Mercy
Magnified
ON
A
PENITENT
Prodigal
.
SERMON
I.
Luke
15.
11.
And
he
said
,
a
certain
man
had
two
Sons
,
&c.
THe
Riches
and
Freeness
of
the
Grace
of
God
,
manifesting
it self
in
the
Conversion
and
Salvation
of
undone
self-ruined
Sinners
(
having
by
the
same
Grace
first
provided
for
this
in
the
glorious
Redemption
wrought
out
by
Christ
)
is
one
of
the
great
designs
of
Gospel
discoveries
.
Proud
nature
slights
it
it self
,
and
envies
it
to
others
.
The
self-conceited
Pharisee
deems
none
to
deserve
favour
but
himself
,
and
thinks
he
hath
reason
to
find
fault
with
a
merciful
God
,
if
he
reveal
and
apply
his
mercy
to
any
other
.
A
notable
Instance
of
this
,
the
Chapter
afore
us
doth
afford
:
our
Saviour
Christ
is
recorded
,
ver.
1.
(
and
it
was
not
the
first
time
that
he
had
so
done
)
to
condescend
to
teach
Publicans
and
Sinners
in
the
great
concerns
of
their
Souls
,
and
instruct
them
in
the
way
to
eternal
life
:
[
Ver.
2.
]
The
Pharisees
and
Scribes
(
those
self-admiring
Justiciaries
)
take
great
offence
,
and
when
the
almost
did
they
otherwise
than
find
fault
with
the
spotless
actions
of
Christ
?
but
when
offence
is
taken
and
not
given
,
the
woe
denounced
falls
upon
those
that
take
it
:
Christ
therefore
doth
not
for
this
abstain
,
lest
they
should
be
prejudiced
,
but
strenuously
maintains
and
justifies
that
which
he
hath
done
against
all
their
cavils
.
The
main
things
which
we
aim
at
in
this
vindication
are
the
discovering
:
1.
That
the
Subjects
of
Gods
Grace
are
not
Pharisees
but
Publicans
,
not
men
righteous
in
their
own
vain
Opinion
,
but
such
as
are
sinners
both
in
their
own
and
others
account
.
2.
That
God
is
the
first
in
this
great
work
,
he
seeks
up
lost
sinners
before
they
seek
after
him
:
3.
That
the
greatest
distance
which
sinners
have
set
themselves
at
from
God
,
can
neither
hinder
their
return
,
when
he
comes
to
convert
them
,
nor
give
obstruction
to
his
merciful
and
kind
acceptance
of
them
returning
.
This
our
Saviour
Christ
illustrates
in
three
Parables
;
the
two
former
more
brief
and
succinct
,
and
(
being
taken
,
the
one
from
a
sensitive
,
the
other
from
an
inanimate
thing
)
not
so
full
;
the
third
more
ample
and
large
,
as
carrying
in
it
a
very
great
Analogy
to
the
thing
;
which
last
is
the
subject
of
the
ensuing
Discourse
.
In
order
to
the
entrance
upon
this
Subject
,
give
me
leave
to
premise
a
few
words
touching
the
nature
and
use
of
Parables
in
general
.
Parables
are
properly
Aenigmatical
or
Allegorical
comparisons
,
wherein
,
under
the
representation
of
other
persons
,
actions
or
things
,
some
other
like
thing
is
intended
,
and
commended
to
our
consideration
.
The
word
Parable
is
variously
used
in
Scripture
,
in
Heb.
11.
19.
it
is
used
for
an
exchange
,
in
Heb.
9.
9.
for
a
pattern
:
but
in
the
Gospel
usually
for
a
representation
of
heavenly
truths
under
earthly
similitudes
:
The
Scripture
maketh
mention
of
two
ends
of
the
using
of
Parables
,
which
indeed
seem
to
be
contrary
,
which
contrariety
chiefly
ariseth
from
the
different
way
of
expressing
them
.
1.
They
are
to
wrap
up
mysterious
Truths
in
obscurity
:
they
are
a
kind
of
Riddles
which
require
great
Study
to
enode
them
.
Christ
to
this
end
spake
them
to
the
multitude
,
of
the
Jews
,
Mat.
13.
10
,
11.
it
was
not
given
to
them
to
understand
the
mysteries
of
the
Kingdom
;
they
were
to
break
their
teeth
upon
the
shell
,
and
not
come
at
the
kernel
:
Hence
they
are
called
dark
sayings
,
Prov.
1.
6.
and
this
is
this
their
nature
,
when
there
is
only
the
proposition
,
or
parable
it self
proposed
,
without
its
illustration
.
2.
They
are
to
explicate
and
clear
up
a
Truth
to
the
understanding
by
the
help
of
the
senses
.
They
speak
of
sensible
things
,
such
as
are
obvious
to
our
eyes
,
ears
,
&c.
and
so
lead
us
to
a
conception
of
spiritual
things
;
and
this
is
done
when
the
Reddition
or
Interpretation
of
them
is
given
:
see
Mat.
13
,
18.
When
a
Parable
is
opened
,
it
bringeth
more
light
to
mens
understandings
,
then
plain
enunciations
of
Truth
,
and
adds
to
be
very
useful
for
the
moving
of
the
affections
.
Now
if
we
would
make
a
genuine
improvement
of
Parables
,
we
must
carefully
attend
unto
these
two
Rules
.
1.
That
Parables
are
not
so
much
for
Argumentation
as
for
Illustration
,
or
the
opening
of
our
understandings
to
the
conception
of
things
:
we
do
not
so
much
argue
by
a
similitude
(
though
there
be
something
of
Argument
in
it
too
if
it
be
pertinently
framed
)
as
clear
up
the
matter
we
are
upon
to
the
apprehension
of
those
to
whom
we
are
speaking
.
2.
That
we
must
not
strain
the
circumstances
of
Parables
beyond
the
purpose
or
intent
of
the
similitude
,
but
rest
in
the
main
scope
of
them
:
for
,
because
they
are
Similitudes
,
that
which
we
have
to
mind
is
the
thing
which
they
are
improved
to
shadow
out
unto
us
.
The
neglect
of
this
Rule
runs
men
into
many
errors
:
we
must
carry
this
as
a
certain
truth
,
That
such
things
as
are
condemned
by
plain
Scripture
prohibitions
,
are
in
vain
sought
to
be
justified
by
Parables
.
But
to
come
to
the
Parable
it self
:
Let
it
not
be
thought
vain
or
needless
that
Christ
useth
so
many
Words
,
and
divers
Parables
to
insinuate
the
truth
of
Gods
free
Grace
;
but
let
it
inform
us
of
our
stupidity
,
&
Christs
rich
condescendency
to
us
,
so
as
to
take
so
great
pains
to
instruct
us
in
the
matters
of
our
Souls
welfare
.
The
main
scope
of
this
Parable
is
to
set
forth
the
rich
Grace
of
God
to
miserable
self-undone
sinners
,
and
the
great
pleasure
which
he
takes
in
their
Conversion
:
it
therefore
presents
us
with
the
pattern
of
a
grieyous
sinner
,
and
discovers
to
us
,
both
what
he
is
before
Conversion
,
and
how
he
is
converted
,
and
what
welcom
he
finds
with
God
upon
his
return
unto
him
:
this
is
that
which
is
principally
intended
,
unto
which
there
is
added
a
discovery
of
the
malice
of
carnal
Professors
against
sincere
Converts
:
all
of
which
is
shadowed
out
to
us
,
under
the
comparison
of
a
Father
and
his
two
Sons
,
and
the
carriage
of
each
of
them
.
This
Parable
,
amongst
Ecclesiastical
Writers
,
bears
the
title
of
the
Prodigal
,
because
such
an
one
is
the
primary
,
and
principally
intended
Subject
of
the
Discourse
.
The
Parable
may
be
divided
into
four
principal
parts
,
besides
the
introduction
to
them
,
in
ver.
11.
viz.
1.
The
Prodigals
goings
away
from
his
Father
,
with
the
consequences
of
it
,
ver.
12
,
to
17.
2.
His
return
to
his
Father
,
with
the
motive
and
manner
of
it
,
ver.
17
,
to
20
:
3.
The
entertainment
which
he
finds
with
his
Father
at
his
returning
,
ver:
20
,
to
25
:
4.
The
carriage
and
deportment
of
his
Elder
Brother
,
with
the
circumstances
depending
,
ver:
25
to
the
end
:
I
shall
endeavour
(
as
God
shall
assist
)
to
speak
to
each
of
these
severally
and
in
order
.
The
Introduction
you
have
in
ver:
11
:
in
which
we
have
the
persons
and
relations
used
in
the
Parable
intimated
,
viz:
A
Father
and
his
two
Sons
:
Interpreters
variously
assign
the
intent
or
meaning
of
these
persons
:
That
God
himself
is
here
represented
under
the
title
of
a
Father
,
is
without
any
just
reason
of
being
doubted
;
for
although
spiritual
Adoption
is
not
here
aimed
at
,
(
nor
,
possibly
,
is
there
any
respect
had
to
the
visible
and
external
relation
of
men
to
the
visible
Church
,
which
is
a
sort
of
outward
Adoption
,
Rom.
9.
4.
)
yet
herein
our
Saviour
intends
to
express
the
carriage
of
God
towards
men
,
by
that
of
a
Father
to
his
Children
:
and
it
is
certain
that
God
is
in
the
Scripture
,
with
respect
to
his
Creation
and
Providence
,
called
the
Father
of
all
Flesh
.
Some
by
the
two
Sons
understand
the
Jews
the
Elder
,
and
the
Gentiles
the
Younger
:
but
I
rather
close
with
their
judgment
,
who
refer
the
Parable
to
the
present
case
and
question
:
Doubtless
Christs
design
here
is
to
lay
matter
of
conviction
before
these
Jews
,
and
to
vindicate
himself
from
their
injurious
aspersions
,
of
having
undue
commerce
with
Publicans
and
Sinners
.
By
the
Elder
.
Son
then
is
intended
these
Scribes
and
Pharisees
,
those
strict
Orders
of
the
Jews
,
that
made
a
shew
of
zeal
and
rigid
austerity
in
legal
performances
,
and
so
counted
themselves
the
deserving
Heirs
and
Inheritors
of
the
promises
:
and
by
the
younger
is
intended
Publicans
and
Sinners
,
who
seemed
to
be
excluded
from
a
right
to
this
Inheritance
,
men
that
were
self-condemned
,
and
could
pretend
to
no
such
hopes
.
It
is
not
my
purpose
or
business
to
insist
on
these
things
only
let
us
by
the
way
observe
,
That
there
is
many
a
Man
calls
God
Father
,
who
is
yet
either
a
prophane
sinner
,
or
at
least
an
hypocritical
Professor
.
The
challenging
of
such
a
Relation
,
so
built
,
will
stand
men
in
little
stead
.
If
we
will
call
God
Father
Profitably
,
let
us
carry
our selves
as
becomes
his
Children
:
let
not
men
boast
of
their
Priviledges
,
and
for
that
count
themselves
Elder
Brethren
,
knowing
that
there
may
come
those
from
the
East
and
West
,
the
North
and
South
,
that
shall
sit
down
with
Abraham
,
with
Isaac
,
and
with
Jacob
in
the
Kingdom
of
God
,
when
the
Children
of
the
Kingdom
are
shut
out
:
and
on
the
other
hand
,
it
may
encourage
convicted
sensible
sinners
,
to
come
humbly
to
God
,
and
to
wait
upon
him
in
hope
;
for
those
that
so
do
are
in
the
most
likely
way
to
find
him
a
Father
to
them
.
But
I
proceed
to
the
parts
of
the
Parable
.
Verse
12.
And
the
younger
of
them
said
to
his
Father
,
Father
give
me
the
portion
of
Goods
that
falleth
to
me
,
and
he
divided
unto
them
his
Inheritance
.
The
first
part
describeth
to
us
the
Prodigal's
going
away
from
his
Father
,
with
the
circumstances
and
events
.
We
must
not
seek
for
mysteries
in
every
word
:
the
general
scope
of
it
is
to
shew
us
how
far
sin
leadeth
us
from
God
,
how
many
provocations
it
hath
in
it
,
and
to
what
miseries
and
straits
it
reduceth
us
:
and
this
is
set
forth
by
the
pattern
of
a
foolish
ingrateful
Son
,
dealing
most
unworthily
by
a
kind
and
indulgent
Father
;
meriting
by
his
carriage
to
be
rejected
,
and
bringing
of
himself
to
all
miserable
exigencies
by
his
so
doing
.
Of
this
part
of
the
Parable
we
may
briefly
take
this
partition
;
it
consists
of
two
parts
,
or
holds
out
to
us
:
1.
The
folly
of
the
younger
Son
.
2.
The
misery
which
ensued
upon
it
.
1.
His
folly
displayeth
it self
in
two
Particulars
.
1.
His
unreasonable
demand
of
Ins
portion
,
to
have
it
in
his
own
hand
and
dispose
,
ver.
12.
2.
His
improvident
and
wastful
misimprovement
of
it
,
ver.
13.
1.
His
unreasonable
demand
;
this
is
the
first
thing
we
have
to
take
notice
of
in
the
twelfth
verse
:
in
which
description
we
may
observe
.
1.
The
person
making
this
demand
:
the
Younger
Son
.
2.
The
person
of
whom
he
makes
this
demand
,
his
Father
:
He
said
to
his
Father
,
Father
:
3.
The
demand
it self
,
Give
me
the
Portion
of
Goods
that
falleth
to
me
.
4.
The
Fathers
conceding
act
;
And
he
divided
unto
them
his
Living
.
1.
Touching
the
person
that
makes
this
demand
,
he
is
called
the
younger
Son
;
whether
the
Opinion
of
some
will
hold
,
that
would
have
him
called
the
younger
,
to
note
his
folly
and
childishness
,
I
cannot
well
see
;
though
it
be
a
proverbial
speech
in
some
Nations
,
to
call
a
giddy
shallow
witted
person
a
younger
Brother
,
yet
that
it
was
so
used
among
the
Jews
,
I
find
not
:
the
scope
of
it
may
rather
seem
to
be
,
that
our
Saviour
would
here
(
to
make
way
for
the
illustration
of
Grace
)
represent
this
Son
at
all
disadvantages
,
whereof
this
is
one
.
If
a
Father
had
no
Son
but
one
,
he
might
have
greater
seeming
reason
to
bear
more
with
him
,
and
pass
by
many
and
great
offences
,
as
having
no
other
to
confer
his
love
upon
;
and
if
he
have
more
than
one
,
the
elder
Son
might
promise
himself
most
of
his
Fathers
patience
and
connivance
,
as
looked
upon
under
greater
advantages
,
and
often
carrying
away
the
best
portion
,
not
of
Goods
only
,
but
of
Affections
also
:
but
for
a
younger
Son
thus
to
abuse
his
Father
,
this
aggravates
his
fault
;
and
for
him
after
this
to
find
favour
,
and
obtain
acceptance
when
there
was
an
elder
Brother
,
this
enhauncheth
the
kindness
:
and
may
teach
us
thus
much
;
DOCT.
That
Gods
Grace
oftentimes
chuseth
the
vilest
and
worst
of
men
to
make
it self
known
upon
.
Such
as
men
would
least
regard
,
God
hath
many
times
the
largest
favour
for
:
Hence
that
of
our
Saviour
,
Mat.
21.
31.
The
Publicans
and
Harlots
go
into
the
Kingdom
of
God
before
you
:
and
here
the
Fathers
special
love
is
expressed
to
the
younger
Son
:
all
Jesse's
elder
Sons
are
refused
by
God
,
and
David
,
the
youngest
is
appointed
and
anointed
King
:
and
many
that
are
last
are
first
.
Reas.
For
the
exaltation
of
free
Grace
,
and
manifestation
of
the
Soveraignty
of
Gods
good
pleasure
.
Should
God
make
application
of
his
saving
mercy
,
only
to
men
of
a
sober
profession
,
and
civil
conversation
,
and
such
as
are
more
outwardly
advantaged
,
men
might
begin
to
think
,
that
there
was
some
worth
in
their
persons
,
some
merit
in
their
civil
carriage
,
some
obligation
on
God
by
their
visible
relation
,
to
give
them
the
Kingdom
of
Glory
:
but
how
when
he
chuseth
such
an
one
,
here
appears
to
be
nothing
of
the
creature
to
obscure
his
Grace
:
this
Peter
acknowledged
when
he
saw
the
Holy
Ghost
was
given
to
the
Gentile
Believers
,
Act.
10.
34
,
35.
Of
a
truth
I
perceive
that
God
is
no
respecter
of
persons
,
&c.
and
on
this
account
is
our
Saviours
doxology
,
〈◊〉
thankful
celebration
of
Gods
Grace
,
Mat.
1●
25
,
26.
USE
.
1.
To
refute
the
Arminian
Doctrine
of
something
in
us
foreseen
,
as
that
which
●●rects
the
Counsels
and
purposes
of
God
abo●●
our
future
good
.
How
contrary
this
is
to
the
freeness
of
Gods
Grace
,
and
the
ordinary
wa●
of
his
dealing
with
the
Children
of
men
,
very
obvious
:
let
the
pattern
of
this
poor
Prodigal
stand
for
ever
to
confront
that
Opinion
look
upon
him
in
all
his
disadvantages
;
he
ha●
no
law
to
pretend
to
the
righteous
observation
of
,
and
make
a
plea
from
thence
;
he
had
〈◊〉
good
works
to
enumerate
,
and
challenge
acceptance
for
;
he
had
no
Covenant
when●
to
pretend
an
interest
in
,
and
heirship
to
the
Kingdom
:
he
was
a
younger
Brother
,
a
Prodigal
,
a
riotous
Liver
,
and
all
that
was
evil
.
USE
2.
To
encourage
such
poor
Souls
,
wh●●
being
under
deep
conviction
,
do
find
nothing
of
advantage
in
themselves
to
rely
upon
,
an●
are
hereupon
ready
to
say
,
I
have
nothing
〈◊〉
do
with
the
Covenant
,
I
am
a
poor
abject
,
Publican
,
&c.
why
be
assured
,
that
you
a●●
for
this
never
the
further
off
from
savin●
Grace
,
nor
ought
you
to
be
any
thing
t●
more
discouraged
from
going
to
God
:
though
you
are
a
younger
Son
and
a
Prodigal
too
,
y●●
if
you
go
to
him
in
Faith
and
Repentance
,
〈◊〉
will
own
thee
for
a
Son
,
as
the
Father
did
●●ch
an
one
:
be
not
then
daunted
,
or
beat
off
with
frights
and
fears
,
but
venture
into
his
pre●●nce
,
he
knows
how
,
Where
sin
hath
abounded
,
make
Grace
more
than
abound
.
But
I
pass
.
SERMON
II.
TOuching
the
Party
of
whom
he
makes
the
demand
,
and
title
which
he
puts
upon
him
,
Father
,
whiles
he
studies
ingratitude
and
proud
self-dependence
,
he
puts
on
a
cloak
of
submission
,
he
acknowledgeth
his
Father
●y
his
title
,
although
he
is
not
willing
to
be
at
●is
dispose
;
Hence
we
may
observe
.
Doct.
1.
That
the
most
wicked
intentions
are
sometimes
cloathed
with
the
fairest
pretences
.
Men
are
not
content
to
dissemble
one
with
another
,
but
with
God
too
.
The
name
Father
,
●s
a
name
of
honour
,
and
when
the
Son
calls
him
Father
,
he
makes
a
shew
of
acknowledging
him
in
all
that
dignity
,
power
,
priviledg
which
a
Father
hath
of
his
Children
:
he
comes
mannerly
,
as
if
he
would
not
grieve
him
,
while
yet
he
is
plotting
his
greatest
disgrace
,
and
how
to
carry
himself
most
unworthily
.
Reas.
From
the
naturally
remaining
activity
of
Conscience
which
is
in
men
,
and
hath
in
all
some
power
,
excepting
such
consciences
as
are
cauterized
.
men
have
something
in
them
accusing
or
excusing
,
Rom.
2.
15.
Whence
it
comes
to
pass
that
though
the
hearts
and
wills
of
fallen
me●
readily
close
with
and
approve
of
Wickedness
yet
their
natural
shame
,
fear
,
self-condemnation
makes
them
to
palliate
and
shadow
it
under
self-cheating
and
deceiving
pretences
:
thus
they
hide
their
sin
from
themselves
,
and
think
they
do
so
from
God
too
.
USE
.
To
Admonish
us
to
look
to
our
own
hearts
,
and
in
special
to
beware
to
our selves
in
our
Prayers
:
we
often
seem
to
go
fairly
to
God
and
call
him
Father
,
to
ask
things
of
him
which
to
us
may
seem
rational
:
thus
the
younger
Son
thought
it
but
fair
,
that
being
(
as
he
supposed
)
at
age
and
discretion
to
dispose
o●
his
own
,
he
might
without
fault
demand
his
Portion
:
we
many
times
ask
these
and
those
things
in
prayer
mannerly
in
expression
,
but
let
us
beware
lest
for
all
that
the
wickedness
o●
our
hearts
be
in
it
:
we
ask
gifts
,
but
possible
to
be
proud
of
,
and
get
applause
by
,
and
not
t●
serve
God
with
them
;
we
ask
comforts
o●
this
life
,
but
not
to
encourage
our
chearful
serving
of
God
with
them
,
but
to
spend
them
upon
our
Lusts
:
and
when
it
is
so
,
it
is
Gods
greater
love
to
deny
us
:
Jam.
4.
3.
DOCT.
II.
Wicked
men
are
apt
to
challenge
special
propriety
in
God
.
The
Prodigal
accosts
his
Father
with
a
title
of
nearest
relation
:
the
degenerate
and
prophane
Jews
,
that
had
cast
off
the
fear
of
God
,
yet
must
needs
challenge
him
to
be
their
Father
:
Joh.
8.
41.
We
have
one
Father
,
even
God
.
Oftentimes
there
are
none
more
confident
then
such
;
God
is
their
God
,
they
profess
him
,
own
and
acknowledge
him
.
Reas.
1.
From
the
conviction
which
every
natural
man
carries
upon
his
mind
of
his
Absolute
dependence
upon
God
,
and
that
he
alone
can
make
him
happy
or
miserable
:
for
,
although
this
be
a
truth
which
man
by
his
sinful
courses
practically
contradicts
,
and
a
light
which
he
is
not
unwilling
to
extinguish
,
it
is
yet
so
riveted
in
the
mind
of
man
,
that
he
cannot
wholly
evade
it
;
it
sticks
as
close
to
him
as
his
being
;
and
hence
it
follows
that
though
he
neither
loveth
,
nor
careth
for
serving
of
God
,
yet
he
would
maintain
an
hope
,
which
may
uphold
his
spirits
from
sinking
,
though
it
be
but
a
rotten
hope
.
Reas.
2.
From
the
carnal
confidence
that
is
in
the
hearts
of
many
ungodly
men
:
they
are
not
willing
to
believe
themselves
such
and
so
bad
as
they
are
,
but
presume
that
they
are
as
much
as
any
in
the
favour
of
God
:
the
Jews
thought
themselves
the
Temple
,
though
fallen
into
the
depth
of
Apostacy
,
Jer.
7.
4.
Men
build
upon
false
Grounds
,
and
place
their
trust
in
lying
words
;
and
suppose
that
if
they
can
but
fairly
dissemble
with
God
,
he
must
needs
believe
them
.
USE
.
This
may
put
us
upon
it
to
try
our
hopes
,
and
prove
what
it
is
that
our
confidence
is
grounded
upon
:
we
say
we
call
God
Father
,
and
if
we
would
do
so
rightly
,
Consider
1
Pet.
1.
17.
If
ye
call
on
the
Father
,
—
pass
the
time
of
your
sojcurning
here
in
fear
.
It
will
little
avail
us
to
challenge
him
to
be
our
Father
,
if
he
refuseth
to
own
us
as
his
Children
:
and
let
us
be
assured
,
that
if
we
do
not
bear
his
image
,
we
shall
notwithstanding
all
our
pretences
be
looked
upon
as
Bastards
and
not
Sons
:
it
is
not
verbal
calling
of
God
our
Father
,
but
a
careful
doing
the
will
of
our
Heavenly
Father
,
that
will
render
us
blessed
.
3.
We
come
to
consider
the
demand
it self
:
Give
me
the
portion
of
Goods
that
falleth
to
me
.
This
I
call
his
unreasonable
demand
:
for
though
at
first
blush
it
may
look
as
if
it
were
rational
,
he
asks
but
his
Portion
,
his
Share
,
that
which
falls
to
him
by
the
right
of
Sonship
,
and
he
saith
give
,
seeming
to
acknowledge
his
Fathers
power
,
and
that
it
is
his
bounty
which
he
depends
upon
:
although
the
word
[
Give
]
doth
not
alwayes
intimate
a
free
favour
,
but
sometimes
a
delivering
of
a
thing
out
of
our
hands
to
another
,
which
is
his
by
right
:
but
the
unreasonableness
of
the
demand
appears
in
these
things
.
1.
The
positiveness
of
it
:
Though
he
calls
him
Father
,
yet
he
asks
in
a
way
of
challenge
,
as
though
his
father
had
stood
obliged
to
do
it
upon
his
asking
;
as
though
the
Estate
were
his
during
his
fathers
life
:
he
doth
not
beg
,
but
as
it
were
command
.
2.
His
asking
is
under
the
notion
or
consideration
of
an
interest
in
it
,
he
calls
it
therefore
the
Portion
falling
to
him
:
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
quod
eonting
it
,
that
which
befel
him
of
it self
,
q.
d.
that
which
providence
hath
made
mine
,
as
if
he
were
not
beholen
to
his
fathers
courtesy
;
yea
,
as
if
it
would
have
been
an
injury
in
his
father
to
have
denyed
him
.
3.
His
discontent
in
being
at
his
fathers
disposal
and
providing
,
and
desire
to
be
at
his
own
pleasure
:
he
seeks
to
shake
off
the
yoke
of
his
fathers
Government
,
will
be
ordered
by
him
no
longer
,
and
proudly
thinks
himself
wiser
than
he
;
he
can
order
things
better
for
his
own
benefit
than
his
father
hath
done
:
The
substance
is
,
he
would
be
from
under
command
,
and
have
all
in
his
own
hands
.
4.
Instead
of
relieving
his
father
in
his
old
age
,
he
would
not
only
leave
him
,
but
leave
him
as
poor
and
bare
as
he
can
,
would
rake
and
scrape
all
from
him
that
he
can
come
at
,
but
do
him
no
service
at
all
.
What
our
Saviour
alludes
to
by
this
portion
is
the
main
enquiry
.
Some
there
be
who
referr
it
to
all
that
furniture
of
Grace
which
God
bestowed
upon
man
when
he
created
him
:
but
this
interpretation
cannot
sute
to
the
state
of
Publicans
and
sinners
which
is
here
alluded
to
,
though
we
had
all
in
Adam
,
and
bear
the
woful
punishment
of
his
loss
.
I
rather
judge
it
to
aim
at
all
that
which
God
bestowes
upon
natural
men
,
to
some
of
whom
he
gives
more
,
and
to
some
less
:
It
may
include
all
God's
common
favours
,
all
but
saving
Grace
;
whatsoever
it
is
that
doth
providentially
fall
to
their
share
,
in
God's
sovereign
distribution
,
as
Wit
,
understanding
,
good
natural
dispositions
,
and
all
the
comforts
of
this
life
,
a●●
health
,
strength
,
wealth
,
honour
,
&c.
For
such
things
as
these
is
God
pleased
to
make
the
portion
of
unregenerate
men
in
this
life
,
Psal.
1●
.
14
:
The
men
of
the
World
which
have
their
portion
in
this
life
.
See
how
large
it
sometimes
is
Job
21.
begin
.
Psal.
73.
begin
.
Hence
then
we
may
observe
.
DOCT.
I.
That
all
the
common
gifts
and
graces
,
and
worldly
favours
which
men
enjoy
i●
this
life
,
are
the
gifts
of
God
.
The
son
,
however
otherwise
wicked
,
yet
in
this
did
express
that
which
was
true
,
by
acknowledging
that
his
father
had
his
portion
in
his
hand
,
and
at
his
dispose
,
&
that
by
a
power
of
soveraignty
,
although
he
did
not
acknowledge
the
justice
of
it
,
as
will
be
seen
in
the
next
Doctrine
.
And
truly
nature
it self
teacheth
this
lesson
,
and
the
providence
of
God
in
the
arbitrary
and
unaccountable
disposal
of
these
things
,
evidently
affirms
it
;
so
that
a
man
must
first
blot
out
the
remains
of
the
Law
of
nature
,
and
put
out
the
eyes
of
his
experience
before
he
can
deny
it
.
It
is
God
who
gives
to
men
all
their
natural
faculties
,
and
the
power
of
them
,
he
makes
not
only
the
eye
,
but
the
seeing
eye
:
Mens
understandings
and
affections
,
wits
and
wills
,
parts
and
dispositions
,
and
all
the
benefits
and
blessings
that
in
this
world
they
are
accomodated
withal
,
are
the
proper
fruits
of
God's
bounty
to
the
Children
of
men
.
They
are
God's
gifts
in
several
respects
.
1.
