
the
travail
of
his
Soul
upon
thee
,
and
be
satisfied
.
4.
Consider
the
Priviledges
thou
enjoyest
call
aloud
upon
thee
to
mind
positive
Holiness
,
and
to
do
good
as
well
as
to
forbear
evil
.
I
am
sure
thy
Priviledges
are
positive
,
and
so
should
thy
Piety
be
.
What
is
the
Gospel
but
a
Cabinet
of
precious
Jewels
,
a
River
of
living
water
,
a
Case
of
the
richest
and
costliest
Cordials
,
a
Counterpart
of
Heavens
eternal
Court-Rolls
,
concerning
the
Philanthropy
,
or
kindness
of
God
to
Mankind
,
wherein
are
all
sorts
of
blessings
for
Body
and
Soul
in
every
condition
treasur'd
up
.
The
enjoyment
of
it
is
a
special
singular
Priviledge
,
the
Ministration
of
the
Spirit
,
2
Cor.
3.8
,
9.
The
Ministration
of
Righteousness
far
above
the
Legal
Ministration
.
The
Psalmist
tells
us
,
The
Laws
God
gave
to
the
Israelites
were
a
special
distinguishing
Mercy
;
He
sheweth
his
Word
unto
Jacob
,
his
Statutes
and
his
Judgments
unto
Israel
:
He
hath
not
dealt
so
with
every
Nation
;
as
for
his
Judgments
they
have
not
known
them
,
Psal.
147.19
,
20.
But
his
Gospel-Dispensation
is
an
higher
and
greater
Favour
.
But
what
doth
this
Gospel-Priviledge
call
for
?
surely
positive
as
well
as
negative
godliness
.
The
Grace
of
God
(
the
Gospel
is
so
called
,
because
it
declares
it
to
us
,
2
Tim.
1.10
.
and
interests
us
in
it
as
an
Instrument
thereof
,
Rom.
1.16
.
)
which
bringeth
Salvation
,
(
which
proclaimeth
Life
upon
holy
Conditions
)
teacheth
us
,
that
denying
all
ungodliness
,
and
worldly
lusts
,
(
Commissions
against
the
first
and
second
Table
,
but
that
is
not
all
,
)
we
should
live
righteously
,
soberly
,
and
godly
(
righteously
towards
men
,
soberly
in
relation
to
our selves
,
godly
in
the
Duties
that
concern
God
,
)
in
this
present
evil
world
.
The
Gospel
allows
of
Omissions
no
more
than
the
Law
,
and
is
so
far
from
indulging
men
in
sin
,
because
it
hath
mercy
for
the
penitent
Sinner
,
that
it
addeth
stronger
Obligations
to
Obedience
,
and
threatneth
more
severe
condemnation
to
the
Disobedient
,
2
Cor.
5.15
,
16.
Heb.
10.
Again
,
the
Promises
which
have
in
their
bowels
all
the
good
of
Heaven
and
Earth
,
all
the
blessings
of
this
Life
and
a
better
,
which
are
as
much
worth
as
both
worlds
,
1
Tim.
4.8
.
which
are
exceeding
great
(
in
their
quantity
)
and
precious
,
(
in
their
quality
)
2
Pet.
1.4
.
and
the
peculiar
portion
of
Gods
own
Children
,
Heb.
6.17
.
who
are
the
only
Heirs
of
them
,
and
all
others
strangers
to
them
;
and
therefore
miserable
,
and
in
an
hopeless
and
desperate
Condition
.
These
Promises
are
so
far
from
excusing
or
exempting
from
these
positive
Duties
,
that
they
engage
us
the
more
firmly
to
them
,
2
Cor.
7.1
.
Having
therefore
,
dearly
beloved
,
these
Promises
,
(
that
God
will
be
our
Father
,
and
we
shall
be
his
Children
,
&c.
Chap.
6.
vers.
18.
)
let
us
cleanse
our selves
from
all
pollutions
of
Flesh
and
Spirit
,
(
but
this
is
not
all
)
and
perfect
holiness
in
the
fear
of
God
.
The
Promises
do
not
only
bind
to
Purity
,
but
also
to
Proficiency
therein
,
till
we
come
to
perfection
;
And
perfect
holiness
in
the
fear
of
God
.
The
Covenant
of
Grace
,
which
is
a
Mine
of
unsearchable
Riches
,
a
Book
wherein
every
leaf
,
nay
every
line
speaks
Love
and
Life
;
which
contains
more
mercy
in
it
(
even
the
boundless
God
)
than
Heaven
and
Earth
are
able
to
contain
;
this
requires
positive
as
well
as
negative
holiness
,
Deut.
26.17
.
nay
it
engageth
for
both
,
Ezek.
36.25
.
From
all
your
Idols
and
from
all
your
filthiness
will
I
cleanse
you
:
But
more
than
this
,
26
,
27
,
verses
,
I
will
take
away
your
heart
of
stone
,
and
give
you
a
heart
of
flesh
.
I
will
put
my
Spirit
into
you
,
and
ye
shall
keep
my
Commandments
,
and
do
them
.
So
that
all
these
Priviledges
are
to
no
purpose
,
if
we
be
not
provoked
by
them
to
do
good
,
and
perform
the
Duties
which
are
the
Conditions
of
them
.
Reader
,
think
of
it
,
why
should
God
give
thee
Precepts
,
to
direct
thee
about
the
matter
and
manner
of
performing
thy
Duties
and
Promises
,
to
encourage
thee
to
diligence
and
faithfulness
therein
,
if
thou
mayst
live
in
the
Omission
of
them
?
Surely
such
infinite
cost
calls
for
some
great
care
and
conscienciousness
in
thy
Conversation
.
Might
not
God
by
virtue
of
his
Dominion
over
thee
,
as
grand
Proprietor
of
the
Universe
,
have
required
this
at
thine
hands
?
but
when
he
is
so
gracious
as
to
sue
to
thee
,
and
to
allure
thee
,
and
seek
to
draw
thee
by
such
Cords
of
love
,
wilt
thou
stand
out
and
deny
him
?
O
blush
for
shame
,
that
thou
hast
neglected
so
long
the
wooings
,
and
beseechings
,
and
intreaties
of
such
a
glorious
Gospel
,
and
such
precious
Promises
,
and
such
an
inestimable
Covenant
!
The
greater
the
Charge
God
is
at
with
thee
,
the
greater
should
be
the
Service
thou
dost
him
.
Where
the
ground
is
well
dunged
,
and
dressed
,
and
watered
,
and
manured
,
a
greater
Crop
is
expected
by
the
Husbandman
.
I
must
tell
thee
,
Friend
,
that
thou
wilt
one
day
find
,
That
to
whom
much
is
given
,
of
him
much
will
be
required
,
(
Luke
12.48
.
)
and
that
God
expects
Returns
answerable
to
thy
Receipts
.
Do
not
imagine
,
as
some
vainly
have
done
,
that
the
bare
enjoyment
of
these
Priviledges
will
save
thee
;
I
must
tell
thee
,
and
that
from
Gods
own
mouth
,
they
will
be
so
far
from
it
,
that
they
will
make
Hell
fire
the
hotter
for
thee
,
and
much
deepen
thine
eternal
condemnation
,
Matth.
11.21
,
22
,
23.
Jer.
7.3
,
4.
Amend
your
ways
and
yours
doings
,
and
trust
not
in
lying
words
,
saying
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
are
these
.
Such
Priviledges
without
positive
holiness
do
but
usher
men
to
an
hotter
Hell
.
CHAP.
XXXVI
.
Arguments
against
Omissions
.
We
profess
our selves
Gods
Servants
,
and
all
our
Religion
will
come
to
nothing
without
positive
holiness
.
5.
COnsider
you
are
the
professed
Servants
of
God
,
and
will
you
not
do
your
Masters
business
?
You
are
baptized
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
;
you
own
your
Baptism
,
by
your
attendance
on
God
(
though
but
sometimes
)
in
publick
Ordinances
.
You
wear
the
Livery
of
Christ
before
the
World
,
and
if
any
ask
you
,
what
you
are
?
you
say
a
Christian
;
or
whose
you
are
?
you
say
you
belong
to
Jesus
Christ
.
And
,
Friend
,
will
you
pretend
to
be
Gods
Servant
,
and
neglect
his
business
?
This
is
but
to
put
a
mock
and
cheat
upon
him
;
like
him
in
the
Gospel
,
who
when
he
was
bid
go
work
in
the
Vineyard
,
said
,
I
go
,
but
went
not
.
If
I
be
a
Master
,
where
is
your
fear
,
Mal.
1.7
.
If
God
be
your
Master
,
where
is
your
fear
of
displeasing
him
,
either
by
neglecting
what
he
enjoyns
,
or
doing
what
he
forbids
.
True
,
Servants
are
not
at
their
own
,
but
at
their
Masters
pleasure
and
disposal
,
as
the
Centurions
Souldiers
,
when
the
Master
saith
,
Go
,
they
go
,
when
he
saith
,
Come
,
they
come
;
when
he
saith
,
Do
this
,
they
do
it
,
Matth.
8.9
.
The
Redeemer
himself
,
when
he
took
upon
him
the
form
of
a
Servant
,
and
became
so
to
his
Father
,
Phil.
2.7
.
Isa.
53.10
.
did
not
what
he
himself
would
:
I
came
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
,
Joh.
6.38
.
And
as
the
Father
gave
me
Commandment
,
so
do
I
,
Joh.
14.31
.
And
to
shew
his
faithfulness
in
that
relation
,
when
he
came
to
die
,
he
tells
his
Father
,
I
have
glorified
thee
on
the
Earth
,
and
finished
the
work
thou
hast
given
me
to
do
,
Joh.
17.
Nay
,
the
very
irrational
and
inanimate
Creatures
are
the
Servants
of
God
,
and
as
such
do
him
positive
service
.
The
Psalmist
speaks
of
the
Heavens
and
the
Earth
,
with
the
Creatures
therein
.
All
are
thy
Servants
,
at
thy
beck
and
bidding
,
at
thy
call
and
command
,
Psal.
119.91
,
If
thou
speak
to
the
Sun
,
it
riseth
not
;
if
thou
speak
again
,
it
will
stand
still
;
if
thou
speak
a
third
time
,
it
will
move
faster
or
slower
,
which
thou
pleasest
.
If
thou
commandest
the
Stars
,
they
will
fight
in
their
courses
against
thine
Enemies
,
and
serve
thee
faithfully
after
their
manner
,
as
their
Lord
of
Hosts
.
Nay
,
those
Creatures
which
seem
most
stubborn
and
rebellious
,
being
Gods
Servants
,
are
pliable
to
his
pleasure
.
Fire
,
and
Hail
,
and
stormy
Winds
,
fulfil
his
Word
,
Psal.
148.8
.
Reader
,
what
dost
thou
think
of
these
examples
,
thou
seest
the
Highest
,
the
Heir
of
all
things
,
when
he
became
his
Servant
,
did
his
Will
and
Work
,
for
thee
fulfil'd
all
righteousnes
,
and
went
about
doing
good
,
Act.
10.
And
thou
seest
the
lowest
Beings
,
Gods
Servants
,
do
not
only
forbear
doing
evil
,
but
after
their
manner
,
analogically
they
do
good
,
and
positively
,
serve
God
;
and
wilt
thou
content
thy self
with
a
bare
forbearance
of
what
is
evil
,
and
be
shamed
by
inanimate
Creatures
,
who
according
to
their
natures
in
their
places
do
good
.
Why
dost
thou
call
thy self
a
Christian
,
if
thou
wilt
not
follow
the
pattern
of
Christ
?
and
how
canst
thou
profess
thy self
Gods
Servant
,
if
thou
wilt
not
do
him
Service
?
Know
ye
not
,
saith
the
Apostle
,
that
to
whom
ye
yield
your selves
Servants
to
obey
,
his
Servants
ye
are
to
whom
ye
obey
,
Rom.
6.16
.
Either
obey
God
as
a
Servant
ought
,
or
disown
him
to
be
thy
Master
.
Can
he
be
said
to
be
thy
Servant
,
who
neglects
thy
work
,
though
he
do
thee
no
mischief
?
Another
mans
Servant
in
this
respect
may
as
properly
be
said
to
be
thine
;
for
as
he
minds
not
thy
business
,
so
he
doth
thee
no
prejudice
.
I
must
speak
plainly
to
thee
;
if
thou
allowest
thy self
in
these
Omissions
,
thy
practices
give
the
lye
to
thy
profession
,
and
thou
art
the
Devils
Servant
,
though
thou
wearest
Gods
Livery
.
I
shall
end
this
Head
,
with
commending
to
thee
the
counsel
of
Christ
;
You
call
me
Lord
and
Master
,
and
thou
sayest
well
,
for
so
I
am
.
If
I
then
your
Lord
and
Master
have
washed
your
feet
,
and
gone
about
doing
good
,
how
much
more
should
you
my
Servant
.
6.
Consider
all
your
Religion
is
nothing
,
and
will
come
to
nothing
,
if
you
live
in
the
neglect
of
Gods
positive
Will.
And
will
you
deny
your self
once
and
again
in
forbearing
many
things
that
would
delight
and
gratifie
your
Flesh
,
and
possibly
incur
the
anger
of
your
prophane
Neighbors
,
for
not
running
with
them
to
the
same
excess
of
riot
,
and
then
lose
all
for
want
of
doing
what
is
commanded
thee
.
Wouldst
not
thou
think
him
a
foolish
Husbandman
,
that
should
take
care
for
the
casting
out
the
stones
,
and
plucking
up
the
weeds
out
of
his
ground
,
and
then
lose
all
his
cost
and
pains
for
want
of
sowing
it
with
good
seed
?
Would
it
not
vex
a
Scrivener
,
after
he
had
taken
much
pains
,
and
spent
much
time
about
a
large
Deed
,
or
Conveyance
,
after
he
had
taken
great
care
to
write
it
fair
,
without
any
blots
,
to
be
forced
to
write
all
over
again
,
for
his
omission
of
some
material
passage
in
it
?
The
Apostle
writes
to
the
Elect
Lady
,
2
Joh.
1.8
.
Look
to
your selves
that
we
lose
not
those
things
which
we
have
wrought
,
but
that
we
receive
a
full
reward
.
If
he
that
doth
not
persevere
in
well-doing
,
may
deprive
himself
of
all
the
benefit
of
his
good
deeds
which
he
hath
already
done
;
what
benefit
can
they
expect
,
who
never
began
to
do
good
?
How
can
their
good
works
follow
them
to
their
comfort
into
the
other
World
,
who
never
did
any
?
Or
how
can
God
Register
their
Prayers
,
and
Watchings
,
and
Fastings
,
and
Weepings
for
Sin
,
and
acts
of
Devotion
in
his
Book
of
Remembrance
,
who
never
minded
them
,
Rev.
14.13
.
Mal.
3.7
.
Christ
tells
us
,
Behold
I
come
quickly
,
and
my
reward
is
with
me
,
to
give
to
every
man
according
to
his
Works
,
Rev.
22.12
.
Now
,
Reader
,
if
thou
contentest
thy self
in
thine
Omissions
,
what
Works
hast
thou
for
Christ
to
reward
?
all
the
reward
of
a
negative
Holiness
is
but
a
cooler
Hell
,
and
,
God
knoweth
,
that
is
small
comfort
.
Thou
hast
no
work
of
Faith
,
or
labour
of
Love
,
or
patience
of
Hope
,
or
fervency
in
Prayer
,
or
breathings
and
longings
after
conformity
to
,
and
communion
with
the
blessed
God
for
Christ
to
Record
and
Reward
.
The
Holy
Ghost
when
he
tells
us
,
That
God
will
render
to
every
man
according
to
his
deeds
,
presently
subjoyns
,
To
them
who
by
patient
continuance
in
well-doing
(
i.
e.
positive
Holiness
,
)
seek
for
Glory
,
and
Honour
,
and
Immortality
,
everlasting
life
,
Rom.
2.6
,
7.
Virtutis
est
magis
honesta
agere
quam
non
turpia
,
as
he
said
well
.
It
's
rather
the
property
of
Virtue
to
do
things
laudable
,
than
not
to
do
things
loathsome
.
A
negative
Christian
in
Gods
account
is
no
Christian
;
and
though
he
may
stand
for
somewhat
among
men
(
that
are
no
better
than
himself
)
yet
he
is
a
meer
Cypher
in
the
account
of
God
.
God
seeth
that
as
he
is
not
outwardly
bad
,
so
he
is
not
inwardly
good
;
and
that
he
is
at
a
greater
distance
from
Piety
than
from
Prophaneness
,
and
he
looking
most
to
the
heart
and
bent
thereof
,
Psal.
51.7
.
1
Sam.
15.
must
needs
loath
a
filthy
unclean
Conscience
under
a
fair
civil
Conversation
.
A
Tree
may
be
full
of
Vermine
,
when
the
green
leaves
may
hide
them
from
the
eyes
of
men
.
So
the
vermine
of
Pride
,
and
Unbelief
,
and
Hypocrisie
,
may
crawl
in
thy
Heart
,
though
thy
civility
may
hide
them
from
the
sight
or
suspicion
of
thy
fellow
Creatures
.
We
say
,
All
is
not
Gold
that
glisters
,
much
less
is
shining-civility
sincere
sanctity
.
The
Jews
who
obeyed
some
of
Gods
Laws
,
because
they
lived
in
the
wilful
breach
of
others
,
are
said
to
have
done
nothing
of
all
his
Commands
,
Jer.
32.23
.
And
they
came
in
,
and
possessed
it
(
i.
e.
the
Land
of
Canaan
)
but
they
obeyed
not
thy
Voice
,
nor
walked
in
thy
Law
:
They
have
done
nothing
of
all
that
thou
commandedst
them
to
do
.
It
seems
strange
that
the
Indictment
should
run
so
high
,
as
to
accuse
them
of
the
breach
of
every
Law
,
and
the
neglect
of
every
positive
Precept
?
surely
the
Jews
offer'd
Sacrifice
,
circumcised
their
Children
,
kept
the
Passover
,
observed
their
new
Moons
and
Sabbaths
,
and
did
many
things
which
God
commanded
them
to
do
;
and
yet
here
they
are
charged
to
do
nothing
that
God
commanded
them
to
do
.
Truly
,
because
they
had
not
a
consciencious
eye
to
every
known
Duty
,
but
allowed
themselves
in
the
Omission
of
some
,
God
reckons
that
they
obey'd
him
in
none
,
and
deals
with
them
as
if
they
had
done
nothing
of
all
that
he
commanded
them
.
Now
,
Reader
,
if
they
who
perform
some
positive
Duties
,
are
counted
by
God
as
performing
none
,
if
they
wilfully
neglect
any
,
what
a
pitiful
nothing
will
God
reckon
thy
Religion
,
if
it
be
wholly
negative
,
without
any
positive
Obedience
at
all
.
Though
brass
Coin
be
not
so
bad
as
Leathern
,
yet
not
being
so
good
as
Silver
,
it
's
little
accounted
.
Though
thou
art
not
as
bad
as
the
scandalous
,
yet
if
thou
art
not
as
good
as
the
truly
pious
God
will
not
esteem
thee
.
For
what
is
highly
esteemed
of
men
,
may
be
an
abomination
in
the
sight
of
God
.
Reader
,
weigh
this
Argument
;
wouldst
thou
lose
all
the
pains
thou
takest
to
forbear
what
is
evil
?
art
thou
contented
to
work
all
thy
days
at
the
Labour-in-vain
?
Canst
thou
be
satisfied
that
thy
negative
Religion
should
be
counted
at
the
Great
Day
a
Nullity
,
or
no
Religion
at
all
?
Little
dost
thou
think
how
deep
it
will
cut
thy
heart
to
find
thy
civility
judged
by
God
himself
to
be
but
varnished
Heathenism
,
or
glistering
Impiety
.
The
young
man
who
was
more
than
a
meer
negative
Christian
,
thought
his
condition
safe
and
sound
;
but
when
Christ
discover'd
him
insincere
,
he
went
away
as
heavily
as
he
came
to
him
hastily
.
Probably
thy
hopes
are
great
;
but
I
must
tell
thee
,
thy
disappointment
will
be
the
more
grievous
;
when
thou
shalt
find
thy self
deceived
,
and
that
thou
hast
all
thy
life
long
been
a
labourious
Loyterer
,
and
done
nothing
.
The
greater
rise
thine
expectation
had
,
and
the
higher
thy
hope
was
,
the
more
bruising
will
thy
fall
be
,
and
the
heavier
thy
heart
for
ever
.
CHAP.
XXXVII
.
Arguments
against
Omissions
.
God
deserves
our
positive
Obedience
before
all
others
;
and
true
Sanctification
cannot
be
without
it
.
7.
COnsider
God
deserves
your
positive
Obedience
as
well
as
your
Negative
.
Friend
,
if
God
hath
thy
negative
Obedience
,
some
other
hath
thy
positive
,
(
for
I
cannot
suppose
thee
idle
all
the
time
of
thy
life
)
either
the
Devil
,
or
the
World
,
or
the
Flesh
:
Man
cannot
live
without
a
Master
,
whose
work
and
business
he
will
do
.
Now
let
thy
Conscience
judge
which
of
these
deserves
thy
Service
best
.
If
as
Alexander
said
(
when
asked
of
his
Kingdoms
,
who
should
inherit
them
after
his
death
,
)
Let
them
be
given
to
the
most
worthy
.
Thou
wilt
for
the
future
give
thy
Affections
and
Conversation
to
the
most
worthy
,
I
doubt
not
but
thou
wilt
quickly
give
them
to
God
.
For
the
Devil
,
surely
thou
wilt
not
for
shame
put
him
in
composition
with
God
.
Is
not
he
an
old
Serpent
,
solicitous
night
and
day
with
his
wiles
,
and
snares
,
and
devices
,
to
deceive
thee
?
And
is
not
he
a
roaring
Lion
,
seeking
continually
how
he
may
devour
thee
?
2
Cor.
11.3
.
Eph.
6.11
.
Rev.
12.9
.
1
Pet.
5.8
.
Is
not
his
emnity
such
against
God
,
that
he
hates
thee
for
his
sake
,
and
improves
all
his
power
and
policy
to
bring
thee
to
be
a
partaker
of
the
same
misery
and
wretchedness
with
himself
?
and
is
he
fit
to
be
thy
Master
?
Art
thou
willing
to
be
his
Servant
?
yet
I
must
tell
thee
,
if
thou
wilfully
neglectest
the
work
of
God
,
thou
art
of
thy
Father
the
Devil
,
if
the
Devil
and
his
works
thou
dost
,
Joh.
8.44
.
And
remember
,
the
Redeemer
had
not
died
to
subdue
the
Devil
to
us
,
if
it
had
not
been
cruel
bondage
for
man
to
be
enslaved
to
him
,
Heb.
2.
For
the
world
,
what
is
in
it
that
should
deserve
thy
service
?
I
am
sure
God
made
the
World
for
thee
,
and
not
thee
for
the
World
;
and
the
end
is
more
excellent
than
the
means
:
God
made
the
World
to
serve
thee
,
and
not
thee
to
serve
the
World
.
Is
it
Riches
that
thou
payest
thy
Homage
to
?
Ah
how
infinitely
inferior
are
they
to
thy
spiritual
Soul
!
Is
it
not
a
rare
lovely
sight
to
see
a
noble
Heaven-born
immortal
Spirit
truckle
,
and
bow
,
and
submit
,
and
be
a
drudge
and
slave
to
white
and
yellow
dust
,
to
the
guts
and
garbage
of
the
Earth
?
Is
not
this
a
fine
sight
thinkst
thou
,
for
thy
Love
and
Desires
,
and
Joys
and
Delights
,
like
Moles
to
be
grovelling
in
the
Earth
,
when
high
and
noble
Objects
worthy
of
them
are
always
before
thee
expecting
them
?
Or
is
it
the
Honour
of
the
World
which
thou
adorest
?
Dost
thou
know
what
an
Idol
thou
hast
set
up
in
thine
heart
?
A
Vapor
,
a
Wind
,
the
stinking
breath
of
a
company
of
ignorant
vile
people
,
who
understand
nothing
of
true
worth
or
excellency
.
Where
is
this
?
or
what
is
this
God
whom
thou
worshippest
?
a
fashion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
7.31
.
a
mathematical
Figure
,
somewhat
in
shew
,
nothing
in
substance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fancy
,
Act.
25.23
.
that
hath
an
existence
in
the
brain
,
but
no
where
else
.
It
's
as
an
eccho
to
the
Ear
,
which
is
a
voice
,
a
buz
,
a
hum
,
and
no
more
.
It
's
as
a
Picture
to
the
Eye
,
which
hath
some
shape
,
but
no
life
.
In
brief
,
honour
of
the
World
is
so
poor
,
so
pitiful
,
so
inconsiderable
a
thing
,
that
a
wise
man
would
not
give
a
farthing
for
it
.
Or
is
it
Pleasure
,
that
bewitching
Bait
,
that
sugred
Poison
,
which
hath
caught
and
kill'd
many
?
Thou
knowest
not
what
thou
dost
,
when
as
the
Apostle
saith
,
Thou
servest
divers
lusts
and
pleasures
,
(
Tit.
3.2
,
3.
)
reckoning
it
as
the
misery
of
man
by
nature
.
What
is
this
pleasure
,
but
the
satisfaction
of
thy
senses
,
and
the
delight
thou
hast
therein
,
which
the
Beasts
may
enjoy
above
thee
.
Let
Conscience
judge
,
are
brutish
Pleasures
worthy
to
domineer
and
bear
sway
over
a
mind
that
is
large
enough
to
grasp
both
Worlds
,
and
an
heart
capable
of
the
Joys
and
Pleasures
of
glorious
and
blessed
Angels
?
Reader
,
if
the
World
were
worthy
to
be
thy
Master
,
or
its
Treasures
,
or
Honours
,
or
Pleasures
,
did
deserve
thy
Service
,
the
Redeemer
might
have
spared
his
pains
and
passion
,
when
he
gave
himself
to
this
present
evil
World
,
Gal.
1.4
.
Or
is
it
the
Flesh
thou
art
so
fond
of
?
why
,
that
's
but
a
poor
piece
;
it
's
deceitful
,
and
will
cozen
thee
,
Jer.
17.9
.
It
hath
such
a
depth
of
deceit
in
it
,
that
neither
thou
nor
any
other
Creature
can
fadom
it
.
And
is
it
good
to
be
a
Servant
to
so
treacherous
a
Master
?
it's
dying
,
and
will
forsake
thee
,
Psal.
73.25
.
It
must
shortly
be
laid
in
the
dust
,
become
food
for
Worms
;
nay
,
be
turn'd
into
dust
.
And
canst
thou
think
this
clod
of
Clay
,
this
lump
of
Earth
,
this
sink
of
Filthiness
,
this
receptacle
of
crawling
Vermine
,
a
fit
Master
to
rule
over
a
Soul
that
is
of
Coelestial
extraction
,
of
a
spiritual
angelical
Nature
,
and
of
an
eternal
duration
.
Surely
,
Reader
,
thou
art
no
debtor
to
the
Flesh
,
to
live
after
the
Flesh
,
Rom.
8.12
.
Thou
owest
thy
Flesh
nothing
,
but
care
and
watchfulness
to
keep
it
under
,
and
to
subdue
it
,
that
it
lord
it
not
over
thy
Spirit
.
If
thou
servest
the
Flesh
once
,
thou
servest
it
too
much
by
once
;
for
thou
art
no
debtor
to
it
,
and
dost
not
ow
it
the
least
Service
imaginable
,
but
in
subordination
to
thy
Soul
and
Saviour
:
Surely
then
,
if
neither
the
Devil
,
nor
the
World
,
nor
the
Flesh
deserve
thy
positive
Obedience
,
God
must
.
Reader
,
let
me
come
up
a
little
closer
to
thee
;
I
pray
who
hath
laid
most
Obligations
on
thee
,
God
or
they
?
To
whom
art
thou
most
indebted
to
God
or
to
them
?
Did
they
give
thee
thy
Being
,
when
thou
wast
nothing
?
Did
they
form
thee
and
fashion
thee
in
thy
Mothers
Womb
?
Was
it
by
them
that
thou
wast
born
?
Did
they
look
after
thee
in
thine
Infancy
,
and
cause
Mercy
all
along
to
grow
up
with
thee
?
Have
any
of
them
protected
thee
in
thy
Dangers
,
supported
thee
in
thy
Difficulties
,
supplied
thee
in
thy
Wants
,
or
deliver'd
thee
out
of
thy
Distresses
?
Who
spreads
thy
Table
,
and
blesseth
thy
Food
to
thee
every
day
?
Who
makes
thy
Bed
,
and
commandeth
sleep
for
thee
every
night
?
Whose
mercy
is
it
thou
livest
,
Gods
or
theirs
?
and
through
whose
compassion
is
it
that
thou
art
not
consumed
?
Whose
visitation
is
it
that
preserveth
thy
Spirit
?
Who
defendeth
thee
night
and
day
from
Devils
and
damned
Spirits
,
who
watch
continually
to
drag
thee
to
their
own
Den
and
Dungeon
of
Darkness
,
and
who
hath
relieved
thee
with
all
the
Mercies
which
ever
thou
hast
enjoyed
?
and
is
all
this
nothing
to
ingage
thee
to
his
Service
?
Doth
all
this
care
of
thee
deserve
nothing
from
thee
again
to
God
?
But
,
Friend
,
to
come
up
one
step
nearer
to
thee
;
Did
God
,
or
any
of
them
,
send
his
only
begotten
Son
to
redeem
thee
out
of
the
hands
of
the
Law
and
Divine
Justice
,
and
to
purchase
for
thee
a
state
of
Peace
,
and
Love
,
and
Adoption
,
and
everlasting
Life
?
Did
they
,
or
any
of
them
,
bear
the
Curse
of
the
Law
,
and
the
Wrath
of
an
infinite
Majesty
,
and
the
Rage
of
the
Fiends
of
Darkness
,
to
deliver
thee
from
them
,
and
to
make
thee
blessed
?
O
Reader
,
where
are
thy
Wits
?
what
is
become
of
thine
Understanding
?
If
he
that
sends
thee
in
all
the
good
thou
enjoyest
,
and
freeth
thee
from
all
the
evil
thou
escapest
,
doth
not
deserve
all
thou
hast
and
art
;
who
doth
I
know
not
.
Hast
thou
laid
the
thousandth
part
of
those
Obligations
on
any
Child
or
Servant
thou
hast
,
which
God
hath
on
thee
?
Didst
thou
make
them
?
dost
thou
preserve
them
?
canst
thou
redeem
them
?
Alas
,
thou
art
but
a
poor
Instrument
in
the
hand
of
God
,
to
convey
some
small
matters
to
them
;
yet
thou
expectest
positive
as
well
as
negative
Obedience
from
them
;
and
why
should
not
God
,
who
hath
laid
such
millions
of
Obligations
on
thee
,
look
for
the
like
from
thee
?
Once
more
,
to
whom
wilt
thou
call
in
thy
day
of
Distress
?
To
whom
wilt
thou
cry
in
thy
time
of
trouble
,
to
God
,
or
any
of
those
three
fore-mentioned
?
Masters
,
is
it
to
them
,
or
to
God
that
thou
wilt
lift
up
thy
Hands
,
and
Eyes
,
and
Heart
on
thy
sick
,
on
thy
dying
Bed
,
when
all
thy
Friends
and
Kindred
will
be
insignificant
and
helpless
to
thee
,
and
Devils
will
wait
on
thee
to
devour
thee
?
Who
is
it
that
offereth
thee
an
unchangeable
state
of
Pleasure
and
Happiness
upon
excellent
and
equitable
terms
,
that
intreats
,
and
invites
,
and
wooeth
,
and
courteth
thee
to
accept
of
freedom
from
misery
,
and
Hell
flames
,
and
eternal
damnation
;
and
also
to
embrace
his
tenders
of
fulness
of
joy
,
and
a
Crown
of
Life
,
and
a
Kingdom
of
Glory
for
ever
and
ever
?
Ah
Friend
,
little
dost
thou
know
how
much
thou
owest
the
blessed
God
.
I
am
sure
thou
canst
not
deny
him
any
part
of
thy
Heart
or
Life
,
if
thou
wilt
give
him
what
he
deserves
,
thy
Conscience
must
tell
thee
that
it
is
his
due
.
And
then
if
thou
wilt
give
every
one
his
due
,
why
shouldst
thou
put
by
the
glorious
Lord
?
If
thy
Friends
,
thy
Neighbours
,
thine
Enemies
,
all
must
have
their
due
:
I
beseech
thee
do
not
deny
God
,
but
let
him
have
thy
positive
Obedience
,
which
is
unquestionably
his
due
.
8.
Consider
Sanctification
,
Repentance
,
or
sound-saving
Conversion
,
consisteth
in
positive
as
well
as
negative
Holiness
;
nay
,
more
especially
and
principally
in
positive
Holiness
,
as
that
which
consummateth
and
perfecteth
the
work
.
And
how
then
canst
thou
have
any
grounded
hope
that
thy
condition
is
safe
without
it
?
When
the
Prophet
mentions
that
Repentance
which
is
never
to
be
repented
of
,
that
Repentance
which
shall
find
Mercy
,
and
obtain
Pardon
;
he
enjoyneth
both
,
Isaiah
55.7
.
An
aversion
from
Sin
,
and
a
Conversion
to
God
,
as
their
supream
and
chiefest
good
.
When
the
Apostle
mentions
that
Sanctification
,
which
is
the
inseparable
concomitant
of
Justification
,
and
the
constant
effect
of
our
Union
with
Christ
,
he
mentions
both
.
Reckon
ye
also
your selves
to
be
dead
unto
sin
,
(
freed
from
it
Laws
,
as
a
dead
Wife
from
the
Laws
of
her
Husband
,
and
disabled
unto
its
Service
,
as
a
dead
man
is
unto
the
actions
of
life
;
here
is
negative
Holiness
,
)
but
alive
unto
God
,
(
obliged
unto
his
Laws
,
as
a
living
Subject
is
unto
the
Laws
of
his
Soveraign
,
and
enabled
unto
his
Service
,
as
a
living
man
is
unto
actions
that
are
suitable
to
life
;
here
is
positive
Holiness
,
)
through
Christ
.
This
is
the
root
upon
which
Sanctification
groweth
as
the
fruit
,
Rom.
6.11
.
So
vers.
18.
Being
then
made
free
from
Sin
,
ye
became
the
Servants
of
Righteousness
.
Being
deliver'd
from
the
former
Usurper
,
they
became
obedient
to
their
rightful
Lord
,
and
served
him
.
Now
,
Friend
,
what
wilt
thou
do
for
an
evidence
of
Repentance
and
Sanctification
,
which
are
of
such
absolute
necessity
,
that
thou
canst
not
be
saved
without
them
,
Luke
13.3
.
Heb.
12.14
.
If
thou
neglectest
positive
godliness
,
indeed
thou
mayst
flatter
thy self
with
an
hypocritical
Repentance
,
but
a
sincere
one
respects
both
parts
of
the
Law
.
An
Hebrician
observes
that
in
the
word
Tamim
,
which
signifieth
upright
or
perfect
;
there
is
a
great
Tau
,
to
note
that
an
upright
man
observeth
,
the
whole
Law
,
from
the
first
to
the
last
letter
thereof
.
He
may
be
too
critical
,
but
this
is
certain
,
the
true
Penitent
chooseth
the
way
of
Obedience
,
as
well
as
refuseth
the
way
of
Disobedience
.
He
is
described
by
this
Character
,
He
chooseth
the
things
that
please
God
,
Isa.
56.4
.
He
doth
not
only
refuse
the
things
that
displease
God
,
but
also
choose
the
things
that
please
him
;
yea
,
and
because
they
please
him
.
The
natural
Votary
is
,
what
he
is
,
from
the
good
temperament
of
his
body
,
which
makes
him
more
gentle
and
pliable
than
otherwise
he
would
be
.
The
moral
Religionist
is
,
what
he
is
,
from
the
improvement
,
or
rather
misimprovement
of
his
natural
Reason
.
The
Civilian
is
,
what
he
is
,
from
fear
of
man
,
or
out
of
respect
to
man
;
He
is
still
in
the
bond
of
Iniquity
;
but
he
is
so
careful
to
line
his
Fetters
,
that
they
do
not
clink
to
the
disturbance
of
others
,
or
to
his
own
shame
.
But
the
true
Christian
is
what
he
is
from
Conscience
of
,
and
love
to
the
Will
of
God
;
and
as
he
at
his
first
implantation
into
Christ
brings
forth
this
good
fruit
,
so
he
continueth
in
it
to
the
end
of
his
life
.
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
,
Joh.
15.5
.
As
Naturalists
observe
of
the
Bees
,
that
they
are
laborious
in
their
youth
,
and
do
not
dispense
with
themselves
to
be
idle
in
their
age
;
but
as
they
increase
in
dextrousness
,
so
also
in
laboriousness
,
being
more
early
at
work
than
the
younger
;
nay
,
when
their
Bodies
are
over-spent
,
and
their
wings
ragged
,
they
will
venture
abroad
to
work
,
though
they
often
prove
too
weak
to
return
home
.
Thus
the
right
Convert
flourisheth
as
the
Palm-Tree
in
his
youth
,
and
is
fat
and
flourishing
,
and
brings
forth
fruit
in
his
old
age
,
Psal.
92.12
,
13
,
14.
CHAP.
XXXVIII
.
If
God
should
omit
his
care
of
us
a
moment
,
we
are
undone
.
And
if
Christ
had
omitted
the
least
in
our
Work
of
Redemption
,
we
had
been
lost
irrecoverably
.
9.
COnsider
,
if
God
should
omit
his
care
of
thee
,
and
neglect
thee
as
often
as
thou
omittest
his
Service
,
and
neglectest
him
;
nay
,
if
he
should
withdraw
his
positive
Providence
from
thee
one
moment
,
what
would
become
of
thee
?
thy
Body
would
be
turn'd
into
a
dead
loathsome
Carkass
,
and
thy
Soul
would
be
haled
by
Devils
to
Hell
fire
.
Is
it
not
more
just
that
God
should
neglect
thee
,
than
that
thou
shouldst
neglect
him
?
and
hath
he
not
much
more
reason
to
neglect
thee
a
moment
,
than
thou
hast
to
neglect
him
days
,
and
moneths
,
and
years
?
He
hath
no
Obligation
to
thee
,
thou
hast
thousands
to
him
.
All
he
doth
for
thee
is
mercy
,
meer
mercy
;
not
only
beyond
but
contrary
to
merit
:
All
he
requireth
of
thee
,
and
all
thou
canst
do
for
him
,
is
Duty
,
and
that
which
the
greatest
Justice
calls
upon
thee
for
.
Now
if
thou
art
unwilling
to
be
neglected
by
God
,
why
shouldst
thou
not
be
as
unwilling
to
neglect
God
?
Is
thy
safety
of
greater
concern
than
his
Glory
?
or
must
thy
Pleasure
be
prefer'd
before
his
?
Wilt
thou
not
make
that
golden
Rule
of
Christ
the
rule
of
thy
actions
with
men
,
to
deal
with
them
as
thou
wouldst
have
them
to
deal
with
thee
;
and
wilt
thou
deal
otherwise
with
the
blessed
God
?
Must
he
remember
thee
at
all
times
,
in
all
conditions
;
keep
thee
night
and
day
,
lest
any
hurt
thee
,
support
and
supply
thee
every
moment
,
and
thou
forget
him
days
without
number
?
Is
this
fair
or
honest
dealing
?
Reader
,
Let
me
tell
thee
,
upon
him
thou
livest
,
by
him
thou
movest
,
and
from
him
thou
hast
thy
Being
.
Thou
canst
not
think
,
or
speak
,
or
act
in
the
least
,
if
he
should
suspend
his
care
of
thee
;
thine
Eyes
could
not
see
,
nor
thine
Ears
hear
,
nor
thy
Mouth
tast
,
nor
thy
Hands
or
Feet
move
,
if
his
Providence
doth
not
concur
to
them
.
If
he
should
but
with-draw
his
manutenency
,
and
the
hold
he
hath
of
thee
for
the
smallest
pittance
of
time
,
thou
wouldst
drop
into
the
bottomless
Pit
.
The
flames
do
not
depend
more
on
the
Fire
,
nor
the
streams
on
the
Spring
of
water
,
than
thy
Life
,
and
all
thy
Comforts
for
this
and
the
other
World
do
upon
God
;
and
wilt
thou
provoke
him
to
leave
thee
?
He
hath
said
,
with
the
froward
he
will
shew
himself
froward
,
Psal.
18.26
.
That
he
will
walk
contrary
to
them
that
walk
contrary
to
him
,
Lev.
26.24
.
and
that
he
will
forsake
them
that
forsake
him
,
and
pay
men
in
their
own
Coin
;
2
Chron.
15.2
.
and
wilt
thou
venture
him
any
longer
?
Others
have
felt
the
truth
of
those
threatnings
,
and
dost
thou
think
to
go
unpunished
?
Surely
if
common
ingenuity
will
not
move
thee
to
remember
him
night
and
day
,
who
remembreth
thee
with
Loving-kindness
every
minute
;
yet
the
Divine
Severity
may
fright
thee
from
forgetting
him
,
lest
he
forget
thee
for
ever
.
Believe
it
,
if
he
leave
thee
,
Wrath
,
and
Death
,
and
Hell
,
and
Damnation
,
and
Devils
will
soon
find
thee
.
Thou
canst
now
depart
from
him
,
by
thy
neglect
of
his
Worship
,
and
be
merry
and
chearful
notwithstanding
;
but
if
once
he
depart
from
thee
,
though
but
for
a
moment
,
thou
art
undone
eternally
.
Woe
be
to
thee
,
when
I
depart
from
you
,
Hos.
9.12
.
Thy
Friends
,
and
Relations
,
and
Creature-Comforts
may
depart
from
thee
,
and
it
may
be
well
with
thee
;
but
if
the
Fountain
of
thy
Life
,
the
God
of
thy
Health
,
the
Father
of
all
Mercies
depart
from
thee
,
woe
will
be
to
thee
.
Heaven
and
Earth
cannot
make
him
blessed
,
or
hinder
him
from
being
extreamly
cursed
,
whom
God
leaves
and
forsakes
.
Alas
,
if
the
Heavens
omit
to
give
us
its
showers
,
or
the
Sun
omit
to
dispense
its
influences
,
or
the
Earth
omit
to
yield
its
increase
;
where
are
we
?
what
can
we
do
?
how
lamentable
is
our
condition
?
Those
Persons
that
were
purer
than
Snow
,
that
were
whiter
than
Milk
,
that
were
more
ruddy
than
Rubies
,
or
than
polished
Saphires
,
their
Visage
is
blacker
than
a
coal
:
They
are
not
known
in
the
streets
,
their
Skin
cleaveth
to
their
Bones
,
it
is
withered
,
it
is
become
like
a
stick
,
Lament.
4.7
,
8.
The
Children
and
the
Sucklings
swoon
in
the
streets
,
Lam.
2.11
,
12.
But
if
our
case
be
so
woful
,
when
Creatures
omit
their
accustomed
kindness
to
us
,
what
will
it
be
if
God
should
omit
his
care
of
us
?
10.
Consider
,
If
the
Lord
Jesus
Christ
should
omit
the
least
in
the
Work
of
thy
Redemption
,
thou
wouldst
be
undone
for
ever
.
Had
Christ
been
as
unwilling
to
save
thee
to
the
uttermost
,
as
thou
art
to
serve
him
to
the
uttermost
,
what
would
have
become
of
thee
?
Friend
,
Jesus
Christ
trod
the
whole
Wine-press
of
his
Fathers
Wrath
alone
;
had
he
left
but
one
drop
of
that
bitter
Cup
of
Divine
Wrath
for
thee
to
drink
,
it
would
have
caused
thy
Belly
to
swell
,
and
Bowels
to
be
troubled
,
and
Bones
to
ake
,
and
whole
Body
and
Soul
to
suffer
extremity
of
Torments
for
ever
.
When
Christ
undertook
to
interpose
between
thee
and
his
Father
,
to
stand
as
a
skreen
between
thy
poor
Soul
and
a
consuming
Fire
,
he
omitted
not
the
least
that
was
requisite
for
thy
good
.
Though
it
was
hard
work
,
painful
work
,
amazing
work
,
such
work
as
neither
Men
nor
Angels
durst
undertake
;
yet
when
thy
Miseries
and
Necessities
required
it
,
he
did
it
.
He
did
not
omit
to
contend
with
Earth
,
and
Heaven
,
and
Hell
for
thee
:
He
did
not
omit
to
drink
of
the
Brook
in
the
way
,
of
the
Cup
of
his
Fathers
Wrath
,
and
to
tread
the
Wine-press
of
his
Anger
alone
,
that
he
might
obtain
Favour
and
Life
for
thee
.
He
omitted
not
the
least
in
point
of
satisfaction
to
his
Fathers
Justice
,
he
desired
not
the
smallest
abatement
of
those
vast
sums
which
thou
thou
didst
ow
to
the
Divine
Majesty
,
but
paid
the
utmost
farthing
for
thee
.
He
never
gave
over
till
all
was
finished
,
till
all
the
Tipes
were
verified
,
all
the
Promises
accomplished
,
and
all
the
Demands
of
his
Father
fully
answered
,
Joh.
19.28
.
He
omitted
nothing
in
point
of
application
of
the
Purchase
which
he
had
bought
for
Sinners
.
As
he
died
to
make
satisfaction
for
us
,
so
he
ever
liveth
to
make
intercession
for
us
.
As
he
died
to
make
his
Will
good
,
(
for
a
Will
is
not
of
force
as
long
as
the
Testator
liveth
,
Heb.
9.17
.
)
wherein
he
gives
Pardon
,
and
Love
,
and
Life
to
his
people
;
so
he
liveth
to
see
his
Will
made
good
,
that
his
chosen
might
enjoy
whatsoever
his
boundless
Love
and
Grace
had
bequeathed
to
them
.
He
died
,
that
he
might
be
a
legal
Testator
;
and
he
liveth
,
that
he
might
be
his
own
Executor
.
Now
,
Reader
,
did
Christ
omit
nothing
which
related
to
thy
Salvation
,
and
wilt
thou
omit
any
thing
that
relates
to
his
Service
?
Did
he
not
shrink
back
when
thy
Miseries
call'd
him
to
bear
that
burden
which
made
the
Earth
to
quake
,
the
whole
Creation
to
groan
,
and
would
have
broke
the
backs
of
Angels
and
Arch-Angels
,
and
all
the
heavenly
Host
,
if
they
had
put
their
shoulders
under
it
;
and
wilt
thou
shrink
back
from
that
easie
Yoke
and
light
Burden
,
which
he
calls
thee
to
take
upon
thee
?
Is
this
thy
kindness
to
thy
Friend
?
Why
dost
thou
use
him
thus
,
as
Absalom
said
to
Hushai
.
Is
this
thy
gratitude
to
the
Lord
Jesus
Christ
,
why
dost
thou
serve
him
so
?
2
Sam.
16.17
.
When
the
most
righteous
God
demanded
full
satifaction
for
the
breach
of
his
Law
,
by
the
Nature
that
had
transgressed
it
,
and
resolved
,
that
if
he
had
it
not
,
the
whole
Posterity
of
Adam
should
perish
;
when
his
Wrath
was
breaking
in
like
a
Flood
to
overwhelm
the
whole
World
of
Mankind
,
and
neither
Man
nor
Angel
durst
stand
in
the
breach
to
divert
this
deluge
of
Fury
,
when
the
Knife
of
the
Laws
Curse
was
even
at
the
Creatures
throat
,
as
Abraham's
at
the
throat
of
Isaac
.
Thy
Redeemer
call'd
to
his
Father
,
O
Father
,
Father
,
hold
thine
hand
,
slay
not
those
poor
Creatures
;
I
have
provided
a
Sacrifice
,
such
as
thou
wilt
accept
.
I
know
that
Beeves
,
and
Goats
,
and
Lambs
are
not
the
Sacrifices
for
Sin
which
thou
wouldst
have
,
(
what
proportion
hath
the
blood
of
Beasts
to
the
infinite
demerit
of
Sin
)
but
I
know
what
Sacrifice
thou
wouldst
have
;
thou
wouldst
have
me
to
offer
my self
upon
the
Cross
as
a
Sacrifice
to
thy
Justice
,
(
that
the
whole
World
might
know
the
Holiness
of
thy
Nature
,
the
Righteousness
of
thy
Law
,
and
thine
infinite
kindness
to
thine
Elect
,
)
Well
,
I
come
to
do
thy
Will
,
O
God
.
Though
the
Task
be
so
great
,
and
the
Work
so
grievous
,
that
no
other
dares
so
much
as
touch
it
;
and
though
I
am
wholly
free
,
and
none
can
oblige
or
compel
me
to
it
,
yet
I
will
undertake
it
.
Now
,
Reader
,
was
Christ
so
forward
,
so
willing
to
obey
such
a
Command
of
dying
a
cursed
,
painful
,
shameful
death
,
that
he
tells
his
Father
,
I
delight
to
do
thy
Will
,
O
God
;
and
art
thou
so
backward
to
obey
his
Commands
,
and
to
walk
in
his
ways
,
When
his
ways
are
ways
of
pleasantness
,
and
all
his
paths
are
peace
,
Psal.
40.6
.
Heb.
10.5
.
Prov.
3.17
.
Was
Christ
so
careful
and
tender
of
thee
,
that
he
would
not
omit
any
thing
needful
for
thy
good
;
and
art
thou
so
careless
and
forgetful
of
him
,
as
to
omit
that
which
is
of
such
concernment
to
his
Glory
?
Friend
,
bethink
thy self
,
doth
not
thy
Redeemer
deserve
fairer
dealings
at
thy
hands
?
Heathens
and
Publicans
would
not
be
so
base
and
unworthy
to
their
Friends
and
Benefactors
.
CHAP.
XXXIX
.
Arguments
against
sins
of
Omssion
.
The
new
Nature
in
Believers
inclines
them
to
positive
as
well
as
negative
Holiness
,
and
the
profit
will
answer
the
pains
.
11.
COnsider
if
thou
art
a
Believer
,
thy
predominant
new
Nature
inclines
thee
to
positive
as
well
as
negative
Holiness
.
And
shall
this
be
given
thee
in
vain
?
shall
God
be
at
such
cost
and
charge
,
as
to
infuse
a
principle
of
life
into
thee
to
no
purpose
?
Pray
observe
what
end
God
hath
in
this
regenerating
Work
.
Of
his
own
Will
begat
he
us
again
,
by
the
Word
of
Truth
,
that
we
should
be
a
kind
of
First-Fruits
of
his
Creatures
,
Jam.
1.18
.
Where
we
have
the
causes
of
Regeneration
:
1.
The
efficient
Principal
,
He.
2.
The
moving
,
His
alone
Will
.
3.
The
formal
,
Begat
us
again
.
4.
The
instrumental
,
The
Word
of
Truth
.
5.
The
final
,
That
we
should
be
a
kind
of
First-Fruits
.
God
begets
us
again
,
that
we
should
be
devoted
to
him
;
as
the
First-Fruits
of
all
the
sheaves
were
consecrated
to
God
,
and
that
out
of
thankfulness
to
him
,
for
his
innumerable
blessings
,
Prov.
3.9
.
Rom.
12.1
.
The
First-Fruits
were
holy
to
the
Lord
,
and
so
should
all
Christians
be
.
Again
,
he
tells
us
his
design
in
giving
a
new
Spirit
,
and
putting
his
Spirit
into
them
,
That
they
may
walk
in
his
Statutes
,
and
do
them
,
Ezek.
36.26
,
27.
So
that
't
is
Sacriledge
,
and
God-robbery
for
a
Christian
to
imploy
himself
to
the
use
of
any
but
God
,
because
he
is
devoted
to
God
;
and
it
's
also
below
a
Christian
,
as
for
a
man
to
live
as
doth
〈◊〉
Beast
;
for
him
that
hath
a
noble
Di●ine
Principle
to
live
as
other
men
.
As
all
the
Children
of
the
first
Adam
derive
from
him
a
depraved
Nature
,
which
inclines
them
not
only
to
omit
what
is
good
,
but
also
to
do
what
is
evil
;
therefore
his
Seed
〈◊〉
known
by
both
those
signs
,
Psal.
36.3
,
4.
Hos.
4.1
,
2
,
3.
So
all
the
Children
of
the
second
Adam
derive
from
him
a
renewed
Nature
,
(
For
they
are
made
partakers
of
the
Divine
Nature
,
2
Pet.
1.4
.
)
which
doth
not
only
take
them
off
from
what
is
evil
,
but
also
put
them
forward
to
that
which
is
good
,
Rom.
6.11
.
As
the
Branches
derive
from
the
Root
that
sap
and
moisture
which
enableth
them
to
fruitfulness
;
so
the
Christian
draweth
that
Virtue
from
Christ
,
even
in
his
first
Conversion
,
that
inclines
him
whilst
he
lives
to
bring
forth
fruit
to
God
,
Ephes.
2.10
.
We
are
his
Workmanship
,
created
in
Jesus
Christ
unto
good
Works
,
which
God
hath
ordained
that
we
should
walk
in
them
.
Mark
,
this
new
piece
that
is
indeed
Gods
Master-piece
(
for
the
New
Creation
doth
far
excel
the
old
Heavens
and
Earth
,
)
is
formed
in
Christ
as
the
efficient
Cause
unto
good
Works
,
unto
such
Works
as
flow
from
the
Spirit
of
God
as
the
Principle
,
as
are
according
to
the
Will
of
God
,
as
the
Rule
,
and
for
the
Glory
of
God
as
the
end
,
Gal.
5.20
.
Gal.
6.16
.
Phil.
1.11
.
Each
Convert
hath
●●●munion
with
Christ
in
his
Death
,
and
also
in
his
Life
;
He
knoweth
Christ
,
and
hath
fellowship
with
him
in
his
Death
,
whereby
he
dieth
to
Sin
:
Hence
he
is
said
to
be
dead
and
buried
with
Christ
,
Rom.
6.6
.
knowing
this
,
that
our
old
man
(
so
Sin
is
called
,
because
it
's
nigh
as
old
as
man
,
is
full
of
subtilty
and
craft
,
and
should
be
always
decaying
and
dying
,
)
is
crucified
with
him
,
(
i.
e.
Christ
,
whom
Sin
crucified
,
and
whose
Death
crucifieth
Sin
,
)
that
the
body
of
sin
(
sin
is
said
to
have
a
body
,
because
it
consisteth
of
many
members
,
Col.
3.5
.
)
might
be
destroyed
,
(
for
as
the
life
of
Sin
gave
Christ
his
deaths-wound
,
so
the
death
of
Christ
gave
Sin
its
deaths
wound
,
)
that
henceforth
we
should
not
(
willingly
,
chearfully
,
customarily
,
)
serve
sin
as
our
Lord
and
Master
.
And
as
the
Convert
hath
fellowship
with
Christ
in
his
Death
,
so
also
in
his
Resurrection
.
That
I
may
know
him
,
and
the
power
of
his
Resurrection
,
Phil.
3.10
.
i.
e.
Have
experience
(
for
't
is
such
a
knowledge
he
speaks
of
)
of
the
power
and
energy
of
the
Life
of
Christ
,
to
quicken
me
unto
new
Obedience
.
Besides
,
the
true
Convert
hath
the
Law
of
God
written
in
his
Heart
,
which
cannot
but
move
him
to
the
observation
of
the
Law
in
his
Life
,
Psal.
37.
Heb.
8.
According
to
the
predominant
principles
that
are
in
every
mans
nature
,
such
are
his
inclinations
,
whether
to
God
or
evil
,
and
such
are
ordinarily
his
practices
.
As
a
bowl
moves
this
way
or
that
way
,
according
as
the
Byass
inclines
.
Now
,
Reader
,
Consider
,
either
thou
art
a
Believer
or
not
:
If
thou
art
not
,
it
concerns
thee
speedily
to
look
about
thee
,
lest
thou
die
in
this
estate
,
and
be
damned
for
ever
,
Joh.
3.
ult.
If
thou
art
a
Believer
,
it
would
be
very
strange
for
thee
to
continue
in
any
Omission
,
for
all
this
while
thou
actest
against
thy
nature
.
It
's
very
much
easier
to
sin
with
thy
nature
than
against
it
.
A
wicked
man
that
hath
knowledge
,
cannot
sin
with
such
pleasure
and
easiness
as
another
,
because
he
doth
in
sinning
oppose
and
fight
with
Conscience
within
him
;
but
it
seems
harder
for
thee
,
for
thou
dost
not
only
offer
violence
to
thine
enlightned
Conscience
,
but
also
to
the
new
Nature
that
is
implanted
in
thee
.
By
thy
Omissions
,
thou
dost
not
only
sin
against
thy
natural
Light
,
but
also
against
thy
new
spiritual
Life
.
It
's
hard
,
we
say
,
for
a
man
to
thwart
or
cross
nature
,
Naturam
expellas
furca
,
&c.
and
wilt
thou
take
such
pains
to
disobey
thy
Gods
Precepts
?
The
Devils
Servants
do
his
Will
,
but
it
is
with
their
own
whole
Wills
,
according
to
their
own
inclinations
;
they
do
not
cross
themselves
to
please
him
.
But
thou
canst
not
neglect
the
Will
of
God
,
but
it
must
be
in
part
against
thine
own
will
,
and
against
thine
own
inclinations
;
and
wilt
thou
displease
thy self
to
displease
God
,
and
walk
contrary
to
thy self
,
that
thou
mayst
walk
contrary
to
God
.
This
is
the
part
and
guise
of
the
most
spiteful
,
envious
,
and
malicious
Enemies
,
and
I
am
sure
it
's
impossible
for
thee
(
if
a
Believer
)
to
be
such
an
enemy
to
God
.
God
did
purposely
endue
thee
with
a
new
Spirit
,
that
thou
mightest
live
to
his
praise
,
Isa.
43.21
.
This
people
have
I
formed
for
my self
,
and
(
new
made
and
moulded
them
)
they
shall
shew
forth
my
praise
.
Now
how
is
the
praise
of
God
spread
in
the
World
,
but
by
good
Works
,
Matth.
5.16
.
Let
your
light
so
shine
before
others
,
that
they
seeing
your
good
works
,
may
glorifie
your
heavenly
Father
,
so
Joh.
15.8
.
Again
,
it
would
be
marvailous
if
thou
shouldst
not
follow
thy
own
natural
propensity
and
inclinations
.
For
a
dead
man
to
lie
still
,
and
not
stir
,
nor
perform
any
actions
of
life
,
is
nothing
strange
,
none
expecteth
any
other
;
but
for
a
living
man
,
one
that
hath
a
principle
of
life
to
do
so
,
would
be
accounted
little
less
than
miraculous
.
For
a
man
dead
in
Sins
and
Trespasses
,
that
hath
no
Spirit
of
Grace
to
enliven
his
poor
Soul
,
to
lie
still
in
his
idleness
,
and
slothfulness
,
and
carnal
security
,
and
to
neglect
the
performance
of
the
Duties
of
a
spiritual
Life
,
is
no
wonder
;
but
is
it
not
a
wonder
for
one
that
is
quickened
in
Christ
,
Ephes.
2.5
.
created
unto
good
works
,
fitted
and
formed
for
them
,
Eph.
2.10
.
that
hath
Jesus
Christ
living
in
him
,
Gal.
2.20
.
and
a
principle
of
holiness
inclining
and
inabling
him
hereunto
,
should
omit
those
actions
that
are
proper
to
life
.
I
beseech
thee
,
Friend
,
do
not
displease
thy self
,
and
cross
thy
very
Nature
,
to
disobey
thy
God
;
surely
he
is
worthy
of
more
dutiful
behaviour
from
thee
.
12.
The
Reward
will
answer
the
Work
,
and
the
profit
of
positive
Holiness
will
answer
all
thy
pains
.
I
confess
Obedience
to
the
affirmative
part
of
the
Command
,
(
to
pray
,
and
hear
,
and
give
to
the
Poor
,
&c.
with
those
qualifications
,
and
in
that
manner
which
God
commandeth
,
)
is
much
harder
than
to
the
Negative
;
and
to
do
good
is
much
more
difficult
than
not
to
do
evil
;
but
thy
labour
shall
not
be
in
vain
.
I
have
told
thee
already
all
the
reward
of
a
meer
negative
Holiness
,
is
a
cooler
Hell
;
but
I
must
tell
thee
now
,
that
the
reward
of
positive
Holiness
will
be
a
glorious
,
and
blessed
,
and
endless
state
of
happiness
in
Heaven
.
A
negative
Holiness
shall
not
have
so
much
as
a
full
negative
Happiness
;
it
shall
not
abolish
,
only
abate
the
Torments
of
Hell
;
and
the
reason
is
,
because
such
Holiness
is
counterfeit
and
hypocritical
:
But
positive
Holiness
shall
have
both
,
a
full
negative
and
positive
Happiness
.
God
will
do
him
good
,
that
is
good
,
and
doth
good
,
Psal.
125.4
.
And
if
God
undertake
to
do
good
to
a
person
,
he
will
do
it
to
good
purpose
.
Mans
doing
good
,
which
is
his
positive
Holiness
,
is
little
;
yea
,
nothing
to
God
.
My
goodness
extendeth
not
to
thee
,
saith
David
,
Psal.
16.3
.
But
Gods
doing
good
,
which
is
his
positive
Bounty
,
is
effectual
,
yea
all
in
all
with
man
;
therefore
when
he
would
speak
in
few
words
the
great
kindness
he
had
in
store
for
his
people
,
he
only
tells
them
,
Jer.
32.40
.
I
will
not
turn
away
from
them
to
do
them
good
.
And
vers.
41.
I
will
rejoyce
over
them
to
do
them
good
.
Nay
,
though
negative
godliness
obtains
only
at
present
some
respect
from
men
,
and
hereafter
fewer
stripes
from
Hells
Jaylor
;
positive
Holiness
hath
a
far
greater
,
and
another
manner
of
reward
,
both
here
and
hereafter
.