They
have
their
Original
from
his
power
and
goodness
:
God
formed
the
eye
,
he
planted
the
ear
,
&c.
Psal.
94.
9
:
God
was
under
no
natural
obligation
to
the
creature
,
he
owed
him
not
so
much
as
his
being
,
nor
any
either
internal
or
external
ornament
of
it
;
he
stood
no
more
engaged
to
give
Wisdom
to
the
wiseman
,
than
he
did
to
the
fool
:
Nabal
had
as
much
right
,
and
as
good
a
claim
to
counsel
and
understanding
as
Achitophel
,
&c.
Whatever
men
have
they
had
it
of
him
,
and
it
was
his
bounty
that
bestowed
it
;
it
is
he
that
gives
life
,
breath
,
and
being
to
all
;
and
he
gives
it
as
he
will
:
He
gives
men
their
Songs
in
the
night
,
i.
e.
their
conveniences
and
comforts
,
and
he
teacheth
them
more
than
the
beasts
of
the
field
,
though
they
practically
forget
,
or
do
not
regard
whence
all
this
comes
,
as
Elihu
complains
,
Job
35.
10
,
11.
2.
They
are
preserved
and
upheld
in
being
by
him
:
It
is
he
alone
who
maintains
that
which
he
had
before
conferred
upon
us
:
He
keeps
our
soul
in
life
,
eye
from
tears
,
foot
from
sliding
,
Psal.
116.
8.
He
is
called
the
preserver
of
men
,
Job
7.
20.
Mens
wits
,
abilities
,
powers
,
comforts
and
delights
last
no
longer
than
he
sees
meet
to
maintain
them
,
it
is
his
hand
underneath
that
keeps
them
up
from
sinking
,
and
when
he
plucks
it
away
,
they
dy
and
perish
,
nor
can
they
draw
breath
one
moment
longer
than
his
susteining
providence
supports
them
,
Psal.
104.
29.
Thou
hidest
thy
face
,
they
are
troubled
,
thou
takest
away
their
breath
,
they
dy
.
3.
The
power
of
improving
or
making
use
of
any
of
them
is
from
him
:
Observable
is
that
passage
of
the
wisemans
,
Pro.
20.
12.
The
hearear
,
and
the
seeing
eye
,
the
Lord
hath
made
even
both
of
them
.
Both
the
faculty
and
operation
wholly
depends
upon
him
;
we
not
only
live
but
move
also
in
him
:
If
he
at
any
time
suspend
his
concourse
,
that
very
suspense
gives
sufficient
check
to
our
operations
,
Pro.
16.
1.
The
preparations
of
the
heart
,
and
the
answer
of
the
tongue
is
from
the
Lord
.
A
man
may
have
a
great
estate
,
but
without
him
a
man
hath
no
power
to
make
use
of
,
or
take
any
comfort
in
it
,
Eccl.
6.
2
:
4.
God
is
by
no
natural
necessity
bound
to
give
or
continue
these
favours
to
the
Children
of
men
:
Whatsoever
he
doth
upon
this
score
is
meer
bounty
;
though
men
may
call
it
the
portion
of
goods
that
belongeth
to
them
,
and
seem
to
challenge
it
as
due
debt
,
yet
God
might
,
had
he
so
seen
meet
,
have
given
it
all
away
from
them
,
and
done
them
no
wrong
:
He
cannot
owe
the
creature
any
thing
,
except
he
voluntarily
become
a
debtor
by
free
promise
,
which
puts
upon
the
thing
promised
the
proper
quality
of
a
gift
.
5.
And
he
either
withholds
or
taketh
them
away
according
to
his
Sovereign
pleasure
;
yea
,
and
bestows
them
too
in
what
degree
he
sees
meet
,
without
being
accountable
unto
us
:
Hence
proceeds
the
various
distribution
of
these
gifts
and
favours
of
God
:
One
is
born
a
natural
,
another
with
excellent
endowments
;
one
is
rich
,
powerful
,
highly
honoured
,
another
poor
,
ignoble
and
despised
;
yea
,
and
the
same
men
are
now
up
and
then
down
;
Job
in
the
morning
the
most
opulent
and
flourishing
of
the
East
,
at
night
,
poor
to
a
Proverb
:
Yea
,
and
we
can
give
no
reason
of
the
distribution
,
wicked
Dives
is
rich
,
and
abounds
in
all
worldly
delights
;
honest
Lazarus
,
is
a
beggar
and
full
of
sores
;
and
if
a
reason
of
all
this
be
demanded
,
Solomon
will
give
us
the
answer
,
Eccles.
9.
11.
yea
,
and
our
Saviour
Christ
in
Joh.
9.
3.
USE
,
1.
This
affords
us
a
wholsome
caveat
,
that
none
of
us
pride
our selves
in
our
inward
or
outward
,
natural
or
moral
endowments
;
these
are
not
things
to
be
gloried
in
,
Jer.
9.
23.
Remember
you
purchased
them
not
to
your selves
,
you
have
nothing
but
what
you
received
:
Are
you
tempted
to
despise
others
?
Reflect
and
think
who
it
is
that
hath
made
you
to
differ
:
Have
you
excellent
wits
and
parts
?
Remember
that
it
was
of
God
that
you
and
the
veriest
fools
did
not
exchange
places
:
Have
you
wealth
?
Had
God
seen
meet
,
this
might
have
been
the
beggars
portion
,
and
his
yours
;
God
made
both
;
it
's
Solomon's
note
:
Pro.
22.
2.
And
if
once
you
come
to
pride
your selves
in
these
things
,
God
can
blast
them
in
a
moment
,
and
put
a
disgrace
upon
your
glory
:
Be
not
high
minded
,
but
fear
.
USE
,
2.
Here
see
what
great
reason
there
is
why
we
should
improve
all
that
we
have
and
are
to
the
glory
of
God
:
as
also
the
greatness
of
their
sin
that
misuse
them
to
his
dishonour
.
Be
we
then
exhorted
to
beware
to
ourselves
what
improvement
we
make
of
them
.
It
was
a
convincing
reproof
which
God
gave
unto
them
,
Hos.
2.
8
,
9.
She
did
not
know
that
I
gave
her
Corn
,
&c.
I
will
therefore
return
and
take
away
my
Corn
,
&c.
God
claims
all
the
common
gifts
which
you
have
received
,
as
his
;
he
saith
it
is
my
corn
,
my
flax
,
he
counts
your
knowledge
,
your
good
natural
dispositions
,
your
wealth
,
your
power
,
to
be
his
,
and
expects
that
you
use
them
for
him
;
and
if
you
shall
do
otherwise
,
he
will
let
you
know
of
it
,
and
it
will
be
a
sad
reckoning
that
he
will
call
you
unto
.
God's
goodness
leads
men
to
Repentance
,
Rom.
2.
4.
And
withal
know
that
God
designs
his
own
Glory
by
whatever
he
doth
and
if
you
do
not
so
do
too
in
your
improvment
of
all
,
he
will
in
a
judicial
way
recover
it
at
your
hands
,
and
get
himself
a
great
name
upon
you
:
God
will
not
be
a
loser
by
any
of
his
Creatures
:
Let
this
humble
and
awaken
such
as
have
a
more
liberal
portion
than
others
,
considering
that
where
much
is
given
,
much
is
expected
.
DOCT.
II.
Sinful
man
counts
all
those
natural
and
acquired
favours
which
God
bestowes
upon
him
,
to
be
his
own
,
and
would
have
them
at
his
own
dispose
.
There
are
two
assertions
contained
in
this
Doctrine
.
1.
He
reckons
upon
them
to
be
his
own
:
the
Son
claims
a
Portion
as
due
to
him
,
he
pretends
such
a
right
thereto
as
by
the
rule
of
eequity
he
may
challenge
,
and
though
upon
Sovereignty
he
may
withhold
it
,
yet
he
deems
it
injustice
if
he
deny
him
:
Thus
,
whatsoever
God
is
pleased
to
do
for
sinful
men
,
they
are
so
far
from
acknowledging
his
immerited
beneficence
therein
,
that
they
account
it
a
debt
.
I
know
there
is
something
Connexively
or
Hypothetically
belongs
to
the
Creature
,
but
still
the
whole
depends
upon
God's
good
pleasure
.
If
God
will
have
such
a
Creature
,
serve
to
such
an
end
,
there
must
be
a
capacity
and
sutableness
put
in
to
it
unto
this
service
and
end
,
else
it
can
never
reach
it
,
but
all
this
is
only
Hypothetical
,
for
God
properly
ows
to
the
creature
neither
its
being
nor
its
end
:
&
yet
vain
man
thinks
he
holds
all
in
capite
,
that
he
is
a
natural
and
rightful
heir
to
all
the
Wit
,
Wisdom
,
Wealth
,
&c.
that
he
hath
.
Thus
Nebuchadnazzar
,
boasts
of
his
Babylon
,
he
made
it
,
and
for
his
glory
,
Dan.
4.
30.
and
thus
they
,
Psal.
12.
4.
Our
Lips
are
our
own
,
who
is
Lord
over
us
?
Reason
for
this
there
is
none
,
for
if
men
knew
themselves
,
or
would
eye
the
work
of
Creation
and
Providence
,
they
would
find
full
conviction
of
their
low
&
depending
estate
,
and
deep
obligations
unto
God
for
distinguishing
undeserved
favours
:
But
the
Reason
of
it
is
from
the
pride
which
is
in
the
heart
of
man
,
and
hath
been
there
ever
since
he
aspired
to
be
as
God
,
whence
he
doth
not
willingly
acknowledge
any
subordination
or
dependence
;
and
is
so
farr
from
owning
of
that
condition
which
Creation
placed
him
in
,
viz.
of
a
subordinate
depending
Creature
,
that
he
counts
himself
a
Lord
,
and
beholden
to
none
,
much
less
then
will
he
yeild
the
merit
of
that
miserable
state
which
sin
hath
reduced
him
unto
,
in
which
all
the
subordinate
Covenant-right
,
whatever
it
was
which
before
the
fatal
Apostacy
he
had
,
is
forfeited
.
And
that
men
do
thus
account
of
these
things
appears
in
this
one
invincible
Demonstration
:
viz.
That
as
they
do
not
thank
God
for
these
things
,
so
neither
do
they
aim
higher
than
at
themselves
in
the
improvement
of
them
.
Have
natural
men
Wit
,
Wealth
,
&c.
they
seek
their
own
glory
and
not
God's
:
Thus
did
Herod
,
Act.
12.
21.
Hence
they
ascribe
all
to
themselves
,
Hab.
1.
16.
They
sacrifice
to
their
net
,
and
burn
incense
to
their
drag
.
USE
.
To
convince
and
reprove
this
folly
in
the
Children
of
men
:
Are
these
things
your
own
?
how
came
you
by
them
?
what
did
they
cost
you
?
whence
had
you
to
pay
for
them
?
did
you
put
them
into
,
or
procure
them
for
your selves
?
who
was
it
that
taught
you
more
than
the
beasts
of
the
field
,
you
your selves
,
or
God
?
what
did
that
little
piece
of
common
Mass
or
matter
merit
of
God
to
be
made
into
a
man
,
and
not
a
bruit
?
have
you
any
thing
which
God
did
not
bestow
upon
you
?
and
what
obligation
had
you
laid
upon
him
to
do
it
?
wherein
stood
he
more
engaged
to
you
than
to
others
?
can
you
keep
them
as
long
as
you
please
?
or
can
you
entaile
them
upon
your
posterity
?
nay
,
can
you
say
they
shall
be
yours
the
next
houre
?
if
you
can
do
none
of
all
this
,
why
then
do
you
boast
and
pride
your selves
in
these
things
?
be
assured
if
you
are
grown
too
proud
to
confess
them
to
be
God's
it's
the
ready
way
not
to
have
them
long
yours
:
If
Nebuchadnazzar
will
not
give
God
the
honour
of
making
him
a
man
,
he
can
soon
let
him
know
how
easily
he
can
change
him
into
a
beast
.
2.
He
would
fain
have
all
these
favours
at
his
own
dispose
:
He
is
not
content
unless
he
may
have
them
in
his
own
hands
;
like
a
child
,
who
,
when
he
begins
to
grow
up
to
years
,
presently
grows
weary
of
Family
Government
,
and
cannot
bear
to
be
limited
or
controlled
in
any
thing
by
his
Parents
,
but
must
have
his
Estate
given
him
,
and
set
up
for
himself
:
This
truth
is
evident
by
the
lives
of
men
;
For
,
1.
They
are
not
content
to
be
restrained
and
directed
by
the
Laws
of
God
,
in
the
improvement
of
these
gifts
;
the
bounds
of
the
precepts
are
too
narrow
for
them
,
they
must
walk
at
large
;
tell
them
of
the
Command
,
they
regard
it
not
,
and
their
lives
say
as
they
did
with
their
tongues
,
Jer.
44.
16.
As
for
the
word
which
thou
hast
spoken
to
us
in
the
Name
of
the
Lord
we
will
not
hearken
unto
thee
.
2.
Men
do
not
manage
themselves
in
the
use
of
these
things
to
the
advancement
of
the
honour
and
glory
of
God
in
the
world
:
They
do
not
serve
God
with
their
gifts
,
and
estates
,
but
serve
divers
lusts
;
they
make
panders
of
them
for
their
corruptions
:
Great
Wits
are
usually
loose
and
licentious
,
great
Estates
are
mens
security
to
sin
against
God
with
the
more
boldness
:
It
is
a
rare
thing
to
see
men
that
have
the
greatest
visible
advantages
for
it
,
to
be
very
zealous
for
God
.
Reas.
1.
From
the
rebellion
of
the
nature
of
fallen
man
:
Man
in
his
Apostasie
shook
off
the
yoke
of
obedience
,
and
cannot
endure
to
take
it
on
him
again
:
Ephraim
professeth
himself
as
an
untamed
heifer
,
that
,
not
being
accostumed
to
,
knew
not
how
to
stoop
under
the
yoke
,
Jer.
31.
18.
Man
is
therefore
said
to
be
born
as
the
wild
Ass-colt
,
Job
11.
12.
which
never
keeps
in
the
inclosures
,
but
hath
the
Wilderness
for
his
range
:
Mans
heart
is
become
rebellious
,
and
filled
with
a
principle
of
enmity
against
,
which
makes
him
hate
subjection
to
the
law
of
God
,
Rom.
8.
7
:
Reas.
2.
From
the
mistaken
opinion
which
he
hath
taken
up
of
liberty
.
Liberty
is
,
if
truly
known
,
a
most
desireable
good
,
and
a
great
part
of
a
Believers
happiness
,
but
the
heart
of
sinful
man
hath
foolishly
put
that
glorious
title
upon
the
worst
of
licentiousness
,
and
hereupon
he
accounts
himself
to
be
under
intolerable
restraint
,
so
long
as
he
may
not
take
his
swindge
in
the
world
:
and
hence
he
esteems
the
law
to
be
no
better
than
a
prison
,
which
is
indeed
a
perfect
law
of
liberty
.
Reason
.
3.
For
Mans
fond
apprehension
of
of
his
own
wisdom
,
Job
11.
12.
Vain
man
would
be
wise
.
Every
natural
man
is
fondly
opinionated
of
his
own
discretion
,
though
he
is
indeed
a
meer
fool
and
Child
,
yet
he
thinks
he
knows
better
than
his
Lord
and
Master
:
Gods
Laws
are
not
suted
with
mens
carnal
principles
;
they
apprehend
they
see
a
great
deal
of
weakness
in
them
,
and
needless
hazards
in
obeying
of
them
;
they
are
impolitick
,
and
they
can
prescribe
to
themselves
a
better
way
to
attain
their
ends
than
that
which
God
hath
laid
out
.
USE
,
1.
We
see
here
the
reason
why
men
of
large
parts
and
abilities
use
them
so
little
to
the
glory
of
God
,
the
most
part
of
such
men
improve
their
wit
to
invent
sin
,
and
find
out
vain
,
carnal
,
and
fleshly
devices
,
and
worldly
stratagems
to
advance
their
own
by-ends
:
others
use
their
estates
to
feed
and
humour
their
lusts
,
to
pamper
their
pride
,
voluptuousness
,
or
covetous
humors
:
the
reason
of
all
this
is
,
because
man
being
turned
away
from
God
,
and
fallen
upon
other
objects
,
is
not
willing
to
be
ruled
by
God
:
Had
men
been
free
to
have
lived
like
Children
,
and
kept
their
own
place
,
God
would
have
taught
them
to
have
better
improved
his
gift
.
By
this
therefore
you
may
discover
a
natural
man
,
he
is
like
a
young
novice
,
that
is
broken
away
from
Family
Goverment
,
with
his
reins
on
his
neck
,
and
lives
like
one
that
hath
none
to
rule
him
.
USE
,
2.
To
admonish
us
that
we
beware
of
giving
way
to
this
inclination
:
Our
nature
is
prone
to
it
,
and
we
have
therefore
reason
to
be
the
more
watchful
against
it
:
and
there
are
two
things
which
if
well
weighed
,
will
be
helpful
here
:
1.
That
we
cannot
of
our selves
order
any
thing
well
,
Jer.
10.
13.
I
know
that
the
way
of
man
is
not
in
himself
,
it
is
not
in
man
that
walketh
,
to
direct
his
steps
.
Man
ever
,
when
left
to
himself
,
proves
himself
but
a
fool
;
he
is
like
a
poor
young
Child
,
who
,
if
he
be
not
carefully
watched
by
his
vigilant
Parents
,
will
run
himself
into
every
mischief
that
is
before
him
.
2.
That
except
God
guide
and
rule
us
,
we
shall
but
provoke
him
,
and
,
the
more
he
lends
us
of
his
favours
,
the
more
exorbitances
we
shall
run
into
,
and
thereby
make
our
account
the
greater
and
more
dreadful
;
let
every
one
then
receive
this
conviction
,
and
be
there
upon
awakened
to
go
to
God
and
submit
to
him
,
entreating
him
to
take
us
under
his
watch
,
care
and
rule
;
then
only
are
we
safe
when
he
undertakes
to
manage
us
by
his
fatherly
counsel
.
SERMON
III.
4.
WE
are
in
the
next
place
to
consider
of
the
Fathers
conceding
act
,
or
yeelding
unto
the
unreasonble
demand
of
his
Son
;
in
these
words
,
And
he
divided
unto
them
his
living
.
To
argue
from
hence
that
there
is
a
Portion
due
from
God
to
any
men
,
is
a
straining
the
Parable
beyond
our
Saviours
meaning
:
This
action
of
the
Father
is
brought
in
here
,
only
to
express
and
signifie
to
us
,
Gods
bounty
,
that
by
comparing
of
it
,
we
may
thereby
be
better
advantaged
to
discover
the
greatness
of
mans
impiety
,
and
withal
to
give
us
to
see
and
consider
,
how
far
the
Providence
of
God
can
,
without
deserving
any
just
imputation
,
indulge
wicked
men
,
and
forward
them
in
their
sinful
wayes
.
Hence
,
DOCT.
God
sometime
grants
wicked
men
large
Portions
of
common
favours
,
and
leavs
them
to
use
them
at
their
own
pleasure
,
without
controle
.
He
gives
them
their
Portion
,
and
lets
them
go
and
do
what
they
will
with
it
:
gratifies
their
sinful
desires
by
giving
them
what
they
would
have
,
and
leaving
them
to
take
such
courses
in
the
improveing
thereof
,
as
their
own
cursed
inclination
leads
them
to
.
In
the
Explication
of
this
truth
,
we
may
consider
.
1.
The
evidence
that
it
is
so
.
2.
Answer
some
doubts
about
it
.
3.
Give
the
reasons
of
the
Doctrine
.
1.
For
the
evidencing
of
the
truth
we
may
Consider
.
1.
That
all
the
affairs
of
the
world
are
ordered
&
disposed
of
by
Divine
Providence
.
Whatsoever
any
of
the
Children
of
men
have
or
enjoy
,
it
is
of
God
.
The
universal
extent
of
the
Providence
of
God
to
all
affairs
,
and
things
in
the
world
,
is
a
principle
whereof
there
is
no
liberty
for
any
man
to
make
a
question
,
the
denial
whereof
,
even
in
the
sound
judgment
of
Meer
Ethnicks
was
branded
with
the
deserved
note
of
Atheism
:
and
the
confirmation
of
this
truth
is
fully
establisted
in
Scripture
,
assigning
to
all
Creatures
an
absolute
dependence
upon
the
disposal
hereof
:
See
Psal.
145.
15
,
16.
The
eyes
all
wait
upon
thee
&c.
and
in
many
other
places
.
2.
That
in
the
course
of
this
Providence
many
wicked
men
enjoy
all
favours
in
abundance
.
This
is
so
notorious
a
truth
,
that
the
so
frequent
,
and
almost
constant
observation
of
it
,
hath
sometimes
dazled
the
weak
eyes
of
the
People
of
God
,
and
put
them
to
a
demurre
in
their
thoughts
.
In
Job's
time
it
was
not
a
thing
so
obscure
as
his
friends
would
have
made
of
it
;
hence
Job
.
in
his
own
vindication
amply
describes
it
,
Job
21.
begin
.
David
or
Asaph
,
gives
no
less
a
pathetical
description
of
it
,
and
his
own
imbecillity
in
those
offenses
which
he
had
taken
at
the
observation
of
it
,
Psal.
73.
begin
,
Jeremiah
also
seems
to
be
in
some
suspense
about
it
,
Chap.
12.
1.
What
power
,
honour
,
and
and
dominion
had
Nebuchadnezzer
conferred
upon
him
?
What
an
oracle
of
Wit
and
Policy
for
his
time
was
Achitophel
?
What
eloquent
curious
language
had
Herod
and
Tertullus
;
yea
,
and
we
may
still
observe
men
to
be
fullest
fraught
with
these
common
favours
,
who
neither
glorifie
God
,
nor
have
any
desire
to
glorifie
him
therewithal
.
3.
That
these
men
are
left
of
God
to
use
these
,
or
rather
abuse
them
,
at
their
sinful
pleasure
,
is
evident
in
those
divers
wayes
wherein
he
so
leaves
them
.
For
though
it
is
true
that
God
doth
restrain
wicked
men
unto
such
limits
as
he
sees
meet
even
such
as
shall
make
all
serviceable
to
his
Glory
at
last
,
yet
they
are
in
very
high
measures
given
up
by
God
;
For
,
1.
That
they
do
abuse
them
is
manifest
,
by
the
evil
improvment
which
they
make
of
them
:
Observe
but
what
course
men
of
greatest
advantages
do
usually
steer
in
this
world
;
doth
not
all
drive
at
the
advancing
of
the
interest
of
Satans
Kingdom
,
and
not
of
Christs
?
And
how
few
great
men
improve
their
power
for
his
Glory
?
the
most
do
it
for
his
dishonour
;
hear
the
Apostle
,
1
Cor.
1.
16.
Not
many
wisemen
after
the
flesh
,
not
many
mighty
,
&c.
These
carnal
things
for
the
most
part
serve
but
to
strengthen
the
enmity
of
the
heart
against
God
;
poor
,
weak
,
and
base
things
are
they
which
for
the
most
part
follow
Christ
:
2.
Gods
leaving
them
thus
to
do
discovers
it self
in
three
things
.
1.
His
withholding
his
spirit
,
and
not
affording
to
them
his
renewing
or
assisting
Grace
,
without
which
no
man
can
improve
any
thing
to
the
Glory
of
God
.
When
God
doth
not
give
a
man
an
heart
to
be
for
him
,
he
thereby
leaves
him
to
himself
,
and
it
is
a
Judgment
;
Moses
bewails
it
,
Deut.
29.
4.
The
Lord
hath
not
given
you
an
heart
to
perceive
,
&c.
And
there
needs
no
more
but
this
suspension
,
the
consequent
upon
which
is
for
men
to
go
in
the
wayes
of
their
own
heart
,
and
sight
of
their
eyes
:
When
God
intends
that
a
People
shall
go
in
his
wayes
,
he
promiseth
them
his
Spirit
,
Ezek.
36.
27
-
I
will
put
my
spirit
into
you
,
and
cause
you
to
walk
in
my
statutes
.
The
spirit
of
God
is
the
inward
guide
of
the
Children
of
God
,
they
that
are
deserted
by
him
,
are
consequently
given
up
to
their
own
guidance
.
2.
His
laying
no
outward
check
or
restrain
upon
them
to
hinder
them
,
or
stop
their
course
.
When
God
would
no
longer
leave
Israel
to
himself
,
he
hedgeth
up
his
way
with
thornes
,
that
he
shall
not
find
the
way
to
come
at
his
lusts
and
lovers
,
Hos.
2
:
6
,
7
:
But
where
he
lets
men
have
a
large
range
,
liberty
and
opportunity
,
when
he
afflicts
them
not
,
but
they
prosper
and
have
all
at
will
,
and
there
is
no
outward
controle
,
this
is
a
leaving
men
:
thus
God
did
to
Ephraim
,
Hos.
4.
7.
Ephraim
is
joyned
to
Idols
,
let
him
alone
:
3.
His
turning
of
these
favours
into
snare
and
provocations
of
their
lusts
,
to
allure
and
draw
them
after
them
:
There
are
many
lusts
in
the
heart
of
man
and
these
outward
mercies
are
sutable
matter
for
them
to
wor●
upon
:
and
when
God
lets
it
be
so
;
yea
,
judicially
orders
it
to
be
so
;
when
he
gives
them
their
table
to
be
a
snare
,
their
wealth
a
snare
their
health
and
strength
a
snare
,
their
wi●●
and
knowledge
a
snare
;
when
pride
,
prophaneness
,
and
sensuality
are
promoved
and
nourished
by
these
things
,
then
God
gives
men
up
to
their
own
hearts
lust
,
and
lets
them
walk
on
in
their
own
wayes
,
Psal.
81.
12.
He
puts
their
Portion
into
their
own
hand
,
and
lets
them
go
whither
they
will
,
and
do
what
they
please
with
it
.
2.
To
answer
some
doubts
which
may
here
arise
;
1.
Whether
this
doth
not
cast
imputation
upon
Gods
Holiness
,
in
giving
men
his
favours
,
and
leaving
them
to
themselves
,
when
he
knows
they
will
both
abuse
them
,
and
dishonour
him
by
their
so
doing
;
whereas
his
Holiness
engageth
him
to
seek
his
own
Glory
in
all
his
works
of
Providence
?
Ans.
That
God
will
be
no
loser
of
his
Glory
by
any
of
his
Creatures
,
in
any
of
his
works
which
he
doth
to
or
for
them
,
is
a
truth
not
to
be
questioned
;
but
the
wayes
in
which
he
will
be
a
saver
,
and
no
loser
,
are
to
be
commended
to
the
management
of
his
own
infinite
wisdom
,
which
doubtless
will
not
fail
in
the
execution
,
and
though
he
may
for
a
while
seem
to
be
on
the
losing
hand
,
whiles
men
are
running
on
the
score
with
him
,
and
meditating
nothing
of
payment
;
yet
if
we
can
let
God
alone
till
his
day
and
time
of
reckoning
with
men
,
he
will
then
make
it
to
appear
that
he
will
be
glorified
in
all
the
Pharaoh's
and
wicked
men
of
this
world
,
whom
he
hath
raised
up
,
and
suffered
at
present
to
abuse
his
manifold
mercies
to
their
own
ruine
;
and
were
it
not
that
God
knows
how
to
get
his
penny
worths
out
of
them
,
he
would
never
credit
them
so
far
as
he
doth
:
God
will
be
glorified
in
Zidon
,
as
well
as
in
Zion
.
2.
But
God
seems
by
this
to
be
an
encourager
of
wickedness
,
and
promoter
of
mans
vile
designs
:
Is
not
this
to
put
a
Sword
in
a
mad-mans
hand
,
that
he
may
destroy
himself
therewithal
?
And
if
God
hateth
sin
,
why
would
he
thus
give
men
advantage
to
sin
against
him
?
Ans.
The
wisdom
of
God
in
ordering
of
althings
according
to
his
own
counsels
,
is
not
for
us
mortals
to
call
in
question
:
God
hath
other
Attributes
besides
his
Justice
to
make
known
,
and
they
are
his
bounty
,
patience
,
goodness
,
long
sufferance
;
and
this
he
can
do
upon
the
vessels
of
wrath
,
and
thereby
makes
way
for
the
glorious
manifestation
of
his
Justice
upon
them
that
are
not
led
to
repentance
by
it
,
but
abuse
his
goodness
,
Rom.
2.
4
,
5.
Neither
doth
God
by
this
encourage
sin
,
since
by
his
holy
Law
(
which
is
man's
rule
,
and
a
discovery
of
his
righteous
Judgment
)
he
strictly
forbids
,
and
severely
denounceth
threatnings
against
all
sin
:
Neither
is
God's
bounty
the
moral
cause
of
promoting
of
sin
,
but
hath
argument
in
it
to
prompt
men
to
holiness
and
obedience
;
but
it
is
man's
corrupt
heart
abusing
it
to
such
ends
;
whereas
an
holy
heart
is
encouraged
by
all
God's
benefits
to
study
his
Glory
and
praise
,
Psal.
116.
12.
And
yet
God
may
righteously
leave
man
to
follow
his
own
wicked
heart
,
and
so
to
misimprove
all
his
beneficence
to
his
own
just
condemnation
;
yea
,
he
may
raise
up
Pharaoh
to
that
very
end
,
Exod.
9.
16.
But
I
come
to
the
Reasons
of
the
Doctrine
,
which
will
serve
further
to
clear
the
truth
from
imputation
;
and
they
are
taken
from
the
ends
which
God
design
in
thus
doing
;
which
though
they
are
at
present
secret
in
regard
of
the
individual
persons
who
are
thus
left
,
till
God
of
his
Providence
shall
be
pleased
to
make
more
full
and
clear
discovery
of
them
,
yet
in
themselves
they
are
alwayes
one
of
these
two
,
for
all
Gods
dealings
with
mankind
do
ultimately
center
in
the
one
or
the
other
viz.
either
.
1.
That
thus
way
may
be
made
for
the
more
illustrious
manifestation
of
revenging
Justice
,
in
the
destruction
of
sinners
:
They
are
thus
made
vessels
of
wrath
fitted
to
destruction
,
Rom.
9.
22.
Where
much
is
given
,
there
is
much
expected
:
The
more
that
men
have
abused
,
the
more
wrath
awaits
them
:
Doubtless
a
man
of
great
parts
and
understanding
,
hath
more
to
account
with
God
for
than
a
fool
,
the
rich
and
wealthy
man
,
then
the
poor
,
a
Magistrate
,
or
a
Minister
,
then
a
private
Man
:
The
more
advantage
Men
have
put
into
their
hands
to
serve
God
withal
,
the
more
they
have
to
answer
for
,
you
may
see
what
endictments
God
draws
up
against
Babylon
,
Isa.
14.
Tyrus
,
Ezek:
27.
which
had
the
advantage
of
other
Nations
,
of
worldly
pomp
and
wisdom
:
For
such
God
hath
wonderful
plagues
:
This
patience
,
and
goodness
,
as
they
are
largely
displayed
before
such
at
the
present
,
so
they
,
by
mens
abusing
of
them
,
open
a
way
for
the
more
notable
executions
of
Justice
.
2.
That
he
may
prepare
a
way
to
make
his
Grace
notably
appear
to
be
Grace
,
the
truth
is
,
Gods
wayes
are
very
mysterious
,
and
past
mans
finding
out
;
and
oftentimes
,
when
we
may
have
reason
justly
to
fear
,
that
such
a
sinner
is
mounted
on
Horse-back
,
to
run
the
swifter
to
his
own
utter
ruine
,
yet
even
then
God
hath
gracious
designs
in
all
this
:
God
sometimes
allows
a
sinner
a
long
Tedder
,
and
lets
him
run
to
the
end
of
it
,
and
then
pulls
him
back
:
God
suffers
him
to
lay
a
scene
for
his
own
ruine
,
and
then
displayes
his
riches
of
his
grace
in
saving
him
from
it
,
when
he
hath
used
all
possible
means
utterly
to
have
undone
himself
:
Manasseth
in
the
old
,
and
Paul
in
the
New-Testament
stand
for
eminent
examples
of
this
,
and
the
latter
of
these
speaks
thus
of
it
,
1
Tim.
1.
13
,
14.
Who
was
before
a
blasphemer
.
&c.
But
I
obtained
mercy
,
&c.
and
the
grace
of
our
Lord
Jesus
was
exceeding
abundant
,
&c.
USE
,
1.
To
teach
us
not
too
much
to
bless
our selves
in
our
enjoyment
of
outward
favours
.
God's
love
is
not
from
hence
to
be
positively
concluded
:
It
is
the
wise
mans
observation
,
Eccl.
9.
begin
.
No
man
knows
love
or
hatred
by
all
that
is
before
him
.
And
yet
there
is
nothing
more
common
than
for
men
to
be
be
proud
and
self
conceited
in
these
things
whereas
they
are
indeed
nothing
else
but
some
of
the
offals
of
God's
favours
,
which
he
can
spare
to
the
swine
of
the
world
,
and
often
throws
out
to
them
in
a
plentiful
measure
:
Things
common
to
the
Elect
and
Reprobate
are
not
just
matter
of
boasting
;
if
you
have
all
these
blessings
,
and
are
wicked
in
the
enjoyment
of
them
,
you
are
not
happy
but
miserable
in
that
enjoyment
.
USE
,
2.
It
may
also
teach
us
not
to
grudge
at
,
or
envy
wicked
men
,
for
their
great
parts
,
and
large
estates
,
or
whatever
other
worldly
blessings
they
enjoy
in
a
more
liberal
measure
than
other
men
:
and
the
more
we
ought
to
beware
of
this
,
inasmuch
as
good
men
have
sometimes
been
prone
to
be
envious
at
these
things
,
Psal.
73.
begin
.
Yea
,
the
Prophet
had
a
mind
to
have
impleaded
God
about
it
,
Jer.
12.
1.
If
God
leave
them
to
themselves
they
will
but
abuse
and
foolishly
squander
them
away
,
and
then
you
know
,
the
more
Talents
any
have
received
,
the
more
are
to
be
reckoned
for
,
and
if
he
fared
so
ill
that
did
but
hide
his
one
in
a
napkin
,
what
account
shall
he
be
called
to
,
that
squanders
many
away
upon
his
lust
,
and
dishonours
God
with
them
?
It
would
have
been
better
for
such
men
if
they
had
been
the
veryest
fools
,
and
the
most
obscure
persons
in
the
world
:
And
as
you
have
less
of
these
things
,
so
you
have
the
less
to
reckon
for
;
besides
,
this
will
not
hinder
your
happiness
in
the
end
,
but
if
you
have
the
grace
to
be
faithfull
in
a
little
,
you
shall
surely
enter
into
your
Lords
joy
.
USE
,
3.
It
may
afford
encouragement
not
to
despare
of
unregenerate
men
,
although
they
may
at
present
be
left
to
themselves
,
and
wickedly
to
abuse
all
God's
favours
which
they
enjoy
:
God
knows
how
to
take
them
in
their
months
:
The
poor
Prodigal
,
left
to
himself
,
went
far
,
but
yet
he
returns
at
last
,
and
is
graciously
welcomed
by
his
Father
:
If
men
are
bad
at
present
,
it
doth
not
hence
necessarily
follow
that
they
shall
never
be
good
:
Hence
be
not
put
out
of
heart
,
do
not
think
your
prayers
and
tears
are
thrown
away
,
which
are
laid
out
for
their
conversion
;
yea
,
but
be
the
more
earnest
,
by
how
much
you
see
that
they
may
be
more
serviceable
to
the
glory
of
God
than
many
others
;
how
much
their
rich
parts
,
abilities
,
advantages
would
bring
into
the
Treasury
of
the
Temple
,
if
God
should
be
pleased
to
convert
them
.
USE
,
4.
It
may
counsel
us
all
to
beware
how
we
desire
to
be
at
our
own
will
and
dispose
;
to
be
left
to
our selves
,
to
have
our
own
portion
in
our
own
hand
:
God
may
grant
such
unreasonable
desires
,
but
if
he
do
,
we
shall
smart
for
it
:
Know
therefore
that
every
Child
of
Adam
left
to
himself
,
will
prove
a
Prodigal
:
If
we
are
not
willing
to
be
under
the
direction
of
Gods
Law
,
and
conduct
of
his
spirit
,
he
may
righteously
leave
us
,
and
then
we
shall
certainly
do
as
this
yonger
Son
did
,
which
is
the
next
thing
we
are
to
enquire
into
.
Vers.
13.
And
not
many
dayes
after
,
the
yonger
Son
gathered
all
together
,
and
took
his
journey
into
a
far
Country
,
and
there
wasted
his
substance
with
riotous
living
.
In
which
words
is
described
to
us
the
second
point
of
his
folly
,
appearing
in
his
improvident
and
wastful
missimprovment
of
his
Portion
;
and
this
discovers
it self
in
two
things
.
1.
His
getting
as
far
as
he
could
,
with
his
Portion
,
from
his
fathers
care
and
inspection
.
2.
His
improvident
and
foolish
expense
of
his
Estate
there
,
where
he
was
out
of
sight
as
he
hoped
.
1.
We
are
to
observe
his
getting
as
far
away
with
his
portion
,
as
he
could
,
from
his
father
care
and
oversight
,
in
which
there
are
three
things
observable
.
1.
The
hast
that
he
make
expressed
in
these
words
,
not
many
dayes
after
2.
that
he
takes
all
with
him
:
He
gathered
a●
together
.
3.
The
place
whither
he
carried
it
,
into
a
farr
Countrey
.
I
begin
with
the
first
.
1.
The
hast
that
he
makes
,
as
soon
as
he
hath
gotten
his
Portion
,
now
he
will
be
gone
;
he
gets
as
much
as
he
can
out
of
his
father
,
and
when
he
can
expect
no
more
,
now
he
leaves
him
,
makes
all
speed
to
be
gone
,
not
many
dayes
after
.
DOCT.
Natural
men
will
serve
God
no
longer
than
may
answer
their
own
carnall
ends
.
Religion
is
to
an
unregenerate
man
nothing
but
a
pander
to
his
lusts
:
As
long
as
men
hope
they
can
get
any
thing
to
further
their
worldly
interest
,
they
can
be
(
with
Jehu
)
zealous
for
God
:
Jehu
could
destroy
Ahab's
wicked
house
,
and
plead
prescription
from
God
for
so
doing
,
as
though
he
was
afraid
to
come
a
whit
short
of
the
command
and
threatning
:
but
now
when
he
hath
what
he
would
,
all
the
competitours
for
the
Crown
are
by
this
means
removed
out
of
the
way
,
now
he
grows
cold
in
Religion
at
once
,
and
Gods
precepts
neglected
,
a
further
reformation
refused
,
Jeroboam's
poli●ick
sin
adhered
to
:
and
if
we
observe
,
we
shall
find
that
many
there
are
who
for
by-ends
make
fair
pretences
,
and
are
huge
sticklers
for
God
and
his
wayes
for
a
while
,
who
,
when
once
they
have
gotten
some
worldly
advantage
or
advancements
by
it
,
of
a
sudden
they
become
other
men
.
Reas.
Because
the
most
Religious
natural
men
have
chosen
the
service
of
God
,
not
as
their
end
,
but
only
as
a
medium
to
attain
some
other
end
by
:
Now
a
mean
is
useful
but
in
order
to
the
end
for
which
it
is
used
,
but
the
end
is
good
for
it self
:
Religion
was
appointed
to
be
mans
end
,
who
was
designed
by
the
will
of
God
,
for
his
Glory
:
But
carnal
men
have
gotten
some
other
end
,
which
they
think
better
than
that
which
God
hath
appointed
them
,
and
finding
(
many
times
)
that
Religion
is
a
needful
step
thereunto
,
they
use
it
as
a
man
doth
a
Ladder
to
climb
upon
,
but
when
they
are
gotten
up
it
is
now
of
no
more
service
to
them
,
and
now
Religion
is
as
easily
thrown
off
again
as
ever
it
was
taken
up
:
It
was
an
imputation
which
Satan
would
have
cast
upon
Job
,
but
the
event
proved
it
evidently
a
slander
,
after
he
had
been
upon
the
greatest
tryal
,
that
he
did
not
serve
God
for
nought
but
it
will
be
found
a
truth
concerning
multitudes
of
our
outside
Professors
:
There
were
many
of
Christ's
followed
that
were
so
for
nothing
but
the
loaves
,
Job
6.
26.
USE
,
1.
This
may
discover
to
us
a
Reason
of
the
Apostasie
of
many
in
these
times
a●●
places
.
It
is
not
to
be
doubted
,
but
that
he●
where
Religion
hath
had
the
precedency
,
and
men
have
been
esteemed
of
according
to
the
Profession
which
they
have
made
,
that
ma●●
have
taken
it
up
clearly
upon
this
account
,
viz.
to
get
into
credit
,
favour
,
priviledge
,
preferment
,
and
hence
no
wonder
,
if
either
whe●
men
have
been
frustrated
of
what
they
expected
,
or
have
gotten
as
much
as
they
can
probabl●
hope
to
get
by
it
,
it
grows
an
out-dated
and
useless
thing
with
them
:
This
is
an
hour
of
tryal
and
he
that
can
maintain
his
Profession
,
whe●●
to
all
appearance
of
sense
,
it
is
a
losing
bargain
gives
us
reason
to
hope
that
that
man
is
buil●
upon
a
more
stable
foundation
.
USE
,
2.
It
may
put
us
upon
it
to
take
a
strickt
account
and
tryal
of
our
profession
,
to
see
what
foundation
it
is
built
upon
:
If
it
be
Sandy
,
a
shock
of
temptation
will
overthrown
it
:
If
it
be
for
by
and
carnal
ends
,
those
ends
,
either
hoplesly
disappointed
,
or
obtained
as
far
as
we
can
hope
,
will
turn
us
off
it
:
Such
a
Profession
is
dead
indeed
,
and
moves
only
by
external
weights
;
and
if
they
be
either
taken
off
,
or
run
down
to
the
ground
,
it
will
cease
.
The
Vitals
of
Religion
consist
only
in
an
heart
throughly
perswaded
of
the
glorious
excellency
of
the
wayes
and
fear
of
God
,
and
this
is
that
which
will
hold
out
to
the
end
;
whereas
the
other
will
last
but
till
men
have
tryed
to
the
outside
how
much
they
can
get
to
satisfie
their
lusts
with
,
by
professing
God
and
his
Service
,
and
when
their
expectations
on
that
score
cease
,
●t
will
not
be
many
dayes
ere
we
hear
of
them
,
that
they
have
trussed
up
all
,
and
are
gone
:
●ee
then
to
the
foundation
upon
which
you
are
built
,
if
ever
you
hope
to
stand
.
SERMON
IV.
2.
HE
takes
all
with
him
;
He
gathered
all
together
;
He
leaves
nothing
behind
him
:
What
this
all
is
,
we
have
already
heard
,
viz.
All
the
outward
blessing
,
favours
,
priviledges
which
God
bestowes
upon
the
Children
of
men
,
be
it
more
or
less
.
Hence
,
DOCT.
Sinful
Man
left
to
himself
,
denies
God
the
glory
of
all
his
goodness
.
Let
God
bestow
upon
him
whatever
he
pleaseth
,
for
him
never
so
much
,
yet
he
takes
it
not
a●
any
engagement
upon
him
to
serve
God
,
o●
glorifie
him
,
but
dishonoureth
him
with
all
.
This
was
the
sin
which
the
Prophet
laid
to
the
charge
of
that
wicked
King
,
Dan.
5.
23.
The
God
in
whose
hand
thy
breath
is
,
and
whose
are
〈◊〉
thy
wayes
,
thou
hast
not
glorified
.
And
this
Pa●
declares
to
be
the
guize
of
men
who
are
strangers
from
the
grace
of
God
,
Rom.
2.
4
,
5.
The
evidence
and
ground
of
this
truth
will
appear
if
we
lay
together
these
particulars
.
1.
The
heart
of
every
natural
man
is
estrat●ged
from
God
:
they
are
born
so
,
Psal.
53.
3●
They
go
astray
as
soon
as
they
be
born
:
there
is
a●
estrangement
in
the
understanding
,
they
know
him
not
,
though
God
be
near
them
,
they
se●
him
not
;
though
he
doth
all
for
them
,
they
do
not
observe
it
,
Hos.
2.
8.
She
did
not
know
I
gave
her
Corn
,
&c.
There
is
an
estrangement
in
the
Will
,
they
care
not
for
God
,
they
are
his
enemies
;
yea
,
enmity
it self
against
him
Rom.
8.
7.
They
are
estranged
in
their
affections
,
hence
they
are
called
haters
of
God
,
Rom.
●
.
30.
Now
by
vertue
of
this
estrangedness
,
they
are
wholly
indisposed
,
and
utterly
averse
to
the
fear
and
service
of
God
.
2.
There
are
many
lusts
in
the
heart
of
every
unregenerate
man
to
which
he
is
enslaved
man
,
by
seeking
an
unbounded
liberty
,
had
changed
one
good
Lord
,
for
many
tyrannical
ones
,
that
have
usurped
the
Dominion
over
his
soul
,
Tit.
3.
3.
Serving
divers
lust
and
pleasures
:
The
word
intimates
one
that
is
addicted
unto
,
or
wholly
at
the
devotion
of
another
,
and
is
used
to
express
our
serving
of
God
:
Mens
lusts
rule
them
,
their
work
and
business
is
to
gratifie
them
,
and
it
is
not
one
single
lust
,
but
there
are
many
of
them
,
and
he
is
at
the
command
of
them
all
;
each
claims
an
empire
over
the
soul
,
and
sets
him
on
work
to
make
provision
for
it
,
there
is
the
lust
of
the
flesh
,
or
carnal
concupiscence
,
the
lust
of
the
eye
,
or
covetousness
,
the
pride
of
the
life
,
or
ambition
,
these
must
all
be
obeyed
.
3.
The
lusts
of
an
unregenerate
man
are
infatiable
:
Like
the
horse-leeches
two
daughters
,
or
like
the
barren
womb
,
they
never
say
they
have
enough
,
or
like
the
grave
,
which
is
still
gaping
after
more
,
hence
so
compared
,
Rom.
3.
13.
Their
throat
is
an
open
Sepulchre
.
all
concupiscence
labours
of
a
dropsie
,
the
more
it
hath
,
the
more
it
craves
.
When
a
man
hath
done
his
utmost
to
make
provision
for
,
he
can
never
give
content
to
his
carnal
desire
,
Pro.
27.
20.
And
there
is
great
reason
for
it
,
because
concupiscence
hath
diverted
the
heart
of
man
from
the
only
soul
satisfying
object
,
to
empty
things
.
4.
The
outward
favours
which
God
bestoweth
upon
men
are
the
proper
objects
upon
which
their
lusts
are
placed
,
&
from
which
they
seek
their
satisfaction
.
Every
carnal
heart
hath
(
with
Demas
)
embraced
the
present
world
:
When
man
left
God
he
went
to
the
Creature
,
and
what
God
had
provided
to
express
his
bounty
to
him
in
,
that
hath
he
abused
to
serve
his
lust
withal
:
It
is
the
world
and
the
things
of
the
world
that
his
heart
is
in
love
with
,
which
is
opposite
to
the
love
of
the
father
,
1.
Joh.
2.
15.
God
hath
in
just
judgment
set
the
world
in
mens
hearts
,
for
that
they
know
no
other
good
,
nor
seek
any
other
content
;
not
God
himselfe
,
but
his
common
favours
are
their
portion
,
whether
natural
endowments
,
or
occasional
blessings
.
5.
The
natural
man
can
spare
nothing
of
these
from
his
lusts
:
The
truth
is
,
all
is
too
little
;
every
thing
is
lost
that
doth
not
feed
some
lust
or
other
:
every
lust
is
like
Nabal
,
only
generous
and
noble
to
it self
,
but
churlish
to
David
:
It
may
be
said
of
every
lust
,
as
was
said
of
great
Alexander
.
Unus
Pellaeo
juveni
non
sufficit
orbis
.
Hence
then
it
is
no
wonder
if
so
many
lusts
think
themselves
straitned
;
the
natural
man
is
bound
to
please
all
his
lusts
,
and
there
is
not
enough
in
a
whole
world
to
give
them
content
,
and
then
it
is
not
to
be
thought
strange
,
if
he
cannot
spare
any
thing
in
the
world
from
them
.
6.
The
serving
of
God
and
serving
a
man's
lusts
are
things
directly
contrary
the
one
to
the
other
;
and
hence
a
man
cannot
do
them
both
.
That
man
who
seeks
his
own
glory
,
cannot
seek
the
Glory
of
God
;
they
that
mind
their
own
things
,
cannot
mind
the
things
which
are
of
God
:
And
this
is
the
very
reason
why
men
can
allow
God
nothing
of
glory
at
all
,
because
they
think
they
shall
then
wrong
themselves
,
dissatisfie
their
own
lusts
:
If
men
should
sincerely
improve
their
wit
and
parts
for
God
,
they
should
then
lose
their
own
commendations
from
men
;
if
they
should
lay
out
their
health
,
and
strength
,
and
power
,
and
wealth
for
God
,
their
lusts
would
want
it
:
and
,
it
being
so
that
they
are
full
resolved
in
it
to
deny
their
concupiscence
nothing
,
hence
they
gather
all
together
,
and
leave
nothing
behind
,
and
resolve
that
they
will
not
part
with
so
much
as
an
hoof
for
God
and
his
service
.
USE
.
1.
Hence
we
see
one
great
reason
of
the
vanity
of
the
creature
:
The
Apostle
tells
us
,
It
is
subjected
not
willingly
,
but
by
reason
of
him
who
hath
subjected
it
in
hope
,
Rom.
8.
20.
The
reason
of
it
lyeth
here
,
sinful
man
hath
gotten
it
into
his
hands
,
God
hath
providentially
given
him
a
Portion
of
these
things
,
and
he
through
the
vanity
of
his
mind
,
having
it
at
his
own
dispose
,
hath
carried
it
away
from
God
,
and
diverted
it
from
its
native
and
proper
use
,
which
was
for
the
service
of
God
,
to
his
own
wicked
and
sinister
ends
,
by
vertue
whereof
it
comes
to
be
in
vain
.
The
creature
hath
in
its
self
its
usefulness
,
every
creature
of
God
hath
a
natural
capacity
of
being
improved
to
his
glory
,
man
might
as
well
honour
God
with
his
wit
and
parts
,
and
substance
as
dishonour
him
;
they
are
Talents
which
might
be
traded
withall
for
him
,
but
a
wicked
heart
having
seduced
him
,
he
turns
them
into
another
stream
,
and
so
in
application
they
lose
their
end
and
become
vain
.
USE
,
2.
Here
also
see
the
reason
why
persons
of
greatest
abilities
and
advantages
,
are
many
times
the
most
averse
from
doing
any
thing
to
the
glory
of
God
:
We
often
see
it
is
so
,
and
wonder
whence
it
comes
so
to
be
;
we
think
,
oh
,
what
,
and
how
much
might
such
and
such
a
man
do
for
God
,
if
he
would
but
propound
it
to
himself
as
his
business
to
live
to
him
?
but
alas
,
as
they
have
a
great
portion
of
Gods
blessings
,
so
they
have
great
lusts
to
gratifie
,
and
they
live
at
their
devotions
hereupon
,
let
God
call
for
their
service
,
let
their
consciences
tell
them
they
wrong
their
own
souls
.
Let
the
name
and
interest
of
Christ
call
never
so
much
for
their
assistance
,
lust
countermands
,
sin
that
reigns
there
will
not
have
it
to
be
so
,
and
men
have
taken
it
up
as
a
practical
resolution
,
that
they
will
sooner
displease
God
than
their
lusts
.
USE
.
3.
Let
this
serve
to
convince
unregenerate
men
of
their
great
wickedness
,
and
shew
them
what
a
dreadful
account
they
will
have
to
give
in
to
God
at
the
great
day
:
Consider
of
it
solemnly
,
is
it
not
enough
for
you
to
go
away
from
God
your selves
,
but
must
you
needs
carry
away
the
whole
creation
of
Gods
goodness
with
you
?
Shall
God
gratifie
your
desires
in
giving
you
a
large
portion
of
his
bounty
,
and
can
you
not
give
him
one
hearty
acknowledgment
for
it
all
,
but
because
he
gives
you
in
abundance
,
do
you
therefore
say
to
the
Almighty
depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
wayes
?
Job
21.
14.
Be
convinced
of
folly
and
madness
,
and
hence
consider
.
1.
This
is
a
most
ungrateful
requital
of
God
;
it
is
a
most
shameful
abuse
of
his
goodness
:
he
may
well
expostulate
with
you
,
as
he
did
with
them
in
,
Deut.
32.
5.
Do
ye
thus
requite
the
Lord
,
Oh
foolish
people
and
unwise
?
Do
ye
not
know
that
goodness
leads
unto
Repentance
?
Rom.
2.
4.
And
will
you
resist
that
leading
,
and
instead
of
it
lead
goodness
into
rebellion
?
cannot
Jesurun
wax
fat
,
but
he
must
presently
kick
?
out
of
doubt
a
merciful
God
is
grievously
provoked
by
such
things
as
these
.
2.
Do
you
not
know
that
by
thus
doing
you
are
laying
up
treasures
of
wrath
for
your selves
?
And
will
not
your
account
be
fearful
and
tremendous
,
when
the
fuel
of
that
fire
in
which
you
shall
burn
eternally
,
shall
be
made
of
abused
goodness
,
and
your
torments
shall
bear
proportion
to
the
favours
which
you
have
now
enjoyed
;
when
the
creatures
,
which
are
now
groaning
under
the
pressure
of
violently
imposed
vanity
,
shall
come
in
as
witnesses
against
you
,
and
be
earnest
pleaders
that
the
wrong
which
you
have
done
them
may
be
righted
upon
you
?
Be
therefore
awakened
to
see
the
vileness
of
your
own
hearts
,
bewail
your
grievous
folly
,
seek
repentance
and
pardon
,
that
you
may
be
cleared
of
this
dreadful
charge
in
the
great
day
of
account
.
3.
We
come
to
consider
of
the
place
whither
he
carried
his
substance
,
into
a
far
countrey
:
i.
e.
to
get
as
far
out
of
his
fathers
sight
,
and
care
,
and
counsel
as
he
could
:
Hence
observe
this
.
DOCT.
The
more
God
doth
for
sinners
,
the
further
they
seek
to
get
away
from
him
.
The
Prodigal
could
not
be
content
to
live
by
himself
,
near
his
father
,
where
he
might
have
been
advised
and
directed
how
to
improve
or
husband
his
estate
to
profit
,
but
he
goes
in-another
Country
;
yea
,
a
far
Countrey
:
Thus
wicked
men
(
like
Cain
)
go
out
of
the
presence
of
God
;
hence
they
are
said
to
be
far
from
God
,
Psal.
73.
27.
The
wickeds
Apostacy
is
here
compared
to
a
journey
,
men
go
step
by
step
,
they
grow
worse
and
worse
,
by
abusing
of
all
the
goodness
of
God
afforded
to
them
.
In
the
explication
we
may
consider
,
1.
What
it
is
to
go
away
from
God
?
2.
The
evidence
that
sinners
,
especially
prospering
sinners
so
do
,
and
the
reason
of
it
.
1.
What
it
is
to
go
away
from
God
?
Ans.
There
is
an
essential
,
and
a
providential
Omnipresence
of
God
,
from
which
no
creature
can
withdraw
it self
,
for
in
it
we
live
,
move
,
and
have
our
being
;
this
presence
fills
heaven
,
earth
and
hell
;
it
is
the
preservative
of
all
beings
,
it
is
the
godly
man's
joy
,
and
the
wicked
man's
prison
.
Neither
is
this
going
away
from
God
a
local
motion
,
but
a
spiritual
withdrawing
.
We
may
therefore
observe
,
that
besides
the
general
presence
of
Gods
common
and
universal
Government
of
the
world
,
by
which
he
is
intimately
present
with
all
creatures
,
and
besides
that
presence
of
special
and
powerful
Government
,
by
which
God
leads
all
reasonable
Creatures
to
an
everlasting
estate
,
and
in
which
he
drives
wicked
men
to
their
end
,
and
gets
Glory
by
them
,
there
is
also
a
presence
of
special
Grace
,
often
pointed
at
in
Scripture
,
by
which
God
guids
and
leads
his
own
people
by
his
Word
and
Spirit
,
in
all
their
way
affording
them
counsel
and
support
,
and
guiding
them
to
Glory
,
inwardly
by
his
spirit
,
outwardly
by
his
Ordinances
,
and
Providences
:
Now
when
men
refuse
to
be
under
this
conduct
,
and
withdraw
themselves
from
it
,
now
it
is
that
they
do
both
say
unto
God
depart
from
us
,
and
do
also
themselves
depart
away
from
God
;
and
this
is
done
.
1.
When
men
do
all
they
can
to
put
God
out
of
their
thoughts
,
Psal.
10.
4.
absence
is
a
great
help
to
forgetfulness
;
But
wicked
men
desire
not
to
think
of
God
,
or
his
Word
,
of
his
promises
or
threatnings
:
Men
live
without
God
in
the
world
,
Eph.
2.
12.
They
live
at
such
a
rate
as
if
there
were
no
God
to
Judge
or
call
them
to
an
account
for
their
wayes
:
There
is
a
practical
Atheism
in
the
heart
of
all
natural
men
,
Psal.
14.
1.
And
they
are
gone
far
from
God
,
having
,
as
much
as
they
are
able
,
shaken
off
the
thoughts
of
his
being
,
power
,
holiness
,
Justice
,
&c.
2.
When
men
indulge
themselves
in
wickedness
on
presumption
that
God
is
a
great
way
off
from
them
,
they
take
it
for
granted
that
he
intermedleth
not
with
their
affairs
,
sees
not
,
nor
takes
any
notice
of
their
wayes
and
doings
;
they
may
sin
,
and
live
according
to
their
own
pleasure
,
and
God
is
not
at
all
concerned
in
it
;
such
were
they
,
Ezek.
8.
12.
They
say
,
the
Lord
seeth
us
not
,
the
Lord
hath
forsaken
the
earth
.
Men
would
fain
have
it
to
be
so
,
and
as
they
would
have
it
,
so
they
presume
,
and
please
themselves
that
it
is
so
.