In
the
doing
of
thy
Commands
there
is
great
reward
,
Psal.
19.
In
the
forbearing
thy
Prohibitions
there
is
some
reward
,
but
in
the
doing
thy
Commands
there
is
great
reward
.
Positive
Holiness
hath
meat
in
its
mouth
,
affirmative
Obedience
is
its
own
recompence
.
It
brings
that
calmness
and
serenity
of
mind
,
that
nothing
else
can
do
.
Negative
Holiness
may
do
somewhat
towards
a
negative
quietness
,
i.
e.
a
freedom
from
those
dreadful
horrors
and
terrors
which
sometimes
seize
those
who
commit
gross
unnatural
sins
;
but
positive
Piety
brings
positive
Peace
.
Great
peace
have
they
which
love
thy
Law
,
Psal.
119.
165.
and
nothing
shall
offend
them
.
They
are
not
only
freed
from
those
gripes
of
Conscience
with
which
many
others
are
afflicted
,
but
they
have
that
spiritual
joy
and
heart-comfort
which
the
World
is
a
stranger
to
,
Gal.
6.16
.
Faith
which
is
not
the
least
part
of
this
holiness
,
fills
the
Soul
with
joy
;
yea
,
with
joy
unspeakable
and
full
of
Glory
,
Rom.
15.
1
Pet.
1.8
.
I
may
appeal
to
the
experience
of
a
Christian
,
whether
ever
he
find
more
comfort
,
than
when
he
hath
done
his
God
faithful
Service
,
and
whether
ever
their
hearts
are
more
heavy
,
than
when
they
have
been
negligent
of
their
Duty
.
David
and
the
Israelites
were
almost
transported
,
their
hearts
leaped
for
joy
that
they
had
offered
so
willingly
and
liberally
towards
the
building
of
the
Temple
;
then
the
people
rejoyced
,
for
that
they
offered
willingly
,
because
with
perfect
heart
they
offered
willingly
to
the
Lord
;
and
David
the
King
also
rejoyced
with
great
joy
,
and
the
wine
of
their
joy
was
so
strong
,
that
he
was
forced
to
give
it
vent
.
Wherefore
David
blessed
the
Lord
before
all
the
Congregation
,
and
said
,
Blessed
be
thou
Lord
God
of
Israel
,
our
Father
for
ever
and
ever
,
&c.
2
Chron.
29.9
,
10
,
11
,
12
,
&c.
But
mark
,
God
is
so
tender
of
this
man
that
mindeth
his
Duty
,
that
he
will
suffer
no
wind
,
no
ill
wind
to
blow
upon
him
.
Great
peace
have
they
which
love
thy
Law
,
and
nothing
shall
offend
them
.
None
must
knock
at
their
door
,
to
disturb
them
of
their
rest
.
All
the
Creatures
must
be
kind
to
them
for
his
sake
;
they
must
have
nothing
done
to
them
which
may
be
offensive
.
Yet
this
is
not
all
the
profit
of
Holiness
here
,
(
though
I
shall
pass
to
the
next
)
much
less
in
the
other
World
.
As
I
said
before
,
a
positive
Holiness
shall
have
a
positive
Heaven
.
The
Christians
avoiding
what
is
evil
,
through
the
blood
of
Christ
,
shall
be
recompenced
with
a
freedom
from
Hell
;
and
the
Christians
doing
what
is
good
through
the
same
meritorious
cause
,
shall
be
rewarded
with
the
fruition
of
Heaven
.
The
two
Servants
that
had
(
not
hid
their
Talents
in
a
Napkin
,
as
the
negative
Christian
doth
,
but
)
traded
according
to
his
trust
,
and
improved
his
stock
faithfully
in
doing
good
,
as
he
had
opportunity
;
is
commended
by
his
Master
for
a
good
and
faithful
Servant
,
and
honoured
with
his
Masters
own
happiness
.
Enter
thou
into
the
joy
of
thy
Lord
.
No
less
will
content
his
large
liberal
heart
than
his
own
joy
for
his
holy
Ones
,
a
joy
so
great
that
it
cannot
enter
into
them
;
their
narrow
Vessels
can
never
hold
such
an
Ocean
,
therefore
they
must
enter
into
it
,
and
be
immerst
and
swallow'd
up
as
it
were
in
this
vast
Sea
of
Pleasure
and
Solace
.
But
,
Reader
,
consider
in
this
Chapter
before
the
Text
,
vers.
34.
What
will
be
the
profit
of
this
sort
of
Piety
,
how
infinitely
the
gains
will
exceed
the
pains
,
were
they
ten
thousand
times
more
than
they
can
be
.
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
from
the
Foundation
of
the
World
;
For
I
was
hungry
,
and
ye
gave
me
meat
,
&c.
How
doth
every
word
speak
Love
and
Life
,
every
syllable
drop
Myrh
and
Mercy
.
In
which
we
may
observe
the
welcome
those
that
are
fruitful
Christians
shall
find
from
Christ
in
the
other
World
.
We
have
,
1.
The
estate
they
shall
be
invested
with
,
and
that
is
a
Kingdom
.
2.
Their
Title
to
it
,
and
that
is
by
Inhetance
from
their
Father
;
Ye
blessed
of
my
Father
,
inherit
the
Kingdom
.
3.
It
s
preparation
for
them
,
Prepared
for
you
from
the
Foundation
of
the
World
.
4.
Their
formal
introduction
into
it
;
Come
ye
blessed
of
my
Father
.
5.
The
qualification
of
the
persons
that
shall
inherit
this
Kingdom
,
(
I
was
hungry
,
and
ye
fed
me
,
)
such
as
feed
the
Hungry
,
and
cloath
the
Naked
.
1.
Observe
,
Reader
,
for
thine
encouragement
,
to
mind
positive
Holiness
,
the
estate
thy
loving
and
bountiful
Father
hath
provided
for
thee
,
when
thou
comest
to
age
.
It
's
no
less
than
a
Kingdom
;
thou
shalt
be
a
King
now
(
and
enjoy
a
Kingdom
then
,
He
hath
made
us
Kings
and
Priests
unto
God
,
Rev.
1.6
.
)
with
Palms
in
thy
hand
,
Rev.
7.9
.
(
of
which
the
door
of
the
Holy
of
Holies
was
made
,
1
Kings
6.33
.
an
emblem
of
perfect
Victory
over
all
thine
enemies
,
)
and
Robes
on
thy
back
,
Rev.
19.8
.
(
of
perfect
Purity
,
spotless
Innocency
,
and
Meridian
Glory
,
)
and
a
Crown
on
thy
Head
,
James
1.12
.
(
such
a
Crown
as
will
never
wear
,
never
waste
,
but
endure
;
and
therefore
called
Incorruptible
,
1
Cor.
9.25
.
)
and
reign
with
Christ
for
ever
and
ever
.
Reader
,
hath
a
Kingdom
nothing
of
amiableness
in
it
to
allure
thee
?
What
fighting
,
and
killing
,
and
swearing
,
and
forswearing
is
there
for
an
earthly
Kingdom
?
O
what
shouldst
thou
not
do
for
an
heavenly
Kindgom
!
Where
,
1.
Is
the
greatest
Glory
,
(
a
far
more
exceeding
Weight
of
it
,
2
Cor.
5.17
,
18.
)
2.
The
strongest
Security
,
(
a
Kingdom
that
cannot
be
shaken
,
Heb.
11.
No
Devil
or
subtile
Serpent
can
crawl
into
the
Coelestial
Paradise
.
)
3.
The
brightest
Splendor
,
(
transparent
as
Christal
,
Rev.
21.
Wherein
the
Inhabitants
shall
shine
as
the
Sun
,
and
much
more
lustrously
,
Matth.
13.
)
4.
The
highest
Attendants
(
Cherubims
and
Seraphims
standing
as
Servants
or
Porters
at
the
twelve
Gates
of
the
City
,
Rev.
21.12
.
)
5.
The
greatest
Power
,
(
the
Saints
shall
inherit
all
things
,
Rev.
12.
)
Judge
that
World
which
now
censureth
and
judgeth
them
,
1
Cor.
6.2
,
3.
&
6.
the
most
pure
and
perfect
satisfaction
,
in
every
power
and
part
of
Soul
and
Body
,
(
There
is
fulness
of
Joy
,
and
rivers
of
Pleasures
,
)
and
vers.
7.
eternity
to
compleat
their
felicity
;
2
Pet.
1.11
.
So
an
entrance
shall
be
administred
into
the
everlasting
Kingdom
of
our
Lord
and
Saviour
Jesus
Christ
.
2.
The
Title
,
Inherit
the
Kingdom
.
It
comes
to
them
not
by
their
Purchase
,
but
by
Christs
Purchase
;
therefore
called
the
purchased
Possession
,
Ephes.
1.14
.
Vntil
the
Redemption
of
the
purchased
Possession
.
It
comes
not
to
them
by
their
goodness
,
but
by
Gods
Gift
.
Fear
not
little
Flock
,
it
is
your
Fathers
good
pleasure
to
give
you
a
Kingdom
,
Luk.
12.32
.
It
comes
not
to
them
by
their
Obedience
,
but
by
Inheritance
from
their
Father
.
Christ
is
Gods
natural
Son
and
Heir
of
all
things
,
by
him
Believers
are
Gods
adopted
Children
,
Gal.
3.26
.
Ye
are
all
the
Children
of
God
through
Faith
in
Jesus
Christ
:
and
if
Sons
,
then
Heirs
,
Heirs
of
God
,
and
Joynt-Heirs
with
Christ
,
Rom.
8.17
.
3.
It
s
preparation
for
them
from
the
Foundation
of
the
World
.
When
God
first
erected
the
stately
Fabrick
of
Heaven
and
Earth
,
probably
he
made
the
empirean
Heaven
the
place
of
the
blessed
;
for
at
first
,
when
he
laid
the
Foundations
of
the
World
,
the
Morning-Stars
sang
together
,
and
all
the
Sons
of
God
shouted
for
joy
;
therefore
it
's
likely
the
place
of
their
Residence
was
made
.
Besides
,
it
was
prepared
in
the
Decrees
of
God
;
they
were
destinated
to
a
Diadem
before
they
had
a
being
.
4.
Their
formal
admission
into
it
,
Come
ye
blessed
of
my
Father
.
Come
from
all
Sin
,
from
all
Sorrow
,
all
Sufferings
;
Come
from
Babylon
to
Sion
,
from
a
barren
Wilderness
,
where
is
no
water
for
a
thirsty
Soul
,
to
a
fruitful
pleasant
Paradise
,
where
are
all
sorts
of
luscious
and
heart-chearing
Rarities
.
Come
,
where
have
ye
been
all
this
while
?
how
could
ye
bear
my
absence
so
long
?
what
have
ye
done
in
a
Valley
of
Tears
,
a
Bochim
,
a
place
of
weeping
,
so
many
years
?
When
he
calls
them
to
die
,
his
Voice
need
not
be
unpleasant
to
them
.
He
doth
but
call
them
as
a
Father
his
Child
,
out
of
the
shower
into
his
house
.
Come
my
people
enter
into
the
Chambers
,
shut
the
door
,
hide
your selves
for
a
very
little
moment
,
till
the
Indignation
be
overpast
,
Isa.
28.20
.
Come
Child
,
go
to
bed
,
I
will
cause
the
dust
to
be
a
soft
Couch
of
repose
to
thee
,
and
when
thou
awakest
in
the
Morning
of
the
Resurrection
all
shall
be
well
with
thee
;
but
his
Voice
at
the
Resurrection
will
be
sweet
indeed
;
Come
Child
,
O
come
dear
Child
into
my
Arms
and
Embraces
;
come
into
my
Heart
,
come
into
my
very
Soul
.
Come
and
take
possession
of
my
dear
bought
Purchase
;
Come
and
inherit
the
Kingdom
prepared
for
thee
.
Come
Child
,
and
enjoy
all
that
Honour
,
and
Treasure
,
and
Joy
,
and
Delight
,
and
Happiness
,
which
thou
hast
so
often
pray'd
,
and
wept
,
and
watcht
,
and
sighed
,
and
sob'd
for
.
Come
Child
to
thy
Fathers
House
,
sit
down
at
his
Table
,
drink
of
his
new
Wine
,
and
eat
of
his
hidden
Manna
,
and
feast
of
the
Tree
of
Life
,
that
groweth
in
the
midst
of
Paradise
for
ever
and
ever
.
5.
The
qualification
of
the
Persons
that
shall
partake
of
this
Possession
,
they
are
such
as
feed
the
Hungry
,
cloath
the
Naked
,
&c.
For
I
was
hungry
,
and
ye
gave
me
meat
;
thirsty
,
and
ye
gave
me
drink
.
Reader
,
dost
thou
not
observe
,
that
those
who
mind
this
positive
Holiness
,
are
the
blessed
of
the
Father
,
and
the
Heirs
of
the
Kingdom
,
and
wilt
thou
neglect
?
A
Kingdom
makes
the
greatest
difference
among
men
.
The
height
of
any
ones
ambition
can
be
but
a
Kingdom
;
and
will
not
a
glorious
joyful
eternal
Kingdom
move
thee
?
CHAP.
XL.
Arguments
against
sins
of
Omission
.
God
delights
chiefly
in
our
doing
good
;
and
our
opportunities
for
doing
good
will
quickly
be
gone
.
13.
COnsider
,
God
takes
most
pleasure
in
our
positive
Holiness
.
It
's
true
he
is
pleased
to
see
men
deny
ungodliness
and
worldly
lusts
;
but
nothing
to
that
pleasure
which
he
takes
in
seeing
them
live
righteously
,
soberly
,
and
godly
in
this
present
evil
World
.
He
likes
ceasing
from
evil
,
because
it
's
agreeable
to
his
Word
;
but
he
likes
better
doing
of
good
,
because
it
's
more
conformable
to
his
Will
,
Isa.
64.5
.
Thou
meetest
him
that
rejoyceth
and
worketh
righteousness
.
Thou
meetest
him
with
the
riches
of
Mercy
,
who
worketh
what
is
good
with
alacrity
.
If
he
come
to
thee
,
thou
wilt
not
cast
him
away
;
nay
,
thou
wilt
run
to
meet
him
,
and
embrace
him
.
As
the
Father
of
the
Prodigal
ran
to
meet
his
returning
Son
,
Luke
15.
And
as
one
at
odds
,
but
willing
to
be
reconciled
,
tells
us
,
He
will
meet
his
Opposite
half-way
.
And
I
may
say
of
Gods
meeting
a
Soul
that
worketh
Righteousness
,
as
God
tells
Moses
;
Behold
,
Aaron
thy
Brother
comes
to
meet
thee
,
and
when
he
seeth
thee
,
he
will
be
glad
at
his
heart
.
Behold
,
thy
God
and
Father
cometh
to
meet
thee
,
and
when
he
seeth
thee
,
working
Righteousness
,
he
will
be
glad
at
his
heart
;
nay
,
so
glad
,
that
the
disadvantage
of
a
mans
Country
shall
not
hinder
him
of
this
kindness
,
Acts
10.
And
Peter
said
,
I
perceive
now
that
God
is
no
Respecter
of
persons
;
but
in
every
Nation
,
he
that
feareth
God
,
and
worketh
Righteousness
,
is
accepted
of
him
.
God
proclaimeth
to
all
the
World
,
That
he
delighteth
in
such
a
mans
way
,
Psal.
73.23
.
and
therefore
his
Word
which
he
hath
given
us
for
our
Rule
herein
,
is
called
his
good
and
acceptable
Will
,
Rom.
12.2
.
And
the
reason
is
,
because
such
persons
are
most
like
God
,
therefore
they
have
most
of
his
love
and
delight
.
God
is
a
pure
Act
,
and
so
cannot
but
approve
of
them
that
are
active
.
He
is
ever
at
work
,
Joh.
5.17
.
Hitherto
my
Father
worketh
,
and
I
work
.
And
its
righteousness
he
is
always
working
,
The
Lord
is
holy
in
all
his
Ways
,
and
righteous
in
all
his
Works
,
Psal.
145.
He
is
good
,
and
doth
good
;
so
that
those
who
are
positively
holy
,
do
most
resemble
him
,
and
so
do
most
delight
him
.
We
all
take
most
pleasure
in
those
Children
that
are
our
exactest
Pictures
.
Reader
,
art
thou
negatively
holy
;
Canst
thou
say
,
I
am
no
Drunkard
,
no
Glutton
,
no
Adulterer
?
thou
mayst
say
this
,
and
be
like
the
Devil
,
for
the
Devil
himself
may
say
as
much
.
Canst
thou
say
,
I
am
no
Thief
,
no
Swearer
,
no
Blasphemer
,
no
Sabbath-breaker
,
no
Trader
with
false
Weights
or
false
Measures
,
no
Bearer
of
false
witness
against
my
Neighbour
?
A
Beast
may
say
as
much
,
and
thou
mayst
be
free
from
these
sins
,
and
yet
like
a
Beast
.
But
if
thou
livest
in
the
love
and
delight
of
the
blessed
Majesty
,
doing
his
pleasure
,
this
is
to
be
like
an
Angel
,
Psal.
103.
And
doing
good
to
others
,
this
is
to
be
like
God
,
and
this
is
that
which
takes
his
heart
.
Common
humanity
is
much
affected
with
one
that
aboundeth
in
goodness
,
and
is
rich
in
good
Works
;
therefore
the
Apostle
tells
us
,
That
for
a
good
man
possibly
some
may
even
dare
to
die
,
Rom.
5.
The
reason
of
which
is
,
because
the
people
of
the
Jews
were
divided
into
three
sorts
of
Persons
;
there
were
Reshagnim
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wicked
or
ungodly
,
those
who
lived
without
the
Worship
of
God
,
and
walked
in
prophane
courses
;
there
were
also
Tsidikim
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
just
or
righteous
,
men
of
rigid
righteousness
,
or
severe
innocency
;
and
Chasidim
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
good
and
liberal
,
men
of
large
Hearts
and
open
Hands
,
to
do
good
to
others
;
who
as
publick
Conduits
,
are
of
publick
advantage
in
the
places
where
they
live
.
Now
saith
the
Apostle
,
Scarcely
for
a
righteous
man
;
that
is
,
for
a
man
of
austere
Justice
will
one
die
;
but
for
a
good
man
,
a
man
full
of
good
works
,
one
that
is
bountiful
to
others
,
and
useful
in
his
Generation
,
a
man
would
even
dare
to
die
.
Humanity
is
so
taken
with
doing
good
,
that
a
man
can
be
contented
almost
to
die
for
such
;
much
more
must
goodness
it self
,
and
the
Fountain
of
all
Goodness
be
affected
therewith
.
He
tells
us
,
That
he
is
a
God
who
executeth
Kindness
,
Judgment
,
and
Righteousness
:
For
in
these
things
I
delight
,
saith
the
Lord
.
Both
in
doing
them
my self
,
and
seeing
them
done
by
others
,
Psal.
11.
ult.
Mich.
6.8
.
What
thinkest
thou
,
Reader
,
of
this
motive
to
good
Works
,
wouldst
thou
not
delight
the
heart
of
God
?
How
long
hast
thou
by
thy
Omissions
grieved
him
,
and
is
it
not
yet
time
to
rejoyce
him
?
How
often
hast
thou
displeased
him
?
how
many
millions
of
times
?
and
wilt
thou
not
now
please
him
?
Thou
daily
seest
,
that
though
he
hath
no
Obligations
to
his
Creatures
(
but
the
contrary
)
he
doth
them
good
,
and
gives
them
food
and
fruitful
seasons
,
and
fills
their
Hearts
with
gladness
.
And
wilt
thou
not
do
thy
utmost
to
glad
his
Heart
,
who
hath
above
all
apprehensions
obliged
thee
?
Truly
,
he
doth
not
deserve
the
name
of
a
rational
Creature
,
who
doth
not
above
all
things
seek
to
please
his
Maker
;
and
there
is
no
way
hereunto
like
abounding
in
well-doing
.
Therefore
the
Apostle
begs
for
the
Colossians
,
That
they
may
be
filled
with
the
knowledge
of
his
Will.
Why
?
that
they
might
keep
their
Light
in
a
dark
Lanthorn
,
or
have
it
as
men
wear
a
Glass-eye
,
for
shew
,
and
not
for
use
;
or
that
men
might
be
able
to
talk
the
more
of
Religion
,
and
the
things
that
appertain
thereunto
?
No
,
That
ye
might
walk
worthy
of
the
Lord
,
unto
all
pleasing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
his
whole
liking
and
delight
,
that
ye
might
please
God
.
I
,
but
how
may
this
be
done
,
he
presently
tells
us
how
,
That
ye
may
walk
worthy
of
the
Lord
,
unto
all
pleasing
,
being
fruitful
in
every
good
work
.
There
is
no
such
way
to
please
God
,
as
fruitfulness
in
every
good
Work
.
It
rejoyceth
the
Husbandman
to
see
his
Trees
laden
with
fruit
,
to
see
his
Fields
cover'd
over
(
as
the
Psalmists
phrase
is
,
Psal.
65.
ult.
)
with
Corn
,
and
to
see
his
returns
answer
his
Cost
.
And
it
rejoyceth
the
blessed
God
,
to
see
an
Heart
that
hath
long
lain
fallow
,
and
been
barren
,
full
of
faith
,
and
love
,
and
humility
,
and
heavenly-mindedness
,
and
all
the
fruits
of
Righteousness
;
and
so
a
Life
that
hath
been
idle
and
unprofitable
,
abundant
in
acts
of
Piety
,
Charity
,
and
the
like
.
David
,
who
served
the
Wills
of
God
in
his
Generation
,
he
of
all
men
was
the
man
after
Gods
own
heart
.
14.
Consider
,
thou
hast
but
a
little
time
to
do
good
in
,
therefore
it
concerns
thee
to
set
speedily
upon
it
,
and
to
be
diligent
at
it
.
Alas
,
how
short
is
thy
whole
Life
,
from
the
Womb
to
the
Tomb
;
It
's
but
a
shadow
that
fleeth
away
,
and
continueth
not
;
a
Vapour
that
appeareth
for
a
little
time
,
and
then
vanisheth
away
,
it
's
nothing
,
Job
14.2
.
James
4.14
.
Psal.
39.6
.
And
how
much
of
this
time
is
gone
,
hath
been
spent
as
a
tale
that
is
told
,
impertinently
,
and
to
no
purpose
,
in
doing
nothing
,
or
in
doing
that
which
is
worse
than
nothing
,
Psal.
90.9
.
How
short
that
time
is
that
remaineth
God
only
knoweth
;
for
thy
time
is
in
his
hand
,
not
thine
own
;
surely
then
it
behoveth
thee
to
redeem
the
time
,
to
make
the
most
of
it
,
and
whilst
thou
hast
it
,
to
improve
it
for
the
doing
of
good
,
O
Friend
,
hast
thou
loyter'd
so
long
;
is
thy
work
so
great
,
thy
day
to
work
in
so
short
;
and
yet
is
it
not
time
to
bestir
thy self
?
Is
death
at
thy
door
?
art
thou
within
a
step
of
eternity
,
within
the
view
of
the
other
World
,
and
yet
wilt
thou
not
up
and
be
doing
?
Can
any
assure
thee
of
standing
in
the
Vineyard
another
year
;
nay
,
another
moneth
;
nay
,
another
day
;
and
is
it
not
yet
time
to
be
fruitful
?
Dost
thou
not
see
that
as
Labourers
are
sent
into
the
Vineyard
at
all
hours
,
so
they
go
out
of
the
Vineyard
at
all
hours
.
Thou
owest
a
debt
to
Nature
,
to
the
God
of
Nature
;
the
day
of
payment
is
not
expressed
,
therefore
it
may
be
demanded
at
any
time
.
Reader
,
though
some
fruit
falls
from
the
Tree
by
reason
of
its
maturity
;
yet
how
much
more
is
blown
off
,
or
cudgeld
off
,
whilst
it
is
green
?
Do
not
thine
eyes
see
Coffins
and
Graves
of
all
sorts
and
sizes
?
And
wilt
thou
be
as
the
silly
Beasts
,
who
though
the
Butcher
come
one
day
to
the
Field
and
fetch
away
one
,
another
day
and
fetch
away
another
to
the
slaughter
;
yet
those
that
remain
neither
miss
them
that
are
gone
,
nor
dread
their
own
destinies
.
O
Friend
,
what
dost
thou
think
to
do
,
when
time
is
gone
,
and
death
comes
?
wilt
thou
stop
the
Sun
of
thy
Life
in
its
career
?
Will
it
hear
thy
Voice
,
and
obey
thy
Command
?
Or
wilt
thou
call
to
Time
,
as
Israels
General
did
to
the
Sun
;
Stand
still
,
that
I
may
be
avenged
of
all
my
Sensuality
,
and
Idleness
,
and
Pride
,
and
Impenitency
,
and
all
my
spiritual
Enemies
,
which
have
robbed
me
of
God
and
Heaven
?
Do
you
imagine
Time
will
be
at
your
beck
?
Or
are
the
apprehensions
of
the
King
of
Terrors
,
and
of
a
dreadful
Day
of
Judgment
,
and
of
an
amazing
Eternity
,
no
whit
rousing
or
awakening
to
thee
?
Canst
thou
believe
a
dark
night
of
Death
a
fit
time
to
trim
,
and
adorn
,
and
attrire
thy
Soul
in
,
for
the
love
and
embraces
of
the
King
of
Kings
,
and
Lord
of
Lords
.
Now
God
gives
thee
a
day
,
but
of
how
many
hours
,
whether
longer
or
shorter
,
thou
canst
not
tell
.
Thy
life
is
fleeing
away
,
Time's
Chariot
moves
swiftly
:
Yet
a
little
while
the
Light
is
with
thee
,
walk
while
thou
hast
the
Light
,
lest
Darkness
come
upon
thee
,
Joh.
12.35
.
Two
things
especially
occur
in
these
words
,
1.
Now
thou
hast
time
,
yea
opportunity
,
make
much
of
it
,
improve
it
to
the
utmost
;
Walk
while
thou
hast
the
Light
.
God
allots
thee
a
due
time
for
bringing
forth
:
Hence
it
's
Observable
,
That
God
gave
the
Figg-Tree
three
years
to
bear
in
;
other
Trees
,
as
the
Olive
and
Nut-Tree
required
more
time
,
but
so
succulent
a
Plant
as
the
Figg-Tree
needed
no
more
;
nay
,
saith
A
Lapide
,
If
the
Figg-Tree
bear
not
the
third
year
,
it
will
never
bear
.
God
never
expected
Brick
without
allowing
Straw
,
nor
requires
his
Rent
before
Quarter-day
,
or
the
time
of
payment
comes
.
2.
Thy
time
,
or
at
least
thine
opportunity
is
very
short
;
therefore
work
much
in
a
little
time
,
whilst
thou
hast
the
Light
;
Yet
a
little
while
the
Light
is
with
thee
,
a
little
while
and
the
Light
will
be
taken
from
thee
.
A
little
while
,
and
the
light
of
Life
;
a
little
while
,
and
the
light
of
means
,
and
helps
,
and
seasons
of
Grace
will
be
taken
from
thee
.
And
what
then
?
truly
,
then
darkness
will
come
upon
thee
,
(
a
dark
Grave
will
be
the
receptacle
of
thy
Body
,
and
a
dark
Dungeon
will
be
the
receptacle
of
thy
Soul
,
if
thou
now
loyterest
,
)
and
darkness
is
no
fit
state
,
nor
a
dark
night
a
fit
time
to
walk
or
work
in
.
Darkness
is
dreadful
,
and
every
thing
seems
more
frightful
in
the
night
.
If
a
mans
house
be
on
fire
in
the
night
,
that
he
hears
the
noise
and
ratling
of
the
flames
,
seeth
no
way
of
escape
for
himself
,
his
Wife
,
and
his
Children
;
O
in
what
a
plight
is
he
?
he
stands
naked
in
his
Chamber
,
at
a
loss
what
to
do
,
he
is
full
of
horrors
and
terrors
,
to
be
conceived
by
none
but
himself
.
How
pale
is
his
Countenance
,
and
how
heavy
his
Heart
,
when
he
seeth
the
flames
seizing
his
Chamber
,
when
they
come
near
his
Body
;
he
is
almost
drown'd
to
death
with
grief
and
sorrow
before
he
is
burnt
to
death
with
the
flames
.
So
it
is
,
when
the
night
of
death
surpriseth
the
Loyterer
,
that
hath
neglected
the
doing
of
good
,
when
Conscience
is
in
a
flame
about
his
ears
,
and
frights
him
with
the
fore-apprehensions
of
the
unquenchable
burnings
,
and
with
cutting
reflections
upon
his
former
negligence
and
unprofitableness
;
the
man
is
quaking
and
trembling
,
not
knowing
what
to
do
:
Is
that
a
time
to
put
on
the
Armor
of
Light
,
when
he
is
putting
off
his
natural
Life
?
Is
a
dark
night
of
fear
and
amazement
a
time
to
seek
God
in
,
or
to
work
out
his
own
Salvation
?
Ah
Friend
,
it
is
too
great
and
weighty
a
work
to
be
done
in
an
instant
,
and
the
poor
Sinner
is
too
much
astonished
to
set
about
it
.
If
the
fear
of
a
danger
gone
,
and
over
,
kill
a
Nabal
,
and
make
his
heart
like
a
stone
;
what
will
the
fear
,
the
certain
knowledge
of
wrath
,
of
the
wrath
of
a
God
,
of
the
everlasting
wrath
of
a
God
to
come
,
do
to
a
poor
Sinner
?
O
Friend
,
make
use
of
time
while
thou
hast
it
.
Work
the
work
of
him
that
sent
thee
while
it
is
day
,
for
the
night
cometh
when
no
man
can
work
,
Joh.
9.4
.
CHAP.
XLI
.
The
grand
cause
of
sins
of
Omission
.
An
unregenerate
heart
,
with
the
cure
of
it
;
a
renewed
nature
.
I
Proceed
now
to
the
second
and
third
particulars
,
viz.
The
cause
and
cure
of
sins
of
Omission
;
I
shall
recite
one
more
general
and
principal
Cause
,
others
more
special
,
and
less
principal
,
and
joyn
the
Cure
to
the
Cause
.
1.
The
grand
Cause
of
these
sins
of
Omission
,
is
an
unregenerate
Heart
.
Where
the
ground
is
unplowed
,
and
lieth
fallow
,
no
Fruit
can
be
expected
;
Weeds
may
grow
,
good
Corn
cannot
grow
there
:
When
the
Heart
is
not
broken
up
by
Repentance
,
but
hardned
through
custom
and
continuance
in
sin
,
no
fruits
of
Righteousness
,
no
Faith
,
no
Love
,
or
Humility
,
&c.
can
be
expected
there
.
Can
the
Leopard
change
his
spots
,
or
the
Blackamore
his
skin
?
no
more
can
he
that
is
accustomed
to
do
evil
,
learn
to
do
well
,
Jer.
23.13
.
Natures
Fruit
will
be
according
to
its
Root
,
whether
sweet
or
sowr
.
There
must
of
necessity
be
a
good
Foundation
laid
,
before
there
can
be
a
good
Superstructure
of
Holiness
rear'd
.
An
unrenewed
Heart
hath
no
tendency
towards
it
,
and
Nature
will
work
little
farther
than
its
own
inclination
.
The
Water
will
run
as
the
Tyde
carrieth
it
.
Nay
,
the
unregenerate
Heart
is
contrary
to
religious
Duties
,
hath
an
hatred
and
abhorrency
of
them
,
no
wonder
then
if
it
live
in
the
Omission
of
them
.
The
Carnal
Mind
,
Lady
Reason
her self
,
the
chief
and
principal
faculty
of
man
,
is
enmity
against
God
,
It
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
,
Rom.
8.7
.
He
who
is
an
enemy
to
a
mans
Person
,
will
never
be
a
friend
to
his
Precepts
;
much
less
will
he
who
is
enmity
against
Gods
Life
,
be
subject
to
his
Law
.
There
is
an
impossibility
hereof
,
Neither
indeed
can
be
.
Till
the
Heart
be
changed
,
it
will
never
like
the
Divine
Commands
,
that
are
so
contrary
to
its
lusts
;
and
till
it
be
brought
to
love
them
,
it
will
neglect
Obedience
to
them
.
When
the
Will
,
the
great
Commander
,
is
set
against
the
Laws
of
God
,
how
can
any
of
the
other
faculties
submit
to
them
?
As
in
fleshly
lusts
,
the
titillation
is
from
sense
and
appetite
;
but
the
consent
of
the
reasonable
Will
,
is
,
that
which
makes
it
a
vice
;
so
unto
good
,
the
inclination
may
possibly
be
from
example
or
education
,
but
the
royal
assent
of
the
Will
is
that
which
makes
it
a
virtue
.
The
Devil
finds
it
no
hard
work
to
part
Sin
and
his
Duty
,
whose
Will
never
chose
it
,
and
whose
Heart
never
loved
it
;
but
it
will
be
much
easier
to
part
him
and
his
Duty
,
whose
Will
and
Heart
have
an
enmity
and
reluctancy
against
it
.
If
a
Lads
calling
doth
not
suit
his
genius
,
he
seldom
comes
to
do
any
thing
well
,
or
to
be
expert
at
it
;
much
less
when
he
hates
it
.
The
Scholar
who
loves
not
his
Book
,
will
hardly
proceed
from
the
degree
of
a
Dunce
;
much
less
he
who
loatheth
his
Book
.
If
the
nature
of
a
man
be
contrary
to
God
,
and
his
Ways
,
the
presence
of
God
is
troublesome
to
him
,
Job
21.14
.
They
say
to
God
,
depart
from
us
;
and
the
Worship
of
God
is
tedious
to
them
.
When
will
the
new
Moon
be
gone
,
and
the
Sabbath
be
over
.
And
the
Precepts
of
God
are
Fetters
and
Cords
to
them
,
Psal.
2.3
.
Let
us
break
their
bonds
asunder
,
and
cast
away
their
cords
from
us
.
Common
gifts
of
the
Spirit
,
as
Illumination
,
Convictions
,
sudden
flashes
of
Affection
may
do
somewhat
against
this
distemper
of
Nature
,
but
the
virtue
of
that
Physick
is
soon
spent
,
and
then
it
returns
to
its
former
illness
.
Colours
not
laid
in
Oyl
,
will
soon
be
washt
off
.
Indeed
,
how
can
it
be
expected
,
that
a
Body
separated
from
a
Soul
should
stir
or
move
;
and
much
less
can
it
be
expected
,
that
a
Soul
without
Christ
,
its
life
,
should
pray
,
or
hear
,
or
watch
,
or
do
any
thing
according
to
the
Will
of
God
.
Paul
tells
us
,
I
live
,
i.
e.
to
God
,
according
to
his
Will
,
doing
what
is
good
:
But
how
comes
this
about
,
at
whose
cost
doth
he
keep
house
;
yet
not
I
,
but
Christ
liveth
in
me
.
I
may
thank
my
Lord
Jesus
,
I
am
beholden
unto
him
for
all
ability
unto
sacred
actions
:
And
the
life
that
I
live
in
the
Flesh
,
is
by
Faith
in
the
Son
of
God
.
It
's
from
Christ
alone
that
I
receive
supplies
of
strength
and
virtue
to
live
to
God
.
What
will
then
become
of
the
Unregenerate
person
,
who
is
without
Christ
,
Ephes.
2.12
.
He
who
hath
not
the
Son
,
hath
not
life
.
And
he
who
hath
not
life
,
I
am
sure
cannot
live
to
God
.
The
Apostle
fitly
joyns
them
together
,
Trees
without
fruit
,
twice
dead
,
i.
e.
certainly
dead
,
or
dead
indeed
,
Jude
,
vers
.
12.
Where
the
stock
is
dead
,
the
branches
must
needs
wither
;
and
if
they
wither
,
there
is
little
likelihood
of
fruit
.
Besides
,
an
unregenerate
Soul
is
necessitated
(
as
to
internal
Omissions
,
in
regard
of
his
want
of
spiritual
life
,
so
)
to
external
Omissions
,
in
regard
of
his
engagements
to
his
carnal
interest
.
One
is
possibly
married
to
Profit
,
and
when
that
calls
him
,
he
must
go
,
though
Closet
or
Family
,
or
any
other
Duties
bid
him
stay
,
Matth.
8.
No
man
can
serve
God
and
Mammon
,
but
he
will
love
the
one
,
and
hate
the
other
;
or
dispise
the
one
,
and
cleave
to
the
other
.
When
once
there
comes
a
competition
between
godliness
and
gain
in
the
life
,
it
will
quickly
appear
which
hath
the
greatest
sway
and
predominancy
in
the
heart
.
The
young
man
would
not
follow
Christ
,
because
his
Estate
denied
to
give
him
leave
.
Had
he
been
less
rich
,
he
had
been
(
probably
)
more
religious
;
but
having
once
espoused
the
interest
of
his
Wealth
,
he
could
not
leave
it
,
though
he
left
God
,
and
Christ
,
and
Heaven
for
it
.
Another
is
ingaged
to
Pleasures
,
and
when
they
require
his
presence
,
it
cannot
be
supposed
that
he
will
deny
them
for
the
exercises
if
Religion
,
which
are
so
painful
to
him
.
Herod
may
pretend
fair
for
Religion
,
and
profess
some
kindness
to
the
Baptist
,
but
when
his
Dalilah
commands
,
his
love
to
her
over-comes
his
fear
of
John
;
and
instead
of
doing
many
things
,
or
any
thing
that
was
good
,
he
cuts
off
that
Head
which
had
a
Tongue
in
it
so
bold
,
as
to
reprove
him
for
his
sin
.
A
third
is
wedded
to
Honour
,
and
if
that
be
inconsistent
with
Holiness
;
as
sometimes
the
case
may
be
,
he
will
neglect
his
Duty
to
God
,
to
pay
his
Homage
to
this
Diana
.
Jehu
will
do
one
good
work
,
because
Gods
and
his
interest
were
both
conjoyned
.
His
slaughter
of
Ahabs
Sons
and
Prophets
tended
to
settle
him
the
firmer
in
his
Throne
,
and
so
his
ambition
call'd
for
the
same
with
Gods
Command
.
But
Jehu
will
omit
another
good
work
,
he
will
not
destroy
the
Idolatry
at
Dan
and
Bethel
,
because
there
his
interest
and
Gods
were
divided
;
for
though
God
enjoyned
the
destruction
of
Idols
in
one
place
as
well
as
another
,
yet
Jehu
was
fearful
as
his
Predecessor
Jeroboam
,
that
the
Crown
would
not
be
fast
on
his
Head
,
if
the
people
should
have
gone
up
to
Jerusalem
to
Worship
;
therefore
when
his
carnal
interest
forbids
what
God
commands
,
he
disobeys
God
,
to
serve
that
.
There
is
no
unsanctified
person
in
the
World
,
but
hath
some
worldly
interest
of
his
own
superiour
and
paramount
;
nay
,
in
many
things
opposite
and
contrary
to
the
interest
of
God
;
and
therefore
though
he
may
obey
God
,
while
both
those
Interests
can
agree
and
walk
together
in
the
same
way
,
yet
when
there
is
a
necessity
of
their
parting
,
he
will
cleave
to
that
which
hath
the
predominancy
within
him
.
Where
God
hath
some
residence
,
and
is
entertain'd
but
as
an
underling
to
the
Flesh
,
when
it
comes
to
this
pass
,
that
one
must
be
turn'd
out
of
doors
(
for
they
cannot
agree
long
together
)
you
may
easily
guess
which
it
shall
be
.
The
Cure
of
this
,
Reader
,
must
be
(
if
thou
art
not
born
again
)
to
get
a
new
heart
.
An
old
heart
will
never
serve
for
,
or
enable
unto
the
acts
of
new
Obedience
.
The
water
will
rise
no
higher
than
the
Fountain
head
a
whence
it
floweth
.
If
you
would
have
a
Clock
to
move
regularly
,
and
the
hand
without
to
go
true
,
you
must
have
the
wheels
and
poizes
right
within
.
A
good
temperament
of
Body
may
cause
a
propensity
to
some
things
that
are
honest
;
but
that
excellency
must
be
of
little
worth
,
that
hath
its
Original
from
mans
basest
part
,
(
as
those
materials
are
me●●
,
which
arise
out
of
the
potentiality
of
the
matter
,
)
and
truly
that
honesty
deserves
not
the
name
of
Virtue
,
being
not
quickened
with
the
command
of
Reason
.
An
exact
Constitution
may
help
a
man
to
be
mild
,
meek
,
courteous
,
modest
,
shame-faced
;
but
these
cannot
be
adopted
into
the
Family
of
goodness
,
because
here
,
as
they
say
,
in
the
motion
of
the
Serpent
,
the
tayl
leads
the
way
to
the
Head
;
the
Body
rules
and
governs
the
Soul
,
and
the
mans
perfection
is
from
his
meanest
and
worst
part
.
Besides
,
the
cause
of
all
this
seeming-virtue
is
mutable
and
mortal
.
Age
,
or
Sickness
,
or
change
of
Air
,
or
of
Condition
,
may
alter
a
mans
good
nature
;
and
then
where
is
his
Religion
?
Truly
,
as
a
Comet
,
it
came
without
giving
notice
,
and
goeth
away
without
giving
warning
.
The
Cause
being
taken
away
,
the
Effect
ceaseth
.
Improved
Reason
will
do
more
towards
Religion
,
than
a
sound
bodily
Constitution
;
but
yet
the
Moralists
,
for
all
their
Reason
,
were
far
enough
from
being
religious
.
Indeed
,
reason
rightly
improved
,
is
a
special
help
,
a
serviceable
Hand-Maid
to
Religion
;
but
as
they
used
it
,
or
rather
abused
it
,
it
became
an
Opposite
and
Enemy
to
Religion
.
The
Mind
or
Understanding
,
which
is
the
supream
faculty
of
the
Soul
,
they
set
up
in
defiance
of
Revelations
,
and
with
it
they
out-face
Illumination
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
natural
man
,
animalis
homo
,
he
that
hath
no
more
than
a
reasonable
Soul
,
perceiveth
not
the
things
of
God
,
for
they
are
foolishness
unto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
2.14
.
Natural
Light
will
not
help
a
man
to
see
spiritual
Objects
;
(
because
there
is
no
proportion
between
the
Faculty
and
the
Object
)
and
because
it
cannot
apprehend
them
,
therefore
it
condemneth
them
as
foolish
and
ridiculous
.
It
hath
its
high
thoughts
,
and
carnal
reasonings
,
and
vain
imaginations
,
in
which
strong
holds
,
Lust
shelters
it self
against
all
the
Convictions
of
our
own
Spirit
.
And
as
the
Moralist
deifieth
his
Understanding
in
opposition
to
Faith
,
so
he
idolizeth
the
liberty
of
his
Will
in
opposition
to
the
special
Energy
and
Virtue
of
the
Holy
Ghost
.
Liberty
,
saith
the
Philosopher
,
I
have
by
Nature
;
that
is
,
a
freedom
to
choose
Good
or
Evil
,
I
have
in
common
with
the
rest
of
Mankind
,
but
goodness
to
that
liberty
,
or
an
application
of
it
to
the
choice
of
good
rather
than
evil
;
this
I
have
from
my self
,
my
Reason
,
and
I
am
beholden
to
my self
for
it
.
So
that
,
as
Austin
saith
,
if
this
be
true
,
Si
nobis
potest
libera
voluntas
ex
deo
est
,
quoad
hoc
potest
esse
,
vel
bona
,
vel
mala
,
bona
vero
voluntas
ex
nobis
est
;
melius
est
id
quod
a
nobis
quam
quod
ab
illo
est
,
De
peccat
.
merit
.
lib.
2.
cap.
18.
If
our
Will
be
free
from
God
,
it
may
be
good
or
bad
;
but
if
it
be
good
from
our selves
,
better
is
that
which
we
have
from
our selves
,
than
that
which
we
have
from
God
.
In
short
,
this
moral
Votary
differs
from
the
natural
,
that
the
Original
of
the
latters
Religion
,
is
the
Constitution
of
his
Body
,
of
the
formers
is
the
chief
faculty
of
his
Soul
;
but
neither
of
these
can
make
a
man
religious
,
for
where
the
Vitals
are
tainted
,
and
the
inward
parts
infected
,
it
's
in
vain
to
use
Plaisters
or
outward
Medicines
.
Indeed
,
here
is
the
great
fault
of
both
the
former
,
that
they
take
no
notice
of
the
depravation
of
mans
nature
,
which
alone
would
convince
them
of
the
necessity
of
a
change
.
They
who
have
crazed
Principles
,
and
crackt
Brains
,
cannot
see
any
defects
in
themselves
,
being
prepossest
with
an
Opinion
of
their
own
perfection
.
Both
the
Naturalists
and
the
Moralists
are
so
far
from
knowing
the
plague
of
their
own
hearts
,
that
they
count
every
thing
of
Nature
rather
lovely
than
loathsome
.
And
as
among
the
Moors
,
blackness
is
counted
a
beauty
,
because
it
's
common
and
general
,
and
they
see
no
other
.
So
with
these
men
,
the
vitiosity
of
Nature
,
which
is
the
seed
of
all
evil
,
is
commended
for
the
spring
of
Virtue
.
Indeed
,
they
are
in
love
with
their
Disease
,
and
instead
of
Health
,
have
this
unhappiness
,
that
they
feel
not
their
own
sickness
;
so
that
neither
the
one
nor
the
other
can
be
religious
,
or
perform
those
Duties
which
God
requireth
.
Regeneration
is
absolutely
requisite
to
this
;
He
that
layeth
not
that
for
his
Foundation
,
can
never
build
a
Temple
for
God
,
he
must
needs
prove
a
Bankrupt
;
that
is
,
worse
than
naught
when
he
begun
.
Some
tell
us
,
that
Trees
shoot
above
ground
as
much
and
no
more
than
they
do
under
ground
.
I
am
sure
there
is
no
more
godliness
outwardly
in
the
Life
,
than
there
is
inwardly
in
the
Heart
.
If
the
fear
and
love
of
God
be
the
great
spring
to
set
all
the
wheels
a
going
in
the
ways
of
Religion
,
then
all
is
right
,
but
till
then
nothing
is
right
.
If
there
be
not
the
Oyl
of
solid
Grace
in
the
Vessel
of
the
Heart
,
to
feed
Profession
in
the
Lamp
and
Holiness
in
the
Life
,
both
will
quickly
sail
.
When
God
intends
that
his
people
should
walk
in
his
Statutes
,
keep
his
Judgments
,
and
do
them
;
what
doth
he
for
them
to
prepare
them
and
enable
them
thereunto
?
truly
this
,
he
regenerates
them
,
and
changeth
them
,
and
putteth
a
new
principle
into
them
:
I
will
give
them
a
new
Heart
,
and
a
new
Spirit
,
Ezek.
36.26
.
I
will
cast
them
in
the
fire
of
my
Word
,
and
though
they
are
old
,
tough
untoward
metal
,
I
will
melt
them
,
and
soften
them
,
and
they
shall
run
into
my
mould
.
But
how
can
this
be
?
Nature
will
still
run
into
its
old
temper
;
though
it
may
be
a
little
alter'd
in
its
form
,
yet
it
will
still
continue
the
same
in
substance
and
matter
.
No
,
I
will
put
my
spirit
into
them
,
and
they
shall
walk
in
my
Commandments
,
and
do
them
.
My
Spirit
shall
renew
and
quite
alter
their
Spirits
,
it
shall
turn
the
stream
of
their
Hearts
from
the
World
and
Flesh
unto
God
,
and
shall
be
in
them
a
principle
of
spiritual
life
and
motion
,
srengthening
them
to
walk
in
my
Statutes
,
and
to
keep
my
Commandments
,
and
do
them
.
The
natural
Spirit
would
have
served
to
done
natural
actions
.
The
Spirit
of
the
World
would
have
served
for
a
man
to
have
walked
according
to
the
course
of
the
World
;
but
no
less
than
a
new
Spirit
can
serve
for
a
new
life
,
and
nothing
below
the
Spirit
of
God
can
help
unto
a
faithful
walking
with
God
.
Two
things
,
Reader
,
I
would
specially
commend
to
thee
,
without
which
thou
canst
never
rightly
obey
any
positive
Precept
;
and
they
are
to
make
sure
of
a
change
in
thy
Judgment
and
thy
Heart
.
1.
Make
sure
of
a
change
in
thy
Judgment
concerning
Sin
and
Obedience
.
By
nature
thou
hast
lookt
on
Sin
,
as
Achan
on
the
Wedge
of
Gold
,
and
David
on
Bathsheba
as
lovely
and
desirable
;
thou
hast
beheld
it
through
the
Devils
Spectacles
,
and
so
hast
judged
it
elegible
,
if
still
thou
art
of
the
same
mind
;
though
thou
mayst
for
shame
or
fear
forbear
it
a
while
,
yet
as
two
Lovers
parted
by
their
Parents
contrive
and
conspire
how
to
meet
together
,
and
do
find
some
opportunity
or
other
concurring
with
their
desires
;
so
thou
wilt
find
some
time
to
give
thy
old
beloved
Lusts
a
visit
,
and
as
close
and
fond
embraces
as
ever
.
There
is
a
necessity
of
being
renewed
in
the
Spirit
of
thy
Mind
,
if
thou
wouldst
not
be
conformable
to
the
World
in
sin
and
folly
,
Rom.
12.2
.
Formerly
thou
hast
lookt
on
Holiness
as
a
mean
contemptible
thing
,
as
a
foolish
ridiculous
thing
,
as
a
fruitless
unprofitable
thing
,
Joh.
7.48
,
49.
1
Cor.
2.14
.
Job
21.15
.
Mal.
3.
and
thereupon
hast
turn'd
thy
back
upon
it
:
If
thou
art
still
of
the
same
Opinion
,
thou
will
be
still
of
thine
old
ungodly
Conversation
.
Till
thy
Mind
be
enlightned
to
see
the
beauty
of
Holiness
,
the
excellency
of
Obedience
,
the
equity
of
the
Divine
Precepts
,
the
Right
and
Title
that
God
hath
to
thy
Person
and
Service
,
thou
wilt
never
perform
Duties
to
any
purpose
.
Till
thou
art
turn'd
from
Darkness
to
Light
,
thou
canst
never
be
turned
from
Satan
to
God
,
Acts
26.18
.
They
must
be
renewed
in
knowledge
after
the
Image
of
him
that
created
them
,
who
would
put
on
the
new
man
,
which
is
after
God
,
is
created
in
righteousness
and
true
holiness
,
Col.
3.10
.
Ephes.
4.24
.
This
illumination
is
requisite
in
order
to
the
second
thing
;
there
must
be
a
change
in
the
Judgment
,
before
there
can
be
any
in
Affections
.
2.
Get
thy
Heart
changed
about
Sin
and
Obedience
:
If
there
be
not
a
loathing
in
thee
of
Sin
,
and
a
love
in
thee
to
Holiness
,
thou
wilt
not
much
or
long
forsake
the
one
,
or
follow
after
the
other
.
By
nature
thou
lovest
Sin
as
thy
Meat
and
Drink
,
Prov.
4.17
.
as
thy
Dainties
,
Psal.
141.
as
thy
Members
,
Col.
3.5
.
as
thy
right
Hand
and
right
Eye
,
Matth.
18.
as
thy self
,
Matth.
16.24
.
Now
whilst
this
love
continueth
,
thou
canst
never
leave
sin
.
As
the
Dog
may
forbear
the
meat
on
the
Table
whilst
the
Servants
eye
is
on
him
,
for
fear
of
the
Cudgel
.
But
when
he
can
come
at
it
alone
and
scape
,
he
will
fall
to
it
greedily
.
If
from
a
Conviction
of
the
great
evil
of
Sin
,
thy
Heart
be
not
brought
to
abhor
it
;
though
some
qualm
of
Conscience
,
or
sharp
Providence
may
make
thee
desist
from
it
at
present
;
yet
when
these
Distempers
(
as
thou
countest
them
)
are
gone
,
thy
Stomach
will
come
;
and
as
one
recovered
of
an
Ague
,
thou
wilt
fall
too
more
greedily
,
and
feed
on
it
more
largely
than
ever
.
By
Nature
thy
heart
is
set
against
Obedience
.
Thy
Voice
is
,
I
will
not
have
this
man
to
Rule
over
me
.
The
Voice
of
thy
Heart
,
which
was
the
Voice
of
their
Lips
;
for
they
spoke
plain
English
.
As
for
the
word
that
thou
hast
spoken
to
us
in
the
Name
of
the
Lord
,
we
will
not
do
it
,
Jer.
44.16
.
Both
the
King
and
his
Laws
are
odious
to
thee
,
and
how
then
shall
they
be
obey'd
?
If
thy
Heart
continue
thus
bent
against
Holiness
,
dost
thou
think
thou
canst
mind
it
?
All
thy
shews
,
and
shadows
,
and
flourishes
,
and
profession
,
and
privilegdes
,
and
purposes
,
and
promises
,
will
signifie
nothing
for
Holiness
,
or
against
Sin
;
till
thou
canst
say
with
David
,
I
hate
every
false
way
:
but
thy
Law
do
I
love
,
Psal.
119.
He
is
hardly
separated
from
his
Master
,
be
he
God
or
Satan
who
is
bound
and
fastened
to
him
with
the
heart-strings
of
love
.
And
the
Devil
shall
find
it
a
tough
task
to
rob
Christ
of
that
Servant
,
who
takes
pleasure
and
delight
in
his
work
.
Therefore
,
Reader
,
thy
judgment
must
be
alter'd
,
that
thou
mayst
judge
of
Sin
and
Holiness
aright
,
and
thereby
thy
heart
be
brought
out
of
love
with
Sin
,
and
in
love
with
Holiness
;
and
then
the
work
of
Piety
will
go
on
pleasantly
,
and
thou
wilt
chearfully
obey
the
Divine
Commands
.
His
Statutes
will
be
thy
Songs
,
whilst
thou
art
in
this
house
of
thy
Pilgrimage
,
Psal.
119.
O
how
readily
wilt
thou
set
about
thy
business
,
when
the
Laws
of
God
are
the
joy
of
thy
heart
,
Psal.
119.111
.
And
thy
delight
is
in
his
Law
,
Psal.
1.
when
thou
hast
a
nature
in
thee
that
inclines
,
and
inableth
,
and
ingageth
thee
to
godliness
,
when
thou
canst
savour
and
relish
Duties
and
Ordinances
,
and
tast
them
more
pleasant
to
thy
Soul
,
than
ever
the
greatest
Dainties
have
been
to
thy
Body
.
If
thou
wouldst
be
truly
and
positively
holy
,
thou
seest
,
Reader
,
a
necessity
of
Conversion
;
without
it
thou
canst
no
more
act
holily
,
than
a
dead
man
can
move
,
or
a
stone
walk
,
or
the
Tyde
of
it self
turn
backward
,
when
in
its
full
strength
and
career
.
What
then
wilt
thou
do
?
For
I
must
confess
withall
,
that
this
regenerating
Work
,
which
is
a
resurrection
from
the
Dead
,
and
a
new
Creation
,
is
altogether
beyond
thy
power
.
Thou
canst
as
soon
stop
the
Sun
in
its
course
,
and
Seal
up
the
influence
of
the
Stars
,
as
convert
thy self
.
But
to
encourage
thee
,
know
that
there
is
help
to
be
had
;
God
hath
proclaimed
himself
the
Author
of
it
;
James
1.18
.
Of
his
own
will
begat
he
us
,
(
and
his
Word
and
Ministers
the
Instruments
of
it
)
by
the
word
of
Truth
.
so
Acts
26.18
.
1
Cor.
4.15
.
So
that
thy
work
must
be
to
wait
on
God
in
his
Word
,
and
to
beg
hard
of
him
,
that
he
would
be
found
of
thee
in
his
own
way
.
Alas
,
how
shouldst
thou
fill
Heaven
and
Earth
night
and
day
with
thy
Cries
,
and
Groans
,
and
Tears
,
and
Prayers
;
when
thou
considerest
,
except
thou
livest
to
God
,
and
walkest
after
the
Spirit
,
thou
art
lost
for
ever
;
and
without
a
new
Heart
and
new
Spirit
thou
canst
not
live
or
walk
so
,
and
none
but
God
can
do
this
for
thee
.
O
Friend
,
fall
down
on
thy
knees
before
him
,
acknowledge
thy
unworthiness
;
urge
God
with
his
Promise
,
I
will
give
you
a
new
heart
,
and
a
new
Spirit
will
I
put
into
you
;
and
I
will
take
away
your
hearts
of
stone
,
and
give
unto
you
hearts
of
Flesh
.
And
I
will
put
my
Spirit
into
you
,
and
cause
you
to
walk
in
my
ways
,
&c.
Ezek.
38.26
,
27.
God
cannot
deny
his
own
hand-writing
,
he
will
make
good
what
he
hath
spoken
.
Look
up
to
Jesus
Christ
to
plead
for
thee
,
who
died
to
purchase
Holiness
,
and
delights
to
see
that
paid
which
he
hath
bought
;
and
hath
God
engaged
to
him
,
That
he
shall
see
the
travail
of
his
Soul
,
to
his
satisfaction
,
Isa.
53.10
.
and
persevere
in
so
doing
,
knowing
thou
shalt
reap
in
time
,
if
thou
faintest
not
.
CHAP.
XLII
.
Another
cause
of
sins
of
Omission
.
Ignorance
,
with
the
cure
of
it
;
labouring
after
knowledge
.
2.
ANother
cause
of
sins
of
Omission
,
is
Ignorance
.
They
who
know
not
their
Masters
Will
can
never
do
it
.
Let
Papists
say
,
That
Ignorance
is
the
Mother
of
Devotion
;
the
Word
of
God
,
and
our
own
experience
do
loudly
speak
the
contrary
;
Ephes.
4.18
.
They
are
estranged
from
the
life
of
God
,
(
i.
e.
a
life
of
Holiness
,
a
life
in
Heaven
,
)
through
the
ignorance
that
is
in
them
,
because
of
the
blindness
of
their
hearts
.
A
blind
man
may
well
miss
his
way
,
and
a
blind
Mind
can
never
do
his
work
.
Whatever
the
World
talks
of
their
honesty
and
goodness
,
notwithstanding
their
ignorance
,
Without
knowledge
the
mind
is
not
good
,
Prov.
19.2
.
They
presume
to
excuse
their
dark
Heads
with
their
good
Hearts
,
but
these
two
are
inconsistent
.
A
dark
Cellar
is
not
fuller
of
Vermine
,
nor
a
dark
hole
of
dust
,
than
a
dark
Heart
is
of
filthiness
,
Hos.
4.1
,
2.
They
who
want
the
knowledge
of
God
,
are
under
the
dominion
of
the
Devil
.
He
is
the
Ruler
of
the
darkness
of
this
World
,
Ephes.
6.
And
I
am
sure
the
unclean
Spirit
never
bears
sway
in
a
clean
Heart
,
nor
this
evil
Spirit
in
a
good
Heart
.
No
,
as
the
Eagle
,
he
first
pecks
out
the
eyes
of
his
prey
,
and
then
devours
it
.
How
easily
is
a
blind
Soul
conquer'd
and
kill'd
by
the
enemies
of
his
Salvation
?
What
Error
will
not
an
ignorant
Creature
swallow
down
?
he
is
like
water
,
ready
to
take
the
impression
and
form
of
what
Vessel
you
please
to
pour
him
into
,
Matth.
22.29
.
Our
Saviour
tells
the
Sadduces
,
That
they
erred
,
not
knowing
the
Scriptures
.
And
the
Apostles
told
the
Corinthians
,
who
doubted
at
least
about
the
Resurrection
,
(
as
the
Sadduces
denied
it
)
Some
have
not
the
knowledge
of
God
,
1
Cor.
15.32
.
What
crime
will
not
an
ignorant
man
commit
?
Knowledge
to
the
Mind
is
as
Light
to
the
World
,
which
discovers
our
way
,
and
thereby
prevents
our
wandrings
;
but
it
's
no
wonder
at
all
for
men
in
the
night
,
and
darkness
of
ignorance
,
to
go
astray
,
or
to
stumble
and
fall
.
If
a
man
walk
in
the
night
,
he
stumbleth
,
because
he
seeth
not
the
light
of
this
World
,
Joh.
11.9
.
Why
do
we
think
Sin
is
called
a
work
of
darkness
,
truly
,
not
only
because
it
's
from
the
Devil
,
the
Prince
of
Darkness
;
and
he
that
doth
evil
loveth
darkness
,
hates
the
light
,
and
it
's
the
way
to
blackness
of
darkness
;
but
also
because
it
's
conceived
in
the
Womb
of
a
dark
Heart
:
The
Prince
of
Darkness
may
beget
what
Monsters
he
pleaseth
on
such
Persons
,
2
Tim.
3.3
.
Ignorant
women
were
laden
with
divers
lusts
.
No
soil
fuller
of
such
weeds
,
than
that
which
is
not
manured
with
knowledge
.
St.
Paul's
ignorance
was
the
ground
of
his
wasting
the
Church
at
such
a
cruel
rate
.
I
was
a
Blasphemer
,
a
Persecutor
,
injurious
,
but
I
did
it
ignorantly
,
1
Tim.
1.13
.
That
Monster
Sin
,
which
the
Sun
hid
his
head
as
ashamed
to
behold
the
Murther
of
our
Lord
Jesus
Christ
,
had
ignorance
for
its
Mother
:
Acts
3.15
.
Ye
killed
the
Prince
of
Life
,
vers.
17.
And
now
Brethren
,
I
wot
that
through
ignorance
ye
did
it
,
as
did
also
your
Rulers
.
So
the
Apostle
Paul
,
Had
they
known
,
they
would
not
have
crucified
the
Lord
of
Glory
.