3.
When
men
,
by
falsly
interpreting
of
Gods
patience
and
benignity
,
do
presume
him
to
favour
and
approve
of
their
wicked
wayes
;
so
they
argued
,
Psal.
50.
21.
These
things
thou
hast
done
,
and
I
kept
silence
:
thou
thoughtest
I
was
altogether
such
an
one
as
thy self
.
Prospering
iniquity
is
in
their
account
,
Piety
;
sin
unpunished
,
settles
their
resolutions
,
and
fortifies
them
in
their
courses
,
Eccl.
8.
11.
And
what
is
this
but
to
go
far
from
God
,
when
men
make
such
a
God
of
him
,
that
if
he
were
so
,
he
should
cease
to
be
God
?
Make
him
to
be
one
that
loves
your
sin
,
and
approves
of
your
iniquity
,
and
you
do
manifestly
deny
the
God-head
.
4.
When
men
go
on
in
evil
wayes
adding
sin
to
sin
:
all
sin
sets
the
creature
at
a
distance
from
the
holy
God
;
sin
is
of
a
separating
nature
,
Isa.
59.
2.
Your
sins
have
separated
between
you
and
your
God
.
Every
transgression
is
a
step
from
God
,
when
men
throw
themselves
into
vain
courses
they
are
upon
their
journey
;
and
as
they
grow
more
bold
in
wicked
wayes
,
they
get
further
off
from
him
:
Sin
is
called
a
going
a
whoring
from
God
,
&
what
is
that
but
a
going
from
the
lawful
husband
,
to
the
bed
of
a
stranger
?
Apostate
Judah
is
therefore
said
to
be
gone
far
from
God
,
Jer.
2.
5
:
5.
When
men
put
away
from
them
the
fear
of
God
:
this
is
the
character
of
a
wicked
man
,
Psal.
36.
1.
There
is
no
fear
of
God
before
his
eyes
.
This
is
interpreted
a
forsaking
of
God
,
Jer.
2.
19.
God
dwels
in
mens
hearts
by
putting
his
fear
into
them
,
when
he
causeth
them
to
delight
in
his
wayes
,
to
love
his
commands
,
and
to
be
afraid
of
his
Judgements
:
but
when
instead
of
this
,
they
thrust
away
his
law
,
refuse
to
hearken
to
his
counsel
,
and
are
not
awed
by
his
Judgments
,
their
will
cannot
submit
to
his
,
when
conscience
is
stifled
,
or
lulled
asleep
,
and
men
sin
securely
and
without
any
dread
,
now
they
are
gone
far
from
God
.
2.
For
the
evidence
of
the
Doctrine
that
it
is
so
,
the
Scripture
is
plain
;
it
is
the
very
character
of
wicked
men
,
as
we
heard
,
Psal.
73.
27
They
that
are
far
from
thee
,
shall
perish
.
And
that
their
prosperity
emboldens
them
to
it
,
the
Psalmist
also
ascertains
us
,
Psal.
55.
19.
Because
they
have
no
changes
,
therefore
they
fear
not
God
.
And
he
that
observes
the
boldness
,
security
,
confidence
,
fearlesness
,
irreclaimableness
of
wicked
men
,
especially
if
the
providence
of
God
smiles
upon
them
,
will
easily
conclude
these
men
are
far
from
God
.
Reas.
1.
From
the
natural
rebellion
and
enmity
of
the
heart
of
man
against
God
:
Men
hate
God
,
they
abhorre
his
holiness
,
his
Laws
disrelish
their
carnal
aims
and
ends
,
cross
and
contradict
their
natural
desires
and
concupiscences
;
his
promises
savour
not
with
them
,
his
threatnings
irritate
and
provoke
them
:
the
summe
is
,
proud
and
sinful
man
would
be
at
the
greatest
possible
freedom
to
take
his
own
course
without
any
controle
;
and
knowing
how
contrary
Gods
Government
is
to
his
wicked
will
,
how
opposite
Gods
grace
is
to
his
impiety
,
hence
he
desires
to
be
from
under
it
:
Men
cannot
so
quietly
and
securely
sin
whiles
God
is
near
them
:
The
Prodigal
knew
that
if
he
dwelt
near
his
Father
,
he
must
expect
to
be
disturbed
by
wholsom
counsels
and
admonitions
,
and
that
would
mar
a
great
deal
of
his
mirth
,
he
should
not
with
so
much
liberty
and
content
follow
his
mad
courses
.
Reas.
2.
From
the
natural
tendency
there
is
for
the
sinful
heart
of
man
to
be
strengthned
in
this
rebellion
by
outward
prosperity
:
When
men
have
their
Portion
large
and
great
,
they
hope
they
can
now
vye
it
with
God
:
the
Prodigal
had
no
more
use
or
need
of
his
father
,
now
he
had
his
Portion
,
and
therefore
as
long
as
that
lasted
he
regarded
not
to
come
at
him
:
If
God
speak
to
back-slidden
Judah
in
her
prosperity
,
She
will
not
hear
:
prosperity
makes
men
proud
,
Psal.
73.
5
,
6.
They
are
not
in
trouble
as
other
men
,
therefore
pride
.
compasseth
them
about
as
a
chain
.
Men
can
now
do
well
enough
without
God
,
yea
best
when
he
is
furthest
off
from
them
;
and
they
must
be
reduced
to
a●
afflicted
and
distressed
condition
before
they
will
think
of
a
return
,
Hos.
5.
15.
We
hear
nothing
of
the
Prodigals
returning
to
his
Father
till
his
folly
had
laded
him
with
insupportable
misery
.
USE
.
1.
This
serves
to
discover
the
great
wickedness
,
and
horrid
ingratitude
of
the
Children
of
men
,
that
strengthen
themselves
in
rebellion
by
that
which
should
soften
and
break
their
hearts
:
That
those
cords
of
kindness
by
which
God
would
bind
&
engage
their
souls
to
love
him
,
must
be
turned
into
cords
of
vanity
to
bind
their
hearts
more
strong
in
rebellion
against
him
.
It
is
a
very
sore
charge
which
God
draws
up
against
Judah
,
to
the
observation
o●
which
,
as
a
thing
most
unreasonable
,
and
horrible
,
he
calls
heaven
and
earth
as
witnesse●
Isa.
1.
2.
I
have
nourished
and
brought
up
Children
and
they
have
rebelled
against
me
.
How
right●
our
is
the
condemnation
of
sinners
,
that
God
kindness
should
set
their
hearts
more
against
him
,
that
goodness
should
engender
hatred
▪
This
is
a
strange
Antiperistasis
.
Let
it
the●
convince
us
what
wicked
hearts
we
have
naturally
,
and
humble
us
before
God
,
that
i●
should
be
so
.
USE
.
2.
It
plainly
discovers
to
us
that
the
conversion
of
a
sinner
is
not
of
himself
,
no●
from
any
leading
motion
or
inclination
of
his
own
heart
:
for
the
very
Bias
of
a
mans
heart
doth
naturally
draw
him
to
turn
away
from
God
,
yea
to
run
as
far
from
him
as
possibly
he
can
,
and
he
would
never
return
any
more
,
if
God
did
not
draw
him
by
his
Almighty
power
:
There
must
be
the
irresistable
attraction
of
the
Spirit
of
God
to
encline
the
soul
to
seek
him
,
before
it
will
look
after
him
:
If
all
Gods
outward
favours
make
him
worse
,
there
is
no
hope
till
there
be
something
inward
to
change
his
heart
,
that
he
will
ever
be
better
:
Wonder
not
then
if
we
see
men
growing
worse
under
the
best
of
means
and
outward
mercies
,
for
the
sinful
nature
of
man
takes
advantage
by
these
things
to
be
so
;
but
let
us
pray
earnestly
to
God
for
the
pouring
out
of
his
spirit
and
workby
his
power
.
USE
,
3.
To
teach
us
that
it
is
sometimes
a
great
favour
of
God
to
withhold
from
men
the
enjoyment
of
a
great
Portion
of
outward
blessings
,
or
take
them
away
from
them
:
Augustin's
Periissem
,
nisi
Periissem
is
observable
;
whither
would
some
men
have
gone
,
how
far
had
they
run
away
from
God
,
had
he
not
laid
chains
of
affliction
upon
them
,
and
bound
them
in
fetters
?
David
was
going
astray
before
he
was
afflicted
,
and
how
far
might
he
have
gone
if
God
had
let
him
alone
?
think
not
your selves
then
to
be
hardly
dealt
withal
,
because
you
are
held
under
the
restraints
of
Providence
,
the
day
may
come
when
you
may
bless
God
for
it
.
USE
,
4.
For
tryal
;
It
may
put
us
upon
it
to
examine
our selves
,
and
see
what
improvement
we
make
of
those
blessings
and
favour
which
God
indulgeth
us
with
.
Much
of
ou●
true
spiritual
condition
is
to
be
known
by
this
Have
you
Gods
blessing
?
have
you
parts
,
o●
worldly
comforts
?
and
do
they
make
you
weary
of
Gods
wayes
,
more
careless
of
his
fear●
and
more
secure
in
sinning
?
these
are
th●●
notes
and
characters
of
a
Prodigal
,
only
a
rebellious
Child
will
do
so
:
But
if
Gods
favours
are
thankfully
received
,
and
his
cords
of
love
engage
your
hearts
to
love
him
and
to
study
his
fear
;
if
they
make
you
more
to
delight
in
his
wayes
,
and
diligent
in
his
service
;
if
they
oblige
you
to
improve
them
to
his
glory
,
this
is
indeed
a
fruit
of
his
spirit
&
grace
in
the
soul
,
and
to
be
acknowledged
as
an
evidence
that
his
spirit
dwels
in
you
.
They
only
are
godly
men
who
do
carefully
honour
God
with
all
his
gifts
;
and
if
you
so
do
,
you
shall
be
acknowledged
by
God
,
and
he
will
never
repent
of
what
he
hath
done
for
and
bestowed
upon
you
.
SERMON
V.
WE
have
thus
heard
of
the
place
whither
the
young
son
carried
his
estate
,
telling
us
that
wicked
men
love
to
have
the
greatest
advantage
to
sin
without
any
restraint
:
We
might
also
have
taken
notice
of
the
comparison
which
is
used
in
the
text
to
illustrate
his
Apostasie
,
viz.
a
journey
,
he
took
his
journey
:
or
went
a
Pilgrimage
:
whence
we
may
take
notice
of
this
.
DOCT.
That
wicked
men
grow
to
the
height
of
prophaness
by
degrees
.
Men
conversing
in
the
region
of
sin
are
upon
a
Journey
,
every
step
they
take
sets
them
at
a
farther
distance
from
God
:
Wickedness
growes
upon
men
by
degrees
,
there
are
few
men
that
commence
high
prophane
per
saltum
:
from
but
a
visible
and
sober
profession
to
the
top
of
wickedness
there
are
divers
steps
a
man
hath
to
take
,
he
must
first
leave
a
great
deal
behind
him
before
he
arrives
at
it
:
he
must
root
out
the
efficacy
of
good
education
,
he
must
suppress
the
activity
of
a
stirring
conscience
,
he
must
put
off
and
get
rid
of
his
accustom●
modesty
,
he
must
lay
by
the
aw
and
dread
:
Gods
Judgments
;
and
all
this
requires
time
and
travail
,
and
pains
:
it
will
cost
a
man
some
thing
to
be
flagitiously
wicked
,
that
hath
been
formerly
professedly
religious
:
you
may
see
the
exemplified
in
Saul
and
others
.
USE
,
1.
This
may
tell
us
one
Reason
wh●
men
,
though
grosly
degenerated
,
are
yet
〈◊〉
hard
to
be
convinced
of
their
wickedness
they
fell
into
it
gradually
,
and
by
consequence
insensibly
:
Apostasie
comes
fair
and
softly
,
and
men
take
no
notice
of
it
,
but
think
themselves
as
good
as
ever
.
USE
,
2.
It
may
be
a
warning
to
men
,
especially
young
men
,
to
beware
of
the
first
step
of
sin
:
carefully
avoid
the
first
temptation
of
giving
way
to
loose
and
vain
courses
▪
You
may
think
to
stop
at
pleasure
,
but
it
a
cheat
,
and
if
you
are
drawn
in
,
you
there
by
step
into
a
way
which
leads
far
from
God
and
will
,
in
a
while
,
arrive
to
such
an
high
degree
of
prophaness
,
as
you
would
at
present
abominate
the
very
thought
of
,
if
wonderful
mercy
do
not
hedge
up
your
way
,
and
give
check
to
your
progress
.
2.
But
I
pass
to
the
next
particular
,
o●
the
consideration
of
the
improvident
and
unfrugal
expense
which
the
young
man
imployed
his
Estate
in
;
And
there
he
wasted
his
substance
with
riotous
living
.
In
which
take
notice
:
1.
What
he
did
with
his
Estate
,
He
wasted
it
:
2.
What
it
was
he
wasted
,
his
substance
:
3.
Where
he
wasted
it
,
there
,
viz.
in
that
far
Country
:
4.
how
he
consumed
it
,
in
riotous
living
.
[
He
wasted
]
The
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifies
the
most
prodigal
and
unprofitable
throwing
away
of
a
thing
that
can
be
:
Beza
thinks
it
to
be
a
Metaphor
from
a
whirlwind
,
that
scatters
and
throws
the
chaff
hither
and
thither
:
it
intimates
such
an
expense
as
knowes
no
measure
,
nor
regards
any
end
or
use
,
minds
neither
how
much
is
,
nor
for
what
it
is
laid
out
.
[
His
substance
]
The
word
signifies
either
ones
being
,
or
that
which
should
uphold
ones
being
,
in
which
latter
sense
it
is
here
intended
:
It
was
that
which
he
should
have
improved
for
his
livelyhood
,
for
his
comfort
,
which
was
given
him
to
improve
,
and
trade
with
for
the
upholding
his
life
.
[
In
riotous
living
]
The
word
signifies
all
manner
of
intemperance
,
laseiviousness
,
prodigality
,
all
the
wayes
which
profuse
men
can
take
to
bring
to
nought
that
which
they
do
enjoy
:
It
signifies
both
excess
in
experiences
,
and
excess
in
delights
;
and
therefore
it
is
variously
translated
[
Profusely
,
Prodigally
,
Luxuriously
,
Lewdly
,
Ungraciously
]
The
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
according
to
its
derivation
,
intimates
,
a
reserving
of
nothing
,
but
making
all
fly
,
as
our
vulgar
expression
is
;
under
which
is
shadowed
to
us
the
course
which
every
ungodly
man
take
with
,
and
the
use
unto
which
he
puts
all
God's
favours
.
Hence
,
DOCT.
Unregenerate
men
are
the
greatest
spend-thrifts
;
for
they
unprofitably
wast
all
their
substance
upon
their
lusts
.
It
is
not
only
a
wast
,
but
a
riotous
wast
,
which
is
the
worst
sort
of
unthriftiness
in
the
world
:
We
may
take
up
the
Explication
of
the
Doctrine
in
a
few
Propositions
.
1.
The
common
favours
of
God
are
unregenerate
mens
substance
:
their
wit
,
their
health
,
their
wealth
,
their
priviledges
,
&c.
are
their
portion
,
which
they
have
in
hand
:
I
mean
,
1.
They
are
that
which
they
place
their
dependance
upon
,
the
things
in
the
improvement
of
which
they
hope
to
get
their
living
;
they
place
their
confidence
and
trust
in
them
,
Pro.
10.
15.
The
rich
mans
wealth
is
his
strong
City
.
They
have
nothing
else
that
their
heart
relyes
upon
,
they
call
them
their
goods
,
because
they
expect
to
have
their
whole
good
from
them
,
they
take
up
their
rest
and
content
under
the
shadow
of
these
things
.
2.
They
are
the
Talents
which
God
hath
sent
them
to
improve
for
his
Glory
,
and
for
their
souls
good
:
God
hath
put
them
in
their
hands
with
a
command
that
they
should
trade
them
for
him
,
and
in
his
service
:
The
Lord
expected
that
Belshazzar
should
have
glorified
him
with
his
Power
,
and
Kingdom
,
and
great
glory
which
he
had
advanced
him
to
,
Dan.
5.
23.
He
counts
that
men
have
by
these
things
an
advantage
in
their
hands
to
do
him
service
,
that
they
have
a
price
,
and
if
they
are
not
wise
in
the
improvement
thereof
,
for
the
exaltation
of
his
name
,
he
reckons
it
for
an
unexcusable
transgression
,
Rom.
2.
begin
.
2.
Ungodly
or
unregenerate
men
do
spend
all
these
upon
their
lusts
.
This
is
the
nature
and
guize
of
every
man
in
whom
the
fear
of
God
is
not
,
not
to
honour
him
,
but
to
sacrifice
them
to
his
fleshly
desires
:
What
else
did
degenerate
Israel
do
with
God's
favours
?
Hos.
2.
8.
For
she
did
not
know
that
I
gave
her
the
Corn
,
&c.
which
they
prepared
for
Baal
.
And
the
Reason
of
this
is
,
because
,
as
men
place
their
happiness
in
satisfaction
,
so
the
natural
mans
satisfaction
consists
in
giving
content
to
the
carnal
demands
of
his
own
mind
;
if
these
be
not
satisfied
he
is
discontent
:
sin
hath
so
blinded
the
eyes
,
&
deluded
the
judgment
of
fallen
man
,
that
,
till
Grace
comes
in
to
inform
him
better
,
he
knows
no
blessedness
but
in
pampering
and
cherishing
the
craving
concupiscence
of
his
soul
:
The
rich
man
,
Luk.
12.
placeth
his
whole
happiness
in
his
souls
ease
,
and
that
by
giving
himself
full
scope
to
eat
,
drink
,
and
be
merry
;
and
that
is
a
real
description
of
the
frame
and
opinion
of
every
son
and
daughter
of
Adam
,
before
the
work
of
conversion
passeth
upon
them
.
3.
For
a
man
thus
to
do
with
the
favours
of
God
,
is
to
wast
and
spend
his
substance
most
unprofitably
.
When
a
man
useth
his
wit
,
wealth
&c.
to
maintain
his
pride
,
his
sensuality
,
to
encourage
him
in
prophaness
,
&c.
this
is
to
play
the
greatest
spend-thrift
,
for
.
1.
Man's
great
business
which
he
hath
in
this
life
to
trade
for
,
is
happiness
:
It
is
that
which
every
man
ought
to
aim
at
,
and
is
indeed
the
thing
which
all
the
Children
of
men
do
propound
to
themselves
,
Psal.
4.
6.
Many
there
be
that
do
say
,
who
will
shew
us
good
?
They
differ
indeed
in
the
way
and
means
(
and
there
are
almost
as
many
courses
taken
to
obtain
it
as
there
are
men
that
seek
it
)
yet
all
naturally
agree
in
this
one
end
,
viz.
that
they
may
do
and
be
well
:
and
the
right
improving
of
sutable
means
to
this
end
,
is
the
great
thing
where
in
man's
wisdom
doth
most
properly
consist
:
If
a
man
misseth
of
happiness
in
the
end
,
all
the
labour
that
he
hath
been
at
here
in
this
world
is
lost
,
this
is
the
very
thing
which
the
wise
man
so
often
,
in
the
book
of
Ecclesiastes
calleth
Vanity
,
which
is
nothing
else
but
a
mans
losing
his
propounded
end
,
viz.
his
ultimate
end
,
i.
e.
Blessedness
:
t
is
only
the
loss
of
this
which
can
prove
a
man
to
have
lived
in
vain
,
and
spent
his
time
,
and
cost
,
and
care
unprofitably
.
2.
The
only
way
for
us
to
improve
the
favours
of
Gods
unto
the
enjoyment
of
happiness
,
is
in
the
service
of
God
.
As
happiness
is
our
subjective
,
so
is
the
Glory
of
God
our
objective
end
;
and
God
hath
tyed
these
together
so
inseparably
,
that
man
cannot
possibly
make
a
separation
of
them
,
without
his
unspeakable
loss
:
The
way
to
Glory
is
to
glorifie
God
,
our
glorifying
of
him
is
to
be
exprest
in
our
improving
of
his
bounty
,
to
us
aright
,
in
honouring
of
him
;
those
that
honour
him
,
he
will
honour
.
There
is
nothing
we
can
do
sincerely
for
God
,
but
it
redounds
to
our
well-being
;
parts
,
power
,
priviledges
,
and
all
other
creature
enjoyments
used
for
God
,
do
help
forward
our
everlasting
salvation
.
Hence
3.
All
is
utterly
lost
which
is
laid
out
upon
our
lusts
:
whatsoever
men
use
to
the
service
of
their
own
desires
ultimately
,
it
's
abused
,
it
is
wasted
in
riot
,
it
is
grosly
thrown
away
.
For
,
1.
God
is
hereby
dishonoured
,
and
so
greatly
provoked
against
us
.
It
is
the
highest
affront
which
we
can
offer
to
God
to
serve
his
enemies
with
his
favours
,
and
hither
do
all
the
corrupt
inclinations
of
our
hearts
lead
,
so
much
as
we
allow
to
them
,
so
much
we
rob
God
of
,
we
take
it
from
him
when
we
give
it
to
them
,
and
this
he
will
not
bear
at
our
hands
:
it
is
the
great
quarrel
which
God
hath
with
the
world
of
sinful
men
,
that
he
is
forgotten
and
disregarded
while
they
seek
and
serve
themselves
,
Hos.
1.
16
,
17.
2.
Man's
happiness
and
everlasting
well-being
is
no
way
promoted
or
furthered
by
it
.
A
man
is
never
the
nearer
happiness
by
all
that
he
bestows
upon
himself
,
he
may
bless
himself
,
and
others
may
bless
him
,
Psal.
49.
18.
But
he
is
not
in
the
way
to
true
blessedness
:
He
may
swim
in
pleasure
boast
himself
in
his
delicacy
,
and
count
himself
an
happy
man
,
but
he
is
not
nearer
Heaven
and
Glory
.
Nay
,
3.
Hereby
he
obstructs
and
wofully
hinders
his
own
salvation
;
in
stead
of
helping
it
foreward
,
it
is
the
great
obstacle
to
it
;
it
sets
him
further
off
from
true
good
:
When
once
the
Prodigal
is
gotten
into
his
far
Country
,
and
is
now
fallen
to
wasting
his
Estate
in
riot
,
he
is
in
the
most
hopeless
condition
of
all
.
A
sinner
setled
in
any
course
of
sin
,
is
most
unlikely
to
return
to
God
,
whiles
he
is
gratifying
his
lust
,
and
tasteth
a
great
deal
of
sweetness
in
his
beloved
sin
,
now
he
cannot
endure
so
much
as
to
think
of
the
state
of
his
soul
,
&
thus
his
heart
is
hardned
;
he
is
in
his
heaven
already
,
&
regards
not
any
other
,
his
stakes
are
pitched
down
,
and
his
pleasant
ditty
is
,
Soul
take
thine
ease
:
Every
sacrifice
offered
to
his
lusts
sets
God
further
from
him
,
and
him
at
a
greater
distance
from
God
;
nay
,
his
account
is
increased
,
and
his
reckoning
will
be
so
much
the
more
dreadful
;
what
he
thought
should
have
done
him
good
,
doth
him
the
greatest
hurt
;
treasures
of
wrath
are
heaped
up
,
out
of
the
treasures
of
abused
goodness
,
and
all
that
which
is
so
abused
for
the
gratifying
of
his
lusts
,
is
turned
into
so
much
fewel
for
hell
:
And
therefore
may
all
that
which
is
used
in
a
way
of
sin
be
well
called
wasting
and
spending
,
Jam.
4.
3.
Ye
ask
amiss
,
that
ye
may
consume
it
upon
your
lusts
.
USE
,
1.
For
Information
,
learn
we
hence
,
1.
What
man
is
like
to
come
to
if
once
he
be
separated
from
Gods
gracious
presence
.
If
God
leave
men
,
they
wast
all
:
That
every
unregenerate
man
is
not
as
vile
and
profligate
as
ever
any
was
,
is
of
God's
restraining
grace
;
if
he
but
withdraw
,
and
that
man
be
left
to
himself
,
all
goes
to
rack
;
let
God
do
never
so
much
for
him
,
put
never
so
fair
a
price
into
his
hands
,
he
but
abuseth
and
squandereth
it
all
away
:
It
is
therefore
a
dreadful
judgment
of
God
for
any
man
to
be
left
to
himself
:
See
,
Psal.
81.
12.
Rom.
1.
16.
Every
distance
that
man
stands
at
from
God
,
is
one
step
to
his
ruine
and
undoing
.
2.
That
every
natural
man
is
a
very
fool
:
For
what
is
folly
if
this
be
not
,
for
a
man
to
wast
away
his
substance
unprofitably
,
to
spend
away
profusely
what
he
should
have
improved
for
his
eternal
benefit
and
good
?
How
well
might
this
young
man
have
lived
if
he
had
traded
with
his
Stock
,
&
improved
it
in
a
way
of
commerce
?
whereas
by
living
on
it
,
&
laying
it
out
lavish
he
wasteth
all
:
And
what
might
many
men
do
for
their
souls
,
had
they
the
prudence
to
trade
with
their
Stock
in
heavens
market
,
and
exchange
their
outward
blessings
for
spiritual
benefits
?
but
herein
lyes
their
folly
,
the
young
man
thought
his
Estate
would
bear
him
out
,
thus
men
outwardly
favoured
of
God
,
think
they
may
live
as
they
list
,
and
this
their
way
is
their
folly
.
3
That
every
unregenerate
man
is
in
the
high
road
way
to
misery
.
The
young
man
while
he
lives
high
upon
his
Stock
,
is
bringing
it
apace
to
that
bottom
,
it
is
wasting
.
The
common
favours
of
God
are
of
a
spending
nature
,
and
,
if
laid
out
upon
mens
lusts
,
will
quickly
be
gone
,
and
come
to
nothing
:
There
is
nothing
but
saving
grace
that
will
encrease
by
the
expence
,
every
thing
else
wears
out
and
decayes
:
If
you
see
a
man
giving
up
the
rains
to
his
corruptions
,
and
pleasing
himself
in
his
vain
and
profligate
courses
,
you
may
easily
read
that
man's
misery
in
his
life
.
4.
That
man
himself
is
the
blameable
cause
of
his
own
undoing
.
The
young
man
may
thank
himself
if
he
hath
nothing
left
him
to
live
upon
,
his
own
prodigal
wasting
brought
his
Estate
to
ruine
.
I
am
far
from
their
opinion
,
who
think
that
a
natural
man
,
by
his
improvement
of
his
best
gifts
,
abilities
,
opportunities
,
can
lay
any
engagement
upon
God
to
give
him
saving
grace
;
but
this
is
certain
,
that
God
will
charge
upon
sinful
man
every
abuse
of
any
part
of
his
goodness
,
and
this
shall
leave
him
without
excuse
:
that
men
spend
their
time
,
and
strength
,
and
estates
in
the
service
of
sin
,
shal
bring
them
under
great
condemnationin
the
last
day
,
Hos.
13.
9.
Oh
Israel
,
thou
hast
destroyed
thy self
.
Though
fallen
man
cannot
of
himself
save
himself
,
yet
it
is
his
own
folly
that
undoeth
him
:
If
men
had
used
what
they
had
to
Gods
glory
,
they
might
have
done
well
,
that
they
have
done
otherwise
is
of
their
own
sinful
inclination
:
If
men
would
yeild
themselves
up
to
the
guidance
of
God's
holy
spirit
,
they
might
obtain
eternal
life
;
if
they
will
(
with
the
younger
Son
)
get
away
from
God
,
and
follow
their
own
corrupt
genius
,
and
by
so
doing
they
undo
and
ruine
themselves
for
ever
,
let
them
thank
their
own
foolishness
.
USE
,
2.
For
expostulation
with
unregenerate
men
,
and
those
especially
upon
whom
God
hath
bestowed
much
of
his
common
bounty
;
I
would
plead
with
such
as
these
in
the
words
of
the
Prophet
,
Isa.
55.
2.
Wherefore
do
you
spend
your
money
for
that
which
is
not
bread
?
See
and
be
convinced
of
your
desperate
folly
and
madness
:
God
hath
given
you
understanding
,
health
,
strength
,
comforts
of
this
life
,
the
Gospel
of
grace
,
and
the
means
of
spiritual
good
;
why
do
you
spend
all
this
in
riot
,
lay
out
all
in
that
which
will
do
you
no
good
at
all
?
wherefore
is
all
this
wast
?
but
more
particularly
.
1.
See
and
be
convinced
that
whatsoever
you
gratifie
any
sinful
lust
withal
,
is
meer
riot
;
all
is
lost
that
lust
gains
:
The
covetous
man
boasts
that
he
is
no
Prodigal
,
he
saves
,
whiles
the
other
spends
,
he
layes
up
whiles
the
other
layes
out
,
and
doth
not
lay
out
unnecessarily
;
but
know
it
,
whiles
you
are
feeding
your
covetous
humors
,
and
satisfying
that
eager
desire
,
and
greediness
of
gain
,
you
do
but
consume
it
.