Now
if
ignorance
be
the
cause
of
such
grieveous
Commissions
,
it
must
much
more
be
the
cause
of
Omission
;
for
in
all
these
Commissions
there
are
great
Omissions
:
but
I
shall
shew
particularly
that
Ignorance
is
one
cause
of
sins
of
Omission
.
We
are
bound
to
love
God
,
and
that
with
all
our
Hearts
,
and
with
all
our
Souls
,
and
with
all
our
Strength
,
Matth.
22.37
.
But
is
it
possible
to
love
one
whom
we
are
ignorant
of
?
Did
ever
any
fear
an
unknown
Evil
,
or
desire
or
delight
in
an
unknown
Good
?
Are
not
the
greatest
Rarities
,
and
richest
Jewels
of
the
World
,
that
are
undiscovered
,
undesired
.
The
Apostle
saith
,
He
that
loveth
not
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
1
Joh.
3.
I
am
sure
he
that
doth
not
so
much
as
see
God
with
the
eye
of
his
Soul
,
his
Understanding
can
never
love
him
.
We
say
,
What
the
eye
sees
not
,
the
heart
grieves
not
;
it
's
as
true
,
what
the
eye
seeth
not
,
the
heart
loves
not
.
Who
can
obey
Divine
Precepts
,
who
is
ignorant
of
them
?
or
fear
Divine
Threatnings
,
who
doth
not
know
them
?
or
be
allured
by
Divine
Promises
,
who
is
altogether
a
stranger
to
them
?
God
,
and
Christ
,
and
Pardon
,
and
Life
,
and
Promises
,
&
Covenant
,
may
stand
long
enough
knocking
at
the
door
of
an
Heart
fastened
with
Ignorance
,
before
they
will
find
admittance
.
It
is
our
Duty
,
our
great
Gospel-Duty
,
to
believe
in
Christ
,
Joh.
6.
This
is
his
Commandment
,
that
ye
believe
in
him
whom
he
hath
sent
,
1
Joh.
3.23
.
But
ignorance
hinders
this
,
How
shall
they
believe
in
him
of
whom
they
have
not
heard
,
Rom.
10.10
.
Who
will
trust
a
meer
stranger
,
especially
in
a
matter
of
weight
?
I
had
need
to
know
him
well
whom
I
trust
with
my
Soul
and
Salvation
,
with
all
I
am
worth
for
this
and
the
other
World
.
A
wise
man
will
not
venture
his
Estate
,
much
less
his
Life
,
least
of
all
his
Soul
with
one
of
whose
integrity
,
and
faithfulness
,
and
ability
,
and
responsibleness
he
hath
not
good
assurance
.
The
Psalmists
saying
is
,
They
that
know
thy
Name
,
will
trust
in
thee
,
Psal.
9.10
.
They
who
know
thy
Grace
&
Goodness
,
thy
Promise
,
and
Power
,
and
Truth
,
they
will
trust
thee
,
but
others
will
not
.
Paul's
hope
could
not
have
been
so
high
,
nor
the
Wine
of
his
joy
so
brisk
,
when
his
Death
drew
near
,
had
it
not
been
for
his
great
acquaintance
with
him
with
,
whom
he
had
ventured
his
all
;
2
Tim.
1.12
.
I
know
whom
I
have
believed
,
(
how
willing
,
how
ready
,
how
able
to
save
me
,
)
and
what
I
have
committed
to
him
,
he
is
able
to
keep
for
me
against
that
day
.
Knowledg
is
so
requisite
to
Faith
,
that
it
's
once
&
again
put
for
Faith
,
Isa.
53.10
.
1
Cor.
2.2
.
Joh.
17.3
.
Phil.
3.8
,
9.
but
Ignorance
is
Faiths
great
hinderance
.
Again
,
Our
Duty
is
to
repent
even
pain
of
eternal
perdition
,
Luke
13.3
.
Matth.
11.22
,
23.
But
ignorance
causeth
men
to
omit
this
as
well
as
the
other
.
Where
there
is
a
vail
upon
the
Understanding
,
there
is
ever
a
caul
upon
the
Heart
and
Conscience
.
As
in
the
night
season
,
we
have
always
the
hardest
Frosts
and
the
coldest
weather
.
Therefore
the
Holy
Ghost
tells
us
,
when
Israel
shall
repent
and
turn
to
the
Lord
,
The
vail
shall
be
taken
away
,
2
Cor.
3.16
,
17.
While
the
vail
remains
,
they
are
still
turning
more
and
more
from
God
,
till
wrath
come
upon
them
to
the
uttermost
;
but
when
the
Vail
shall
be
taken
away
,
that
they
shall
see
the
evil
,
and
mischief
,
and
loathsomeness
,
and
folly
of
those
ways
they
have
turned
to
;
and
also
for
the
beauty
,
and
amiableness
,
and
bounty
,
and
kindness
of
that
God
they
have
turned
from
,
then
they
will
quickly
return
unto
the
Lord
.
Indeed
,
men
may
thank
their
Ignorance
for
most
of
their
Omissions
,
especially
the
Heathen
,
and
many
Christians
who
live
in
dark
corners
of
the
Land
.
I
,
and
many
who
are
as
void
and
empty
of
Knowledge
,
as
the
Heathen
who
live
under
the
Gospel
.
Many
of
these
neglect
Family-Duties
,
Closet-Prayer
,
a
strict
Sanctification
of
the
Lords-Day
,
edifying
others
to
their
power
as
opportunity
is
offer'd
them
,
and
several
others
,
because
they
do
not
understand
them
to
be
their
Duty
.
Reader
,
the
cure
of
this
must
be
for
thee
,
if
ignorant
,
to
labour
after
the
Knowledge
of
God
,
and
thy
Duty
to
him
.
When
David
leaves
his
charge
with
his
Son
Solomon
,
to
serve
and
worship
the
blessed
God
,
as
the
great
business
of
his
life
;
Mark
how
he
begins
with
the
means
thereof
,
and
concludes
with
the
motive
thereto
.
And
thou
Solomon
my
Son
,
know
the
God
of
thy
Fathers
,
and
serve
him
with
a
perfect
heart
and
willing
mind
:
If
thou
seek
him
,
he
will
be
found
of
thee
;
but
if
thou
forsake
him
,
he
will
cast
thee
off
for
ever
,
1
Chron.
28.9
.
As
if
he
had
said
,
Solomon
,
thou
Son
of
my
Love
,
thou
Son
of
my
Vows
,
I
am
now
dying
,
and
going
to
my
long
home
;
Nature
and
Grace
,
my
love
to
thee
,
and
to
God
,
do
both
strongly
incline
me
to
desire
thy
well-fare
,
and
to
wish
thee
well
eternally
;
I
know
not
better
how
to
speak
and
declare
it
,
than
by
charging
and
commanding
thee
,
that
what-ever
thou
omittest
or
neglectest
,
thou
wouldst
adore
and
worship
the
God
of
thy
Fathers
,
and
that
not
formally
and
customarily
,
but
solemnly
and
sincerely
,
with
a
perfect
Heart
and
willing
Mind
;
and
to
this
end
there
is
a
necessity
of
thy
knowing
him
.
Till
thou
knowest
his
Grace
and
Goodness
,
thou
wilt
never
love
him
;
till
thou
knowest
his
Holiness
and
Justice
,
thou
wilt
never
fear
him
;
till
thou
knowest
his
Promises
,
and
Power
,
and
Faithfulness
,
thou
wilt
never
trust
him
;
and
till
thou
knowest
his
boundless
Soveraignty
and
Dominion
over
,
his
unquestionable
Right
and
Propriety
in
the
works
of
his
Hands
,
thou
wilt
never
obey
him
;
therefore
study
the
knowledge
of
this
God
of
thy
Fathers
,
that
thou
mayst
serve
him
;
for
be
assured
,
he
will
not
be
mocked
:
But
with
the
Vpright
,
he
will
carry
himself
upright
;
and
with
the
Froward
,
he
will
carry
himself
froward
,
Psal.
18.
If
thou
livest
after
the
Flesh
,
thou
shalt
die
;
if
thou
walkest
after
the
Spirit
,
thou
shalt
live
.
If
thou
seek
him
in
his
own
way
,
with
all
thy
Heart
,
as
the
great
work
and
business
of
thy
Life
,
he
will
reveal
himself
to
thee
,
and
be
found
of
thee
in
a
way
of
Grace
and
Favour
;
but
if
thou
imbrace
the
World
,
or
the
Flesh
,
as
thy
Soveraigns
or
Portions
,
and
so
cast
him
off
;
be
confident
he
will
forsake
and
cast
thee
off
for
ever
,
and
then
what
will
Devils
do
to
thee
,
and
what
misery
will
not
surprize
thee
?
Friend
,
God
affords
thee
many
helps
for
knowledge
,
and
wilt
thou
not
labour
after
it
?
shall
men
stumble
,
and
fall
into
Hell
,
for
want
of
doing
their
Duties
;
and
neglect
to
do
their
Duties
for
want
of
knowledge
,
and
that
in
the
clear
Sun-shine
of
the
Gospel
,
as
those
do
that
live
in
the
night
and
darkness
of
Heathenism
and
Paganism
?
Reader
,
wilt
thou
not
see
at
Mid-day
,
at
Noon-day
?
shall
neither
the
Works
nor
Word
of
God
teach
thee
the
knowledge
of
him
?
Wouldst
thou
do
the
Will
of
God
or
not
?
if
thou
wouldst
not
,
I
have
no
more
to
say
to
thee
,
But
the
Lord
have
mercy
on
thee
.
If
thou
wouldst
,
as
thou
must
,
if
ever
thou
be
saved
,
Matth.
23.
Thou
seest
a
necessity
of
knowledge
,
for
can
thy
Child
or
Servant
do
thy
Will
,
if
they
be
ignorant
of
thy
Will.
Is
it
rational
to
expect
,
that
one
who
knoweth
not
what
thou
wouldst
have
,
should
do
what
thou
wouldst
have
?
Why
canst
not
thou
make
thy
Beast
as
pliable
,
and
as
obedient
to
thee
as
thy
Son
?
Is
it
not
because
thy
Beast
is
not
so
capable
of
understanding
thy
mind
as
thy
Son
is
?
Nay
,
if
thou
shouldst
do
what
God
commands
,
and
not
know
that
he
commanded
it
,
thou
couldst
not
obey
him
in
it
;
for
all
Obedience
consisteth
in
doing
what
God
bids
us
,
because
he
bids
us
,
Psal.
119.5
,
6.
For
unless
his
Authority
do
principally
sway
the
Conscience
,
in
our
subjection
to
what
he
enjoyns
,
it
's
nothing
worth
.
God
hates
blind
Sacrifices
,
Mal.
1.
Reader
,
wouldst
thou
have
high
and
honourable
thoughts
of
God
?
wouldst
thou
have
awful
and
reverential
apprehensions
of
God
?
wouldst
thou
have
Heart
and
Life
wholly
at
his
Command
,
then
know
him
,
Psal.
78.1
.
In
Judah
is
God
known
,
his
Name
is
great
in
Israel
.
How
comes
his
Name
to
be
so
much
reverenced
,
and
praised
,
and
admired
in
his
Church
more
than
in
all
the
World
beside
;
but
because
there
he
is
better
known
.
In
Judah
is
God
known
;
thence
his
Name
is
so
great
in
Israel
.
Father
,
the
World
hath
not
known
thee
,
but
these
have
known
thee
,
Joh.
17.
So
that
,
Reader
,
if
ever
thou
wouldst
esteem
,
and
honour
,
and
love
,
and
obey
God
,
get
the
knowledge
of
him
.
This
is
spiritual
life
,
and
the
seed
of
eternal
,
Joh.
17.3
.
Be
not
bruitish
in
the
shape
of
a
man
,
as
the
Horse
and
Mule
which
hath
no
understanding
,
Psal.
32.9
.
Psal.
49.
ult.
Psal.
92.6
.
but
take
any
pains
in
hearing
,
and
reading
,
and
meditating
,
and
in
conferring
with
others
,
that
thou
mayst
get
knowledge
.
They
shall
run
to
and
fro
,
and
knowledge
shall
be
increased
.
The
Merchant
ventures
to
and
fro
,
from
Port
to
Port
,
in
a
wooden
bottom
,
to
increase
his
Wealth
,
and
get
some
precious
Pearls
.
Knowledge
is
a
Jewel
of
much
greater
value
;
Let
no
labour
be
thought
too
much
for
it
,
especially
cry
after
Knowledge
,
and
lift
up
thy
Voice
for
Vnderstanding
;
seek
her
as
Silver
,
and
search
for
her
as
for
hid
Treasure
:
Then
shalt
thou
understand
the
fear
of
the
Lord
,
and
find
the
knowledge
of
God
,
Prov.
2.4
,
5
,
6.
CHAP.
XLIII
.
Another
cause
of
sins
of
Omission
,
Idleness
,
with
the
cure
of
it
.
3.
A
Third
cause
of
sins
of
Omission
,
is
Idleness
.
Negative
Holiness
requires
no
great
pains
;
a
man
may
forbear
Drunkenness
,
swearing
,
lying
,
stealing
,
&c.
without
any
great
labour
.
A
man
may
keep
his
Bed
,
or
his
Chair
all
day
,
and
so
do
no
hurt
.
Some
men
,
as
the
Historian
observes
,
Tacitus
.
are
sola
socordia
innocentes
,
do
no
mischief
(
not
because
they
dare
not
,
God
having
forbidden
it
,
but
)
because
it
would
cost
them
some
pains
to
do
it
.
Their
Heads
must
work
to
plot
and
contrive
it
,
and
their
Hands
to
manage
and
execute
it
.
There
is
a
sluggish
temper
and
poorness
of
spirit
in
many
men
,
who
prefer
a
mean
quiet
before
a
treasure
with
labour
.
The
Sluggard
would
do
evil
as
other
men
,
only
he
is
unwilling
to
lose
his
sleep
and
ease
,
as
they
do
to
accomplish
their
wicked
designs
;
and
he
would
do
good
as
others
,
(
I
mean
in
regard
of
the
matter
of
Duties
)
only
he
is
loth
to
be
at
the
labour
.
Negative
godliness
requires
only
a
siting
still
,
and
a
forbearing
to
meddle
with
such
and
such
things
which
God
hath
prohibited
;
but
positive
Godliness
(
if
to
any
purpose
)
requires
industry
,
and
zeal
,
and
activity
,
and
the
putting
forth
our
strength
and
spirits
,
which
makes
the
idle
Wretch
take
his
leave
of
it
.
The
slothful
Servant
could
let
his
Talent
lie
still
in
the
Earth
,
and
not
lay
it
out
in
gaming
and
rioting
,
&c.
and
continue
his
slothfulness
;
but
if
he
had
improved
it
,
in
trading
for
his
Masters
profit
,
he
must
have
gone
up
and
down
,
and
taken
pains
.
It
's
easie
to
forbear
cursing
,
and
swearing
,
and
blaspheming
the
Name
of
God
;
these
may
suit
well
with
a
torpid
idle
person
,
but
to
call
on
the
Name
of
God
,
to
pray
fervently
,
to
pray
without
ceasing
,
to
lift
up
to
the
Soul
in
prayer
,
to
pour
out
the
heart
,
to
stir
up
ones
self
to
wrastle
with
God
,
to
seek
him
with
all
the
heart
,
with
the
whole
heart
;
this
will
require
some
pains
and
labour
,
and
this
makes
him
forbear
it
.
Again
,
it
's
no
great
pains
for
a
man
to
keep
himself
from
hearing
lascivious
,
vain
,
backbiting
,
or
flattering
,
or
evil
Language
;
a
man
may
but
forbear
coming
into
such
company
,
or
depart
from
them
,
when
he
understandeth
them
about
such
wickedness
;
but
for
a
man
to
hear
the
Word
of
God
,
with
reverence
,
as
the
Word
of
God
;
with
meekness
,
as
willing
to
be
govern'd
by
it
;
with
Faith
,
as
believing
all
the
Promises
and
Threatnings
of
it
to
be
of
unquestionable
certainty
,
and
with
a
resolution
to
practise
it
,
as
knowing
we
shall
be
judged
by
it
at
the
day
of
Christ
;
this
will
cost
some
head
and
heart
work
,
which
the
sleepy
Drone
is
unwilling
to
come
to
.
Again
,
the
right
performance
of
Duties
in
regard
of
the
manner
,
requires
much
more
pains
than
in
regard
of
the
matter
;
therefore
they
who
take
upon
them
a
Form
,
deny
the
power
of
Godliness
;
and
who
are
not
guilty
of
external
,
are
yet
of
internal
Omissions
.
How
many
pray
or
mumble
over
a
few
words
Morning
and
Evening
to
God
,
(
and
are
pleased
with
it
,
as
if
therefore
all
were
well
,
and
think
God
pleased
too
,
)
who
never
trouble
themselves
with
minding
that
reverence
,
humility
,
uprightness
,
sense
of
want
,
Faith
in
Christ
,
importunity
of
desires
which
God
expects
in
every
prevalent
Prayer
;
and
the
reason
is
,
because
the
former
is
so
easie
,
and
the
latter
so
laborious
.
Besides
,
for
a
man
to
examine
his
own
heart
frequently
and
impartially
,
and
to
call
himself
to
a
strict
account
what
he
hath
been
and
done
in
the
World
,
and
what
is
like
to
become
of
him
,
and
to
befal
him
for
ever
;
for
him
to
take
the
Looking-Glass
of
the
Law
of
God
,
and
therein
to
behold
his
Heart
and
Life
,
and
having
compared
his
practices
with
the
Divine
Precepts
,
which
are
exceeding
broad
,
to
accuse
,
and
judge
,
and
condemn
,
and
loath
,
and
abhor
himself
;
for
him
to
lay
himself
low
before
the
Lord
,
and
to
acknowledge
and
confess
with
shame
,
and
anger
,
and
grief
,
his
filthiness
and
wickedness
,
and
to
beg
Pardon
&
Grace
,
as
earnestly
as
one
that
believes
,
if
his
requests
be
denied
,
his
poor
Soul
is
damned
for
ever
.
Friend
,
Friend
,
this
is
hard
and
painful
work
,
and
the
idle
man
will
not
meddle
.
Once
more
,
he
that
will
be
positively
holy
,
must
watch
himself
in
all
his
ways
,
must
watch
for
opportunities
of
Service
to
God
;
he
must
catch
at
them
,
and
improve
them
,
when
he
hath
them
put
into
his
hand
;
he
must
stand
always
upon
his
guard
,
to
defend
himself
against
his
enemies
;
and
be
as
a
Sparrow
upon
the
house-top
,
to
look
about
and
consider
where
he
may
pick
up
any
spiritual
food
for
his
Soul
;
he
must
design
,
and
study
,
and
contrive
how
he
may
spend
his
time
,
and
parts
,
and
strength
,
and
estate
to
the
best
advantage
of
his
Lord
and
Master
;
and
think
nothing
too
much
,
no
pains
,
no
labour
,
no
not
his
blood
for
his
Lord's
Honour
;
and
will
a
sluggard
that
lieth
with
his
hands
in
his
bosom
do
this
,
or
any
part
of
this
?
Ah
Friend
,
the
sleepy
World
dream
of
Happiness
upon
easie
terms
,
as
if
they
could
walk
to
Heaven
in
a
pleasant
Meadow
,
or
be
carried
to
Heaven
in
a
Down-bed
;
but
it
must
not
be
,
it
cannot
be
;
Difficilia
quae
pulchra
.
Canst
thou
obtain
any
thing
that
is
excellent
,
unless
thou
art
diligent
?
Doth
the
Tradesman
get
an
Estate
,
who
is
not
industrious
to
look
after
his
Customers
,
his
Books
,
and
whatsoever
concerns
his
Calling
?
Can
he
who
sits
still
in
his
Chimney-corner
,
and
neither
minds
buying
in
,
nor
selling
out
;
nor
takes
care
how
things
are
order'd
in
his
Shop
,
ever
exspect
to
be
rich
?
Reader
,
if
ever
thou
wilt
make
any
thing
of
it
,
there
is
a
necessity
of
shaking
off
this
slothfulness
.
I
must
tell
thee
,
an
idle
person
is
the
Devils
Cushion
,
his
own
burden
,
unlike
and
loathsome
to
God
,
and
a
wem
in
the
Body
Politick
where
he
lives
.
To
cure
this
,
Reader
,
I
must
say
to
thee
,
as
the
Apostle
to
the
Ephesians
,
Awake
thou
that
sleepest
,
arise
from
the
dead
,
Ephes.
5.14
.
Friend
,
thy
work
is
not
to
be
done
sleeping
;
God-work
,
Soul-work
,
Eternity-work
is
not
to
be
done
sleeping
.
Labouring
,
wrastling
,
fighting
,
striving
,
running
,
are
not
to
be
done
sleeping
,
Joh.
6.27
.
Gen.
32.24
.
Matth.
6.13
.
1
Cor.
9.
Dost
thou
think
to
attain
everlasting
Pleasures
,
and
not
to
take
pains
?
Doth
God
value
his
blissful
Mansions
at
so
low
a
rate
,
as
to
throw
them
away
upon
those
who
slight
them
,
and
judge
them
unworthy
their
utmost
endeavours
?
Is
the
price
of
Heaven
fallen
since
the
Redeemers
being
in
the
World
?
then
it
was
,
Seek
first
the
Kingdom
of
God
,
and
the
Righteousness
thereof
,
Matth.
6.33
.
And
strive
to
enter
in
at
the
strait
Gate
,
Matth.
7.33
.
And
labour
for
the
meat
that
endureth
to
everlasting
life
,
Matth.
6.27
.
And
is
it
now
laze
and
loyter
,
and
be
blessed
for
ever
.
Though
God
doth
not
exspect
from
thee
a
natural
price
for
his
Son
,
that
is
impossible
for
Men
or
Angels
to
give
;
yet
he
doth
exspect
that
pactional
price
which
he
hath
set
down
in
his
Word
,
as
the
condition
of
those
that
shall
have
a
part
in
him
.
Reader
,
dost
thou
know
what
pains
the
Merchant
takes
for
corruptible
Treasures
,
how
he
ventures
his
life
in
a
wooden-bottom
,
and
a
tempestuous
Ocean
,
and
is
every
moment
in
danger
of
death
;
how
he
sails
from
Haven
to
Haven
,
disposing
and
exchanging
Commodities
,
trading
and
trafficking
with
persons
of
divers
Countries
and
Languages
,
and
all
to
get
a
little
wealth
;
and
if
worldly
Pearls
cannot
be
had
without
pains
,
dost
thou
think
the
Pearl
of
great
and
inestimable
price
,
the
Lord
Jesus
Christ
,
and
the
fruits
of
his
precious
blood
may
be
had
for
nothing
.
I
tell
thee
,
as
God
valued
his
Son
at
so
high
a
rate
,
as
to
accept
of
his
temporary
sufferings
as
fuller
satisfaction
to
his
Justice
on
the
behalf
of
millions
of
Souls
;
than
if
they
had
fryed
millions
of
millions
of
millions
of
years
in
Hell
;
so
God
will
make
thee
value
and
prize
him
,
if
ever
thou
partake
any
benefit
by
him
.
And
if
thou
once
comest
to
know
his
worth
,
and
to
esteem
him
accordingly
;
thou
wilt
think
no
toil
,
no
sweat
;
nay
,
no
blood
too
good
or
too
much
for
him
.
Friend
,
ponder
the
work
of
positive
Godliness
,
and
then
judge
whether
diligence
be
not
requisite
.
Closet-Duties
,
as
praying
,
reading
,
self-examining
,
and
Family-Duties
must
daily
be
performed
,
and
that
with
life
and
vigor
,
and
all
the
Soul
,
and
all
the
strength
:
Thy
earthly
Calling
must
be
followed
with
heavenly
affections
;
and
whilst
thy
Occupation
is
amongst
men
,
thy
Conversation
must
be
with
God
.
In
all
Companies
,
and
at
all
Seasons
,
and
in
all
Conditions
,
thou
art
to
be
in
the
fear
of
God
,
and
watchful
over
thy self
,
that
thou
dost
nothing
to
displease
him
,
and
solicitous
how
thou
mayst
do
that
which
is
most
pleasing
to
him
.
Thou
must
love
God
with
all
thy
heart
,
when
he
seems
most
angry
with
thee
;
and
trust
in
his
goodness
,
when
he
inflicts
never
so
great
or
so
many
evils
on
thee
.
Thy
duty
is
to
believe
in
a
crucified
Christ
,
and
so
venture
thy
Soul
on
the
death
of
another
,
upon
the
bare
warrant
of
Scripture
;
thou
art
required
to
deny
,
and
bemoan
,
and
abhor
thy self
,
as
near
and
dear
as
thou
art
to
thy self
,
to
mortifie
thy
earthly
members
,
and
to
cut
off
thy
right
hand
,
and
pluck
out
thy
right
eye
.
Not
a
Relation
,
not
a
Condition
,
not
an
Ordinance
,
not
a
Providence
,
but
calls
for
Duties
,
suitable
Duties
to
be
performed
,
and
not
one
of
these
Duties
but
calls
for
suitable
Graces
to
be
exercised
.
Besides
,
ere
these
Duties
can
be
performed
,
and
these
Graces
exercised
,
many
strong
and
sturdy
lusts
must
be
subdued
;
the
allurements
on
one
hand
of
a
flattering
,
gaudy
,
giddy
,
skin-deep
World
,
as
Babies
to
please
Children
,
trampled
on
;
and
its
afrightments
,
as
Cloths
stuft
with
straw
,
to
scare
Birds
,
must
be
despised
.
I
,
and
all
the
Powers
and
Policies
of
Hell
combated
with
,
and
conquered
.
And
,
Friend
,
can
all
this
be
done
with
thy
hands
in
thy
Pocket
,
or
without
pains
.
It
's
in
vain
to
think
of
freedom
from
Omissions
,
whilst
thou
liest
on
the
bed
of
Security
.
Water
corrupteth
,
and
breeds
venemous
Creatures
,
whilst
it
standeth
still
;
it
is
preserved
sweet
by
motion
,
as
we
experience
in
running-streams
.
The
unused
Iron
rusteth
,
whilst
that
which
is
used
groweth
daily
more
bright
.
Neither
Nature
nor
Art
will
afford
us
any
thing
that
is
good
without
labour
.
The
ground
will
not
yield
its
fruit
,
unless
the
Husbandman
dung
,
and
plow
,
and
dress
,
and
harrow
it
.
Can
any
Artist
make
an
excellent
Clock
,
or
Watch
,
or
curious
Vessel
without
pains
?
And
wilt
thou
presume
of
Holiness
and
Heaven
without
it
?
The
Heavens
are
ever
in
motion
for
the
benefit
of
this
lower
World
,
and
never
stand
still
but
by
a
Miracle
.
The
Earth
is
always
labouring
to
bring
forth
fruit
for
our
profit
and
delight
,
and
never
idle
and
barren
,
but
as
cursed
of
God
for
mans
sin
.
Adam
in
his
estate
of
Innocency
,
was
by
God
himself
taught
a
Lesson
of
Industry
,
and
commanded
to
till
the
ground
.
Our
blessed
Saviour
was
not
idle
;
but
when
he
undertook
the
work
of
mans
Redemption
,
went
up
and
down
doing
good
,
denying
himself
his
sleep
.
A
great
while
before
day
he
was
at
prayer
,
Mark
1.
and
he
prayed
all
night
.
He
denied
himself
his
Food
when
he
was
hungry
,
and
disappointed
of
Food
at
the
Figg-Tree
;
he
goeth
not
to
an
house
to
eat
,
but
to
the
Synagogue
to
preach
.
He
denied
himself
his
ease
and
pleasure
,
and
all
to
follow
his
business
,
Joh.
9.4
.
As
he
said
,
so
he
did
;
I
must
work
the
work
of
him
that
sent
me
whilst
it
is
day
.
And
did
Christ
contend
,
and
fight
,
and
strive
,
and
wrastle
night
and
day
before
he
was
crown'd
,
or
could
enjoy
the
Joy
set
before
him
;
and
dost
thou
think
to
have
all
for
nothing
?
Reader
,
to
conclude
this
Head
consider
,
Rom.
12.11
.
Not
slothful
in
business
,
fervent
in
Spirit
,
serving
the
Lord
.
Where
we
have
the
Duty
(
I
am
perswading
thee
to
)
commanded
by
the
Apostle
(
in
regard
of
its
great
weight
,
extraordinary
difficulty
,
or
backwardness
to
it
,
)
both
ways
:
1.
Negatively
,
not
slothful
in
business
;
i.
e.
you
will
do
nothing
at
it
if
ye
be
sleepy
or
slothful
;
the
business
is
not
such
as
may
be
done
in
a
dream
.
As
idleness
is
the
burial
of
our
persons
,
so
slothfulness
is
the
burial
of
our
actions
.
It
's
bad
to
be
slow
at
our
business
,
but
much
worse
to
be
slothful
.
2.
Affirmatively
,
fervent
in
Spirit
;
this
is
the
greatest
diligence
possible
.
Fervency
is
the
heat
and
height
of
the
Affections
,
and
is
as
contrary
to
slothfulness
as
fire
to
water
.
When
the
powers
and
faculties
of
the
Soul
are
wound
up
to
their
highest
pitch
in
the
Service
of
God
;
then
a
man
may
be
said
to
be
fervent
in
Spirit
.
The
labour
of
the
body
is
nothing
to
the
labour
of
the
brains
,
and
the
sweating
of
the
outward
man
is
little
to
the
industry
of
the
inward
man
.
He
that
hath
the
heart
of
a
man
,
may
command
his
purse
and
hands
,
and
what
he
hath
.
Fervency
of
Spirit
,
or
intension
of
Mind
about
any
business
,
will
call
in
his
time
,
and
wealth
,
and
strength
,
and
all
to
its
assistance
.
2.
The
Duty
is
urged
by
an
high
and
weighty
reason
,
serving
the
Lord
.
It
's
the
Majesty
,
Excellency
,
Purity
,
and
boundless
Perfection
of
the
Object
,
which
requires
such
warmth
,
and
life
,
and
heat
,
and
fervency
of
Spirit
in
those
that
adore
him
.
Though
we
may
make
bold
with
our
fellow-dust
and
ashes
,
with
those
that
are
of
the
same
make
and
mould
with
our selves
;
yet
the
most
High
,
he
whose
Name
alone
is
Excellent
,
the
God
of
the
Spirits
of
all
Flesh
,
to
whom
the
whole
Creation
is
less
than
nothing
;
he
is
not
to
be
made
bold
with
.
His
immense
Being
and
Perfections
command
the
highest
and
the
hottest
affections
.
The
greatest
Prince
must
not
be
put
off
with
less
than
the
greatest
Present
.
CHAP.
XLIV
.
Another
cause
of
Omissions
,
is
vain
excuses
men
have
,
that
Omissions
are
little
sins
,
with
the
cure
of
it
.
4.
A
Fourth
cause
of
sins
of
Omission
,
is
a
Presumption
,
or
false
Opinion
that
men
have
concerning
them
,
and
so
they
think
to
excuse
them
.
1.
That
they
are
little
sins
,
and
so
not
much
to
be
minded
.
2.
That
the
performance
of
them
would
be
unseasonable
at
this
or
that
time
,
and
so
they
are
put
off
to
another
time
that
never
comes
.
3.
That
when
they
are
called
to
the
performance
of
this
or
that
Duty
,
they
neglect
it
with
this
excuse
,
that
it
is
but
one
Duty
they
live
in
the
neglect
of
,
or
it
can
be
no
great
matter
for
once
to
omit
it
.
Reader
,
I
shall
handle
these
severally
,
and
shew
first
,
that
these
foolish
excuses
which
men
please
themselves
with
,
do
cause
Omissions
,
and
then
direct
to
the
cure
of
each
severally
.
1.
The
first
excuse
is
,
that
Omissions
are
small
sins
,
and
this
Opinion
is
generally
rooted
in
all
men
.
Because
they
do
not
fly
in
the
face
of
Conscience
,
disturb
the
light
of
Reason
,
trouble
the
Societies
where
,
and
debauch
the
persons
amongst
whom
we
live
,
as
some
sins
of
Commission
do
;
therefore
thy
fancy
(
for
it
is
but
a
fancy
)
that
they
are
light
and
little
,
and
no
great
matter
is
to
be
made
of
them
.
When
once
a
man
hath
suckt
in
this
poysonous
Opinion
,
no
wonder
if
his
heart
swell
,
and
his
life
swarm
with
such
sins
.
For
when
his
Nature
hath
a
reluctancy
against
the
positive
Precepts
,
(
much
more
than
against
the
negative
)
and
his
lazy
temper
sets
him
farther
off
,
and
he
believes
that
they
are
Peccadilloes
,
and
little
taken
notice
of
by
God
;
yea
,
that
a
pardon
in
the
High
Court
of
Heaven
is
allowed
in
course
for
such
small
offences
;
what
should
hinder
but
he
should
abound
and
continue
in
them
to
the
end
of
his
life
,
unless
his
judgment
of
them
be
alter'd
.
In
all
our
converses
and
dealings
,
we
are
most
careless
about
matters
which
we
judge
to
be
of
small
concernment
.
For
't
is
judged
a
part
of
folly
to
be
very
solicitous
about
toys
and
trifles
.
If
I
have
a
slight
cut
on
my
Finger
,
or
my
skin
razed
,
I
possibly
let
it
go
,
and
am
nothing
troubled
about
it
;
but
if
a
bone
be
broken
,
or
a
vital
part
infected
,
I
am
not
a
little
perplexed
,
and
quickly
apply
the
best
means
for
the
cure
of
it
.
The
less
I
apprehend
the
danger
to
be
,
the
less
care
I
take
to
prevent
it
.
We
see
it
by
experience
about
the
Laws
of
men
,
that
those
Laws
,
the
breach
of
which
they
presume
will
be
generally
winked
at
,
and
little
taken
notice
of
by
the
Magistrate
(
as
relieving
Beggars
,
and
several
others
,
)
are
seldom
observed
,
and
men
at
most
are
indifferent
whether
they
keep
them
or
no
;
but
for
those
Laws
which
they
believe
will
be
severely
reckon'd
for
,
if
men
break
them
;
as
those
against
Thefts
,
Murthers
,
Ravishments
,
Treasons
,
and
the
like
;
these
they
will
be
tender
of
,
and
take
care
lest
they
should
incur
their
penalties
.
Truly
,
so
it
is
about
the
Laws
of
God
;
we
do
usually
make
some
conscience
of
those
Laws
which
we
apprehend
have
Death
,
and
Hell
,
and
Wrath
,
and
Damnation
attending
the
breach
of
them
;
but
those
Laws
,
the
breach
of
which
we
presume
is
no
great
matter
,
and
little
minded
by
God
,
we
are
careless
and
indifferent
about
.
To
cure
this
,
Reader
,
consider
these
three
or
four
particulars
.
1.
I
grant
,
that
there
are
degrees
of
Sin
:
All
sins
are
not
of
the
same
size
,
nor
every
Sinner
of
the
same
stature
.
All
ordinary
Births
which
Satan
begets
upon
the
hearts
of
men
are
not
of
the
same
bigness
;
yet
sometimes
we
find
Monsters
born
.
Some
sins
are
compared
to
Camels
,
others
to
Gnats
,
Matth.
23.24
.
Some
to
Motes
,
others
to
Beams
,
Matth.
7.3
.
Some
to
Talents
,
others
to
Farthings
or
Pence
.
Our
Saviour
tells
us
of
a
Creditor
who
had
two
Debtors
,
the
one
owed
much
more
than
the
other
,
Luke
7.41
.
So
Luke
16.5
.
Some
sins
are
pardonable
,
other
sins
unpardonable
,
Matth.
12.31
.
Wherefore
I
say
unto
you
,
all
manner
of
sin
and
blasphemy
shall
be
forgiven
unto
men
,
but
the
blasphemy
against
the
Holy
Ghost
shall
not
be
forgiven
unto
men
.
The
Stoicks
(
as
Tully
observes
in
his
Paradoxes
,
and
the
Jovinians
,
Epist.
29.
cap.
1.
as
St.
Hierom
testifieth
in
his
Second
Book
against
them
,
sided
with
them
,
)
held
,
That
all
sins
were
equal
,
because
all
sins
are
aberrations
from
the
rule
,
and
a
going
beyond
the
bounds
;
but
it
is
to
be
considered
that
some
may
wander
farther
from
their
rule
,
and
out
of
their
way
than
others
.
Some
may
shoot
wider
than
others
,
though
both
miss
the
mark
.
A
sin
against
the
First
Table
,
caeteris
paribus
,
is
greater
than
a
sin
against
the
Second
,
1
Sam.
2.25
.
as
being
more
immediately
against
God
.
Whereas
all
sin
hath
its
sinfulness
from
its
opposition
and
offensiveness
to
so
infinite
a
Majesty
,
Psal.
51.4
.
Against
thee
,
thee
only
have
I
sinned
.
Thus
we
read
that
Witch-craft
and
Idolatry
,
which
directly
disown
God
as
the
greatest
sins
,
1
Sam.
15.13
.
And
our
Lord
Jesus
,
when
asked
what
was
the
first
and
great
Commandment
,
answers
,
To
love
the
Lord
our
God
with
all
our
hearts
,
&c.
Matth.
22.11
.
Spiritual
sins
are
greater
than
bodily
sins
;
1.
As
those
by
which
we
most
imitate
the
Devil
,
who
is
for
spiritual
wickednesses
in
high
places
,
Ephes.
6.
All
sin
is
from
Satan
per
modum
servitutis
;
but
these
sins
per
modum
imaginis
.
2.
As
those
sins
by
which
we
most
directly
oppose
God
,
who
is
a
Spirit
,
Joh.
4.24
.
and
therefore
God
most
directly
sets
himself
in
battel-array
against
them
.
3.
As
those
sins
that
defile
and
pollute
most
the
chiefest
part
of
man
,
his
spirit
,
in
which
regard
the
Apostle
calls
them
filthiness
of
spirit
;
and
distinguisheth
them
from
the
filthiness
of
the
flesh
,
2
Cor.
7.1
.
4.
As
those
sins
which
are
the
spring
of
all
bodily
and
outward
sins
;
Out
of
the
heart
proceed
Murders
,
Blasphemies
,
Thefts
,
&c.
Matth.
15.19
.
5.
As
those
sins
have
more
of
the
heart
and
spirit
in
them
;
the
malignity
of
sin
,
in
regard
of
its
Object
,
is
from
the
immensity
of
that
God
against
whom
it
is
committed
;
in
regard
of
its
Subject
,
it
's
from
the
degree
of
that
heartiness
and
willingness
with
which
it
is
committed
.
To
back-slide
in
heart
,
is
more
than
back-slide
from
God
with
our
tongues
,
and
deny
him
vocally
,
Prov.
14.14
.
Such
a
one
shall
be
filled
with
his
own
ways
and
wickedness
.
To
err
in
heart
,
is
the
provocation
indeed
,
Heb.
3.10
.
To
err
in
heart
is
much
worse
than
to
err
in
our
heads
;
the
more
of
the
heart
and
spirit
in
any
Service
,
the
more
lovely
and
acceptable
to
God
;
the
more
of
the
heart
and
spirit
in
any
sin
,
the
more
loathsome
and
abominable
to
God
.
6.
As
those
sins
which
have
their
full
scope
and
swing
.
In
bodily
sins
a
man
is
curbed
,
as
in
Uncleanness
,
by
the
weakness
or
weariness
of
his
Body
;
in
Prodigality
,
and
Luxury
,
and
Pride
,
by
the
weakness
of
his
Estate
;
in
Murder
,
by
his
Antagonist's
strength
,
or
his
fear
of
the
Law
,
or
want
of
opportunity
:
But
spiritual
sins
have
none
of
these
obstacles
or
hinderances
.
He
whose
Body
is
so
weak
,
that
he
cannot
know
one
Woman
,
may
yet
in
his
Spirit
defile
hundreds
in
one
day
.
He
whose
Estate
is
so
small
,
that
he
can
scarce
maintain
himself
,
will
yet
in
his
thoughts
keep
a
Table
for
a
Prince
,
throw
away
hundreds
upon
provision
for
the
Flesh
,
and
be
as
great
an
Emperour
as
he
pleaseth
.
He
whose
sickness
,
and
lowness
of
quality
,
and
want
of
a
convenient
season
,
hindreth
him
from
doing
his
Neighbour
the
least
actual
injury
,
may
yet
in
his
Spirit
slay
more
than
Sampson
did
with
the
jaw-bone
of
an
Ass
in
a
much
less
time
.
Sins
against
Knowledge
are
greater
than
sins
of
Ignorance
.
Our
Saviour
tells
the
Jews
,
That
if
they
had
been
blind
,
they
had
had
no
sin
;
but
because
ye
say
ye
see
,
therefore
your
sin
remaineth
,
Joh.
9.
Sins
against
knowledge
are
sins
against
our
own
light
,
and
thereby
we
offer
violence
to
our selves
,
Rom.
1.21
,
to
28.2
.
More
daring
to
God
;
for
he
who
is
ignorant
of
his
Masters
will
,
cannot
do
any
thing
,
or
omit
any
thing
to
dare
him
or
to
provoke
him
,
because
he
doth
not
know
what
is
displeasing
to
him
;
but
he
who
knoweth
what
God
would
have
,
and
omits
what
he
commandeth
,
or
doth
what
he
forbids
,
may
rather
be
supposed
to
commit
the
one
or
omit
the
other
,
because
of
his
enmity
to
God
.
3.
As
more
against
the
mercy
of
God
.
Knowledge
is
a
great
mercy
:
The
Vnderstanding
of
Man
is
the
Candle
of
the
Lord
.
And
sins
against
it
are
therefore
the
more
provoking
,
because
against
the
Divine
goodness
,
Joh.
15.4
.
These
sins
against
knowledge
make
way
for
the
sin
against
the
Holy
Ghost
,
Matth.
12.32
.
Heb.
6.4
,
5
,
6.
Sins
against
the
Gospel
are
greater
than
sins
against
the
Law
.
Those
sins
are
against
the
natural
Law
,
the
moral
,
and
the
Law
of
Faith
,
Rom.
3.27
.
and
are
committed
in
the
face
of
the
Sun
,
as
they
are
against
the
clearest
Light
,
so
they
are
against
the
sweetest
Love
,
and
therefore
the
more
sinful
.
A
Taper
in
the
hand
of
a
Ghost
makes
it
look
the
more
gastly
;
This
is
the
condemnation
,
Joh.
3.19
.
Sins
repeated
and
reiterated
,
are
much
greater
than
sins
once
committed
:
Hereby
the
habit
of
Sin
is
strengthened
;
frequent
acts
root
the
habits
.
Hereby
the
long-suffering
of
God
is
abused
;
for
the
more
patient
he
is
,
the
more
he
is
provoked
,
Rom.
2.4
.
As
in
Numbers
,
one
in
the
first
place
stands
but
for
a
single
one
,
in
the
second
place
ten
,
in
the
third
place
for
an
hundred
,
the
fourth
place
for
a
thousand
;
so
here
,
each
Repetition
is
a
great
aggravation
;
Prov.
29.1
.
He
that
being
often
reproved
,
hardneth
his
heart
,
shall
be
(
see
the
grievousness
of
his
punishment
,
not
afflicted
,
but
)
destroyed
(
the
quickness
of
it
)
speedily
,
(
and
the
irrecoverableness
of
it
)
and
that
without
remedy
.
It
's
one
thing
to
fall
into
the
water
,
another
thing
to
lie
there
;
't
is
the
latter
that
drowns
men
.
The
Sins
of
the
people
of
God
are
greater
respectively
than
the
Sins
of
others
;
therefore
they
are
said
only
to
do
evil
,
as
if
all
the
World
beside
were
innocent
,
Jer.
32.
The
Children
of
Israel
and
the
Children
of
Judah
have
only
done
evil
before
me
.
Deut.
32.6
1.
As
these
Sins
are
committed
against
the
greatest
Obligations
on
Gods
part
,
against
the
electing
,
calling
,
pardoning
,
adopting
,
saving-love
,
each
of
these
is
an
aggravation
of
Sin
.
God
accents
Israels
Sin
from
his
special
kindness
,
Hos.
11.1
.
Although
I
was
an
Husband
to
them
.
2.
As
they
are
committed
against
the
most
solemn
ingagements
on
our
part
.
Every
of
Gods
people
doth
expresly
before
God
,
Angels
,
and
Men
,
promise
and
covenant
to
be
the
Lords
,
wholly
,
universally
,
and
eternally
the
Lords
.
The
Israelites
avouched
God
to
be
theirs
.
And
David
swore
that
he
would
be
Gods
obedient
Servant
,
Psal.
119.
I
have
sworn
,
and
I
will
perform
,
that
I
will
keep
thy
righteous
Judgments
.
And
it
's
no
mean
Sin
to
be
guilty
of
Perjury
.
God
aggravates
the
Sin
of
his
people
by
this
,
They
all
like
men
have
transgressed
the
Covenant
.
3.
As
these
Sins
are
committed
against
the
greatest
helps
to
Obedience
;
An
enlightned
Mind
,
a
renewed
Will
,
sanctified
Affections
,
an
awakned
Conscience
,
and
a
principle
of
Life
or
new
Nature
,
are
all
opposed
and
resisted
by
their
Disobedience
.
This
cut
the
heart
of
David
,
that
God
made
him
to
know
Wisdom
secretly
,
Psal.
51.6
.
4.
As
the
Sins
of
these
men
cause
God
to
be
more
blasphemed
and
dishonoured
than
the
Sins
of
others
,
Levit.
22.31
.
Nathan
tells
David
,
By
this
deed
thou
hast
given
great
occasion
to
the
enemies
of
God
to
blaspheme
,
2
Sam.
12.14
.
Indeed
,
these
by
falling
into
sin
after
their
Repentance
,
seem
to
repent
of
their
Repentance
,
and
to
lick
up
their
Vomit
.
Sins
of
Omission
may
be
greater
in
respect
of
the
person
committing
them
,
a
Believer
,
in
regard
of
the
means
the
Offender
enjoyeth
.
The
Word
of
the
Divine
Grace
,
in
regard
of
the
matter
he
omits
,
the
Duties
of
the
Gospel
,
and
in
many
other
respects
than
Sins
of
Commissions
in
others
,
who
have
not
such
circumstances
.
It
is
very
evident
,
and
cannot
be
denied
,
that
Sins
are
unequal
;
for
though
Original
Sin
,
as
the
Logicians
say
of
Substantia
,
be
not
capable
of
magis
&
minus
,
of
intension
or
remission
,
of
aggravation
or
diminution
;
yet
actual
sins
are
like
qualities
and
quantities
which
receive
more
or
less
addition
or
substraction
,
and
have
their
Latitude
and
Degrees
.
For
this
cause
under
the
Law
there
were
diversity
of
Sacrifices
for
diversity
of
Sin
,
Levit.
4.
2.
I
answer
,
that
no
sins
are
little
simply
:
Though
there
is
a
difference
of
sins
consider'd
comparatively
,
and
so
sins
may
be
said
to
be
little
,
if
compared
with
those
that
are
more
hainous
;
yet
no
sins
absolutely
consider'd
are
little
.
The
least
Sin
resembleth
the
Earth
,
which
though
but
a
point
to
the
Heavens
,
yet
is
a
vast
immeasurable
Body
in
it self
.
1.
Because
all
sins
are
against
a
great
and
infinite
Majesty
.
Reader
,
it
's
the
excellency
of
the
Person
whose
Authority
is
contemned
,
and
Commands
violated
,
and
whose
Name
is
dishonoured
by
sin
that
gives
sin
its
name
,
speaks
its
hainous
Nature
,
and
is
the
highest
aggravation
of
it
,
Numb.
32.23
.
and
this
is
done
in
all
Sins
.
Friend
,
till
thou
canst
hear
of
a
little
God
contemned
,
abused
,
disgraced
,
and
resisted
by
Sin
,
speak
no
more
of
little
sins
in
excuse
for
thy
allowance
of
them
,
Zach.
1.5
.
2.
Because
the
price
paid
to
make
satisfaction
for
all
sins
of
what
size
or
sort
soever
,
was
a
great
price
.
It
is
the
blood
,
the
precious
blood
of
the
Son
of
God
,
Liv.
5.17
,
18.
and
that
only
that
can
wash
away
the
least
Sin
,
1
Joh.
1.7
.
Aaron
must
offer
Sacrifice
for
pollution
in
a
mans
dream
,
that
he
never
thought
of
possibly
but
in
sleep
.
And
for
the
Sins
which
the
Jews
committed
ignorantly
,
not
understanding
them
to
be
any
offence
to
God
;
and
in
answer
to
those
Types
our
Redeemer
is
said
to
die
for
the
ignorance
,
the
errors
of
the
people
.
Reader
,
till
that
thou
canst
tell
of
a
Sin
so
little
,
that
somewhat
less
than
the
death
of
him
who
was
God
will
satisfie
for
it
,
call
no
Sin
little
.
3.
Because
no
little
punishment
is
the
due
and
desert
of
every
Sin
.
The
wages
of
Sin
is
Death
,
and
Hell
,
and
infinite
Wrath
of
an
Almighty
God
;
and
therefore
it
s
the
wages
of
every
Sin
,
Rom.
6.
ult.
A
quatenus
ad
omne
valet
consequentia
.
Because
fire
as
fire
burns
,
therefore
every
fire
burns
;
because
Sin
as
Sin
damneth
,
therefore
every
Sin
damneth
.
So
that
all
Sins
bring
greater
intollerable
eternal
Sufferings
.
Endless
banishment
from
the
blissful
presence
of
God
and
Christ
,
everlasting
burnings
amongst
Devils
and
damned
Ones
,
is
the
desert
of
every
Sin
.
Reader
,
when
thou
canst
tell
of
a
little
Fire
,
and
little
Torments
in
Hell
,
and
little
horrors
and
terrors
of
Soul
,
there
to
be
the
fruit
of
Sin
:
Call
not
any
of
thy
sins
little
.
Another
thing
,
Reader
,
I
would
advertise
thee
of
;
No
Sin
is
little
to
him
who
thinks
it
so
.
Sins
may
be
said
to
be
mortal
or
venial
:
1.
In
respect
of
their
own
Nature
,
and
so
no
Sins
are
venial
;
but
the
least
is
mortal
.
2.
In
respect
of
the
Divine
Favour
.
3.
In
regard
of
the
Issue
.
In
the
two
last
respects
,
all
the
sins
of
such
as
believe
and
repent
are
venial
;
not
in
the
Popish
sense
,
so
as
to
be
in
their
own
nature
no
transgressions
,
but
praeter-transgressions
of
the
Divine
Law
,
and
not
properly
sins
,
but
analogically
,
but
they
are
venial
,
as
God
for
Christ's
sake
doth
forgive
them
.
Either
those
Sins
which
they
term
venial
,
are
forbidden
by
the
Law
of
God
or
not
;
if
not
,
they
are
no
Sins
,
or
the
Law
of
God
is
imperfect
;
if
they
be
forbidden
,
they
are
mortal
.
For
cursed
is
every
one
that
continueth
not
in
all
things
written
in
the
Book
of
the
Law
to
do
it
,
Gal.
3.10
.
3.
I
answer
,
suppose
Sins
of
Omission
were
little
,
yet
it
is
folly
and
madness
upon
this
to
allow
of
them
.
A
mote
in
the
eye
is
a
little
thing
,
it
hindereth
our
sight
of
the
Sun
,
and
is
big
enough
to
put
us
to
great
pain
,
and
to
disturb
our
whole
Body
.
The
Flies
and
Lice
of
Egypt
were
little
Creatures
,
but
great
Plagues
.
The
sting
of
a
Bee
is
a
little
thing
,
but
it
puts
us
to
grievous
torment
.
He
who
refused
to
give
a
few
crumbs
,
was
denied
one
drop
,
Luke
16.21
.
A
flie
spoils
an
Alablaster
Box
of
Oyntment
;
a
little
poyson
spoils
much
wholsome
Liqour
.
1.
If
they
were
little
,
yet
they
are
Sins
,
and
that
enough
to
set
a
good
man
against
them
.
It
's
as
much
Treason
to
Coin
a
peny
,
as
a
twenty
shillings
piece
;
because
the
Royal
Authority
is
as
much
violated
in
the
one
as
in
the
other
.
There
is
the
same
rotundity
in
a
little
Ball
or
Bullet
,
as
in
a
great
one
.
The
Authority
of
God
is
as
truly
despised
in
the
breach
of
the
least
Commandments
,
as
some
are
called
,
as
in
the
breach
of
the
greatest
,
as
others
are
called
,
Matth.
22.36
,
37.
A
sprig
of
Wormwood
hath
the
same
bitterness
with
the
Plant.
A
drop
of
Sea-water
hath
the
same
saltness
with
the
Ocean
.
The
smallest
Sin
is
a
breach
of
the
Royal
Law
as
well
as
the
greatest
,
1
Joh.
3.4
.
Though
the
Object
may
be
different
,
yet
the
Command
is
still
the
same
.
And
the
wise
man
tells
us
,
That
the
Law
must
be
kept
as
the
apple
of
the
Eye
,
which
is
offended
by
the
smallest
dust
,
Prov.
7.2
.
The
brats
of
Babylon
must
be
dashed
against
the
Wall
,
as
the
strongest
men
must
be
destoyed
.
It
's
worth
the
while
to
observe
in
Scripture
how
lesser
Sins
(
being
of
the
same
nature
)
have
given
to
them
the
names
of
the
greater
.
Malice
is
called
Murder
,
lustful
looks
Adultery
,
sitting
at
Idolatrous
Feasts
(
though
which
no
thought
of
worshipping
the
Idol
)
Idolatry
,
Job
31.27
,
28.
This
is
argument
enough
against
the
smallest
Sin
,
that
it
is
a
Sin
.
As
the
Will
of
God
is
the
highest
motive
to
Obedience
,
so
also
against
Disobedience
.
All
Sin
,
as
Sin
,
affronts
the
Divine
Dominion
,
as
if
he
had
not
Authority
to
command
us
;
and
to
the
Divine
Wisdom
,
as
if
God
did
not
know
what
were
fit
for
us
to
do
,
and
to
forbear
;
and
to
the
Divine
Grace
,
as
if
he
had
no
respect
to
our
good
in
his
Precepts
;
and
is
not
this
sufficient
reason
for
our
hatred
of
it
,
and
watchfulness
against
it
?
Reader
,
I
Know
thou
wouldst
not
venture
upon
a
spoonful
of
Poyson
,
but
wouldst
consider
it
s
of
the
same
nature
with
a
pint
or
a
quart
;
and
why
wilt
thou
venture
on
any
Sin
,
be
it
never
so
little
in
thine
eye
,
when
it
is
of
the
same
nature
,
a
transgression
of
the
same
Law
,
a
contempt
of
the
same
Lord
with
the
greatest
.
It
is
Murder
to
stifle
an
Infant
in
the
Womb
,
as
well
as
to
kill
a
grown
person
.
Reader
,
whatsoever
hath
the
nature
of
Sin
,
must
be
the
Object
of
thy
hatred
,
let
it
be
comparatively
little
or
great
.
2.
These
little
sins
(
if
they
be
so
)
will
make
way
for
greater
.
Little
wedges
open
the
way
in
the
most
knotty
wood
for
bigger
.
As
Thieves
,
when
they
go
to
rob
an
House
,
if
they
cannot
force
open
the
doors
,
or
break
through
the
Walls
,
let
in
a
little
Boy
at
the
window
,
who
unbolts
and
unlocks
the
door
,
and
so
lets
in
the
whole
Rabble
.
Thus
the
Devil
,
when
men
startle
at
greater
sins
,
and
by
them
he
hath
no
hopes
to
get
possession
of
their
Souls
,
he
puts
them
upon
those
sins
which
they
think
little
,
and
by
these
insensibly
enters
;
for
they
once
admitted
,
open
the
doors
of
the
Eyes
,
of
the
Ears
,
and
of
the
Heart
too
,
whereby
the
whole
Legion
enter
,
and
rule
and
domineer
in
their
Souls
to
their
ruine
.
Men
do
not
,
indeed
they
cannot
imagine
the
woful
consequences
of
neglecting
their
watch
against
the
least
Sin
.
How
many
who
have
been
so
modest
and
maidenly
at
first
,
that
they
would
not
so
much
as
give
a
lascivious
person
the
hearing
,
when
he
hath
spoken
wantonly
;
yet
by
giving
way
to
their
own
foolish
thoughts
,
have
at
last
prostituted
themselves
to
their
pleasure
without
any
shame
.
Sinners
increase
to
more
ungodliness
,
when
they
once
venture
down
hill
,
they
know
not
where
nor
when
to
stop
.
Work-men
bore
holes
with
little
Wimbles
,
which
make
way
for
the
driving
of
great
Nails
.
When
Pompey
,
saith
Plutarch
,
could
not
prevail
with
a
City
to
billet
his
Army
,
he
yet
perswaded
them
to
take
in
a
few
weak
maimed
Souldiers
;
but
those
soon
recovered
strength
,
and
let
in
the
whole
Army
,
to
command
and
govern
the
City
.
Thus
Satan
by
sins
of
Infirmity
prevails
at
length
for
sins
of
Presumption
.
Great
storms
arise
out
of
little
gusts
;
and
Clouds
no
bigger
than
the
palm
of
a
mans
hand
,
comes
in
time
to
cover
the
whole
Heavens
.
The
greatest
River
is
fed
with
drops
,
and
the
biggest
Mountain
made
up
of
atomes
.
As
Sylla
said
,
when
(
in
his
Proscription
time
,
that
he
slew
so
many
)
one
pleaded
for
the
life
of
Caesar
,
In
uno
Caesare
multi
Marii
.
In
one
little
Youth
,
many
old
subtle
men
;
so
in
one
little
Sin
,
there
may
be
many
great
ones
.
When
one
evil
Spirit
hath
got
lodging
in
the
Heart
,
he
prepares
it
,
and
makes
room
for
seven
more
wicked
and
worse
than
himself
.
Keepers
first
ply
their
Deer
with
little
Beagles
till
it
be
heated
and
blown
,
and
then
they
put
on
their
great
Buck-Hounds
.
So
the
Devil
first
plies
us
with
little
sins
,
afterwards
when
we
are
used
to
them
with
greater
.
One
circle
made
with
a
stone
in
the
water
,
makes
way
for
a
second
greater
than
it
,
the
second
for
a
third
greater
than
that
,
&c.
Rivers
(
far
from
their
Springs
)
grow
as
they
go
along
greater
and
greater
,
and
enlarge
their
Chanels
,
till
at
last
they
empty
themselves
into
the
Ocean
.
Thus
Sin
incroacheth
by
degrees
upon
the
Soul
,
if
it
can
get
but
one
of
its
claws
into
us
,
it
will
quickly
follow
with
its
head
and
whole
body
.
A
little
Leaven
leaveneth
the
whole
lump
.
Unfaithfulness
to
God
is
first
discovered
in
the
smallest
matters
,
then
it
proceeds
to
greater
things
.
As
the
decay
of
a
Tree
is
first
visible
in
its
twigs
,
but
by
degrees
it
goeth
on
the
bigger
Arms
,
and
from
them
to
the
main
body
.
As
it
is
the
nature
of
a
Cancer
or
Gangreen
to
run
from
one
Joynt
or
part
of
the
Body
to
another
,
from
the
Toe
to
the
Foot
,
from
the
Foot
to
the
Leg
,
from
the
Leg
to
the
Thigh
,
and
thence
to
the
vital
parts
.
Do
we
not
sometimes
see
a
whole
Arm
imposthumated
with
the
prick
of
a
little
Finger
,
and
have
we
not
sometimes
heard
of
a
great
City
betray'd
,
by
the
opening
of
a
little
Postern
.
These
little
sins
will
grow
to
great
ones
,
if
let
alone
.
Time
will
turn
small
dust
into
stone
.
The
poysonous
Cockatrice
at
first
was
but
an
Egg.
General
Norris
received
a
slight
wound
in
the
Irish
wars
,
which
he
neglected
,
whereupon
his
Arm
gangren'd
,
and
both
Arm
and
Life
were
lost
together
.
Small
Twigs
will
prove
thorny
Bushes
,
if
not
timely
stubbed
up
.
3.
The
least
sin
is
damnable
.
The
smallest
bit
of
sin
is
a
murthering
morsel
,
Deut.
27.26
.
Cursed
be
he
that
confirmeth
not
all
the
words
of
this
Law
to
do
them
.
To
eat
a
little
Leaven
seems
a
small
thing
,
yet
it
's
a
cutting
off
from
Israel
,
Exod.
12.19
.
Gathering
a
few
sticks
on
a
Sabbath
,
looking
into
the
Ark
;
nay
,
touching
the
Ark
,
are
all
punished
with
death
.
It
's
observable
how
God
urgeth
the
Command
to
abstain
from
blood
(
which
seems
a
small
matter
)
with
this
argument
;
as
they
desire
God
to
do
any
good
for
them
or
theirs
,
Deut.
12.22
,
23
,
24.
and
upon
pain
of
death
.
Friend
,
a
little
thing
,
a
prick
of
a
thorn
festring
,
the
kernel
of
a
Raisin
,
a
small
bone
in
thy
Throat
may
deprive
thee
of
thy
natural
life
;
and
these
little
sins
,
as
thou
callest
them
,
may
hinder
thee
of
eternal
life
.
A
small
leak
in
a
Ship
unstopt
,
may
sink
it
.
A
dram
of
poyson
diffuseth
it self
to
all
parts
,
till
it
seize
and
strangle
the
vital
Spirits
.
A
Pen-knife
will
stab
mortally
,
and
kill
a
man
as
surely
as
a
Sword
.
A
Pistol
will
kill
as
dead
as
a
Cannon
.
Caesar
was
slain
,
as
some
report
,
with
Bodkins
.
There
are
other
Diseases
mortal
beside
the
Plague
.