The
voluptuous
man
thinks
nothing
is
ill
spent
that
may
afford
his
sensual
part
any
satisfaction
,
and
whereof
he
may
taste
the
sweet
:
but
know
it
,
a
life
of
pleasure
is
but
death
,
1
Tim.
5.
6.
She
that
liveth
in
pleasure
,
is
dead
while
she
liveth
.
The
ambitious
man
reckons
it
a
glorious
purchase
,
if
with
all
his
wit
,
policy
,
and
advantage
,
he
may
obtain
favour
and
esteem
,
applause
and
credit
among
men
;
but
what
hath
he
bought
for
his
mony
but
smoak
,
and
the
East
wind
?
We
may
say
the
like
of
every
other
lust
.
There
is
no
purchase
but
that
of
Salvation
,
but
is
dearly
bought
with
the
expense
of
our
precious
time
,
thoughts
and
care
;
all
this
sets
you
further
from
heaven
and
glory
,
and
if
you
could
purchase
the
whole
world
at
the
hazard
,
much
more
than
with
the
sale
and
loss
of
your
souls
,
you
would
deservedly
procure
the
name
of
shamful
unthrifts
.
2.
Seriously
ponder
and
consider
with
your selves
what
these
courses
will
lead
unto
:
Remember
therefore
that
your
times
and
advantages
are
given
you
to
trade
for
eternity
withal
,
whereas
that
is
nothing
which
you
are
now
taking
care
for
less
than
that
:
Are
you
not
building
a
rotten
fabrick
that
will
tumble
down
on
your
heads
?
Are
you
not
laying
a
sandy
foundation
which
will
be
washt
away
with
the
flood
?
and
then
what
will
become
of
all
your
expense
?
What
emolument
,
what
comfort
will
you
get
by
all
?
Do
not
these
wayes
make
you
forgetful
of
Eternity
?
Do
they
not
harden
your
hearts
from
the
fear
of
God
?
and
what
but
misery
will
be
the
fruit
of
such
things
?
Think
what
an
exchange
you
are
making
,
what
it
is
you
part
with
,
and
for
what
;
it
's
Heavens
Glory
,
the
love
of
God
,
everlasting
blessedness
which
is
set
before
you
,
and
all
things
are
to
encourage
you
to
embrace
and
make
sure
of
it
;
this
you
part
with
,
this
you
sell
,
this
you
put
away
from
you
for
Esau's
mess
of
Pottage
.
3.
Consider
what
is
the
reason
of
all
this
,
how
it
comes
to
pass
that
you
are
in
a
way
to
such
a
loss
;
is
it
not
because
(
with
the
Prodigal
)
you
are
gone
from
God
,
and
gotten
into
a
strange
Country
?
there
be
wasted
his
substance
;
If
you
had
kept
with
God
,
you
might
have
done
well
enough
:
the
very
root
of
man's
misery
is
departure
from
God
,
thence
all
his
lewd
and
riotous
courses
derive
their
original
:
Let
it
then
serve
to
convince
you
that
you
are
at
a
distance
from
him
.
4.
Learn
hence
to
account
your selves
truly
miserable
,
so
long
as
you
remain
in
this
separation
from
God
;
and
let
it
be
an
awakening
consideration
to
drive
you
to
be
diligent
in
seeking
after
,
and
serious
in
returning
to
him
:
Know
then
,
that
all
God's
Talents
must
be
reckoned
for
;
what
you
wast
away
riotously
,
God
will
call
you
to
a
strict
account
of
it
,
and
wo
will
be
to
him
in
the
great
day
of
Judgement
,
that
hath
thrown
away
God's
favours
upon
his
own
lusts
:
If
the
man
that
hid
his
Talent
in
a
napkin
was
so
severely
dealt
withal
,
what
then
will
be
done
to
him
that
cannot
say
here
is
thine
own
,
but
shall
be
enforced
to
this
confession
,
I
nourished
my
pride
with
thy
favours
,
I
sought
mine
own
credit
by
the
parts
and
understanding
which
thou
gavest
to
me
,
I
cherished
mine
own
applause
by
the
honour
and
power
which
thou
didst
afford
me
among
men
,
I
fed
my
lusts
with
the
creature
comfort
I
enjoyed
,
my
visible
priviledges
and
Church-membership
made
me
secure
and
careless
of
my
soul
,
I
boasted
my self
in
my
wisdom
,
strength
riches
,
Gospel-favours
,
and
did
not
seek
to
make
my
boast
in
God
alone
;
will
not
this
be
a
sad
and
doleful
account
?
What
need
have
we
then
to
be
now
very
sollicious
in
endeavouring
to
get
our
account
cleared
,
whiles
,
in
way
of
true
Repentance
we
may
obtain
this
favour
through
the
blood
of
Jesus
Christ
,
and
,
whiles
we
have
time
and
opportunity
,
to
get
into
a
better
way
of
improving
our selves
?
Could
men
but
lay
out
that
time
,
and
strength
,
and
heart
for
God
,
which
they
do
upon
their
lusts
,
that
would
turn
to
their
account
,
and
that
which
is
now
justly
accounted
wast
,
would
be
found
to
be
the
best
thrift
:
this
would
be
the
way
to
be
happy
in
another
world
;
then
should
we
have
a
Portion
to
live
on
,
when
the
foolish
worldling
hath
spent
his
,
we
should
never
be
brought
to
want
:
Beg
then
of
God
to
grant
you
this
wisdom
,
and
labour
with
so
much
the
more
diligence
to
redeem
the
loss
that
you
have
already
sustained
,
who
have
hitherto
been
spending
away
so
much
without
profit
,
knowing
that
if
you
wast
and
expend
all
now
upon
the
vanities
of
this
life
,
and
the
carnal
delights
of
the
present
time
,
you
will
have
nothing
to
live
upon
in
the
dayes
of
eternity
,
and
then
your
present
wastfulness
,
will
be
(
too
late
)
found
to
have
laid
that
unhappy
foundation
of
your
utter
and
eternal
undoing
.
SERMON
VI.
Vers.
14.
And
when
he
had
spent
all
,
there
arose
a
mighty
famine
in
that
land
;
and
he
began
to
be
in
want
.
IN
the
younger
Son's
departure
from
his
Father
,
there
were
two
things
proposed
as
observable
.
1.
His
folly
.
2.
His
misery
.
Hitherto
we
have
been
considering
the
former
of
these
,
the
words
read
bring
us
to
the
latter
.
hence
It
follows
to
consider
of
the
misery
which
ensued
upon
this
folly
:
As
it
is
described
,
vers.
●4
,
15
,
16.
The
spiritual
entendment
of
this
part
of
the
Parable
,
is
to
shew
us
to
what
miserable
exigencies
God
brings
a
sinner
,
and
what
distressing
difficulties
he
reduceth
him
unto
in
order
to
his
recovery
and
return
to
the
true
way
of
blessedness
:
As
also
to
discover
the
miserable
shifts
that
poor
sinners
will
make
to
re●ress
their
misery
,
before
they
will
think
of
seeking
the
grace
of
God
:
these
things
will
more
fully
appear
in
the
prosecution
.
This
misery
of
the
Prodigal
is
described
by
three
things
.
1.
By
the
leading
cause
or
occasions
of
it
,
with
an
awful
effect
:
vers.
14.
●
.
The
sordid
course
which
he
took
for
the
re●ieving
of
himself
in
his
distressed
condition
,
vers.
15.
3.
The
utter
failing
of
all
relief
and
supply
,
even
the
poorest
of
all
,
vers.
16.
of
these
in
order
.
1.
The
leading
causes
or
occasions
of
it
,
&c.
vers.
14.
1.
The
causes
or
occasions
here
mentioned
are
two
.
1.
The
first
is
from
himself
,
or
his
former
prodigality
,
when
he
had
spent
all
.
2.
The
other
is
from
the
place
which
he
was
then
in
,
there
arose
a
mighty
famine
in
that
land
.
2.
The
effect
of
this
noted
in
the
vers.
is
,
the
distress
which
he
was
now
brought
to
,
He
began
to
be
in
want
.
His
misery
began
from
himself
,
his
own
riot
had
wasted
his
substance
,
and
now
all
was
gone
.
It
was
a
sad
alteration
which
befel
this
poor
young
man
,
a
few
dayes
ago
he
was
swaggering
and
spending
with
th●
best
,
his
Coffers
full
,
and
he
scattered
it
by
handfuls
,
but
now
nothing
remains
,
all
is
gone
and
that
not
by
some
unfore-seen
inevitable
providence
(
there
had
then
been
some
room
to
have
pittied
and
excused
him
)
but
by
his
own
improvidence
;
he
had
lived
to
be
his
own
Executor
,
He
had
spent
all
.
The
Word
in
the
Text
signifies
to
consume
a
thing
,
not
in
a
way
of
prudent
and
frugal
expense
,
but
in
foolish
prodigality
.
That
poor
man
is
the
blameable
cause
of
his
own
misery
;
though
it
be
a
plain
conclusion
from
the
words
,
yet
,
having
hinted
at
it
before
,
I
pass
it
over
here
.
The
main
thing
I
would
now
take
notice
of
in
the
words
is
,
that
his
own
stock
failed
him
,
all
his
portion
came
to
nothing
.
Hence
.
DOCT.
All
that
which
natural
or
unregenerate
men
place
their
confidence
in
,
will
fail
,
and
leave
them
short
of
Salvation
.
Let
men
have
never
so
much
of
Gods
common
favours
,
without
saving
grace
all
will
come
to
nothing
in
the
end
:
Man
may
make
a
flourishing
shew
with
these
things
for
a
while
but
they
will
not
last
:
There
are
things
which
the
Scripture
tells
us
perish
with
the
using
;
such
are
all
the
common
gifts
of
God
.
For
clearing
this
truth
,
observe
.
1.
That
is
properly
said
to
be
spent
which
is
laid
out
unprofitably
.
What
men
lay
out
for
advantage
,
is
not
spent
but
improved
;
but
that
which
brings
in
nothing
again
,
is
not
only
expended
but
mispended
:
The
Scripture
expresseth
it
by
labouring
for
the
East-Wind
,
by
laying
out
mony
,
for
that
which
is
not
bread
,
by
labouring
in
vain
,
&c.
For
a
man
to
give
his
Gold
or
Silver
,
in
exchange
for
Cockles
,
Pearls
for
Pebbles
,
Substance
for
Shadows
,
this
is
that
which
is
deservedly
accounted
spending
.
2.
Nothing
is
profitably
laid
out
,
but
what
is
expended
for
Salvation
:
This
is
the
only
saving
purchase
that
any
of
the
Children
of
men
can
trade
for
:
A
part
in
Christ
is
the
only
Riches
,
a
Crown
of
Glory
is
the
only
honour
,
a
place
in
the
Paradice
of
God
is
the
only
pleasure
which
is
worthy
a
Man's
laying
out
of
cost
and
care
for
;
and
other
purchases
are
empty
,
and
will
be
found
loss
,
Eccl.
1.
3.
What
profit
hath
a
man
of
all
the
labour
which
he
hath
taken
under
the
Sun
?
3.
Though
all
mankind
are
(
in
some
sense
)
trading
for
Salvation
or
Happiness
,
yet
the
greatest
number
are
there
trading
for
it
where
it
is
not
to
be
found
;
they
are
seeking
the
living
among
the
dead
;
they
are
seeking
heaven
in
hell
,
happiness
among
an
heap
of
miseries
:
One
man's
wealth
is
his
God
,
anothers
pleasures
are
his
felicity
,
another
climbs
the
Pinacles
of
honour
to
seek
for
the
seat
of
happiness
:
Nature
leads
men
no
higher
than
something
under
the
Sun
,
and
therefore
such
as
see
no
higher
must
of
necessity
spend
their
time
,
their
wit
,
their
estate
,
their
all
.
4.
The
best
improvement
that
nature
can
make
of
Gods
common
favours
,
cannot
bring
them
to
find
and
enjoy
blessedness
:
Let
men
use
them
never
so
frugally
,
and
prudently
,
according
to
the
measures
which
they
take
of
prudence
,
and
frugallity
,
yet
they
will
fall
short
.
Nature
could
never
by
its
own
strength
arrive
at
saving
grace
,
nor
by
the
outward
help
of
all
the
common
blessings
of
God
:
A
man
may
have
health
,
strength
,
understanding
,
ordinances
,
many
advantages
,
but
let
him
make
his
best
of
them
,
all
will
fall
short
:
It
is
not
of
him
that
wills
,
nor
of
him
that
runs
,
Rom.
9.
16
:
these
all
are
either
but
nature
which
is
in
a
man
,
or
but
external
things
which
he
enjoyeth
,
and
man
cannot
climb
up
to
Heaven
on
the
rounds
of
such
a
Ladder
.
5.
Hence
when
the
natural
man
hath
done
his
utmost
,
and
taken
the
greatest
pains
in
laying
out
his
time
,
strength
and
estate
,
he
loseth
his
soul
:
Nay
,
it
is
very
certain
,
that
though
a
man
be
never
so
proud
and
confident
in
those
many
blessings
God
which
he
hath
conferred
upon
him
,
yet
sooner
or
later
,
he
shall
have
a
through
and
sensible
conviction
of
his
poverty
;
that
he
hath
nothing
which
is
saving
,
that
he
hath
wasted
and
missimproved
that
which
he
had
to
unprofitable
mispense
Job
.
27.
8.
USE
,
1.
Here
we
see
what
a
poor
Portion
unregenerate
men
have
,
and
therefore
what
little
cause
have
they
of
pride
,
or
the
people
of
God
of
envy
.
God
gives
his
enemies
a
great
deal
,
but
alas
,
what
is
it
?
Poor
perishing
stuff
,
spending
,
wasting
substance
,
not
indeed
worthy
of
that
name
:
Think
of
this
you
that
are
proud
of
your
wits
,
your
wealth
,
your
honour
,
your
priviledges
;
what
it
is
that
you
pride
your selves
in
?
or
what
will
you
do
when
all
is
spent
?
and
such
is
the
miserable
exit
of
all
that
you
are
boasting
your selves
of
:
you
now
flourish
and
spread
your selves
,
ere
it
be
long
all
will
be
gone
,
and
no
where
to
be
found
,
Psal.
37.
37
,
38.
There
are
thousands
of
casualties
to
which
the
object
of
your
trust
is
daily
exposed
,
you
are
sure
of
nothing
;
nay
,
there
needs
no
more
but
your selves
and
your
own
folly
to
spend
it
:
You
may
for
a
while
carry
before
you
a
breadth
in
the
world
,
and
bless
your selves
in
what
you
have
,
but
it
will
not
be
long
ere
your
mouths
shall
put
upon
you
the
name
and
title
of
fools
,
Prov.
5.
11
,
12
,
13.
Your
wit
will
not
direct
you
to
happiness
,
your
wealth
will
not
purchase
you
honour
and
glory
;
if
not
before
,
yet
certainly
in
a
dying
hour
they
will
all
leave
you
,
and
then
your
naked
soul
passeth
into
eternity
with
nothing
to
live
upon
for
ever
:
But
if
God
intend
your
souls
good
,
you
shall
,
before
that
time
,
have
your
eyes
opened
to
see
that
all
this
is
nothing
:
your
dependence
upon
these
things
shall
be
broken
,
and
your
hopes
vanish
:
Lift
not
then
up
the
born
on
high
,
nor
speak
with
a
stiff
neck
.
And
you
that
are
the
Saints
of
God
,
be
not
envious
;
go
with
the
Psalmist
into
the
Temple
,
see
their
end
,
and
then
shall
you
find
all
that
,
which
your
mistake
hath
called
happiness
and
prosperity
,
to
be
nothing
better
than
painted
misery
;
yea
,
woful
infelicity
.
Little
reason
hath
that
man
to
make
his
brags
,
of
the
love
of
God
,
that
hath
no
better
an
argument
to
ground
his
title
upon
.
It
had
been
well
for
some
men
if
their
Portion
in
this
world
had
been
less
,
some
hopes
there
would
then
have
been
,
that
they
would
have
been
perswaded
to
have
sought
a
durable
portion
in
another
.
USE
,
2.
Let
it
teach
us
all
not
to
content
our selves
with
any
thing
but
saving
Grace
.
Be
not
satisfied
with
no
more
but
a
Portion
of
outward
favours
;
it
is
a
great
misery
to
think
we
have
enough
when
we
have
nothing
else
:
Let
us
not
be
well
pleased
to
sit
down
with
things
that
will
not
last
or
hold
out
:
Remember
thou
art
an
everlasting
creature
,
and
must
endure
for
ever
,
and
what
good
can
a
perishing
portion
do
thee
for
eternity
?
Think
with
your selves
,
what
will
all
these
things
avail
me
,
which
will
not
last
out
those
infinite
ages
in
which
I
must
have
a
being
,
and
without
a
Portion
,
must
needs
be
miserable
?
It
is
our
Saviours
advice
to
think
of
this
when
we
are
about
laying
up
our
treasures
,
Mat.
6.
20
,
21.
All
Gods
common
gifts
and
favours
are
lyable
to
the
moth
and
rust
and
thief
;
the
present
enjoyment
of
these
things
is
so
far
from
being
an
happiness
,
that
it
will
be
an
aggravating
circumstance
of
our
misery
when
they
are
gone
,
that
once
we
had
them
,
when
we
shal
have
nothing
left
of
all
,
but
the
sorrowful
remembrance
:
Learn
therefore
Luther's
resolute
prayer
,
Lord
,
I
will
not
be
put
off
with
these
things
.
Remember
the
worlds
wise
men
with
their
wisdom
go
to
hell
,
wicked
men
will
ere
long
be
stript
naked
;
let
this
put
you
upon
it
,
to
seek
for
your selves
a
Portion
which
endureth
for
ever
.
USE
,
3.
For
encouragement
and
comfort
to
the
People
of
God
;
I
mean
such
as
have
gotten
a
part
in
saving
Grace
,
you
may
want
,
or
be
scanted
in
all
outward
blessings
,
you
may
have
but
a
little
of
worldly
wisdom
,
a
little
Estate
here
,
little
favour
among
men
,
but
be
not
discouraged
with
these
things
;
have
you
saving
Grace
?
you
have
the
better
Portion
,
and
therefore
better
,
because
it
shall
never
be
taken
away
;
this
is
durable
riches
;
the
hypocrites
shall
perish
,
but
yours
shall
endure
:
All
the
wit
,
good
nature
,
moral
righteousness
,
specious
profession
,
vain
hopes
and
confidences
of
ungodly
men
shal
all
perish
;
they
live
now
jovially
upon
them
,
but
all
will
shortly
be
spent
,
and
then
where
are
they
?
or
what
shal
they
do
?
but
your
Grace
,
though
little
,
shal
not
wast
but
increase
,
your
hope
,
though
languid
,
shal
endure
;
saving
Grace
shal
never
go
to
decay
;
you
shal
live
by
your
faith
here
in
this
world
in
despite
of
all
adversity
and
temptations
,
and
this
faith
shal
never
leave
you
,
till
having
accompanied
you
in
death
,
and
waited
upon
you
to
eternity
,
it
hath
brought
you
to
the
possesion
of
the
Kingdom
of
Glory
.
That
man
is
a
rich
man
indeed
,
that
hath
believed
in
Christ
;
he
is
rich
in
possession
,
he
shal
never
want
;
and
he
is
infinitely
rich
in
reversion
,
for
Jehovah
is
his
portion
,
and
all
the
glories
of
Heaven
are
his
heritage
:
bless
God
then
for
his
grace
;
if
wicked
men
owe
God
thanks
for
a
spending
portion
,
how
much
more
do
you
owe
him
of
gratitude
for
that
which
endures
unto
eternal
life
?
2.
The
other
cause
of
his
misery
,
was
from
the
place
that
he
was
in
;
there
arose
a
mighty
famine
in
that
land
.
Here
are
three
circumstances
,
observable
which
made
his
misery
exceeding
great
.
1.
The
time
when
the
famine
came
,
it
was
in
conjuction
with
his
poverty
,
when
he
had
spent
all
.
2.
The
measure
of
the
famine
;
a
mighty
famine
.
The
word
signifies
strong
,
powerful
,
prevailing
:
It
was
far
greater
than
ordinary
.
3.
The
place
where
it
was
,
in
that
land
:
which
was
in
a
far
Country
,
where
he
was
a
stranger
,
at
a
great
distance
from
his
Father
and
Friends
.
Hence
,
DOCT.
The
World
then
most
of
all
deceives
and
fails
,
when
men
have
the
most
need
of
help
.
If
the
young
man
had
now
had
a
good
Estate
in
his
hands
,
as
he
sometimes
had
,
he
would
not
have
been
so
pincht
with
the
famine
:
Rich
men
usually
rub
through
,
it
is
the
poor
that
are
most
opprest
in
times
of
scarcity
:
or
if
the
famine
had
been
more
moderate
,
he
might
with
more
ease
have
scrambled
for
some
supply
,
but
when
all
fails
,
who
should
relieve
him
?
or
if
he
had
been
among
his
friends
and
rich
kindred
,
they
would
have
so
far
pittied
him
,
as
not
to
have
suffered
him
to
starve
:
but
he
is
poor
,
and
in
a
far
Country
,
and
a
famine
raging
,
and
now
what
shal
become
of
him
?
The
famine
deciphers
to
us
the
deficiency
or
of
spiritual
supplyes
,
or
of
Soul-food
:
Whereas
it
is
said
,
that
then
it
arose
,
we
must
take
notice
that
things
are
many
times
described
according
to
appearance
,
and
not
reality
:
This
spiritual
famine
was
there
before
,
but
the
young
man
,
as
long
as
he
had
something
of
his
own
,
minded
it
not
,
but
now
when
all
was
spent
he
began
to
feel
it
:
The
substance
of
this
Allegory
is
,
that
a
distressed
sinner
shal
find
that
the
world
hath
no
relief
for
his
soul
;
if
a
man
feel
anguish
and
misery
coming
upon
him
and
go
to
the
world
for
help
,
he
shal
find
nothing
there
but
want
and
distress
;
all
the
world
cannot
ease
an
oppressed
soul
.
For
further
Explication
,
Consider
.
1.
The
natural
man
,
standing
at
a
great
distance
from
God
hath
no
other
hope
or
help
to
take
to
in
his
distress
but
the
world
:
This
far
Country
is
the
place
which
this
sinner
dwels
in
,
and
therefore
here
he
must
look
for
his
succour
;
he
hath
by
his
own
grievous
folly
,
put
himself
under
the
necessity
,
either
to
find
relief
from
the
world
,
or
else
to
perish
;
i.
e.
he
knows
no
other
way
.
2.
Nay
,
he
hath
chosen
and
preferred
the
friendship
and
presumed
fidelity
of
the
world
,
rather
than
to
have
his
dependance
upon
God
,
he
went
himself
into
this
far
Country
;
he
was
not
driven
to
it
by
necessity
,
but
went
to
it
by
choice
,
it
was
the
place
of
his
desires
;
he
had
rather
trust
in
the
uncertain
world
than
a
living
God
;
this
is
a
thing
so
natural
to
fallen
man
,
that
Paul
is
fain
to
give
a
strict
charge
against
it
,
1
Tim.
6.
17.
3.
Hence
in
all
his
straits
and
wants
he
goes
to
the
world
,
and
seeks
his
redress
there
,
with
hopes
to
find
supply
:
This
is
described
by
mens
wandring
from
mountain
to
hill
:
The
sinner
concludes
that
if
it
be
not
here
to
be
found
,
it
is
no
where
;
he
knows
of
no
other
content
or
soul-satisfaction
,
but
what
ariseth
out
of
the
dust
,
and
is
to
be
gotten
by
the
worlds
favour
.
4.
There
is
an
hour
of
distress
which
the
riotous
sinner
shal
bring
upon
himself
:
It
is
certain
that
he
shal
find
himself
at
a
loss
and
undone
;
conscience
will
sooner
or
later
speak
,
and
tell
him
that
he
hath
wasted
all
;
hope
will
in
a
while
fail
,
carnal
confidence
will
shrink
up
to
nothing
,
and
his
soul
be
filled
with
perplexing
sorrows
.
5.
Now
the
world
in
which
he
trusted
will
without
doubt
leave
him
at
a
loss
:
The
Magazene
from
whence
he
hoped
to
fetch
his
livelihood
,
will
be
found
empty
,
the
Cistern
will
appear
to
be
broken
,
and
have
no
water
in
it
;
he
shal
be
far
from
finding
it
able
to
direct
him
to
true
&
solid
comfort
,
or
so
much
as
point
him
to
that
which
can
indeed
give
him
life
.
If
a
sinner
be
perishing
,
he
must
needs
perish
for
all
that
the
world
can
do
to
save
him
;
here
is
not
one
mo●sel
of
the
Bread
of
Life
to
keep
a
soul
from
Perdition
;
if
he
could
gain
it
all
,
that
would
not
save
his
soul
,
Mat.
16.
26.
If
he
ask
for
bread
,
it
gives
him
a
stone
,
if
a
fish
,
a
scorpion
;
he
may
wander
from
sea
to
sea
,
seeking
the
bread
of
life
,
and
find
none
:
Hence
the
wiseman
,
in
answer
to
the
great
question
,
where
good
is
to
be
found
,
or
where
a
man
may
fill
himself
with
substance
,
and
find
content
,
returns
it
in
the
Negative
,
respecting
the
world
and
all
that
is
in
it
,
and
that
because
it
is
empty
,
vain
,
and
vexatious
,
in
the
proof
whereof
he
spends
a
whole
Book
,
viz.
that
of
Ecclesiastes
.
If
a
man
wants
eternal
life
,
he
may
ask
every
creature
for
it
,
but
all
answer
no
,
it
is
not
in
me
:
he
that
doth
for
the
present
rely
here
,
and
hopes
it
shal
be
well
with
him
,
doth
but
feed
upon
ashes
,
and
cherish
him self
up
with
false
expectations
.
As
man
cannot
find
his
life
in
himself
,
so
neither
shal
he
mend
himself
in
the
world
;
he
goes
but
from
one
want
to
another
,
from
a
famine
within
doors
to
a
famine
abroad
;
if
he
goes
to
the
world
he
dyes
,
and
if
he
rests
in
himself
he
dyes
;
he
doth
but
rise
to
fall
,
he
doth
but
go
abroad
to
meet
with
that
death
which
was
coming
home
to
him
.
USE
,
1.
To
teach
us
the
certain
necessity
of
the
perdition
of
all
those
souls
that
have
nothing
else
to
trust
to
in
their
need
,
but
this
world
and
the
vanities
of
it
.
What
fools
are
the
sons
and
daughters
of
men
,
that
lay
out
their
time
,
and
thoughts
,
and
care
to
get
into
the
worlds
favour
,
and
secure
to
themselves
a
refuge
here
?
What
will
you
do
when
the
day
of
distress
comes
upon
you
?
Men
think
they
shal
inherit
substance
,
but
they
purchase
nothing
but
famine
.
The
world
seems
full
to
a
carnal
mind
,
he
thinks
it
affords
all
that
heart
can
wish
,
if
he
can
have
this
to
friend
,
he
fears
no
want
:
but
the
soul
shal
to
its
cost
find
that
it
is
empty
,
void
,
and
wast
.
The
soul
of
man
must
have
something
to
live
upon
,
or
else
it
is
undone
,
this
is
the
great
want
,
and
for
this
want
the
creature
hath
no
supply
;
whiles
it
feeds
the
body
the
soul
starves
:
It
is
not
it self
soul-food
,
it
cannot
be
the
happiness
of
any
man
,
neither
can
it
be
the
price
of
the
purchase
of
it
;
earths
Mony
will
not
pass
in
heavens
Exchange
;
riches
profit
not
in
the
day
of
wrath
,
Prov.
11.
4.
What
is
it
then
that
the
Children
of
Men
are
doing
,
whiles
they
digg
deep
,
and
labour
hard
to
build
up
a
fabrick
for
themselves
with
such
materials
,
with
which
they
cannot
ward
themselves
from
wrath
,
buy
themselves
out
of
the
hands
of
death
,
nor
brible
the
flames
of
hell
?
he
that
hath
laid
in
nothing
else
to
live
upon
to
all
eternity
but
this
vanishing
world
,
must
needs
famish
:
an●
therefore
,
USE
,
2.
Let
it
be
a
loud
and
awakenin●
Call
to
all
unregenerate
sinners
,
if
you
woul●
not
suffer
the
utmost
distress
of
the
most
pinc●ing
famine
,
to
get
away
from
the
world
Make
hast
out
of
your
natural
state
,
live
n●
longer
in
this
far
Country
;
your
distance
fro●
God
is
your
misery
,
return
to
him
and
yo●
shal
be
happy
:
You
that
live
jocund
and
plesant
,
you
that
think
all
is
well
,
and
shal
be
●●
though
you
add
iniquity
to
sin
,
be
perswade●
to
take
this
warning
:
As
much
pomp
an●
splendor
as
you
now
live
in
,
as
satisfied
as
yo●
are
at
present
,
ere
it
be
long
a
famine
will
com●
a
mighty
famine
,
and
what
will
you
do
then
▪
Oh
,
fly
from
it
before
you
come
to
the
utmo●●
distress
:
Did
Abraham
go
to
Egypt
,
the
Shummite
to
the
Philistins
,
being
warned
of
a
temporal
famine
?