Some
have
been
eaten
up
by
Bears
and
Lions
,
others
by
Mice
and
Lice
.
It
's
spiritual
Murder
to
stifle
and
suppress
the
Conceptions
of
the
Spirit
in
thy
Soul
,
as
well
as
to
do
open
despight
to
the
Holy
Ghost
.
The
Rabbies
reckon'd
up
613
Commandments
of
the
Law
,
and
distinguished
them
into
greater
and
lesser
;
the
lesser
they
judged
might
be
neglected
with
little
or
no
guilt
,
but
what
Scripture
makes
deadly
,
men
must
not
make
indifferent
.
Gods
thoughts
are
not
as
their
thoughts
in
this
particular
,
Ezek.
18.3
.
The
Soul
that
sins
shall
die
,
without
a
distinction
.
Thou
mayst
say
of
Sin
,
as
Lot
of
Zoar
,
It
is
but
a
little
one
,
and
my
Soul
shall
live
;
when
thou
hast
much
more
cause
to
say
as
Jonathan
,
Behold
I
have
tasted
but
a
little
honey
,
and
I
must
die
,
1
Sam.
14.43
.
I
have
been
guilty
of
a
little
Sin
,
and
without
Repentance
,
I
must
die
eternally
for
it
.
A
little
spark
may
kindle
such
a
fire
as
may
burn
down
a
whole
City
.
4.
How
little
soever
they
should
be
in
their
own
nature
,
they
become
great
by
thy
allowance
.
The
nature
of
Sin
stands
not
so
much
in
the
material
part
of
it
,
which
is
often
little
,
but
principally
in
the
form
or
anomy
,
which
is
the
breach
of
Gods
Law
,
and
also
in
the
manner
or
carriage
of
the
heart
in
its
Commission
.
A
Sin
may
be
great
in
abstracto
,
as
the
fact
is
measured
by
the
Law
,
and
as
the
matter
of
it
may
be
,
and
yet
small
in
concreto
;
and
by
circumstances
as
not
allowed
of
,
or
domineering
in
the
Soul
.
On
the
other
side
,
a
Sin
may
be
small
,
as
measured
by
the
Law
,
or
according
to
the
nature
of
the
fact
;
and
yet
great
by
circumstances
,
as
liked
and
approved
by
us
.
In
a
Corporation
,
a
man
of
a
great
Estate
and
Quality
may
be
an
inferior
and
underling
in
point
of
Authority
and
Sway
;
and
one
that
is
of
small
Estate
or
Degree
may
be
chief
Governour
.
Sick
Bodies
love
to
be
gratified
with
some
little
bit
which
they
love
,
though
it
never
so
much
favour
their
Disease
.
As
some
Favours
we
receive
from
God
are
little
in
their
kind
,
but
great
in
their
circumstances
,
and
so
very
ingaging
to
the
Creature
;
as
to
have
a
little
Food
sent
in
,
when
a
man
is
starving
,
&c.
So
there
are
some
Sins
which
may
be
small
in
their
nature
,
but
by
the
time
when
,
or
wilfulness
of
the
Sinner
,
may
be
very
great
.
For
a
man
to
commit
a
Sin
materially
greater
,
is
not
so
great
a
Sin
as
to
commit
a
lesser
with
deliberation
.
To
commit
actual
Adultery
out
of
ignorance
,
or
for
want
of
advice
,
is
not
so
great
a
Sin
,
as
for
a
man
to
be
guilty
of
adulterous
thoughts
with
allowance
,
and
advisedly
.
Reader
,
take
heed
of
this
,
for
thou
wilt
find
at
last
that
it
will
be
an
hard
thing
to
give
them
comfort
,
who
sin
with
counsel
,
though
in
small
matters
.
A
sin
little
in
its
nature
,
the
more
it
's
allowed
,
and
the
more
wilfully
committed
,
the
greater
it
is
;
nay
,
it
may
be
much
greater
than
Sins
materially
greater
;
if
these
be
not
committed
plena
voluntate
,
with
a
full
consent
of
will
.
As
a
little
stone
thrown
with
a
strong
Arm
will
do
more
harm
than
a
much
greater
stone
thrown
with
a
weak
Arm.
So
a
little
Sin
committed
with
security
,
deliberation
,
and
allowance
,
will
more
wast
the
Conscience
,
and
wound
the
Soul
,
than
far
greater
out
of
infirmity
and
inadvertency
.
Petty
Princes
usually
prove
the
cruellest
Tyrants
,
and
do
the
most
mischief
to
their
Subjects
.
Friend
,
dost
thou
not
consider
where
ever
Sin
reigneth
,
it
is
horrid
hainous
,
most
defiling
and
damning
;
and
thy
little
Sins
may
reign
as
well
as
great
ones
.
There
have
been
Kings
of
Countries
,
(
as
here
in
England
in
the
time
of
the
Heptarchy
)
nay
,
of
Cities
among
the
Grecians
,
as
well
as
Emperors
of
vast
and
large
Dominions
.
There
are
Mayors
and
Constables
commanding
in
chief
in
their
places
,
as
well
as
Justices
and
Judges
.
A
little
hair
hanging
in
the
pen
may
make
a
great
blot
,
and
thy
little
Sins
allowed
,
will
very
greatly
defile
and
wound
thy
Soul
.
In
this
sense
,
what
the
Philosopher
saith
is
true
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
smallest
errors
prove
most
dangerous
,
Arist.
Polit.
lib.
5.
cap.
8.
5.
The
baser
and
unworthier
art
thou
to
fall
out
with
thy
best
Friend
for
a
little
small
matter
.
Ah
,
how
great
is
thy
ingratitude
to
disobey
,
and
provoke
,
and
displease
,
and
dishonour
the
blessed
God
,
to
whom
thou
art
so
infinitely
obliged
for
a
poor
small
business
?
And
what
folly
and
madness
is
it
to
forfeit
the
Divine
Favour
,
and
incur
his
Anger
,
and
to
expose
thy self
to
infinite
torments
for
a
trifle
,
a
bable
,
a
light
,
little
,
inconsiderable
thing
.
God
aggravates
the
Sin
of
the
Jews
,
and
threatneth
them
severely
for
it
,
Amos
2.6
.
That
they
sold
the
poor
for
a
pair
of
shooes
;
that
they
sold
what
was
of
so
great
value
,
his
people
for
a
pair
of
shooes
,
so
poor
and
mean
a
price
.
Friend
,
how
will
he
deal
with
thee
,
if
thou
sellest
thy
own
Soul
and
eternal
salvation
,
the
blood
of
thy
Saviour
,
the
love
of
thy
Father
,
and
all
the
joys
and
delights
of
the
other
World
,
for
a
pair
of
shooes
;
for
that
which
thou
thy self
acknowledgest
is
but
a
small
and
little
matter
.
Truly
,
the
less
the
thing
,
the
greater
thy
contempt
in
denying
to
do
it
.
Ah
,
who
will
stand
with
his
God
for
a
tittle
,
for
a
small
matter
?
Truly
,
the
less
the
matter
is
,
the
greater
is
the
malice
that
will
offend
and
provoke
God
for
it
.
How
great
is
the
unkindness
to
stand
with
God
for
a
trifle
?
How
little
dost
thou
esteem
thy
God
,
the
God
of
all
Consolation
?
how
little
dost
value
his
Love
and
Grace
,
and
Favour
,
and
endless
fruition
,
to
part
with
all
for
little
or
nothing
?
The
less
,
Reader
,
the
thing
is
for
or
about
which
thou
sinnest
,
the
greater
is
thy
Sin
.
Believe
it
,
that
by
which
thou
wouldst
excuse
thy
sin
doth
increase
it
.
It
hath
been
formerly
said
,
If
a
man
will
break
his
faith
,
it
should
be
for
a
Kingdom
,
for
something
of
worth
;
yet
this
Sinner
were
a
loser
,
though
by
breaking
his
Faith
,
he
could
gain
the
whole
Earth
;
what
then
is
that
man
who
will
lye
and
forswear
himself
for
a
peny
.
Though
no
man
should
presume
upon
Sin
,
because
its
present
profit
will
be
great
;
yet
there
is
more
unkindness
,
more
folly
,
and
more
sinfulness
in
sinning
for
a
little
.
Some
like
Eagles
,
will
not
stoop
at
flies
,
scorn
to
sin
for
a
small
matter
;
others
as
Ants
will
be
busie
about
the
least
dust
,
will
break
the
Law
for
a
very
little
;
the
former
are
bad
,
the
latter
worse
.
6.
The
less
they
are
,
the
more
they
call
for
thy
care
and
caution
;
for
they
are
the
harder
to
be
cured
.
As
a
wound
made
with
a
Bodkin
,
if
deep
,
is
hardlier
cured
than
a
wound
with
a
Sword
,
because
the
Orifice
is
so
small
,
and
presently
almost
closeth
up
,
and
so
the
wound
bleedeth
inwardly
,
often
to
the
death
of
the
Patient
.
It
's
much
more
difficult
for
the
Mariner
to
avoid
Quick-sands
,
that
are
hurried
hither
and
thither
,
then
known
Rocks
,
though
Sands
are
small
things
,
and
Rocks
are
great
vast
bodies
.
Besides
our
proneness
to
despise
and
slight
them
,
causeth
our
more
frequent
falling
into
them
,
as
also
our
lying
longer
in
them
without
repentance
.
7.
Small
Sins
are
not
expiated
without
infinite
satisfaction
,
and
must
they
then
be
dallied
with
?
there
is
more
malignity
in
the
least
sin
,
than
the
whole
Creation
can
expel
;
and
more
Venome
than
Men
&
Angels
can
antidote
against
.
Friend
,
consider
it
,
thou
sayst
they
are
little
sins
,
therefore
I
may
live
in
them
.
Did
Christ
die
for
them
,
and
wilt
thou
live
in
them
?
Dost
thou
not
know
what
prodigious
drops
of
sweat
,
what
clods
of
blood
,
what
strong
cries
,
and
groans
,
and
prayers
,
the
least
Sins
cost
thy
Redeemer
?
Dost
thou
not
know
that
their
weight
was
so
heavy
(
as
little
and
light
as
thou
fanciest
them
to
be
)
that
they
pressed
and
bruised
his
blessed
Body
,
that
they
oppressed
and
amazed
his
blessed
Soul
;
yea
,
that
they
made
him
,
who
is
valour
and
courage
it self
,
obedience
and
dutifulness
it self
,
love
and
pity
it self
to
shrink
and
draw
back
,
and
pray
against
his
Duty
to
his
Father
,
and
his
own
Mercy
to
fallen
man
,
and
decline
the
very
end
and
errand
for
which
he
came
into
the
world
.
Reader
,
think
of
it
.
As
Austin
saith
,
what
matters
it
whether
a
Ship
be
overwhelmed
with
one
great
Wave
,
or
sunk
by
a
small
Cranny
in
the
bottom
,
whereat
the
water
enters
drop
by
drop
.
And
else-where
,
what
easeth
it
a
man
to
be
pressed
to
death
with
an
heap
of
small
sand
,
more
than
with
a
sow
of
lead
;
or
to
be
strangled
with
a
pack-thread
rather
than
with
an
halter
.
Reader
,
I
would
not
have
thee
think
any
of
thy
sins
little
.
It
's
unbecoming
a
Christian
to
entertain
such
a
thought
of
his
sins
;
nay
,
it
greatens
his
sin
,
for
him
to
presume
it
is
little
.
As
we
should
not
lessen
the
Mercies
of
God
,
but
always
think
them
great
,
and
too
great
for
us
,
and
our selves
less
than
the
very
least
of
them
;
so
we
should
never
lessen
our
sins
,
but
judge
the
least
of
them
great
,
and
the
lightest
of
them
heavy
,
and
every
of
them
too
great
and
too
heavy
for
us
to
bear
;
and
upon
these
accounts
loath
and
leave
them
.
Friend
,
think
of
what
I
have
said
of
little
sins
,
and
certainly
thou
wilt
be
of
another
mind
than
to
allow
of
them
,
because
they
are
little
;
and
rather
reject
them
,
because
they
are
sins
.
Is
there
any
thing
that
God
hates
but
sin
,
and
must
that
be
the
Object
of
his
hatred
?
Is
there
any
thing
that
offends
God
,
or
grieves
his
Spirit
,
but
sin
,
and
will
nothing
delight
and
please
thee
,
but
what
provokes
and
displeaseth
him
?
4.
I
answer
,
that
Omissions
are
not
little
sins
.
I
have
already
largely
proved
,
that
in
some
respects
,
and
as
they
may
be
circumstantiated
,
they
may
be
much
greater
sins
than
sins
of
Commission
.
Reader
,
consider
what
is
written
in
the
danger
of
sins
of
Omission
before
the
Uses
,
and
then
judge
whether
they
are
little
sins
or
no.
Are
they
little
sins
which
do
most
oppose
the
Mind
and
Will
of
God
,
which
make
way
for
whole
herds
of
Sins
of
Commission
,
and
which
do
exceedingly
grieve
the
good
Spirit
of
God
?
Are
those
little
sins
which
God
complains
of
so
frequently
,
threatneth
so
severely
,
and
punisheth
with
such
dreadful
Judgments
;
on
their
Bodies
,
on
their
Souls
,
in
this
World
,
on
both
eternally
,
in
the
other
World
without
any
remedy
?
But
,
Friend
,
consider
farther
;
1.
Can
that
sin
be
little
which
denieth
God
the
highest
Honour
,
and
greatest
Homage
,
and
chiefest
Respect
which
the
Creature
oweth
to
him
?
What
is
that
which
is
the
choicest
Jewel
in
the
Crown
of
his
Glory
?
whence
do
the
greatest
Revenews
of
his
Honour
flow
?
Are
not
our
highest
esteem
,
our
hottest
love
,
or
strongest
trust
,
and
our
most
reverential
awe
of
his
sacred
Majesty
,
the
best
and
the
most
we
can
give
him
;
and
can
the
omission
of
these
be
a
little
sin
?
The
forbearance
of
Commissions
is
but
the
skirt
,
and
garment
,
and
out-side
of
that
Obedience
which
we
owe
to
God
;
it
is
the
giving
up
our
hearts
and
souls
to
him
,
in
our
most
enlarged
desires
after
him
,
and
spiritual
delights
in
him
,
and
superlative
valuation
of
him
,
which
he
requireth
of
us
,
and
principally
looks
after
,
Micah
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
Surely
,
if
any
sin
be
little
,
it
's
that
which
incroacheth
least
upon
the
honour
of
God
,
not
that
which
injures
so
greatly
his
Royal
Prerogative
.
He
that
robs
his
Soveraign
of
some
petty
goods
,
cannot
be
so
great
a
Transgressor
as
he
who
would
rob
him
of
his
Crown
and
Kingdom
.
2.
Is
that
a
little
sin
which
provoketh
God
to
inflict
the
greatest
punishment
:
Either
we
must
believe
that
God
punisheth
men
more
or
less
,
according
to
the
nature
of
their
offences
,
whether
greater
or
lesser
,
or
else
we
must
accuse
him
of
injustice
.
The
Apostle
undertakes
to
prove
him
righteous
,
because
he
renders
to
every
man
according
to
his
works
,
Rom.
2.5
,
6.
If
so
,
where
he
inflicts
the
greatest
Judgment
,
there
must
be
the
greatest
sin
.
Now
all
Divines
conclude
,
the
punishment
of
loss
,
which
they
say
is
for
our
Omissions
,
to
be
far
greater
than
the
punishment
of
sense
,
which
is
for
our
Commissions
.
It
's
the
general
assertion
,
That
departing
from
God
,
and
all
good
for
ever
,
will
vex
and
torture
the
Soul
,
more
than
the
flames
of
Hell
can
pain
and
torment
the
Body
.
Therefore
it
is
observable
,
that
our
Saviour
sometimes
speaks
as
if
all
the
misery
of
the
damned
were
privative
,
and
did
consist
in
their
banishment
from
him
.
Then
will
I
profess
unto
them
,
I
never
knew
you
.
Depart
from
me
ye
workers
of
Iniquity
,
Matth.
7.23
.
This
is
all
.
Poena
damni
poenalior
est
quam
poena
sensus
,
Chris
.
As
the
Sinner
hath
neglected
to
do
good
.
They
have
left
off
to
be
wise
,
and
to
do
good
.
So
he
shall
be
banished
from
all
good
,
and
that
for
ever
.
The
Omission
of
good
was
his
Sin
,
and
the
amission
of
good
shall
be
his
punishment
.
As
he
delighted
not
in
blessing
,
so
it
shall
be
far
from
him
.
Ah
how
far
will
that
be
from
the
poor
Creature
,
which
shall
never
never
come
to
him
.
Friend
,
If
the
pain
of
loss
be
greater
than
that
of
sense
,
(
for
which
cause
in
Scriptures
,
and
Fathers
,
Hell-torments
are
called
damnation
,
)
and
this
pain
of
loss
be
the
punishment
of
thy
Omissions
,
then
it
must
needs
follow
,
that
Omissions
are
greater
Sins
than
Commissions
,
and
for
that
cause
more
severely
plagued
by
God
.
The
presence
of
God
is
the
Heaven
of
Heaven
,
Psal.
16.
ult.
In
thy
presence
is
fulness
of
joy
;
and
the
loss
of
God
is
the
Hell
of
Hell
.
They
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
2
Thess.
1.9
.
Which
loss
is
the
fruit
of
Omissions
,
and
therefore
,
Reader
,
do
not
presume
them
little
.
3.
Is
that
Sin
little
which
Christ
could
not
satisfie
for
,
without
his
observation
of
the
whole
Law
.
There
was
requisite
that
Christ
might
be
a
compleat
Saviour
,
both
active
and
passive
Obedience
,
His
active
answers
our
Omissions
or
Sins
against
the
Precept
;
what
was
neglected
by
us
,
was
performed
by
him
;
and
his
passive
answers
our
Commissions
or
Sins
against
the
prohibition
;
because
we
do
much
evil
,
he
suffer'd
much
evil
.
Now
though
we
think
this
was
a
small
part
of
his
Humiliation
,
yet
upon
serious
consideration
we
shall
find
it
otherwise
.
For
him
that
was
the
great
Law-Maker
,
to
become
the
Law-Observer
;
For
him
that
was
above
all
Law
,
to
be
made
under
the
Law
,
is
a
condescention
indeed
.
Therefore
the
Apostle
speaks
of
the
Love
of
God
to
be
the
greater
,
because
he
sent
his
Son
made
under
the
Law
.
As
the
Son
of
God
,
the
infinite
absolute
Lord
of
all
,
and
Law-Maker
to
all
,
he
might
have
pleaded
exemption
from
the
Law
;
though
the
humane
Nature
,
as
a
Creature
,
consider'd
separately
from
the
Divine
,
was
obliged
to
the
observation
of
the
Law
;
yet
being
in
conjunction
with
the
Deity
,
and
making
one
Person
with
the
Son
of
God
,
it
was
priviledged
as
to
keeping
the
Law
;
but
he
humbled
himself
to
do
it
,
that
he
might
satisfie
the
Divine
Justice
for
our
Omissions
.
Indeed
,
it
is
no
disparagement
to
men
,
no
not
to
Angels
,
to
be
subject
to
the
Law
of
God
.
It
is
as
essential
to
them
as
their
dependance
is
,
by
virtue
of
their
Creatureship
;
but
it
was
a
great
Humiliation
in
Christ
to
be
bound
to
that
Law
of
which
he
was
Lord
,
especially
if
we
consider
these
two
things
:
1.
That
he
must
be
Man
,
before
he
could
be
made
subject
to
the
Law
.
For
as
God
,
he
was
altogether
above
it
.
As
the
Apostle
saith
,
He
was
made
of
a
Woman
,
made
under
the
Law
,
Gal.
4.4
.
His
Incarnation
was
the
first
,
and
greatest
,
and
lowest
step
of
his
Humiliation
.
It
was
not
so
great
a
marvail
,
nor
so
great
a
suffering
for
Christ
,
being
man
,
to
die
,
as
for
the
Son
of
God
to
become
man
;
he
emptied
himself
,
and
made
himself
of
no
reputation
,
when
he
was
made
in
the
likeness
of
man
,
Phil.
2.6
.
For
God
to
become
man
,
was
an
emptying
himself
of
his
Credit
,
and
stripping
himself
of
his
Robes
of
Glory
,
and
is
the
first
aenigma
in
the
Apostles
mystery
of
Godliness
,
1
Tim.
3.16
.
2.
He
was
bound
to
perfect
personal
Obedience
upon
pain
of
the
Laws
curse
.
I
mean
not
on
pain
of
bearing
the
Laws
curse
as
he
did
,
notwithstanding
his
perfect
Obedience
for
others
,
but
for
himself
.
He
was
under
the
same
Covenant
with
God
,
in
regard
of
himself
,
that
the
first
Adam
was
,
and
if
he
had
failed
in
Obedience
,
as
Adam
did
,
his
Humane
Nature
had
been
separated
from
the
Divine
,
and
had
perished
withall
in
him
for
ever
.
That
Covenant
under
which
the
Redeemer
was
for
himself
,
had
no
grains
of
allowance
for
the
least
infirmity
,
nor
would
admit
of
Repentance
for
the
smallest
defect
or
offence
;
so
that
if
he
had
swerved
the
least
from
the
Law
,
he
had
been
uncapable
of
suffering
and
satisfying
for
others
,
Heb.
7.2
.
ult.
and
also
had
disjoyned
the
Humane
Nature
from
the
Divine
,
(
which
could
not
continue
in
Conjunction
with
a
sinful
manhood
,
)
and
his
Humane
Nature
with
all
he
undertook
for
,
must
have
born
the
curse
of
the
Law
for
ever
.
Reader
,
is
that
little
,
which
cost
Christ
so
much
to
satisfie
for
?
Was
it
easie
to
fulfil
all
Righteousness
,
to
obey
all
the
rigid
Exceptions
of
the
Law
to
the
utmost
,
to
answer
all
its
demands
which
was
still
crying
for
work
,
yet
afforded
no
help
,
neither
allowed
the
least
mercy
in
case
of
failing
.
I
hope
thou
wilt
not
hereafter
live
in
any
Omission
,
upon
presumption
that
it
is
but
a
little
sin
,
when
it
intrencheth
so
greatly
upon
the
Divine
Prerogative
,
hath
the
greatest
punishment
inflicted
on
it
in
the
other
World
,
and
brought
the
Son
of
God
to
be
made
of
a
Woman
,
and
so
to
be
made
under
the
Law
here
,
that
he
might
satisfie
for
it
:
For
if
after
all
this
thou
should
continue
in
it
,
I
must
say
to
thee
,
as
Saul
to
Jonathan
,
with
some
alteration
,
Knowest
thou
not
that
thou
hast
chosen
,
this
Son
of
the
Devil
to
thy
own
confusion
,
1
Sam.
20.30
.
CHAP.
XLV
.
Another
excuse
for
sins
of
Omission
(
which
is
a
cause
of
them
)
that
they
would
be
unseasonable
,
and
so
are
deferred
to
that
time
which
never
comes
,
with
the
answer
to
it
.
2.
A
Second
excuse
that
men
have
for
their
Omissions
,
is
the
unseasonableness
of
the
performance
of
their
Duties
.
They
grant
,
that
they
ought
to
perform
them
,
that
God
requires
it
of
them
,
and
they
must
be
done
;
but
the
present
time
is
very
inconvenient
,
other
affairs
now
call
for
their
presence
,
and
an
another
time
they
may
be
done
with
more
advantage
.
So
the
Jews
served
God
about
building
his
House
,
Hag.
1.2
.
They
acknowledged
it
was
very
fit
that
Gods
House
should
be
re-edified
,
and
very
sad
that
his
House
should
lie
wast
,
whilst
their
own
were
ceiled
,
but
the
time
was
not
yet
come
,
it
was
unseasonable
at
present
;
they
being
amongst
wicked
Neighbours
,
who
would
possibly
scoff
at
them
,
and
oppose
them
,
if
they
should
go
about
it
;
it
was
best
to
defer
it
till
another
season
.
Thus
Felix
,
when
Paul's
discourse
of
Judgment
to
come
,
had
convinced
him
so
far
,
that
he
trembled
,
most
unhappily
denieth
him
leave
to
proceed
;
but
defers
him
to
a
more
convenient
season
,
which
never
came
that
we
hear
of
.
Many
persons
put
off
in
a
Morning
Closet-Prayer
,
and
Family-Duties
,
pretending
they
shall
be
better
at
leisure
before
Noon
,
and
thereby
come
to
neglect
them
wholly
for
that
part
of
the
day
.
As
Saul
forbad
the
Priest
to
ask
Counsel
of
God
,
for
want
of
leisure
,
1
Sam.
14.19
.
Others
,
when
Alms
are
desired
of
them
,
by
fit
Objects
of
Charity
,
will
not
deny
them
positively
,
but
do
it
really
,
by
deferring
it
till
another
season
,
which
the
poor
Creatures
never
see
.
Thus
the
Devil
destroyeth
many
Souls
,
by
prevailing
with
them
to
delay
their
Faith
and
Repentance
upon
pretence
;
hereafter
will
be
time
enough
,
and
then
such
and
such
affairs
will
be
over
,
and
then
they
will
be
more
at
leisure
to
mind
them
.
If
he
can
thus
gain
time
of
men
,
he
doubts
not
but
to
make
them
lose
thereby
an
happy
eternity
;
he
is
pleased
well
enough
to
hear
men
say
,
they
must
and
will
repent
,
they
must
and
will
believe
,
knowing
there
are
few
in
Hell
who
enjoyed
the
Gospel
,
but
sometime
or
other
said
as
much
;
but
as
long
as
it
is
in
the
future
Tense
,
I
will
,
and
I
will
,
and
he
can
perswade
them
that
they
are
unseasonable
Duties
at
present
;
he
fears
nothing
,
as
knowing
himself
sure
enough
of
his
prey
.
To
take
away
this
cause
of
Omissions
,
I
shall
answer
this
excuse
.
1.
I
answer
,
by
confessing
(
that
it
may
be
)
that
some
positive
Duties
may
at
some
times
be
unseasonable
.
The
best
sort
of
Food
is
not
always
in
season
.
Solomon
tells
us
,
There
is
a
time
to
sow
,
and
a
time
to
reap
,
Eccles.
3.1
,
2.
All
the
year
is
not
Seed-time
,
only
some
part
of
it
.
And
it
must
be
granted
,
that
every
thing
is
most
beautiful
in
its
season
,
vers.
11.
then
in
its
season
it
is
most
lustrous
and
lovely
,
most
amiable
and
comely
The
grace
and
glory
of
an
Action
consisteth
much
in
the
right
timing
of
it
;
therefore
it
is
the
praise
of
a
good
man
,
That
he
bringeth
forth
his
fruit
in
due
season
,
Psal.
1.
And
it
highly
advanceth
the
Wisdom
of
God
,
that
all
his
Actions
are
done
in
the
neck
,
in
the
joynt
,
in
the
fittest
opportunity
possible
.
When
the
fulness
of
time
was
come
,
God
sent
his
Son
,
Gal.
4.3
,
4.
He
hath
out
of
his
goodness
allotted
time
for
every
Duty
,
Eccles.
3.1
.
There
is
a
time
to
every
purpose
,
and
Duty
for
every
part
of
time
,
so
that
a
man
can
never
say
at
this
time
,
I
have
nothing
to
do
.
Nay
,
God
hath
allowed
a
season
,
an
opportunity
for
every
thing
,
wherein
,
by
a
concurrence
of
helps
and
means
,
it
may
be
done
with
most
ease
and
advantage
,
Isa.
50.4
.
2.
I
answer
,
that
some
positive
Duties
are
never
unseasonable
.
To
honour
our
God
,
to
work
out
our
Salvation
,
to
keep
a
good
Conscience
,
to
love
and
believe
in
our
Lord
Jesus
Christ
,
are
always
in
season
.
These
,
and
such
like
,
ought
to
be
concommitant
with
every
part
of
our
time
.
Trust
in
the
Lord
at
all
time
,
Psal.
62.8
.
I
will
bless
thy
Name
all
the
day
.
Blessed
are
they
that
keep
Judgment
,
and
do
Righteousness
at
all
times
,
Psal.
106.3
.
Therefore
it
is
as
some
observe
,
that
when
Solomon
mentions
a
time
for
several
things
,
he
mentions
no
time
for
doing
evil
,
because
that
must
never
be
done
;
and
no
time
for
doing
good
,
because
that
must
ever
be
done
.
That
which
ought
to
have
no
being
,
should
have
no
time
to
be
in
.
That
which
ought
always
to
be
,
needs
not
the
mention
of
any
particular
time
to
be
in
.
3.
I
answer
,
that
no
Duties
are
unseasonable
,
when
more
good
than
hurt
is
done
by
the
present
performance
of
them
.
To
reprove
our
Neighbour
offending
is
a
Duty
;
yet
if
I
knew
that
my
reproving
him
at
this
time
would
make
him
curse
and
swear
,
and
sin
more
against
God
,
I
would
defer
it
till
another
time
;
but
if
I
thought
that
I
should
not
have
another
season
to
do
it
in
,
and
that
present
Reproof
would
only
put
him
into
a
little
pet
or
passion
at
present
,
but
afterwards
probably
he
would
consider
it
to
his
advantage
,
I
would
embrace
the
present
opportunity
.
He
that
will
omit
that
Duty
till
all
things
concur
to
his
mind
for
the
performance
of
it
,
must
never
perform
it
.
There
is
hardly
a
step
to
be
taken
in
our
Journey
towards
Heaven
,
but
there
is
a
block
in
the
way
to
make
us
stumble
at
it
,
or
go
aside
for
it
:
That
if
I
will
observe
the
Wind
,
I
must
not
sow
at
all
.
4.
I
answer
,
Take
heed
that
this
pretence
of
the
unseasonableness
of
Duties
be
not
a
device
of
the
flesh
,
and
a
wile
of
the
Devil
,
to
cloak
and
cover
thy
unwillingness
to
performance
of
them
.
It
's
easie
to
find
some
shift
for
every
sin
;
and
truly
there
is
none
thou
canst
live
in
,
but
Satan
and
thy
own
heart
together
will
help
thee
to
sufficient
grounds
for
them
.
Scarce
any
are
gone
to
Hell
without
some
reason
on
their
side
for
going
thither
.
5.
I
answer
,
that
we
must
consult
God
and
his
Word
for
Wisdom
to
know
,
and
faithfulness
to
perform
our
Duties
in
their
best
seasons
.
The
heart
of
the
wise
discerneth
both
time
and
judgment
,
Eccles.
8.5
.
A
good
man
that
looks
to
God
and
his
Word
with
a
single
eye
,
desiring
to
know
what
he
should
do
,
and
when
he
may
do
it
best
to
the
pleasing
of
God
,
shall
be
taught
and
led
by
the
Spirit
of
God
in
the
way
which
he
should
go
in
.
The
Word
of
God
is
perfect
,
and
directs
thee
about
the
fittest
seasons
for
thy
Duties
.
It
teacheth
thee
when
to
mourn
,
Joel
2.13
,
14.
Isa.
22.22
,
23.
when
to
rejoyce
,
Exod.