Do
not
you
then
despise
th●
warning
,
to
come
out
of
Egypt
and
Philisti●●
to
escape
a
spiritual
famine
:
Be
assured
,
it
will
be
a
sore
and
distressing
thing
to
feel
wrath
and
misery
siezing
upon
you
,
and
have
nothing
but
a
vain
world
to
go
to
;
miserable
comforters
shal
you
find
all
these
things
to
be
▪
they
will
not
afford
you
one
dram
of
consolation
,
nor
give
one
morsel
of
quiet
to
your
souls
▪
you
may
cry
and
roar
in
your
distress
,
but
there
will
be
none
to
help
you
;
God
whom
you
have
forsaken
,
it
may
be
will
not
,
and
to
be
sure
the
world
in
which
you
have
trusted
cannot
:
It
will
be
a
complicate
misery
to
be
a
bankrupt
,
and
in
a
far
Country
,
and
there
to
be
siezed
with
a
mighty
famine
;
now
you
are
called
to
avoid
this
:
All
you
want
is
with
God
,
for
though
the
world
be
empty
,
he
is
full
;
that
can
supply
no
spiritual
necessity
,
he
can
satisfie
all
;
there
you
must
needs
perish
,
here
you
may
be
saved
and
satisfied
:
There
is
bread
in
Egypt
when
all
other
countries
have
none
,
but
look
one
upon
another
,
and
pine
and
dy
:
There
is
no
want
with
God
,
there
is
nothing
else
but
want
every
where
else
:
Do
but
open
your
eyes
,
the
Lord
open
them
for
you
;
the
famine
is
upon
you
now
though
you
discern
it
not
;
see
and
be
affected
with
and
fly
from
it
:
and
let
this
be
your
encouragement
,
that
though
you
have
provoked
God
by
going
from
him
,
and
abused
his
goodness
,
yet
,
as
there
is
with
him
enough
and
to
spare
,
so
upon
your
penitent
return
you
need
not
doubt
or
fear
,
but
to
find
relief
and
welcome
with
him
,
as
will
also
appear
in
the
sequel
of
the
Parable
:
Only
do
you
know
your
misery
,
and
fly
to
God
in
time
to
get
a
redress
of
it
;
so
shal
you
find
in
him
,
all
that
which
is
in
vain
and
to
no
purpose
you
have
been
seeking
in
an
howling
wilderness
,
in
a
famishing
world
.
SERMON
VII
.
2
THus
of
the
causes
of
,
or
leading
occasions
to
this
young
Man's
misery
;
i●
follows
to
take
notice
of
one
great
effect
arising
from
it
,
according
as
it
is
expressed
in
this
vers
.
He
began
to
be
in
want
.
The
word
that
is
used
in
our
Text
signifies
to
be
,
or
to
fall
behind
,
and
is
wont
to
be
used
of
such
as
come
too
late
to
a
Feast
,
as
the
five
foolish
Virgins
,
Mat.
25.
11.
or
of
men
that
are
left
behind
in
a
Race
,
as
Heb.
4.
1.
The
meaning
of
it
in
our
Text
is
,
that
he
now
began
to
be
pinched
with
indigence
,
now
the
sense
of
the
misery
of
his
condition
came
upon
him
:
Such
is
our
English
phrase
,
to
fall
behind
,
and
to
be
brought
into
straits
.
Things
are
here
expressed
(
as
we
heard
)
according
to
appearance
,
a
man
is
not
pinched
with
want
till
he
feels
it
,
and
is
oppressed
with
it
:
Hence
,
DOCT.
When
God
intends
saving
Grace
to
any
,
he
first
makes
them
effectually
sensible
of
their
own
miserable
and
undone
state
.
God
,
in
the
ordinary
and
usual
method
of
converting
sinners
under
the
means
of
Grace
,
begins
with
the
discovery
of
their
empty
,
needy
,
poor
and
miserable
condition
:
Here
began
the
ground
and
motive
of
the
young
man's
returning
to
his
Father
,
though
it
did
not
presently
work
to
this
end
;
had
he
not
been
reduced
to
the
greatest
straits
,
he
had
never
thought
of
returning
;
his
being
in
want
was
that
which
set
him
to
seeking
relief
,
and
this
is
it
which
did
at
last
(
though
not
immediately
)
drive
him
home
.
Among
the
works
ascribed
to
the
spirit
of
God
,
there
are
some
which
are
called
common
and
preparatory
;
common
,
because
they
may
be
found
in
Reprobates
;
preparatory
,
because
they
are
wont
(
in
the
Elect
)
to
be
steps
towards
conversion
,
or
works
preparing
the
soul
,
as
a
rational
Agent
to
entertain
Christ
as
he
is
tendered
in
the
Gospel
.
The
first
of
these
works
is
Conviction
,
which
hath
two
things
for
objects
,
viz.
Sin
and
misery
;
one
is
the
cause
,
the
other
the
effect
.
Conviction
usually
proceeds
Analytically
,
it
first
discovers
the
effect
,
and
from
thence
searcheth
after
the
cause
.
The
conviction
of
misery
is
that
which
here
hath
its
consideration
,
that
of
sin
follows
afterwards
.
The
first
remove
of
the
young
man
was
,
he
felt
himself
to
be
in
want
,
he
found
when
the
famine
came
and
encreased
,
that
now
he
had
nothing
to
live
upon
.
In
the
Explication
we
may
consider
,
1.
What
is
this
conviction
of
misery
2.
How
it
is
wrought
?
3.
The
reasons
of
the
Doctrine
.
1.
What
is
this
conviction
of
misery
?
Answ.
It
is
the
first
legal
work
that
is
usually
wrought
in
a
sinner
,
making
him
to
apprehend
his
present
state
of
perdition
,
notwithstanding
all
that
is
either
in
himself
,
or
in
the
world
.
It
is
,
though
not
the
full
of
a
lost
estate
,
yet
leading
to
it
,
or
a
step
towards
it
.
In
the
Description
observe
,
1.
I
call
it
a
legal
work
;
now
Divines
are
wont
to
call
those
works
legal
.
1.
Which
are
usually
wrought
by
the
application
of
the
Law
,
in
which
is
the
curse
,
and
by
which
is
the
knowledge
of
sin
,
Rom.
7.
8.
Misery
ariseth
out
of
the
curse
,
and
the
curse
comes
upon
the
breach
of
the
Law
,
Gal.
3.
12.
The
Law
therefore
firstly
discovers
it
.
2.
Which
are
common
works
,
and
not
in
themselves
saving
;
and
so
the
word
legal
is
often
used
in
Divinity
,
of
which
nature
is
this
before
us
:
Conviction
of
misery
may
befal
hypocrites
,
Isa.
43.
14.
Yea
,
of
it self
this
is
hell
begun
in
the
soul
,
or
conscience
.
3.
I
call
it
the
first
legal
work
:
my
meaning
is
that
God
usually
begins
here
,
and
so
man
for
the
most
part
is
made
to
look
upon
the
effect
,
before
he
discovers
the
cause
,
yea
is
led
by
it
thereunto
:
he
first
sees
and
feels
misery
upon
himself
,
and
thence
is
led
to
see
sin
as
the
blameable
&
meritorious
cause
of
all
this
misery
.
Man
usually
apprehends
that
he
is
condemned
,
before
he
apprehends
sin
to
be
the
just
condemnation
,
he
feels
himself
miserable
,
before
he
justifieth
God
:
for
though
it
be
sin
which
the
law
condemns
,
and
hence
he
must
so
far
see
sin
,
as
to
know
that
he
hath
broken
this
law
,
yet
he
is
not
made
to
know
sin
in
its
just
merit
,
but
rather
counts
it
a
rigour
of
the
law
which
makes
him
angry
,
with
that
and
not
with
sin
,
Rom.
7.
5.
3.
The
proper
effect
of
this
conviction
is
to
make
him
know
and
feel
his
perishing
condition
at
present
,
that
he
is
now
going
to
perdition
,
viz.
that
he
is
under
the
curse
of
the
law
,
bound
over
to
eternal
death
,
and
that
he
is
in
the
way
to
it
,
being
held
under
the
curse
:
the
young
man
found
himself
perishing
with
hunger
.
4.
The
efficacy
of
this
conviction
is
that
it
unmasks
the
former
delusion
under
which
he
lay
,
making
him
to
see
that
he
hath
no
remedy
against
this
misery
either
in
himself
,
or
in
the
world
.
In
respect
to
himself
,
he
finds
that
he
hath
spent
all
,
in
regard
to
the
world
,
he
finds
that
there
is
a
famine
in
that
land
,
and
the
conclusion
that
ariseth
from
hence
is
,
that
he
is
sensibly
in
what
:
i.
e.
he
still
wants
that
freedom
from
the
curse
,
notwithstanding
all
God's
favours
,
or
his
interest
in
the
creature
,
this
is
the
summe
of
this
conviction
:
in
which
,
though
we
must
confess
that
there
is
a
change
now
made
in
the
sinner
,
yet
it
is
not
a
saving
change
of
his
state
.
For
,
1.
His
state
was
as
bad
before
,
only
the
difference
is
,
he
then
saw
it
not
,
but
now
he
doth
,
he
thought
himself
rich
,
and
the
world
a
trusty
friend
:
both
these
were
mistakes
,
and
now
he
finds
them
so
to
be
;
so
that
the
substance
of
rhis
charge
is
,
now
he
is
convinced
that
before
he
cheated
himself
:
Hence
,
2.
His
state
is
not
properly
mended
by
this
conviction
;
for
though
he
sees
his
misery
in
some
degree
,
yet
this
sight
doth
not
free
him
from
it
:
Conviction
is
not
Conversion
,
though
God
can
,
when
he
pleaseth
,
make
it
a
step
towards
it
:
Conviction
doth
not
make
any
man
really
better
,
though
it
doth
give
us
hopes
that
where
the
spirit
begins
he
may
carry
it
on
;
for
Cain
and
Judas
fared
never
the
better
by
it
,
though
many
souls
have
,
by
Divine
Grace
.
2.
How
this
conviction
is
wrought
?
Answ.
1.
If
we
speak
of
the
Author
or
efficient
Cause
of
this
work
,
it
properly
belongs
to
the
spirit
of
God
,
who
(
in
a
work
of
common
grace
)
brings
the
creature
to
the
sense
and
apprehension
of
this
misery
.
I
deny
not
but
that
rational
conviction
may
be
gathered
and
applyed
from
the
rational
consideration
of
things
,
but
that
this
sensible
conviction
depends
on
a
special
work
of
the
spirit
,
appears
.
1.
Because
the
same
means
of
conviction
are
used
with
others
,
who
yet
are
not
thus
convinced
:
We
preach
sin
and
misery
to
a
great
many
;
discourse
with
them
of
the
distressed
condition
of
the
poor
prodigal
man
;
but
it
is
but
now
and
then
one
that
is
touched
with
remorce
,
and
cries
out
of
it
,
or
acknowledgeth
it
sensibly
.
2.
Because
the
same
means
may
have
been
formerly
used
with
this
person
,
and
yet
did
not
gain
their
effect
:
It
may
be
he
had
heard
the
same
thing
many
a
time
,
and
his
judgment
assented
to
it
to
be
truth
,
but
yet
he
regarded
it
not
,
nor
was
affected
with
it
:
yea
,
possibly
he
had
had
it
more
urged
,
with
more
strength
of
argument
,
and
pressed
with
more
morally
perswasive
motives
by
others
,
but
yet
it
never
gained
upon
or
got
within
him
till
now
;
and
why
now
rather
than
at
any
other
time
?
there
was
as
much
to
have
driven
it
home
before
;
it
must
needs
therefore
proceed
from
the
power
of
the
Holy
Ghost
working
when
he
sees
meet
.
But
,
2.
If
we
speak
of
the
means
by
which
it
is
wrought
,
I
answer
,
God's
spirit
doth
it
sometimes
by
the
ministry
of
the
Word
,
sometimes
by
the
concurrence
of
wisely
ordered
Providences
,
speaking
in
them
to
the
soul
;
and
it
is
a
very
frequent
thing
for
God
to
back
the
Word
in
his
providence
for
the
bringing
of
a
sinner
under
the
power
of
this
conviction
:
yea
,
providence
sometimes
begins
and
gives
a
general
conviction
,
the
Word
then
sets
in
and
more
particularly
points
out
his
condition
:
Providence
many
times
tells
a
man
that
he
is
miserable
,
and
then
the
Word
comes
and
tells
him
how
he
came
to
be
so
:
More
particularly
.
1.
The
Word
of
God
gives
a
full
demonstration
of
the
natural
state
of
all
mankind
;
it
tells
us
both
what
we
are
,
and
how
we
came
to
be
so
;
it
declares
the
wrath
of
God
,
and
shews
how
man
came
to
be
subjected
to
it
;
it
convinceth
by
clear
and
plain
evidence
;
it
is
a
Glass
in
which
a
natural
man
may
see
his
own
face
,
without
those
paintings
wherewith
carnal
reason
is
wont
to
varnish
and
hide
it
.
It
is
one
of
the
ends
for
which
the
Scripture
is
given
,
2
Tim.
3.
16.
2.
Divine
Providence
concurrs
to
the
setting
home
of
this
truth
,
thus
.
1.
God
often
brings
secure
sinners
into
an
afflicted
condition
,
who
were
before
that
prosperous
,
and
whiles
prosperous
,
they
were
secure
;
but
now
Gods
begins
to
open
their
eyes
:
Thus
it
was
with
this
younger
son
,
Text
,
and
Context
.
2.
In
this
afflicted
estate
men
are
apt
to
ponder
and
think
of
their
condition
:
Affliction
puts
men
upon
consideration
,
and
makes
them
usually
more
ready
to
hear
,
and
take
into
their
meditation
such
things
as
may
concern
them
,
Hos.
5.
15.
3.
Now
God
many
times
brings
home
the
Word
to
them
,
and
moves
them
to
a
more
serious
and
particular
consideration
of
it
:
Their
own
concerns
are
now
in
it
,
whereas
they
looked
at
themselves
as
unconcerned
before
:
In
prosperity
they
would
not
hear
,
but
now
the
Word
is
made
more
to
affect
them
than
formerly
.
4.
Now
the
spirit
of
God
takes
an
opportunity
to
make
many
truths
which
before
were
very
unwelcome
to
them
,
and
they
had
put
them
away
,
to
be
thought
upon
,
and
credited
,
so
that
,
1.
They
now
feel
that
they
are
mortal
,
and
must
go
shortly
to
another
world
,
they
could
not
endure
to
think
of
this
formerly
,
nor
did
practically
believe
it
,
but
now
they
apprehend
it
as
a
reality
,
and
matter
of
concern
.
2.
They
are
made
to
discern
that
trust
in
themselves
and
in
the
world
is
vain
,
and
that
by
reason
of
the
foregoing
truth
:
They
now
rememher
that
they
have
been
hitherto
thinking
of
time
,
and
providing
for
that
,
but
had
forgotten
eternity
:
They
thought
of
no
heaven
but
in
the
enjoyment
of
the
world
and
favous
of
it
,
but
now
they
see
that
all
this
will
not
avail
them
for
an
everlasting
state
.
3.
They
now
remember
the
curses
of
the
Law
against
such
as
do
these
and
those
things
,
or
against
all
the
progeny
of
fallen
Adam
in
a
natural
condition
,
and
are
convinced
that
they
are
the
men
against
whom
they
are
denounced
;
and
now
apprehending
themselves
hasting
to
eternity
,
and
to
have
done
nothing
in
way
of
providing
for
it
,
this
becomes
a
terrible
thought
in
them
;
and
they
are
extreamly
terrified
with
the
thought
of
a
future
state
,
for
which
they
have
been
taking
no
care
:
The
severity
of
the
word
,
and
the
fears
of
death
oppress
them
,
and
they
know
not
how
they
shall
do
to
go
into
another
world
,
and
now
they
begin
to
be
in
want
,
all
is
leaving
them
,
and
they
are
naked
and
have
no
portion
,
and
the
world
cannot
keep
them
alive
,
for
there
is
a
famine
.
The
thoughts
of
dwelling
with
everlasting
burnings
,
possesseth
them
with
fearfulness
,
Isa.
35.
14.
Reas.
From
the
usefulness
there
is
of
this
conviction
in
order
to
Conversion
:
It
is
useful
,
1.
For
the
seasonableness
of
it
:
God
intending
to
advance
himself
in
man's
Salvation
,
and
his
Glory
being
declarative
(
for
his
essential
Glory
is
incapable
of
any
advancement
)
hence
the
more
gracious
he
appears
to
be
,
the
more
Glory
redounds
to
his
great
Name
:
Now
the
greatness
of
grace
herein
appears
in
one
discovery
of
it
,
viz.
the
greatness
of
the
misery
from
which
the
subject
of
this
grace
is
delivered
:
For
the
illustration
whereof
,
this
work
is
very
fit
and
seasonable
:
For
,
1.
Man
must
see
his
own
misery
,
or
else
he
will
never
admire
God's
mercie
.
2.
The
best
knowledge
of
this
misery
,
is
by
a
sensible
apprehension
of
the
distressing
efficacy
of
it
.
3.
The
sense
and
apprehension
cannot
be
so
well
after
conversion
,
because
then
the
apprehension
of
God's
mercy
,
applyed
to
faith
in
the
promise
,
cannot
but
afford
some
relief
against
the
sense
of
misery
:
Though
it
is
true
,
the
right
improvement
of
this
is
after
mercy
hath
been
apprehended
;
yet
still
the
remembrance
of
this
distress
is
a
main
help
to
fill
the
soul
with
admiration
,
Isa.
53.
6.
2.
For
the
necessity
of
it
in
order
to
the
receiving
of
Christ
in
the
tenders
of
the
Gospel
.
For
,
1.
Christ's
work
is
Salvation
work
.
Hence
he
is
called
Jesus
,
the
Saviour
,
and
said
to
come
on
this
errand
,
1
Tim.
1.
15.
Christ
came
to
save
sinners
.
2.
Hence
this
work
is
for
none
but
such
as
need
Salvation
,
and
that
is
such
as
are
miserable
:
What
should
a
Physitian
do
among
men
that
are
hail
and
sound
?
Luk.
5.
31.
3.
Hence
till
men
feel
this
misery
,
they
will
certainly
despise
Christ
;
till
then
they
will
bid
the
Almighty
to
depart
from
them
,
Job
21.
14.
USE
,
1.
For
Information
hence
learn
,
1.
That
they
make
more
hast
than
good
speed
,
that
are
great
Professors
of
Faith
in
Christ
,
before
ever
they
were
made
throughly
sensible
of
their
own
misery
.
A
Faith
that
antedates
Conviction
may
justly
be
suspected
:
He
that
never
knew
his
own
distress
,
never
went
to
Christ
as
a
Saviour
.
There
are
indeed
divers
steps
from
this
conviction
to
true
conversion
,
but
yet
this
is
one
step
from
natural
security
,
and
usually
the
first
:
Though
a
man
cannot
see
sin
sinful
(
which
is
the
true
conviction
of
sin
)
but
by
an
eye
of
faith
,
yet
,
by
the
common
work
of
Illumination
,
he
may
see
the
woful
estate
of
it
.
God
,
like
a
wise
builder
,
digs
for
a
foundation
,
before
he
layes
it
.
Conviction
of
misery
is
not
our
foundation
,
Christ
is
the
only
foundation
,
Faith
is
that
which
only
builds
us
upon
him
;
but
by
Conviction
,
the
loose
and
unstable
earth
is
removed
,
the
false
and
failing
hopes
of
men
are
dug
up
.
God
is
not
wont
to
give
hope
,
before
he
hath
brought
the
soul
to
despair
;
he
applyes
not
comforts
antecedent
to
conviction
.
It
may
therefore
put
us
upon
it
to
enqiure
whether
ever
it
were
thus
:
It
may
be
now
you
are
rich
in
your
own
conceit
,
like
Laodicea
,
but
did
you
ever
know
your selves
to
be
poor
,
and
miserable
,
and
blind
,
and
naked
?
if
not
your
riches
are
but
a
fancy
,
and
your
hopes
are
empty
.
2.
That
there
are
some
grounds
of
hope
for
those
whom
the
spirit
of
God
brings
into
ae
needy
and
destitute
condition
;
whom
he
convinceth
of
their
want
and
misery
;
who
feel
the
curses
of
the
Law
,
and
can
find
no
help
in
the
world
:
I
say
,
there
is
some
hope
,
for
there
may
be
reason
for
fears
and
jealousies
too
,
For
,
1.
This
is
but
a
common
work
,
and
therefore
is
no
sufficient
evidence
of
God's
special
love
,
no
sure
Character
of
an
Elect
Vessel
.
2.
There
have
been
many
under
it
,
who
yet
through
Satans
temptations
,
and
God
leaving
them
,
have
lost
it
again
;
yea
,
and
manifold
experience
gives
in
a
sad
testimony
to
this
truth
.
3.
The
curse
and
condemnation
is
still
as
really
upon
them
as
ever
it
was
:
That
is
not
taken
off
till
believing
.
4.
There
is
no
special
promise
made
to
them
that
God
will
carry
on
this
work
in
them
to
effect
:
He
may
or
he
may
not
,
and
if
he
do
not
it
will
leave
the
man
short
of
Heaven
and
Glory
.
But
still
there
is
more
hope
than
there
was
before
;
for
while
they
lay
secure
in
sin
,
and
felt
no
wrath
.
they
were
in
no
order
to
Salvation
,
but
now
they
are
in
such
a
way
as
God
brings
home
his
own
by
;
and
we
may
say
they
are
a
step
nearer
to
the
Kingdom
than
before
:
Though
they
are
not
under
saving
Grace
,
yet
they
are
under
the
means
to
it
:
A
man
that
is
without
the
City
gates
,
though
just
by
them
,
is
as
really
without
,
as
one
an
hundred
miles
off
,
but
yet
he
is
nearer
to
3.
We
have
here
a
rule
how
to
begin
with
men
in
our
endeavours
,
for
their
spiritual
good
:
Let
us
labour
to
shew
them
their
misery
by
sin
:
We
must
wound
before
we
can
heal
,
instrumentally
:
Be
not
afraid
to
shew
men
their
sins
and
the
wrath
of
God
for
them
:
Misery
is
the
first
thing
a
secure
soul
is
like
to
be
affected
withal
,
and
that
is
preparatory
to
the
rendring
of
Christ
precious
to
them
:
We
should
indeed
encourage
all
to
go
to
Christ
,
but
encouragements
without
convictions
,
are
but
the
laying
a
foundation
for
presumption
,
and
not
the
way
to
bring
men
truely
to
believe
.
Peter
,
in
Act.
2
First
preacheth
his
hearers
to
remorce
,
and
then
he
directs
them
to
Christ
.
USE
,
2.
For
Conviction
;
let
every
unregenerate
sinner
see
here
(
as
in
a
Glass
)
his
own
miserable
state
:
This
young
man's
condition
is
thine
spiritually
:
Thou
hast
nothing
of
thine
own
to
live
upon
,
there
is
nothing
in
the
world
to
relieve
thee
,
thou
art
perishing
if
no
help
appear
;
and
art
not
thou
then
in
want
?
here
take
these
Considerations
:
1.
Thou
art
a
cursed
creature
by
nature
:
Wrath
is
upon
all
the
world
of
mankind
,
who
are
condemned
before
they
are
born
,
who
are
enemies
from
the
birth
,
and
come
into
the
world
Children
of
wrath
,
Eph.
2.
3.
2.
Thou
hast
nothing
with
thee
which
can
help
thee
out
of
this
cursed
condition
,
all
the
Portion
of
God's
common
favours
which
thou
enjoyest
,
will
not
redeem
thee
out
of
the
hands
of
wrath
,
they
cannot
afford
thy
soul
one
drop
of
relief
or
supply
;
nay
,
all
thy
naturall
and
providential
enjoyments
are
themselves
under
a
curse
as
they
are
thine
,
Rom.
8.
20.
3.
Thou
hast
by
a
vain
and
sinful
life
,
abused
all
the
favours
of
God
,
and
thereby
made
thy
accounts
the
greater
;
thy
condemnation
is
augmented
:
thou
hast
laid
out
all
upon
sin
,
and
that
is
the
worst
sort
of
spending
that
can
be
,
for
thou
art
by
it
not
only
made
poor
,
but
greatly
in
debt
also
,
and
God
will
call
thee
to
an
account
for
all
his
goodness
,
and
thy
riot
will
enflame
thy
reckoning
.
4.
Thou
hast
been
in
vain
seeking
thy
Salvation
among
creatures
;
the
world
thou
goest
to
is
under
the
curse
too
for
man's
sin
,
and
can
yeeld
thee
nothing
but
briars
,
and
thorns
,
which
will
scratch
and
wound
,
but
not
relieve
thee
:
They
are
but
the
shadow
of
a
bramble
which
will
but
mischief
him
that
betakes
himself
thither
for
shelter
:
nothing
but
what
will
reconcile
thee
to
God
,
and
bring
thee
in
to
his
favour
,
give
thee
a
part
in
Christ
pay
all
thy
debts
,
and
save
thy
soul
from
hell
will
do
thee
any
good
,
and
this
thou
canst
not
find
here
.
5.
Death
and
Judgment
and
Hell
are
coming
upon
thee
:
Thou
art
a
mortal
creature
,
thy
day
is
coming
,
and
may
be
nearer
than
thou
art
aware
of
;
thou
must
ere
long
go
down
to
the
pit
,
and
then
Judgment
calls
thee
to
an
account
,
and
if
thou
art
not
better
bestead
,
hell
receives
thee
for
ever
,
from
whence
all
thy
vain
trust
shall
not
be
able
to
deliver
thee
,
Isa.
28.
17
,
18.
Know
then
and
consider
that
it
is
an
evil
thing
and
a
bitter
,
that
thou
hast
gone
so
far
away
from
the
living
God
,
Jer.
2.
19
Thou
thinkest
thou
wantest
for
nothing
,
but
I
can
assure
thee
that
thou
art
oppressed
with
every
want
:
There
is
a
great
deal
goes
to
the
eternal
life
of
a
soul
,
and
thou
hast
none
of
it
;
thou
wantest
the
love
of
God
,
which
is
better
than
life
;
thou
wantest
grace
which
is
indeed
the
inward
principle
of
life
in
the
soul
;
thou
wantest
the
promise
which
is
the
support
of
the
soul
here
in
this
life
;
yea
,
what
is
it
thou
wantest
not
?
Oh
that
thou
knewest
it
!
thou
wouldest
not
then
be
so
secure
and
con●ented
,
thou
wouldest
bestir
thy self
,
and
seek
for
some
remedy
:
Thou
shalt
find
these
words
to
be
realities
one
day
,
God
grant
thou
maist
be
perswaded
of
them
,
and
so
perswaded
as
not
to
rest
content
till
thou
hast
gotten
good
security
about
them
:
Wert
thou
but
once
stirred
up
to
make
inquiry
,
there
is
hope
that
God
would
of
his
rich
mercy
,
in
his
own
time
point
thee
to
the
right
way
:
This
is
certain
there
is
no
expectation
that
thou
shouldest
ever
return
to
God
,
except
thou
first
begin
to
be
in
want
.
SERMON
VIII
.
Vers.
15.
And
he
went
and
joyned
himself
to
a
Citizen
in
that
Country
,
and
he
sent
him
into
his
fields
to
feed
swine
.
2.
WE
are
now
to
consider
of
the
sordid
course
which
the
young
man
took
for
his
relief
,
expressed
in
these
words
.
When
once
he
felt
his
want
,
he
sat
not
still
:
Sense
of
misery
will
readily
drive
the
creature
to
seek
supply
:
and
so
far
he
did
well
:
God
would
not
have
awakened
sinners
to
sit
still
:
but
yet
he
takes
a
very
wrong
course
,
and
therein
he
discovered
his
folly
:
As
good
sit
still
as
rise
to
fall
.
The
course
which
he
took
is
here
exprest
emphatically
,
and
set
forth
notably
;
in
two
things
doth
the
misery
appear
which
he
brought
upon
himself
by
this
course
.
1.
The
servitude
or
slavery
which
he
voluntarily
put
himself
upon
,
illustrated
and
aggravated
in
two
circumstances
.
1.
It
was
his
own
act
,
He
went
and
joyned
.
2.
It
was
to
one
of
that
Country
,
to
a
stranger
.
2.
The
ignoble
and
sordid
manner
of
life
which
he
was
put
to
,
to
feed
swine
,
which
was
among
the
Jews
accounted
the
basest
life
of
all
,
men
of
that
occupation
were
contemned
,
none
would
have
any
communion
with
them
:
Shepherds
were
of
good
account
,
but
Swine-herds
were
not
admitted
to
the
society
of
men
.
That
by
this
Citizen
,
Satan
is
to
be
understood
,
is
the
received
interpretation
,
and
his
setting
him
to
keep
swine
,
intimates
the
contemptible
employment
and
service
which
he
occupieth
sinners
about
.
We
may
gather
up
the
substance
of
this
vers.
into
a
few
brief
notes
.
DOCT.
I
Those
that
will
not
serve
God
,
shall
serve
a
worse
Master
.
The
Prodigal
was
weary
of
his
Father's
Government
,
and
what
comes
of
it
?
he
is
fain
to
put
himself
under
the
Government
of
a
stranger
:
Man
was
not
made
for
sovereignty
,
but
for
service
,
and
properly
for
the
service
of
God
;
if
therefore
he
shake
off
this
service
God
righteously
provides
him
cruel
and
Tyrannical
Lords
,
that
shal
bear
rule
over
him
,
2
Chron.
12.
8.
USE
,
This
may
teach
us
to
beware
how
we
count
the
service
of
God
irksome
and
tedious
.
If
Christ's
easie
yoke
will
not
be
born
,
but
we
will
pluck
out
our
necks
,
and
draw
back
our
shoulders
,
Satan's
iron
yoke
shall
be
prepared
for
us
,
and
then
we
shall
sooner
or
later
know
the
difference
.
DOCT.
II.
Man
when
convinced
of
his
misery
,
had
rather
take
any
course
to
redress
it
,
than
go
to
God
for
his
help
.
He
will
first
try
all
wayes
to
repair
his
loss
,
and
quite
weary
himself
out
in
so
doing
;
he
had
rather
to
enslave
himself
to
Satan
than
become
Christs
freeman
.
And
the
Reason
of
this
is
,
1.
Negatively
.
1.
Not
because
there
is
indeed
any
help
to
be
had
elsewhere
,
for
indeed
there
is
none
▪
Mans
misery
is
such
as
the
whole
creation
cannot
repair
it
,
it
's
vain
to
look
any where
for
salvation
,
Jer.
3.
23.
Man
may
try
many
conclusions
,
but
it
is
a
certain
truth
before
he
tryes
that
he
shall
be
wholly
disappointed
,
they
who
forsake
God
,
followes
lies
.
2.
Nor
because
there
is
not
help
to
be
had
with
God
for
such
:
Fallen
,
back-slidden
,
wandring
Prodigals
may
have
hope
with
him
in
returning
,
Hos.
13.
9.
Oh
Israel
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
.
Hence
the
following
invitation
,
Chap.
14.
1.
The
Prodigal
when
he
came
home
found
it
so
.
God
is
both
able
and
willing
,
hence
he
never
casts
off
a
true
penitent
,
but
alwayes
gave
to
such
the
best
welcome
.
2.
Affirmatively
.
1.
From
the
pride
of
heart
which
is
in
natural
men
:
There
is
a
proud
shame
(
as
I
may
call
it
)
when
a
man
knowing
that
he
hath
ill
deserved
at
the
hands
of
God
,
and
greatly
provoked
him
to
anger
by
sinful
departing
from
him
,
whereby
he
hath
become
his
own
undoer
,
is
now
ashamed
to
come
in
God's
sight
,
such
was
in
our
first
Parents
upon
their
Apostacy
,
Gen.
3.
10.
Man
is
ashamed
,
i.
e.
in
truth
he
is
too
proud
to
take
that
shame
to
himself
,
which
he
must
,
if
ever
he
hope
to
find
acceptance
.
2.
Because
his
former
Conviction
hath
not
taken
away
all
his
hopes
;
nay
,
although
he
feels
his
misery
,
&
is
convinced
that
the
worlds
help
fails
him
,
and
will
not
supply
him
voluntarily
,
yet
he
hopes
that
he
may
do
something
whereby
he
may
help
himself
.
The
young
man
thought
if
he
could
but
put
himself
out
to
service
,
he
might
be
in
a
way
to
earn
a
living
;
so
convinced
sinners
hope
they
may
,
by
their
own
pains
taking
,
get
some
ease
,
some
relief
;
and
if
they
can
but
make
any
shift
to
silence
conscience
,
or
cheat
their
own
souls
,
so
that
their
present
terrors
need
not
to
make
them
afraid
,
they
are
satisfied
.
USE
,
1.
Here
we
have
one
reason
why
it
is
oftentimes
so
long
after
notable
convictions
of
misery
,
before
many
are
truly
brought
home
to
God
:
why
the
convinced
sinner
hath
many
courses
to
try
,
he
sets
his
wit
and
invention
to
work
,
and
though
he
hath
lost
his
estate
,
lost
the
worlds
favour
,
yet
he
hath
his
fingers
ends
;
if
he
have
it
not
in
himself
,
yet
notwithstanding
he
may
earn
it
by
his
industry
:
Proud
man
is
loth
to
come
upon
his
knees
,
he
is
not
willing
to
turn
beggar
;
he
may
be
stung
with
Conviction
,
and
yet
not
killed
with
despair
,
he
may
be
at
some
loss
,
and
not
a
lost
creature
in
his
own
apprehension
;
he
hath
some
hopes
that
he
may
shift
,
and
if
he
can
catch
at
any
straw
,
he
will
not
swim
to
the
Ark
;
nay
,
never
expect
as
long
as
men
have
any
project
of
their
own
,
that
ever
they
will
come
to
God
.
And
hence
the
Scripture
speaks
of
going
from
mountain
to
hill
,
Jer.
50.
6.
USE
,
2.
To
teach
us
what
is
to
be
done
to
and
with
such
as
are
under
these
convictions
;
they
are
not
yet
fit
for
Christ
,
nor
perswadable
to
go
to
him
;
no
,
but
they
must
be
yet
driven
farther
;
they
must
have
their
hands
knockt
off
from
every
hold
,
and
yet
fall
into
the
ocean
of
distress
,
before
they
will
look
to
the
Temple
:
our
endeavouring
therefore
,
and
our
prayers
must
be
,
that
they
may
be
shaken
out
of
all
:
a
despairing
soul
is
,
though
a
sad
,
yet
an
encouraging
sight
,
there
is
then
hope
,
Isa.
41.
17.
USE
,
3.
It
may
teach
us
to
pitty
the
empty
designs
that
many
are
driving
,
after
that
they
have
had
conviction
of
their
misery
:
Some
there
be
that
seek
to
repair
it
by
their
reformation
,
others
to
forget
it
by
involving
themselves
in
vain
and
secular
business
,
and
many
there
be
that
would
sooth
themselves
up
with
a
general
notion
of
God's
mercy
,
and
by
these
and
the
like
fancies
,
poor
miserable
man
takes
paines
to
make
themselves
more
miserable
,
for
all
this
that
they
do
is
to
no
purpose
,
Jer.
46.
11.
DOCT.
III
The
folly
of
sinful
man
brings
him
into
a
state
of
necessary
and
voluntary
bondage
.
The
Prodigal
binds
himself
out
for
a
servant
.
The
two
terms
used
in
the
Doctrine
may
seem
contradictory
,
but
they
are
not
:
His
bondage
is
necessary
;
when
he
had
spent
all
,
and
there
was
no
friend
to
relieve
him
,
what
could
he
now
do
?
he
saw
no
other
way
,
but
either
he
must
bind
himself
out
or
starve
.
The
curse
that
fell
upon
Cham
literally
,
fell
upon
all
mankind
spiritually
:
This
servitude
is
therefore
necessary
,
because
,
being
a
part
of
the
curse
,
it
falls
upon
the
natural
man
undoubtedly
,
being
ae
punishment
inflicted
upon
man
by
God
for
sin
,
Joh.
8.
3.
Whosoever
committeth
sin
,
is
the
servant
of
sin
.
And
ye
it
is
.
2.
Voluntary
;
men
give
themselves
up
to
this
slavery
;
they
will
do
it
,
Joh.
8.
44.
You
are
of
your
father
the
Devil
,
and
the
lusts
of
your
father
ye
will
do
.
This
bondage
is
man's
own
choice
:
Had
this
son
been
willing
to
return
to
his
father
,
the
necessity
had
been
taken
away
;
but
men
give
themselves
up
to
satan
;
and
the
ground
of
this
lyes
in
the
very
nature
of
sin
,
which
is
a
relinquishing
of
the
service
of
God
and
enslaving
a
man's
self
to
satan
.
Now
this
bondage
is
not
bodily
so
much
as
spiritual
;
it
is
an
enslaving
or
binding
of
the
soul
to
his
service
,
and
consists
in
these
things
.
1.
He
is
now
at
Satan's
beck
,
and
ready
to
hearken
to
,
and
attend
every
hint
from
him
,
to
come
and
go
at
his
pleasure
;
he
hath
given
him
the
lordship
of
his
soul
,
and
bids
him
to
take
him
under
his
government
;
hence
he
is
said
to
rule
in
the
Children
of
disobedience
,
Eph.
2.
2.
2.
He
is
ready
and
forward
to
do
all
Satans
commands
,
let
them
be
what
they
will
;
he
refuseth
none
,
though
never
so
base
;
if
he
sends
him
into
the
field
to
keep
swine
,
he
goes
readily
,
and
willingly
about
his
business
,
so
sordid
and
slavish
a
spirit
hath
he
gotten
.
3.
He
is
devoted
to
his
own
lust
;
for
Satan
rules
in
the
unregenerate
,
by
leading
them
after
the
lusts
of
their
own
hearts
,
which
are
also
in
the
Scripture
,
called
the
lusts
of
Satan
,
because
he
busily
sets
them
on
work
,
and
serves
himself
and
his
own
ends
by
them
.
4.
Here
he
hath
his
whole
dependance
or
relyance
for
relief
,
this
is
the
utmost
essay
he
hath
to
make
,
it
is
his
last
shift
,
and
if
this
course
fails
him
he
is
undone
:
As
a
servant
expects
(
at
least
)
food
and
rayment
for
his
work
,
so
the
sinner
hopes
to
get
quiet
and
settlement
in
the
service
of
Satan
.
Now
the
reason
why
men
do
thus
often
times
,
after
they
have
been
convinced
of
misery
,
lyes
here
,
because
this
conviction
doth
not
so
properly
put
man
upon
it
to
get
rid
of
sin
,
but
to
get
his
terrors
removed
,
to
get
off
his
fears
;
and
now
Satan
perswades
him
with
many
wiles
to
yield
to
him
,
and
he
will
effect
it
,
but
how
poorly
he
performs
it
for
them
,
we
shall
soon
hear
.
USE
.
Hence
we
may
learn
what
to
judge
of
all
those
who
are
remaining
in
a
state
of
nature
;
they
are
in
most
servile
slavish
condition
,
and
let
every
unregenerate
man
lay
it
to
heart
,
consider
therefore
.
1.
Whom
it
is
that
you
are
enslaved
to
,
it
is
Satan
himself
,
he
is
that
Citizen
the
Prodigal
bound
himself
under
.
2.
What
a
manner
of
bondage
you
are
in
,
viz.
1.
It
is
necessary
;
I
mean
that
which
you
have
made
so
by
your
folly
,
for
your
natural
conditon
leads
you
to
it
uncontrolably
,
and
Satan
hath
gotten
the
possession
of
your
wills
,
and
all
your
faculties
;
and
hence
natural
men
are
said
to
he
led
about
by
him
at
his
will
,
2
Tim.
2.
26.
2.
It
is
your
own
doing
and
choice
:
thou
wentest
and
joynedst
thy self
to
him
,
hoping
so
to
advance
and
meliorate
thy
condition
,
but
all
to
no
purpose
,
as
will
anon
appear
;
and
let
this
humble
thee
,
to
think
that
thou
hast
given
Satan
that
possession
of
thy
heart
,
that
thou
hast
indented
with
him
,
and
joyned
thy self
to
him
:
Learn
hence
also
that
thou
canst
not
lay
the
blame
of
thy
misery
upon
any
but
thy self
;
it
is
the
course
thou
hast
deliberately
taken
to
rid
thy self
of
misery
by
,
but
will
be
found
a
delusive
project
,
and
that
which
will
involve
thee
in
the
greatest
distress
.
Ah
,
what
poor
shifts
are
they
which
wretched
sinners
are
driven
to
,
when
God
makes
them
know
themselves
miserable
,
but
reveals
not
to
their
souls
the
only
way
to
recover
out
of
it
.
DOCT.
IV.
Satan
exposeth
his
Vassals
to
all
mean
,
ignoble
,
and
sordid
services
.
This
our
Saviour
aims
at
,
by
the
Citizens
setting
him
to
keep
swine
:
Swine
were
of
old
by
the
Ceremonial
Law
reckoned
among
unclean
beasts
,
and
still
they
are
of
brutes
the
most
bruitish
:
A
swineherd
among
men
is
accounted
the
most
low
,
sordid
and
contemptible
employment
:
Such
and
so
vile
;
yea
,
and
incomparably
more
base
are
those
services
which
Satan
Imployes
wicked
men
about
;
we
may
conceive
of
this
,
if
we
consider
what
it
is
he
puts
them
upon
doing
:
It
is
called
in
the
Scripture
,
a
fulfilling
of
his
lusts
,
Joh.
8.
44.
and
those
are
vile
lusts
so
called
,
Rom.
1.
26.
If
we
should
examine
in
particular
,
what
it
is
that
wicked
men
do
,
in
obedience
to
Satans
will
,
we
shall
find
it
all
to
be
filthy
and
swinish
:
What
is
the
drunkards
employment
,
but
swilling
himself
,
and
turning
his
body
into
a
living
cask
,
and
so
losing
that
little
of
man
which
he
had
in
him
,
and
wholly
becomes
a
beast
?
What
doth
the
lewd
and
voluptuous
man
follow
,
but
the
giving
scope
to
his
lustfull
humour
,
and
so
throws
himself
into
the
perpetration
of
those
base
and
obscene
actions
of
which
it
is
a
shame
to
make
any
mention
?
As
for
the
Epicure
,
Philosophy
it self
calls
him
not
a
swine-herd
,
but
a
very
swine
:
Epicuri
de
grige
porcum
.
And
in
truth
all
lusts
are
bruitish
;
it
hath
its
seat
in
the
sensitive
part
of
man
,
and
its
highest
aspirings
are
but
to
give
content
to
the
body
and
senses
,
with
a
total
neglect
of
the
soul
.
Let
us
but
consider
what
man
was
made
for
,
viz.
the
service
of
God
,
those
high
and
noble
employments
which
Angels
delight
in
,
and
account
their
glory
,
and
then
look
and
see
what
a
world
of
men
are
doing
,
one
courting
his
pleasures
,
another
chasing
after
honours
,
a
third
heaping
up
wealth
,
a
fourth
studying
his
revenge
,
&c.
unto
any
of
which
(
in
a
true
judgment
)
keeping
of
swine
is
a
noble
and
honourable
imployment
:
And
yet
these
are
the
things
with
which
Satan
seeks
to
divert
men
,
and
in
the
pursuit
after
which
he
makes
them
to
hope
that
they
shall
get
a
living
in
this
famine
.
Reas.
From
the
malice
which
Satan
bears
against
the
Children
of
men
:
Who
can
▪
expect
favour
or
fidelity
from
an
enemy
?
It
is
true
,
Satan
promiseth
men
fair
,
and
pretends
to
be
a
sure
friend
in
a
time
of
need
,
and
makes
them
believe
he
proffers
to
do
them
a
kindness
,
and
thus
with
many
fair
words
and
deceivable
,
he
draws
them
after
him
;
but
in
truth
,
he
hates
the
whole
race
of
mankind
,
and
all
his
contrivance
is
●o
compass
their
utter
and
unavoidable
ruine
:
He
undid
himself
(
as
is
thought
by
divers
judicious
)
that
he
might
undo
man
,
and
having
by
this
horrid
attempt
of
his
lost
his
own
felicity
,
without
any
the
least
glimmering
hope
of
any
retrival
for
ever
,
how
is
it
possible
we
should
believe
that
he
can
study
man's
welfare
,
?
And
the
truth
is
,
Satan's
Kingdom
is
most
properly
a
Tyranny
,
and
it
comes
to
pass
through
the
righteous
judgment
of
God
:
Satan
being
,
of
a
fellow-servant
,
risen
to
be
a
master
,
and
man
having
forsaken
God
,
and
joyned
himself
to
him
,
chusing
rather
to
be
at
his
courteousie
,
than
under
God's
directions
,
the
Devil
now
in
stead
of
a
subject
makes
of
him
a
slave
.
USE
,
1.
See
from
whence
we
are
fallen
by
sin
,
and
learn
to
be
ashamed
of
our selves
:
Every
unregenerate
man
hath
reason
to
hide
his
head
with
shame
:
If
one
of
his
fathers
family
had
come
to
this
young
man
,
as
he
followed
his
swine
,
ragged
and
tattered
,
and
put
him
in
mind
of
his
former
condition
,
how
tenderly
he
was
brought
up
by
the
care
of
a
loving
father
,
&c.
how
think
you
would
he
have
lookt
?
would
he
not
have
hid
his
head
in
some
bush
?
what
blushing
and
stupefaction
would
he
have
been
siezed
withal
?
Why
this
is
the
very
conditon
of
all
men
out
of
Christ
:
Remember
therefore
what
you
once
were
,
look
back
to
your
former
state
,
when
you
were
favourites
of
God
,
adorned
with
his
Image
,
shining
with
his
Graces
,
and
dwelling
in
his
Paradise
,
living
in
good
fashion
,
and
fitted
for
the
best
and
most
honourable
employment
:
But
how
are
you
now
changed
into
a
company
of
swine-herds
;
yea
,
rather
into
meer
swine
?
and
that
which
makes
it
the
more
wonderful
,
is
that
we
see
men
are
proud
of
this
employment
.
USE
,
2.
Here
we
see
a
reason
why
it
often
fall
out
that
men
,
after
terrible
awakenings
,
and
convictions
of
wrath
and
misery
,
grow
more
loose
,
more
vain
,
more
addicted
to
folly
and
vanity
than
before
:
It
shews
us
that
they
have
been
using
of
foolish
courses
,
they
have
gone
to
Satan
for
advice
,
and
not
to
the
Spirit
of
God
;
and
the
truth
is
,
Satan
is
now
more
busie
,
and
urgent
with
the
soul
to
hearken
to
him
,
and
if
it
do
,
this
is
that
which
alwayes
comes
of
it
.
Satan
evermore
directeth
men
to
some
ignoble
course
or
other
;
sends
Cain
to
build
Cities
,
that
the
noise
of
the
hammers
and
and
axes
may
silence
or
drown
the
voice
of
Conscience
,
sets
the
drunkard
to
his
cups
,
the
wanton
to
his
harlots
,
the
vain
man
to
his
merry
company
,
&c.
and
God
often
permits
this
,
to
the
end
that
his
Elect
may
be
the
more
convinced
of
their
own
folly
and
impotency
,
and
of
the
wonderful
riches
of
his
grace
in
bringing
of
them
home
:
And
as
long
as
men
will
afford
an
ear
to
Satan
,
it
is
not
to
be
hoped
that
ever
they
should
do
better
.
Let
us
therefore
pity
such
poor
souls
,
and
yet
let
us
hope
and
pray
for
them
:
Conviction
may
be
a
seed
of
conversion
,
and
though
God
suffer
it
to
dy
,
and
seem
to
be
utterly
lost
,
in
its
good
time
,
it
may
revive
again
to
efficacy
,
after
they
have
unprofitably
made
themselves
the
Devils
drudges
,
and
wearied
themselves
in
their
way
;
they
may
be
taken
in
their
months
,
Jer.
2.
24.
USE
,
3.
To
awaken
poor
enslaved
sinners
to
think
,
and
seriously
to
consider
of
their
miserable
and
ignoble
drudgery
:
Hadst
thou
one
spark
of
that
noble
spirit
of
man
in
his
creation
,
left
in
thee
,
thou
wouldst
rather
chuse
to
dy
,
than
live
in
such
a
service
:
Art
thou
poor
and
famishing
?
and
dost
thou
think
Satan
can
relieve
thee
?
Alas
,
the
best
that
he
can
promise
thee
is
but
that
poor
world
,
where
thou
hast
once
already
found
there
is
a
famine
,
he
doth
but
paint
it
over
in
new
colours
to
cheat
thee
:
And
for
it
thou
must
keep
swine
,
be
a
drudge
to
the
vilest
of
his
lusts
,
and
he
will
never
give
thee
any
better
preferment
;
nay
,
his
very
design
is
to
make
thee
a
miserable
slave
here
,
that
.
thou
maist
be
a
damned
wretch
hereafter
.
Stay
then
and
consider
before
thou
goest
and
joynest
thy self
to
him
;
what
canst
thou
promise
thy self
at
his
hands
,
who
never
did
any
thing
but
undo
all
those
that
have
placed
themselves
under
him
,
and
put
their
trust
in
him
?
God
is
a
better
Master
,
and
if
thou
wilt
come
to
him
,
he
will
give
thee
a
better
service
,
an
high-calling
;
he
will
give
thee
a
clean
and
not
a
dirty
service
,
thou
shalt
be
a
freeman
and
no
longer
a
slave
,
it
shall
be
a
Glory
for
thee
to
serve
him
,
the
service
it self
shall
be
thy
honour
and
felicity
,
and
in
the
end
of
it
,
thou
shalt
be
advanced
to
a
throne
and
a
Crown
.
SERMON
IX
.
Vers.
16.
And
he
would
fain
have
filled
his
belly
with
the
huskes
that
the
swine
did
eat
;
and
no
man
gave
unto
him
.
WE
now
come
to
consider
the
miserable
issue
of
all
his
endeavours
,
and
the
utter
extremity
which
he
was
reduced
unto
,
intimated
in
this
verse
,
and
is
considerable
in
two
things
.
1.
The
base
and
sordid
spirit
he
was
reduced
unto
,
the
Citizen
sent
him
to
keep
swine
,
but
he
would
fain
have
made
a
swine
of
himself
,
and
give
himself
leave
to
be
a
fellow-comoner
with
his
hogs
:
Husk
,
and
draff
would
now
have
contented
him
,
if
he
might
but
have
had
his
belly
full
of
them
:
And
would
fain
have
filled
his
belly
,
&c.
2.
That
even
this
poor
and
contemptible
succour
failed
him
:
No
men
gave
him
.
[
He
would
fain
]
the
word
signifies
to
covet
,
to
lust
,
to
long
earnestly
for
a
thing
,
noting
the
reachings
and
desires
of
carnal
corruption
.
[
Have
filled
his
belly
]
i.
e.
answered
his
desires
,
or
satisfied
his
wants
,
or
gotten
content
to
his
soul
.
[
With
the
husks
]
The
word
signifies
,
the
rinds
or
parings
of
fruits
,
the
pods
of
beans
,
pease
,
&c.
with
which
in
those
countries
they
fed
their
hogs
:
and
afterwards
Acorns
,
and
such
like
course
things
were
called
by
the
same
word
:
it
here
intends
the
things
of
the
world
,
earthly
things
,
things
of
this
life
.
[
That
the
swine
eat
]
i.
e.
Such
things
as
earthly
minded
men
(
who
are
here
called
swine
)
did
feed
themselves
withal
.
[
And
no
man
gave
to
him
]
i.
e.
He
failed
in
all
his
endeavours
,
he
could
find
out
no
way
to
attain
them
.
Hence
;
DOCT.
I.
The
things
of
this
world
are
but
husks
.
I
know
some
by
these
husks
interpret
to
be
meant
,
the
Doctrine
of
the
Scribes
and
Pharisees
,
who
would
perswade
a
man
to
rest
in
his
own
righteousness
:
but
I
chuse
the
former
interpretation
;
and
our
Saviour
useth
this
mean
and
opprobrious
word
,
to
shew
us
what
a
low
and
little
esteem
we
ought
to
set
upon
earthly
things
.
Now
the
things
of
the
world
may
be
called
husks
.
1.
Negatively
,
not
that
they
are
things
in
themselves
to
be
contemned
undervalued
,
or
in
their
place
and
use
to
be
despised
.
For
,
1.
They
are
the
creatures
of
God
,
and
therefore
good
in
their
place
and
use
for
which
he
appointed
them
;
God
made
nothing
in
vain
,
Gen.
1.
ult.
2.
They
are
outward
blessings
and
so
to
be
acknowledged
by
these
that
enjoy
them
;
they
are
called
his
hid
treasure
,
Psal.
17.
14.
Yea
,
such
blessings
as
God
will
call
men
to
an
account
for
,
and
if
he
takes
them
away
,
it
is
a
punishment
,
Hos.
2.
8
,
9.
3.
They
are
things
by
which
the
people
of
God
are
in
this
life
sustained
,
and
comforted
,
and
by
the
want
whereof
they
are
afflicted
:
They
were
made
for
the
supply
of
their
bodies
,
and
when
God
chasteneth
his
Children
,
he
sometimes
takes
them
away
,
2
Sam.
24.
13.
4.
They
are
such
things
as
we
are
to
pray
for
in
their
place
,
and
to
deprecate
the
want
of
them
,
Mat.
6.
11.
But
,
1.
They
are
husks
when
they
are
propounded
to
the
soul
as
its
adequate
object
:
They
are
not
food
for
souls
,
they
cannot
give
satisfaction
nor
refreshment
to
the
spiritual
part
of
man
;
they
are
neither
sutable
nor
sufficient
for
that
,
Mat.
16.
26.
2.
They
are
husks
;
i.
e.
they
are
the
object
of
low
,
mean
,
and
vile
spirits
,
they
are
only
carnal
and
sensual
appetites
,
that
place
their
contentment
in
them
;
the
basest
spirited
men
are
they
that
do
most
prize
and
pursue
them
.
3.
They
are
husks
,
i.
e.
a
truly
illuminated
,
and
savingly
informed
mind
puts
a
low
and
inconsiderable
account
upon
them
,
in
comparison
of
those
better
things
which
the
soul
finds
in
Jesus
Christ
:
and
they
plainly
discover
themselves
in
all
these
respects
to
be
but
husks
.
1.
Because
they
are
not
fitted
to
the
soul
of
man
;
they
are
too
mean
for
it
:
that
is
a
spirit
,
but
these
are
carnal
things
,
that
is
a
durable
substance
,
but
these
are
things
that
perish
in
the
using
,
Col.
22.
22.
2.
Because
they
are
unsatisfying
:
The
soul
of
man
is
of
a
large
reach
,
and
the
desire
of
it
aspire
after
more
and
greater
things
than
this
lower
world
comprizeth
in
it
;
many
men
complain
of
too
much
of
the
world
:
i.
e.
Of
the
cares
,
and
burthens
,
and
perplexities
that
it
brings
upon
them
;
but
no
man
was
ever
yet
satisfied
with
it
:
They
are
poor
empty
things
,
Pro.
21.
5.
USE
,
1.
Hence
see
their
folly
,
who
spend
their
whole
time
about
the
world
,
and
the
things
of
it
:
They
spend
their
mony
for
that
which
is
not
bread
,
Isa.
55.
2.
Is
it
not
an
horrible
debasing
of
a
man's
nature
,
to
aspire
no
higher
,
nor
seek
for
any
thing
better
,
than
that
which
can
neither
sute
nor
satisfie
him
?
To
gather
husks
,
and
more
especially
,
such
as
,
enjoying
the
Gospel
,
have
a
better
trade
opened
to
them
?
Such
before
whom
the
way
is
presented
in
which
they
might
come
to
inherit
substance
?
And
what
are
such
as
are
full
fraught
with
the
things
of
the
world
?
shall
we
count
them
rich
and
happy
?
I
pray
what
is
a
Ship-load
,
or
a
Ware-house
full
of
husks
worth
?
True
grace
,
though
it
makes
but
a
little
show
,
is
a
Jewel
more
worth
than
a
whole
world
of
such
pittiful
lumber
.
USE
,
2.
Let
it
then
awaken
us
all
to
lay
out
our
time
,
strength
,
and
care
about
better
things
;
be
not
content
with
this
world
:
If
these
things
are
not
better
than
husks
,
leave
them
to
swine
,
if
you
are
men
,
seek
mans
meat
.
Consider
,
1.
There
are
better
things
:
There
is
a
better
happiness
to
be
had
from
God
in
Christ
,
tendered
to
you
in
the
Gospel
,
than
all
you
can
hope
for
in
the
world
,
Psal.
144.
ult.
Happy
is
that
People
,
whose
God
is
the
Lord
.
2.
We
are
commanded
to
make
these
better
things
the
object
of
our
pursuit
,
Joh.
6.
27.
Labour
not
for
the
meat
that
perisheth
,
but
for
that
which
endureth
to
everlasting
life
.
Hence
there
is
hope
that
we
may
obtain
it
,
if
wediligently
seek
it
.
3.
Ere
long
there
will
be
no
husks
:
The
things
of
this
world
will
certainly
fail
in
a
very
little
time
,
and
then
woe
will
be
to
him
that
hath
nothing
better
to
trust
to
;
distress
and
anguish
must
need
sieze
upon
him
;
he
only
is
a
wise
man
that
now
takes
care
to
be
provided
against
these
things
fail
,
Luk.
15.
9.
DOCT.
II.
Natural
man
would
fain
find
content
and
satisfaction
in
these
mean
things
of
the
World
.
The
young
man
,
if
he
could
have
had
his
fill
of
husks
,
would
have
thought
himself
happy
.
It
is
an
hard
matter
to
perswade
a
blind
sinner
that
his
misery
is
any
where
else
to
be
repaired
,
his
great
longings
are
to
be
filled
with
husks
,
to
have
his
desires
answered
in
the
things
below
.
This
is
evident
,
1.