15.1
,
2.
Nehem.
8.10
.
when
to
pray
,
and
when
to
sing
,
James
5.13
.
when
to
reprove
,
and
when
to
be
silent
,
Amos
5.13
.
when
to
give
,
and
when
to
forbear
giving
,
Prov.
3.27
.
Yet
still
there
will
be
much
need
of
Christian
prudence
,
and
it
may
be
helpful
to
thee
to
observe
some
general
Rules
.
1.
That
a
greater
good
be
preferred
before
a
lesser
,
and
a
more
weighty
Duty
always
have
the
precedency
of
what
is
less
weighty
.
Though
a
lesser
good
,
and
a
less
weighty
Duty
must
be
minded
in
their
time
and
place
,
yet
the
greater
must
have
the
precedency
,
Matth.
6.33
.
Publick
advantage
must
not
be
crouded
out
,
and
put
by
for
private
,
nor
spiritual
good
give
way
to
temporal
.
Shimei
shew'd
his
folly
,
in
minding
his
wealth
more
than
his
life
.
And
Mary
,
her
wisdom
was
,
improving
the
present
time
for
her
Soul
,
when
Martha
was
troubled
about
other
things
.
2.
That
generally
the
present
time
be
laid
hold
on
,
and
the
first
opportunity
for
the
doing
of
good
.
Time
is
bald
behind
,
and
therefore
its
good
to
take
it
by
the
fore-lock
.
It
's
the
Mariners
wisdom
to
take
the
first
good
Wind
that
offers
it self
for
his
Voyage
;
and
it
may
be
the
Merchants
policy
to
take
the
first
Chapman
.
The
Apostle
saith
,
While
ye
have
time
,
do
good
to
all
,
Gal.
8.10
.
implying
,
that
they
will
not
always
have
it
,
it
is
winged
and
flieth
away
.
Sometimes
I
confess
it
may
be
prudence
(
as
circumstances
may
be
)
when
there
is
a
probability
of
enjoying
another
season
to
defer
it
at
present
;
but
usually
it
is
best
to
take
the
present
,
because
future
time
is
uncertain
,
and
then
it
may
be
said
,
A
price
was
in
the
hand
of
a
Fool
,
and
he
wanted
an
heart
.
3.
That
if
it
be
evident
,
that
more
hurt
than
good
will
be
done
by
our
present
performance
of
our
Duties
,
we
forbear
and
defer
them
.
For
those
Duties
that
do
not
bind
us
ad
semper
,
God
leaves
much
to
the
wisdom
of
the
faithful
Christian
as
to
the
season
of
performing
them
.
4.
That
a
certain
good
at
present
must
be
chosen
before
an
uncertain
future
good
,
though
greater
than
the
former
.
If
I
have
a
price
now
in
my
hands
to
do
my self
or
Neighbour
some
good
,
and
neglect
to
improve
it
;
but
defer
it
,
hoping
hereafter
for
an
opportunity
of
doing
my self
and
Neighbour
more
good
,
this
is
sinful
.
I
doubt
not
,
but
Felix
sinned
in
putting
Paul
off
till
another
season
,
though
he
had
intended
to
hear
him
afterwards
for
his
own
greater
profit
,
(
which
he
was
far
enough
from
)
because
he
must
know
that
his
own
l●●e
,
continuance
in
his
Government
,
and
Paul's
life
were
all
at
the
pleasure
of
another
,
not
at
his
own
.
Reader
,
if
thou
art
upright
with
God
,
what
is
said
will
be
sufficient
;
but
if
out
of
the
deceitfulness
of
thy
heart
,
thy
plea
be
only
a
pretence
for
the
total
omission
of
thy
Duty
;
know
assuredly
,
that
if
thou
canst
find
no
season
to
do
God
Service
,
he
will
find
no
season
for
thy
Salvation
.
CHAP.
XLVI
.
A
third
excuse
for
sins
of
Omission
.
It
is
but
one
sin
,
with
the
answer
to
it
.
3.
A
Third
excuse
which
men
have
for
sins
of
Omission
,
is
,
It
is
but
one
Duty
I
omit
,
and
I
hope
there
is
no
such
great
danger
in
that
.
Though
I
do
not
read
the
Word
,
yet
I
pray
;
though
I
examine
not
my
own
heart
,
yet
I
read
Scripture
,
and
mind
prayer
;
It
is
true
,
I
give
not
to
the
poor
,
but
I
am
painful
in
my
Calling
,
and
provident
〈◊〉
my
Family
,
as
God
commandeth
me
.
What
hurt
can
there
be
,
if
some
one
secret
Duty
(
the
omission
of
which
cannot
be
scandalous
)
should
never
be
performed
?
Surely
,
God
who
knoweth
our
weak
,
infirm
,
nay
,
wicked
and
d●praved
natures
cannot
exspect
universal
Obedience
to
his
positive
or
negative
Commands
.
He
understands
that
Perfection
is
impossible
to
the
humane
nature
since
the
Fall
;
and
therefore
sent
his
Son
into
the
World
,
to
take
away
the
sins
of
it
.
To
cure
the
distemper
of
the
brain
;
for
it
's
a
kind
of
phrensie
which
makes
men
argue
after
this
rate
;
consider
,
1.
That
there
is
a
vast
difference
between
thy
being
guilty
of
many
sins
,
and
allowing
thy self
in
one
sin
.
Grace
may
consist
with
the
being
of
many
sins
in
the
same
subject
,
but
not
with
the
liking
of
one
sin
.
As
the
love
of
money
is
the
root
of
all
evil
,
so
is
the
love
of
Sin
the
root
of
all
the
evil
that
befals
the
Sinner
.
He
who
knew
he
could
not
hinder
the
inherency
of
many
sins
,
yet
desires
and
endeavours
to
prevent
the
regency
of
any
one
Sin
,
Psal.
119.132
.
Order
my
steps
by
thy
Word
,
and
let
not
any
iniquity
have
dominion
over
me
.
Oserve
,
not
any
iniquity
.
2.
Consider
,
that
the
Omission
of
one
Duty
may
send
thee
to
Hell
,
as
well
as
the
Omission
of
many
Duties
.
One
Knife
,
one
Sword
,
one
Bullet
,
one
blow
may
kill
a
man
as
well
as
a
thousand
.
If
thou
allowest
thy self
in
one
Omission
,
thou
art
a
Servant
to
this
one
Sin
,
(
For
his
Servant
thou
art
whom
thou
obeyest
,
Rom.
6.16
.
)
and
so
the
Devils
Slave
,
(
for
he
hath
thee
as
fast
by
this
one
Chain
,
as
by
many
,
)
and
consequently
an
Enemy
and
Rebel
against
God
,
and
accordingly
shalt
suffer
eternally
.
Thy
Soul
,
Friend
,
is
the
price
of
every
sin
,
and
when
thou
allowest
thy self
in
any
one
,
thou
dost
implicitly
,
though
not
expresly
,
bargain
with
the
Devil
thy
Master
,
to
sell
him
thy
Soul
for
the
wages
of
unrighteousness
,
1
King
.
21.20
.
One
man
in
Law
may
keep
possession
,
and
keep
the
right
owner
out
of
his
Estate
.
One
sin
may
keep
possession
for
Satan
,
and
hinder
Jesus
Christ
from
his
Right
;
I
mean
from
sitting
on
the
Throne
,
and
swaying
the
Scepter
of
thy
Soul
.
Wallowing
in
one
puddle
defiles
the
Body
,
and
tumbling
in
one
piece
of
filthiness
defiles
the
Soul
.
One
piece
of
ward-Land
,
though
but
a
quarter
of
an
Acre
,
makes
a
man
liable
to
the
King
,
and
brings
in
his
whole
Estate
,
though
he
be
worth
thousands
per
annum
.
Therefore
,
Friend
,
do
not
say
,
it
is
but
one
sin
,
and
I
may
be
bold
with
it
;
but
rather
,
it
is
Sin
,
and
so
mortal
,
and
I
may
not
allow
it
.
As
Christ
gave
himself
to
redeem
thee
from
all
iniquity
,
Titus
2.14
.
So
do
thou
give
thy self
to
him
in
all
manner
of
Duty
.
How
severely
have
some
been
punished
for
one
Sin
.
Moses
,
for
not
sanctifying
the
Name
of
God
at
one
time
.
Eli
,
for
omitting
to
reprehend
his
Children
,
according
to
their
wickedness
,
which
was
one
Sin
.
Aarons
Sons
,
for
not
fetching
their
fire
from
the
Altar
(
as
some
judge
)
were
struck
dead
,
Levit.
10.1
,
2.
If
the
Righteous
be
recompenced
on
the
Earth
,
much
more
the
Transgressor
and
the
Sinner
.
Take
heed
,
if
Saul's
sparing
one
Agag
,
lost
him
his
temporal
,
thy
sparing
one
Sin
,
lose
thee
not
the
eternal
Kingdom
.
3.
This
one
Sin
will
not
go
alone
;
thou
mayst
hope
when
thou
hast
opened
the
door
for
this
one
Sin
to
enter
,
that
thou
canst
presently
shut
,
and
keep
out
its
associates
,
but
it
is
impossible
.
Sins
are
sociable
,
and
ever
go
in
company
.
First
,
one
evil
Spirit
takes
possession
of
the
man
,
and
then
seven
more
worse
than
himself
.
As
there
is
a
concatenation
of
Graces
,
where
one
goeth
all
the
rest
follow
,
2
Pet.
1.5
,
6
,
7
,
8.
so
there
is
a
concatenation
of
Sins
,
2
Tim.
3.2
,
3
,
4
,
5.
They
are
so
linkt
one
in
another
,
that
as
in
a
Chain
,
the
drawing
of
one
link
brings
with
that
a
second
,
and
that
a
third
,
and
that
a
fourth
,
and
all
are
drawn
to
the
very
end
of
the
Chain
.
When
Dalilah
had
enticed
and
prevailed
with
Sampson
,
then
come
the
Lords
of
the
Philistines
and
bind
him
,
and
put
out
his
eyes
,
and
set
him
to
grind
at
the
Mill
,
and
to
make
them
sport
.
When
one
sin
by
its
flatteries
hath
deceived
and
possessed
thy
Soul
,
then
come
others
more
potent
and
lordly
to
strengthen
Satans
hold
,
and
make
way
for
others
.
Any
one
sin
allowed
is
a
great-bellied
Monster
,
who
hath
a
numerous
brood
in
the
Womb
of
it
.
It
doth
insensibly
harden
the
heart
,
and
strongly
disposeth
it
for
other
Sins
;
as
one
wedge
makes
way
for
another
.
Who
could
have
thought
that
David's
idleness
should
be
accompanied
with
so
great
and
cursed
a
crew
.
He
who
neglects
Morning-Prayer
,
is
hereby
disposed
to
neglect
God
in
his
Calling
,
and
to
buy
and
sell
,
and
do
all
without
his
counsel
.
Consider
,
Friend
,
if
thou
fall
from
the
top
of
a
Ladder
but
one
round
,
it
will
be
many
to
one
if
thou
stop
before
thou
comest
to
the
bottom
.
4.
This
one
sin
allowed
makes
thee
guilty
of
all
sins
.
By
the
breach
of
one
Command
thou
disownest
the
Authority
by
which
all
the
Commands
are
enjoyned
,
James
2.10
.
For
whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
is
guilty
of
all
.
It
's
true
,
he
doth
not
break
the
whole
formally
;
he
may
be
no
Thief
,
no
Murderer
,
&c.
But
,
1.
He
breaks
the
whole
Law
interpretatively
.
He
slights
and
despiseth
the
Author
of
the
whole
Law
.
He
cannot
obey
God
in
any
Command
,
who
endeavours
not
to
obey
him
in
every
Command
;
the
Apostle
subjoyns
this
reason
,
for
he
that
said
,
Do
not
commit
Adultery
,
said
also
,
Do
not
kill
;
so
that
if
thou
commit
not
Adultery
,
yet
if
thou
killest
,
thou
art
a
Transgressor
of
the
Law
.
2.
He
breaks
the
whole
Law
collectively
,
though
not
distributively
.
All
the
Commands
are
ten
words
,
but
one
Law
.
The
whole
Law
is
one
Copulative
or
Chain
,
break
one
link
,
you
disorder
and
mar
all
.
The
whole
Body
suffers
by
a
wound
given
to
any
one
part
.
The
Commands
are
consider'd
all
together
,
(
not
severally
)
as
they
make
one
entire
and
perfect
rule
of
righteousness
,
from
which
whosoever
swerveth
in
regard
of
any
part
of
it
,
must
needs
swerve
from
the
whole
.
3.
He
breaks
the
whole
Law
eventually
,
though
not
intentionally
,
in
the
consequent
of
his
Disobedience
to
one
Command
.
He
is
liable
to
the
same
Curse
with
those
that
break
every
Command
.
He
is
as
truly
out
of
favour
with
God
,
as
if
he
had
kept
never
a
Command
.
Any
one
condition
not
observed
,
forfeits
the
whole
Lease
,
be
it
never
so
large
;
and
any
one
Command
not
obeyed
,
forfeits
the
benefits
of
the
Gospel
,
and
subjects
the
Soul
to
eternal
damnation
.
4.
He
breaks
the
whole
Law
habitually
,
though
not
actually
.
The
same
wicked
nature
which
carrieth
him
out
to
break
one
Command
wilfully
,
would
carry
him
out
to
break
them
all
,
if
it
were
not
restrained
.
This
mans
heart
breaks
every
Command
,
though
his
hands
be
tied
,
and
he
is
hindred
from
breaking
many
of
the
Commands
.
5.
He
breaks
the
whole
Law
by
the
breach
of
any
one
,
because
he
sins
against
love
,
and
breaks
that
bond
and
knot
which
keeps
and
fastens
the
whole
Law
together
,
Rom.
13.10
.
Qui
uno
peccavit
omnium
reus
est
,
peccans
contra
charitatem
,
in
qua
omnia
pendent
,
Aug.
Epist.
29.
He
that
breaks
one
Command
is
guilty
of
all
,
because
he
sins
against
Charity
,
on
which
all
hang
,
saith
Austin
.
Therefore
upon
the
breach
of
one
,
viz.
That
of
the
Sabbath
,
God
chargeth
the
Jews
with
the
guilt
of
all
,
Exod.
16.18
.
5.
I
answer
,
if
it
be
but
one
sin
thou
livest
in
,
but
one
Duty
thou
livest
in
the
omission
of
,
the
more
foolish
art
thou
to
lose
all
for
lack
of
doing
one
thing
more
.
Though
as
the
young
man
said
,
thou
hast
kept
all
the
Commands
from
thy
youth
,
yet
if
,
as
Christ
said
to
him
,
thou
lackest
one
thing
,
truly
,
as
with
him
,
the
lack
of
this
one
thing
will
be
the
loss
of
all
.
And
what
a
Fool
is
he
who
runs
for
a
Crown
,
an
incorruptible
Crown
,
to
run
within
one
step
of
the
Goal
,
and
then
to
make
a
stop
,
and
thereby
to
lose
the
prize
?
Is
not
he
an
unwise
man
,
who
layeth
a
large
Foundation
,
raiseth
up
stately
Floors
,
is
at
great
cost
in
building
an
House
;
yet
for
want
of
a
little
more
charge
about
some
material
pillar
of
the
Edifice
,
suffers
it
all
to
fall
down
?
Reader
,
Consider
it
,
the
omission
of
one
Duty
is
the
amission
of
all
thy
Duties
.
If
God
lose
but
one
,
thou
losest
all
.
And
art
thou
willing
to
lose
all
thy
labour
,
all
thy
days
at
the
Labour-in-vain
,
and
that
for
want
of
taking
a
little
more
pains
,
and
doing
one
thing
more
for
thy
Soul
and
Salvation
.
One
flaw
in
a
Diamond
mars
all
its
beauty
and
brightness
.
One
blot
in
a
writing
may
spoil
the
whole
,
and
render
it
insignificant
.
One
poisonful
Herb
renders
all
the
good
and
wholsom
Herbs
in
the
pot
unprofitable
.
Therefore
do
not
say
,
It
is
but
one
,
therefore
I
may
omit
it
;
but
rather
,
it
is
but
one
Duty
more
to
all
my
other
Duties
,
and
therefore
I
will
not
stick
at
it
.
CHAP.
XLVII
.
A
fifth
cause
of
sins
of
Omission
.
The
example
of
others
,
with
the
cure
of
it
.
5.
ANother
cause
of
sins
of
Omission
,
is
the
example
of
others
.
Men
are
much
led
by
the
eye
,
more
than
by
the
ear
,
and
look
rather
to
what
their
Neighbours
do
,
than
to
what
God
speaketh
.
Though
all
men
are
not
of
one
mind
in
all
things
,
yet
most
in
the
places
where
we
live
are
of
a
mind
about
evil
,
and
against
good
.
The
whole
City
of
Sodom
will
joyn
together
in
a
sin
that
was
against
the
very
light
of
nature
.
Sodom
and
Gomorrah
,
and
the
Cities
about
them
,
sinned
in
like
manner
.
The
Diseases
of
others
Souls
are
far
more
infectious
than
the
Plague
,
or
any
other
Disease
of
their
Bodies
.
The
ground
why
several
neglect
the
Duties
God
requireth
,
is
,
because
others
neglect
them
.
They
see
their
Neighbours
(
some
of
whom
are
counted
(
possibly
)
wise
men
,
and
are
(
it
may
be
)
rich
men
and
great
men
,
and
others
who
are
numerous
,
)
to
live
without
God
,
to
omit
Prayer
and
Scripture
in
their
Families
,
to
neglect
the
instruction
of
their
Children
and
Servants
,
and
they
think
they
may
omit
them
as
safely
as
others
.
Nay
,
they
will
tell
us
,
such
and
such
men
are
sober
men
,
and
understand
themselves
well
enough
,
and
they
think
it
needless
to
make
so
much
ado
about
Family-Duties
,
and
the
sanctification
of
the
Sabbath
,
&c.
and
our
Neighbours
generally
are
of
their
mind
;
and
why
should
we
be
wiser
than
our
Neighbours
?
O
what
a
ready
Scholar
is
man
to
learn
a
wicked
Lesson
that
is
set
him
by
others
!
If
Corah
conspire
against
God
,
he
shall
quickly
have
some
hundreds
to
joyn
with
him
in
his
rebellion
.
They
move
swiftly
towards
the
dead
Sea
of
destruction
,
who
are
carried
thitherward
by
the
tide
of
Nature
,
and
blown
powerfully
with
the
wind
of
Example
.
The
patterns
of
them
who
are
Persons
of
Quality
and
Estate
,
have
a
strange
prevalency
upon
the
inferior
sort
,
and
are
often
the
Looking-glasses
by
which
they
dress
themselves
.
Ordinary
men
look
on
their
Superiors
,
especially
if
they
be
not
scandalous
,
as
men
of
wisdom
(
whether
they
be
such
or
no
)
and
fit
to
guide
and
govern
others
,
and
so
judge
they
cannot
err
much
,
if
they
follow
their
steps
.
The
Pharisees
plead
this
for
the
Omission
of
the
great
Gospel-Duty
,
Joh.
7
:
48.
Have
any
of
the
Rulers
of
the
Pharisees
believed
on
him
?
Will
ye
be
wiser
than
they
?
Do
you
think
that
if
Faith
in
this
Son
of
man
(
as
he
calls
himself
)
were
a
Duty
,
they
would
neglect
it
;
or
if
he
were
the
true
Messiah
,
such
understanding
men
as
they
would
not
know
it
?
One
great
man
,
as
a
great
Letter
in
an
Indenture
(
though
it
signifie
no
more
than
another
small
one
)
hath
many
small
ones
following
him
.
The
Herodians
(
some
think
)
were
so
called
from
their
conforming
to
Herod
in
their
Religion
.
And
it
's
judged
the
Melchites
,
who
lived
in
the
East
,
were
so
called
from
Melech
,
i.
e.
of
the
Kings
Religion
.
The
works
of
great
men
are
more
powerful
with
the
ordinary
sort
,
than
the
the
Will
and
Word
of
the
great
God
.
Again
,
the
example
of
the
multitude
is
very
forcible
.
Men
are
carried
down
with
the
stream
both
easily
and
strongly
.
It
is
as
common
to
do
as
the
most
do
in
irreligious
,
as
in
natural
actions
.
We
think
our selves
in
greatest
safety
,
when
we
are
with
the
most
numerous
Party
.
To
be
singular
,
is
lookt
upon
as
ridiculous
;
and
those
who
are
so
,
are
counted
proud
,
conceited
,
precisians
.
Men
choose
rather
to
be
sociable
in
sin
,
than
singular
in
sanctity
,
and
to
do
as
the
most
do
,
than
as
the
best
do
.
The
fewness
of
Christ's
Followers
was
a
stumbling-block
to
his
Enemies
,
and
an
offence
to
his
Friends
.
To
cure
this
,
Reader
,
consider
:
1.
That
no
patterns
of
any
men
are
valid
against
the
Precepts
of
God
.
The
Precepts
of
God
are
like
himself
,
of
certain
purity
and
eternal
verity
;
but
the
patterns
of
men
are
like
themselves
,
vain
and
variable
.
Our
business
is
not
to
look
to
what
men
do
,
but
to
what
God
speaketh
.
It
is
highly
derogatory
to
the
supream
Being
to
make
the
examples
of
men
,
and
not
his
Commands
the
rule
of
our
lives
.
The
examples
of
Murderers
,
Thieves
,
Drunkards
,
Swearers
,
are
of
as
much
force
against
the
good
and
wholsome
Law
of
a
Prince
,
as
the
irreligious
examples
of
any
men
are
against
the
holy
and
righteous
Laws
of
God
.
A
Judge
would
deride
the
Malefactors
Plea
,
that
should
say
,
It
is
true
,
I
have
broke
the
Kings
Laws
,
but
have
done
no
more
than
such
an
Esquire
,
or
Knight
,
or
Lord
;
I
have
but
imitated
them
therein
:
Or
that
should
say
,
I
was
guilty
of
such
Treasons
,
but
I
joyn'd
with
many
other
Traytors
;
I
had
good
store
of
company
with
me
.
And
dost
thou
think
,
Reader
,
the
Judge
of
Quick
and
Dead
,
when
he
shall
arraign
thee
for
thine
unchangeable
Estate
,
and
demand
of
thee
why
thou
omittedst
the
Duties
he
enjoyn'd
thee
,
will
accept
thy
Plea
,
when
thou
shalt
say
,
It
is
true
,
Lord
,
I
did
live
without
Scripture
,
or
Prayer
in
my
Family
;
but
such
and
such
great
men
,
who
lived
near
me
,
did
so
as
well
as
I
;
I
wrot
after
their
Copies
,
and
thought
it
would
be
well
enough
to
do
as
they
did
;
or
when
thou
shalt
say
,
Lord
,
though
I
neglected
thy
Worship
and
Service
,
I
followed
therein
almost
all
the
Town
and
Parish
where
I
lived
,
and
I
judged
it
best
to
imitate
the
most
.
Canst
thou
imagine
that
such
a
silly
simple
excuse
will
bear
any
weight
?
Thou
wilt
not
take
such
a
pitiful
Plea
from
any
Child
or
Servant
in
thy
Family
.
If
thy
Child
,
when
reproved
by
thee
for
Drunkenness
,
or
Thieving
,
or
Disobeying
thy
Commands
,
should
excuse
himself
,
and
say
,
Sir
,
other
mens
Sons
are
as
bad
as
I
,
such
a
Gentleman's
Sons
are
worse
;
the
Children
of
very
many
meet
and
joyn
with
me
in
all
my
drinking
,
stealing
,
and
debauched
courses
.
How
ill
would
such
an
answer
sound
in
thine
ears
?
Or
what
wouldst
thou
think
,
if
thy
Servant
,
instead
of
doing
the
work
appointed
him
,
should
run
from
Ale-house
to
Ale-house
,
and
spend
his
time
in
Carding
and
Dicing
,
and
then
excuse
it
to
thee
,
that
he
did
as
others
did
;
there
were
many
beside
himself
,
and
some
of
Quality
,
who
were
examples
to
him
.
Consider
how
poor
,
how
pitiful
,
how
irrational
a
Plea
it
is
to
excuse
thy
Disobedience
to
God
,
by
thy
imitation
of
irreligious
men
;
and
do
not
think
that
the
great
God
will
take
that
excuse
from
thee
which
thou
wilt
not
from
a
Child
or
Servant
.
Surely
there
is
a
little
more
difference
between
the
boundless
blessed
God
,
and
thee
a
poor
Worm
,
than
there
is
between
thee
and
any
Son
or
Servant
.
2.
Consider
,
If
thou
wilt
follow
others
(
be
they
great
or
many
)
in
sin
,
thou
shalt
also
follow
them
in
intollerable
and
eternal
Sufferings
.
The
ways
of
such
tend
to
death
,
and
their
steps
take
hold
of
Hell
.
And
if
thou
wilt
walk
in
their
ways
,
and
tread
in
their
steps
,
thou
canst
not
avoid
their
end
,
Rev.
18.4
.
Come
out
from
among
her
my
people
,
and
be
not
partakers
of
her
Sins
,
that
ye
receive
not
her
Plagues
.
He
that
catcheth
the
Plague
of
another
,
catcheth
all
the
pain
and
weakness
,
and
ill
effects
of
such
a
Disease
.
Do
not
think
to
feed
on
wicked
mens
Dainties
,
to
live
their
lazy
sensual
lives
,
and
not
to
pay
their
reckoning
.
Sodom
and
Gomorrah
,
and
the
Cities
about
them
,
went
a
whoring
after
strange
Flesh
;
here
they
joyn
in
sinning
,
but
are
they
separated
in
sufferings
:
truly
no
:
Are
set
forth
for
an
example
,
suffering
the
vengeance
of
eternal
fire
,
Jude
,
vers
.
7.
If
they
unite
in
wickedness
,
they
shall
be
united
in
woe
.
God
will
bind
them
up
together
as
Tares
for
the
fire
.
I
know
,
Reader
,
thou
wouldst
not
be
willing
to
dwell
for
ever
with
,
and
fare
for
ever
as
wicked
great
men
shall
.
Tophet
is
prepared
of
old
:
for
the
King
it
is
prepared
;
he
hath
made
it
deep
and
large
:
the
pile
thereof
is
fire
and
much
,
wood
:
the
breath
of
the
Lord
,
like
a
stream
of
brimstone
,
doth
kindle
it
,
Isa.
30.
ult.
And
why
then
wilt
thou
do
as
they
do
,
and
resemble
them
now
in
time
.
It
is
unavoidable
.
Live
as
they
do
here
,
and
live
as
they
do
for
ever
.
Again
,
thou
art
unquestionably
loth
to
be
with
,
and
suffer
as
the
most
shall
to
eternity
.
At
the
great
day
the
World
,
(
i.
e.
the
far
greater
part
of
it
,
)
shall
be
condemned
,
1
Cor.
11.31
.
When
they
shall
be
arraigned
for
their
endless
Estates
,
they
shall
be
cast
and
condemned
to
the
company
,
and
curses
,
and
torments
of
the
Devils
for
ever
and
ever
;
and
if
thou
wouldst
not
die
their
Deaths
,
or
partake
of
their
unchangeable
Conditions
,
why
wilt
thou
live
their
lives
,
and
walk
in
their
wicked
ways
.
3.
Consider
of
all
patterns
,
these
two
,
The
greatest
or
richest
,
and
the
multitude
,
are
most
unfit
for
thy
imitation
.
Because
of
all
men
,
these
usually
are
the
worst
men
,
and
do
least
imitate
Christ
.
For
great
men
,
how
few
are
there
who
are
good
;
Grace
and
Greatness
are
happy
and
lovely
,
but
rare
Conjunctions
.
Solomon
tells
us
,
That
Wisdom
is
good
with
an
Inheritance
,
Eccles.
7.11
.
But
where
shall
we
find
Wisdom
and
Wealth
,
Righteousness
and
Riches
together
.
Great
and
rich
men
have
their
Farms
and
Merchandizing
,
and
Honours
and
Pleasures
,
and
other
things
to
look
after
than
their
Souls
and
Salvation
.
How
hardly
,
saith
our
Saviour
,
shall
a
rich
man
enter
into
the
Kingdom
of
Heaven
.
It
may
well
be
hard
for
him
,
who
turns
the
cords
of
Love
,
and
bands
of
Kindness
into
fewel
,
to
his
lusts
and
weapons
of
unrighteousness
.
Blessed
be
God
there
are
some
great
men
who
walk
religiously
,
but
truly
they
are
very
few
.
Brethren
,
ye
know
your
calling
,
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
.
But
God
hath
chosen
the
foolish
things
of
the
World
,
&c.
1
Cor.
1.26
,
27
,
Not
many
wise
,
or
mighty
,
or
noble
are
chosen
or
called
of
God
.
But
God
hath
chosen
the
poor
of
the
World
rich
in
Faith
,
and
Heirs
of
a
Kingdom
,
James
2.5
.
The
poor
are
evangelized
,
transformed
into
the
heavenly
spiritual
Nature
of
the
Gospel
.
The
Poor
receive
the
Gospel
,
the
Rich
receive
the
World
,
and
the
things
of
the
World
.
The
Poor
having
little
Estate
in
the
World
,
look
after
an
Estate
in
the
Covenant
;
but
the
Rich
having
this
Worlds
Goods
,
are
satisfied
,
and
desire
no
more
.
Now
,
Reader
,
wilt
thou
follow
them
that
are
wholly
taken
up
with
fleshly
fading
Pleasures
and
Riches
,
and
cast
off
all
care
of
their
eternal
condition
?
Are
they
fit
to
be
thy
Guides
,
who
bid
defiance
to
God
,
and
fight
against
him
with
his
own
Mercies
,
and
throw
off
all
regard
and
care
what
shall
become
of
them
for
ever
and
ever
?
Again
,
for
the
giddy-headed
multitude
,
how
unfit
are
they
to
be
thy
examples
.
Most
are
usually
the
worst
.
Of
all
Creatures
,
the
basest
and
vilest
are
ever
most
numerous
,
as
Flies
and
Vermine
.
How
few
Jewels
to
Pebbles
or
common
stones
.
The
weaker
part
are
more
than
the
wiser
.
The
whole
World
lieth
in
wickedness
,
as
a
brute
in
his
filth
,
1
Joh.
5.19
.
and
are
such
fit
to
be
followed
?
The
whole
Earth
wandreth
after
the
Beast
,
Rev.
17.
and
is
deceived
by
the
Devil
,
Rev.
12.9
.
And
are
such
poor
tame
Slaves
to
a
cruel
Devil
,
who
hates
them
and
thee
perfectly
,
good
examples
for
thee
to
imitate
?
Dost
thou
not
consider
what
truth
speaketh
,
Broad
is
the
way
,
and
wide
is
the
gate
that
leadeth
to
destruction
,
and
many
there
be
who
go
therein
,
Matth.
7.14
.
Stop
a
little
,
and
ponder
it
.
Wilt
thou
go
after
them
,
who
go
in
the
broad
way
to
destruction
?