From
the
restless
endeavours
which
natural
men
use
for
the
obtaining
of
the
things
of
this
life
:
That
which
a
mans
utmost
desires
and
endeavours
are
laid
out
about
,
that
is
that
which
he
builds
his
hopes
upon
,
and
such
is
the
world
to
the
men
of
the
world
:
All
mens
projects
,
aims
and
endeavours
run
this
way
,
their
heads
are
alwayes
roling
,
their
hands
and
feet
alwayes
moving
to
this
;
for
this
it
is
they
rise
up
early
,
sit
up
late
,
wear
themselves
out
in
restless
labour
,
that
they
may
grasp
in
as
much
as
they
can
of
these
things
;
yea
,
the
Psalmist
undertakes
to
tell
us
what
are
their
inward
thoughts
,
Psal.
94.
11.
Their
inwards
thought
is
that
their
houses
shall
continue
for
ever
.
2.
From
the
confidence
which
worldly
men
place
in
their
enjoyment
of
the
things
of
the
world
:
If
once
they
prosper
,
they
presently
grow
high
,
and
proud
,
and
self-conceited
,
though
formerly
they
carried
themselves
low
and
humble
:
yea
,
now
they
begin
to
be
become
regardless
of
convictions
,
and
too
good
for
reproofs
;
yea
,
they
are
strongly
confident
,
and
presumptuously
take
up
their
rest
here
:
They
are
upon
this
account
called
their
strong
City
,
Pro.
18.
11.
3.
From
the
miserable
complaint
which
they
make
when
they
lose
these
things
:
they
are
presently
undone
,
their
gods
are
taken
from
them
,
their
hopes
vanish
,
and
they
begin
to
despair
;
they
now
think
all
joy
is
departed
,
and
they
must
never
expect
to
see
good
day
more
;
their
bladders
are
prickt
,
and
now
they
sink
:
And
did
not
men
lean
their
weight
upon
those
things
,
they
would
not
so
anxioussy
perplex
their
souls
at
the
loss
of
them
.
Reason
.
1.
From
the
sensuality
which
possesseth
the
heart
of
every
natural
man
:
Man
i
become
a
slave
to
his
sense
,
whence
it
comes
to
pass
that
he
is
perswaded
to
judge
these
thing
to
be
most
sutable
for
him
:
sin
having
thrown
all
out
of
order
;
sense
is
now
gotten
above
reason
;
hence
,
as
swine
run
after
husks
,
because
they
sute
their
nature
,
and
are
proper
for
their
kind
,
so
natural
men
find
and
taste
a
sensitive
sweetness
in
the
things
of
the
world
,
and
that
makes
them
to
say
,
Happy
is
the
People
that
is
in
such
a
case
.
Psal.
144
,
ult.
Reas.
2.
From
the
natural
ignorance
which
there
is
in
unregenerate
men
of
better
things
:
Man
by
sin
hath
lost
the
knowledge
and
apprehension
of
spiritual
and
heavenly
things
,
he
understands
not
what
they
mean
,
1
Cor.
2.
14.
The
natural
man
receiveth
not
(
i.
e.
into
his
understanding
)
the
things
of
the
spirit
of
God
.
The
highest
reach
of
his
understanding
is
to
find
and
apprehend
some
seeming
outward
repast
in
the
comforts
and
conveniencies
of
this
world
,
and
hence
he
aspires
no
higher
.
As
a
beast
is
not
acquainted
with
the
excellency
of
a
rational
life
,
and
hence
he
accounts
his
own
the
best
,
looks
after
no
better
:
Now
every
man
is
become
brutish
,
as
the
Scripture
informs
us
.
Reas.
3.
From
the
delusion
of
Satan
and
the
World
,
who
promise
to
vain
man
more
from
the
enjoyment
of
these
things
,
than
ever
they
can
perform
for
him
;
and
the
credulous
soul
is
ready
to
believe
them
,
and
the
rather
,
because
these
things
are
seen
,
whereas
spiritual
things
are
not
seen
:
Satan
presents
the
world
in
a
fine
and
fair
dress
,
and
the
heart
of
man
is
easily
deluded
;
he
thinks
it
to
be
all
out
as
good
as
it
looks
for
,
and
so
his
affections
are
stollen
away
,
Isa.
44.
20.
USE
,
1.
Hence
wonder
not
to
see
the
men
of
the
world
carried
out
so
instantly
,
and
with
such
eagerness
in
pursuit
of
the
things
of
this
life
:
their
poor
,
hungry
,
starving
souls
want
supply
,
and
they
hope
to
fill
their
bellies
with
these
things
;
they
are
their
happiness
:
could
we
but
see
the
inside
of
the
greedy
worldling
,
and
know
what
conceptions
he
entertains
himself
withall
,
how
he
promiseth
himself
all
peace
,
comfot
,
content
and
felicity
in
the
creature
,
(
our
saviour
characterizeth
him
to
the
life
,
in
,
Luk.
12.
17
,
18
,
19.
)
We
would
no
more
wonder
at
his
violence
,
his
eager
and
immoderate
pursuit
after
them
,
every
man
loveth
life
,
is
●oth
to
perish
,
and
is
therefore
(
in
distress
)
ready
to
say
,
who
shall
shew
me
good
,
and
now
through
his
own
mistake
,
encreased
by
the
devils
delusion
,
and
the
worlds
flatteries
,
he
conceives
that
he
hath
found
it
:
Oh!
thinks
he
,
could
I
but
have
my
belly
full
of
these
husks
,
I
should
be
well
of
it
:
he
envyes
the
very
swine
their
draffe
,
and
could
he
but
be
quartered
with
them
,
he
would
desire
no
more
.
USE
,
2.
Here
we
are
informed
that
an
eager
,
resolute
,
and
insatiable
pursuit
after
the
things
of
this
world
,
is
an
argument
of
an
unregenerate
man
;
or
an
evidence
of
one
that
is
not
as
yet
truly
converted
unto
God
.
It
is
clear
and
undeniable
,
that
a
mans
chief
good
is
his
highest
pursuit
;
and
hence
if
he
makes
those
things
his
utmost
reach
,
it
is
a
proof
that
he
never
knew
better
,
and
that
is
the
very
reason
why
he
is
so
violent
after
them
:
Wonder
not
then
that
covetousness
is
so
often
in
Scripture
branded
with
the
odious
name
of
Idolatry
;
it
being
a
resolved
and
not
to
be
questioned
Truth
,
that
the
World
is
the
covetous
mans
God
.
USE
,
3.
Let
this
consideration
be
an
incentive
and
strong
perswasive
to
the
people
of
God
,
to
stir
them
up
to
the
more
eagerness
in
pursuit
after
heaven
and
heavenly
things
,
and
to
look
for
your
souls
satisfaction
in
them
:
When
you
see
the
men
of
the
world
so
eager
and
busie
in
seeking
to
load
themselves
with
thick
clay
,
how
should
it
fill
you
with
an
holy
emulation
,
and
excite
you
with
utmost
endeavour
to
labour
to
outstrip
them
in
this
more
profitable
pursuit
?
And
it
may
encourage
you
to
be
as
diligent
as
;
yea
more
sollicitous
than
they
,
to
consider
.
1.
That
they
labour
for
the
things
that
perish
,
but
you
are
an
enduring
substance
:
When
they
have
gotten
it
(
if
ever
they
do
get
the
World
)
it
soon
vanisheth
away
again
;
but
what
you
have
in
your
eye
and
aim
,
is
a
treasure
that
endures
,
and
never
will
wax
old
or
go
to
decay
:
With
this
argument
the
Apostle
stirrs
up
his
Corinthians
,
1
Cor.
9.
25.
They
do
it
to
obtain
a
corruptible
Crown
,
but
we
are
incorruptible
.
2.
They
seek
that
which
shall
never
fill
their
bellies
,
never
give
them
satisfaction
:
Their
eye
is
never
satisfied
with
seeing
,
&c.
But
God
hath
promised
you
to
satisfie
your
most
enlarged
desires
,
Psal.
81.
9.
Open
thy
mouth
wide
,
and
I
will
fill
it
.
He
hath
told
you
that
he
will
give
you
durable
riches
and
righteousness
,
you
shall
be
abundantly
satisfied
and
filled
:
This
is
the
way
to
enjoy
abundance
,
to
inherit
substance
;
your
labour
shall
never
be
lost
,
nor
shall
you
ever
see
cause
to
repent
of
your
care
and
pains
,
when
you
shall
find
,
not
your
hands
full
of
husks
which
satisfie
not
,
but
your
souls
replenished
with
grace
and
glory
.
DOCT.
III.
Wicked
men
are
meer
swine
.
It
is
certain
that
our
Saviour
by
this
term
aims
at
these
,
and
indeed
they
are
very
much
alike
,
for
,
1.
Swine
love
to
live
upon
husks
and
draff
:
The
coursest
and
meanest
things
best
content
them
:
Thus
,
give
a
natural
man
the
things
of
this
world
,
and
let
who
likes
it
take
heaven
,
hence
it
's
said
,
their
names
are
written
in
the
earth
,
Jer.
17.
13.
they
aspire
no
higher
;
how
like
a
hog
did
he
express
himself
,
that
protested
he
would
not
change
his
part
in
Paris
for
a
part
in
Paradise
?
2.
They
are
most
unprofitable
as
long
as
they
live
,
they
do
no
good
all
their
life
time
,
they
cloath
us
not
as
the
Sheep
,
nor
labour
for
us
as
the
Ox
,
&c.
but
are
a
meer
charge
without
service
:
and
as
little
good
do
ungodly
men
whiles
they
live
in
the
world
,
Rom.
3.
12.
They
are
altogether
become
unprofitable
.
They
bring
God
no
honour
,
but
dishonour
him
all
their
dayes
,
only
,
as
swine
when
they
are
dead
are
for
our
service
,
so
when
wicked
men
dye
God
will
get
Glory
upon
them
in
the
eternal
triumphs
of
Divine
revenge
.
3.
They
are
a
very
mischievous
creature
,
they
are
alwayes
doing
damage
,
except
carefully
lookt
after
;
rooting
up
the
ground
,
and
breaking
into
the
Corn
,
&c.
Such
are
the
wayes
of
them
that
know
not
God
,
they
are
ever
provoking
him
,
dishonouring
his
Name
,
and
doing
mischief
to
his
People
,
Psal.
58.
3
,
4.
4.
They
are
a
nasty
,
brutish
,
filthy
,
lothsome
creature
,
alwayes
wallowing
in
the
mire
defiling
themselves
,
and
polluting
of
all
that
comes
near
them
,
if
you
should
wash
them
clean
they
will
presently
fall
to
wallowing
in
the
next
slough
they
meet
withal
:
And
such
is
the
whole
life
of
wicked
men
,
a
meer
pollution
,
they
are
alwayes
defiling
themselves
with
unclean
lusts
,
wallowing
in
the
mire
of
sin
,
and
never
content
but
when
they
are
entertaining
themselves
with
filthiness
:
hence
called
corrupt
and
abominable
,
Psal.
14.
1
,
3.
USE
.
Let
this
humble
every
unregenerate
man
:
Are
you
out
of
Christ
?
you
here
see
,
that
though
you
think
your selves
of
worth
and
excellency
,
persons
of
merit
and
account
,
yet
it
is
a
vile
account
which
Jesus
Christ
sets
upon
you
;
how
long
and
base
you
are
in
his
eyes
:
and
let
it
teach
all
those
who
desire
to
pass
a
right
judgement
on
persons
and
things
,
not
overmuch
to
admire
,
or
set
too
high
an
esteem
upon
those
that
are
out
of
Christ
:
It
cannot
be
less
than
the
basest
Idolatry
,
to
worship
and
adore
a
nasty
filthy
swine
.
DOCT.
IV.
God
many
times
,
when
he
intends
a
Soul
true
good
,
withholds
from
him
the
thing
of
this
world
,
though
he
long
for
,
and
lay
o●
after
them
never
so
earnestly
.
Men
labour
hard
,
take
a
great
deal
of
pains
,
weary
themselves
in
pursuit
,
and
think
why
may
not
they
obtain
it
as
well
as
others
?
their
opportunities
are
as
fair
,
their
understandings
as
pregnant
,
their
endeavours
as
prudent
and
diligent
,
and
still
there
is
an
unseen
obstacle
,
a
remora
that
is
put
to
their
endeavours
,
that
they
prosper
not
:
That
this
is
of
God
,
the
Prophet
tells
us
,
Hab.
2.
13.
and
he
oftentimes
makes
it
to
be
thus
in
order
to
their
conversion
and
best
good
.
And
the
reason
why
God
takes
this
course
is
,
1.
From
the
natural
tendency
which
there
is
in
outward
prosperity
to
hinder
a
sinners
conversion
:
for
it
is
an
occasion
of
making
him
proud
,
self-conceited
,
deaf
to
counsel
,
Jer.
22.
21.
I
spake
to
thee
in
thy
prosperity
,
and
thou
wouldest
not
hear
.
When
men
are
setled
upon
the
world
and
their
hearts
are
at
ease
,
they
.
like
not
to
be
disturbed
.
2.
Because
the
natural
man
will
never
go
to
God
as
long
as
he
hath
any
hopes
else-where
:
if
he
can
but
have
his
belly
full
of
husks
,
he
cares
for
seeking
no
farther
;
he
must
therefore
be
taken
off
from
every
thing
here
,
before
he
comes
to
rest
upon
Christ
,
who
is
the
only
foundation
of
true
rest
.
USE
.
1.
To
teach
us
not
to
interpret
God's
providence
in
the
worst
sense
:
Do
not
be
too
ready
to
conclude
that
he
hates
you
when
he
strips
you
of
all
,
but
observe
the
issue
;
be
not
angry
if
he
hides
all
created
good
from
you
,
that
he
may
make
way
throughly
to
reveal
all
his
own
increated
excellencies
to
your
souls
;
for
know
it
,
this
is
the
best
love
of
God
you
are
capable
of
.
USE
,
2
:
To
advise
such
as
are
ceduced
to
the
utmost
straits
what
to
do
;
i
:
e
:
betake
your selves
to
God
:
Can
you
not
get
your
bellies
full
of
huskes
?
are
your
enterprises
defeated
in
the
world
,
let
that
stir
you
up
to
think
where
there
is
bread
to
be
had
:
It
may
be
you
have
no
husks
to
feed
on
,
or
if
you
have
yet
they
give
you
no
satisfaction
:
Let
this
put
you
upon
it
to
enquire
for
that
which
is
better
,
something
which
you
may
have
to
live
upon
in
the
famine
,
that
when
the
men
of
the
world
,
for
all
its
draff
,
must
famish
and
starve
,
you
may
have
that
bread
to
live
upon
which
endures
to
eternal
life
.
SERMON
X.
Vers.
17.
And
when
he
came
to
himself
,
he
said
how
many
hired
Servants
of
my
Fathers
have
bread
enough
and
to
spare
,
and
I
perish
with
hunger
?
THe
first
part
of
the
Parable
,
containing
the
Prodigal's
departure
from
his
Father
,
with
the
effects
following
thereupon
,
hath
been
briefly
handled
:
The
second
part
containing
his
return
to
his
Father
,
with
the
motives
to
,
and
manner
of
it
,
is
next
to
be
considered
,
and
is
described
from
verse
,
17.
to
20.
The
prime
and
general
intent
whereof
is
to
express
the
ordinary
way
and
manner
of
the
conversion
of
a
sinner
unto
God
:
In
which
there
are
two
things
to
be
observed
.
1.
A
solemn
and
serious
deliberation
with
himself
,
vers.
17
,
18
,
19.
2.
His
puting
of
this
deliberation
in
execution
,
vers.
20.
begin
.
1.
In
his
deliberation
we
may
consider
,
1.
The
season
or
occasion
of
it
,
verse
,
17.
When
he
came
to
himself
.
2.
The
things
deliberated
by
him
,
which
are
,
1.
Motives
and
encouragments
to
his
return
,
verse
,
17.
2.
A
strong
conclusion
or
firm
resolution
built
upon
those
arguments
,
vers
,
18
,
19.
I
shall
begin
with
the
first
,
viz.
1.
The
season
or
occasion
of
this
deliberation
,
in
these
words
,
When
he
came
to
himself
:
This
is
the
proper
English
of
the
words
:
Piscator
renders
it
,
quum
in
se
descendisset
;
when
he
descended
into
himself
:
i.
e.
by
serious
reflection
and
consideration
,
how
profusely
he
had
wasted
his
Patrimony
,
and
what
miserable
exigencies
he
had
brought
himself
to
:
Beza
reads
it
,
quum
ad
se
rediisset
;
when
he
had
returned
to
himself
:
in
which
sense
the
generality
of
Interpreters
understand
it
,
as
intimating
that
he
had
been
all
this
while
not
himself
,
or
besides
himself
,
by
which
phrase
we
express
a
mad
man
,
or
one
distracted
;
one
that
hath
not
the
use
of
his
reason
:
And
the
phrase
,
ad
se
redire
,
or
to
come
to
ones
self
,
is
among
the
Latines
used
to
express
a
recovery
from
a
frenzy
,
and
restoring
a
man
to
his
right
mind
.
Hence
,
DOCT.
I.
The
natural
man
,
whiles
he
is
wandring
from
God
,
is
beside
himself
.
As
long
as
a
man
seeks
happiness
and
soul-satisfaction
any
where
else
but
in
God
,
he
is
spiritually
distracted
,
out
of
his
wits
,
a
meer
mad-man
:
Hence
the
Scripture
call
every
natural
man
,
a
fool
,
Psal.
14.
1.
a
mad-man
,
Eccl.
9.
3.
one
that
is
without
knowledge
,
Jer.
4.
22.
It
is
the
natural
,
habitual
,
and
hereditary
distemper
of
all
Adam's
posterity
.
Man
got
a
fall
in
the
Cradle
of
his
infancy
,
which
hath
not
only
lamed
his
feet
,
but
crazed
his
brain
,
which
craziness
runs
in
the
blood
,
and
is
propagated
to
his
Children
.
Folly
,
dotage
,
and
madness
,
are
but
the
divers
degrees
of
one
distemper
and
are
indifferently
used
in
Scripture
to
hold
forth
the
same
thing
.
Now
the
evidence
of
the
Doctrine
will
appear
,
when
we
have
considered
what
are
the
symptoms
and
notes
whereby
a
fool
and
frantick
are
to
be
known
,
and
have
seen
the
like
to
be
in
the
unregenerate
and
secure
sinner
,
and
they
are
such
as
these
.
1.
An
ignorant
preferring
of
the
worst
things
before
the
best
:
because
he
knows
not
the
worth
of
things
,
but
follows
his
own
fancy
,
therefore
his
bauble
is
of
greatest
worth
and
excellency
:
If
things
shine
,
and
make
a
fair
shew
,
they
are
the
things
in
his
account
:
He
judgeth
of
things
not
by
their
worth
,
but
by
appearance
:
Such
are
unregenerate
men
,
the
little
things
,
the
trifles
of
this
world
,
the
shining
glories
of
it
,
only
win
credit
with
them
,
and
they
incomparably
preferr
them
to
the
glory
of
another
world
:
A
little
earthly
pel●
is
better
than
all
the
treasures
of
Heaven
,
a
little
frothy
pleasure
is
more
worth
than
everlasting
joyes
,
the
worlds
applause
out-weighs
the
Crown
of
Glory
in
their
esteem
:
They
call
good
evil
,
they
see
no
excellency
in
God
and
his
wayes
,
Isa.
5.
20.
Job
21.
13
,
14.
2.
In
the
choise
which
they
make
:
And
this
follows
upon
the
former
:
a
crazed
understanding
,
accompanied
with
a
perverted
will
,
makes
a
mad-man
.
It
was
a
rule
of
old
to
try
a
fool
by
his
choise
,
presenting
him
some
gay
nothing
,
and
some
other
thing
of
worth
:
Thus
every
unregenerate
man
sitting
under
the
Gospel
,
hath
Heaven
and
Earth
set
before
him
,
fading
vanities
and
everlasting
mercies
;
and
he
chuseth
these
poor
things
,
and
leaves
those
other
,
he
runs
away
with
the
world
,
and
the
contemptible
things
of
it
,
and
scorns
the
proffers
of
Grace
and
Glory
,
chuseth
a
lump
of
earth
rather
than
a
Crown
of
Stars
:
The
great
things
of
the
Law
are
counted
strange
things
;
the
little
things
of
the
world
are
excellent
things
,
Isa.
66
:
3
:
They
have
chosen
their
own
wayes
.
3.
They
are
indiscreet
and
inconsiderate
in
all
they
do
;
fools
deliberate
not
of
their
actions
;
they
neither
ask
a
reason
,
nor
ponder
of
the
event
,
but
go
headlong
and
precipitant
into
all
,
Pro.
27.
12.
The
simple
passon
:
just
so
do
unregenerate
men
;
they
ponder
not
any
of
their
paths
,
but
are
led
blindfold
after
their
lusts
,
Isa.
1.
3.
Israel
doth
not
know
,
my
People
doth
not
consider
.
Hence
that
expostulation
,
Deut.
32.
29.
They
never
ask
that
question
,
what
they
are
doing
,
or
whether
their
wayes
are
tending
,
Pro.
7.
22
,
33.
He
goeth
after
her
,
—
as
a
bird
hasteth
to
the
snare
,
and
knoweth
not
that
it
is
for
his
life
.
4.
They
are
very
bold
and
hardy
,
they
fear
no
dangers
that
are
before
them
,
and
will
therefore
run
themselves
upon
any
mischief
:
If
their
way
be
through
fire
and
water
,
they
are
not
daunted
at
it
,
hence
our
proverb
,
fool-hardy
.
So
are
sinners
;
warnings
,
threatnings
,
terrours
of
the
Almighty
fright
them
not
;
though
the
sword
of
Divine
vengeance
hang
over
their
heads
,
though
God's
judgments
are
abroad
in
the
world
,
and
their
wicked
companions
are
swept
away
thereby
,
yet
still
they
hold
on
their
course
,
hence
compared
to
the
horse
,
Jer.
8
:
6
:
Every
one
turneth
to
his
course
,
as
the
horse
rusheth
into
the
battle
.
Of
whose
rashness
see
,
Job
39.
21
:
&c.
5.
They
are
incapable
of
receiving
counsel
,
or
being
convinced
of
their
foolish
and
mad
wayes
:
There
is
no
perswading
a
fool
or
mad-man
with
reason
,
for
wisdom
and
counsel
is
out
of
his
reach
:
If
you
fetch
all
the
Topicks
in
Logick
,
and
all
the
Tropes
and
figures
in
Rhetorick
,
you
may
move
a
stone
sooner
than
him
from
his
notions
:
Thus
unregenerate
men
are
unteachable
;
you
may
teach
an
Ox
and
an
Ass
sooner
,
Isa.
1
:
3
:
Tell
them
of
the
evil
of
their
wayes
,
the
unreasonableness
of
their
courses
,
bring
the
witness
of
natural
conscience
,
the
testimony
of
reason
,
the
light
of
Scripture
,
and
all
will
not
move
or
perswade
them
:
Plead
,
intreat
,
woo
,
sollicit
by
all
that
can
be
said
or
thought
of
,
surdo
canis
.
They
are
deaf
adders
,
Psal.
58
:
4
,
5
:
Which
will
not
hearken
to
the
voice
of
charmes
,
charming
never
so
wisely
.
6.
They
are
easily
cheated
and
imposed
upon
:
though
they
will
not
hear
reason
,
yet
they
are
readily
begulled
and
abused
by
fair
and
fallacious
pretences
,
they
may
be
cogged
to
give
all
they
have
away
for
a
trifle
:
Truly
thus
doth
Satan
,
that
great
jugler
,
abuse
unregenerate
men
,
he
leads
them
about
at
his
pleasure
,
rooks
them
out
of
all
that
is
good
,
perswades
them
to
neglect
God's
day
of
grace
,
turn
their
backs
upon
heaven
,
despise
a
Saviour
,
trample
upon
the
pearl
of
price
,
and
all
for
the
sake
of
a
few
fading
,
perishing
shews
of
carnal
content
,
and
vain
delight
:
Thus
he
beguiled
our
first
Parents
with
an
Apple
,
and
daily
gulls
multitudes
of
sinners
,
with
rattles
,
and
noises
,
and
poor
empty
gay
things
to
the
eternal
loss
of
their
souls
.
7.
They
mischief
themselves
and
all
they
come
near
when
let
loose
,
and
left
to
themselves
:
It
is
a
property
of
madness
to
be
mischievous
:
Fools
throw
fire-brands
and
say
they
are
in
sport
:
Thus
unregenerate
men
delight
in
nothing
but
mischief
,
undoing
their
own
souls
,
and
the
souls
of
all
they
have
to
do
with
as
much
as
in
them
lyes
;
they
run
themselves
to
everlasting
ruine
and
destruction
,
and
draw
as
many
after
them
as
they
can
,
they
will
entise
,
allure
,
perswade
others
to
be
their
companions
,
Pro.
1.
10.
Cast
in
thy
lot
with
us
.
8.
They
are
most
angry
at
those
that
endeavour
to
do
them
the
most
good
:
He
that
binds
or
stops
a
mad-man
,
though
he
loveth
him
,
yet
he
vexeth
him
:
he
accounts
them
for
his
greatest
enemies
that
would
give
him
any
hinderance
in
his
mad
pranks
;
it
is
as
safe
meeting
a
Bear
robbed
of
her
whelps
,
as
standing
in
his
way
:
Thus
unrenewed
men
cannot
bear
to
be
told
of
their
wayes
and
courses
,
they
will
count
a
Paul
their
enemy
if
he
tells
them
the
truth
;
endeavour
never
so
gently
and
compassionatly
to
perswade
them
that
they
are
going
away
from
good
,
and
bringing
mischief
upon
their
own
heads
,
it
is
theway
to
be
hated
,
back-bitten
,
reviled
,
and
spitefully
used
by
them
:
Ahab
hates
Micajah
,
and
thinks
he
never
prophesies
good
to
him
:
And
takes
Elijah
to
be
the
troubler
of
Israel
,
because
he
reproved
his
wicked
courses
.
9.
Correction
or
punishment
will
not
reclaim
them
,
and
bring
them
to
better
frame
,
but
rather
make
them
more
mad
,
Pro.
17.
10.
A
reproof
enters
more
into
a
wise
man
than
an
hundred
stripes
into
a
fool
.
An
hundred
,
nay
,
if
it
were
a
thousand
,
his
folly
would
remain
with
him
;
yea
,
you
may
separate
his
soul
from
his
body
,
but
not
him
from
his
folly
;
although
you
reduce
him
to
atomes
,
yet
his
foolishness
abides
still
,
Prov.
27.
22.
Thus
are
unregenerate
men
so
rivetted
to
their
sin
,
it
is
so
intrinsecally
seated
in
them
,
and
diffused
through
them
,
that
all
the
awful
judgments
of
God
make
no
impression
upon
them
to
reclaim
them
;
God
may
smite
till
he
is
weary
of
smiting
,
but
they
are
as
bad
as
ever
and
worse
,
Isa.
1.
5.
Why
should
ye
be
smitten
any
more
,
ye
will
revolt
more
and
more
:
Like
Ahaz
,
in
their
affliction
they
will
sin
more
than
ever
.
10.
Folly
and
madness
discovers
it self
in
all
they
do
:
A
wise
word
or
action
may
steal
unawares
from
them
,
but
this
is
the
tract
of
their
life
,
you
may
read
it
in
the
tenor
of
their
course
:
so
spiritual
madness
is
in
all
that
unconverted
men
do
;
what
is
the
life
of
the
proud
and
ambitious
,
but
a
pleasing
and
priding
themselves
in
a
gay
Coat
,
an
handful
of
dirt
,
a
cap
and
a
knee
,
an
empty
title
?
which
is
meer
foolery
.
How
looks
the
covetous
man
,
who
like
a
boy
spends
his
time
in
rolling
up
a
great
snow
ball
,
which
melts
before
the
sun
?
What
but
madness
are
all
the
actions
of
the
voluptuous
,
who
put
off
man
,
and
put
on
beast
,
being
brutish
in
all
their
prosecutions
?
what
doth
the
passionate
man
,
but
scatter
coals
,
and
throw
about
fire-brands
,
as
if
he
had
nothing
else
to
do
,
but
set
the
world
in
a
flame
?
USE
,
1.
It
may
teach
us
not
to
wonder
at
all
the
exorbitancies
and
confusions
which
we
see
acted
in
the
world
:
when
fools
and
mad-men
have
gotten
the
reins
in
their
necks
,
and
act
all
their
own
pleasure
without
any
control
,
what
better
can
be
expected
?
The
workers
of
iniquity
all
of
them
have
no
knowledge
,
no
marvel
then
that
they
act
so
foolishly
:
Nay
,
much
rather
have
we
cause
to
wonder
at
the
power
and
wisdom
of
God
,
that
so
wisely
orders
,
and
powerfully
manageth
this
great
Bedlam
,
as
to
carry
on
his
own
ends
and
designs
in
it
without
control
or
let
,
causing
even
the
folly
of
men
to
pay
tribute
to
his
wisdom
.
USE
,
2.
Here
we
see
a
reason
why
the
means
of
Grace
,
where
they
are
never
so
powerfully
dispensed
,
are
yet
so
ineffectual
to
the
conversion
of
sinners
:
why
convictions
fasten
not
,
threatnings
take
not
place
,
promises
allure
not
the
Children
of
men
,
but
they
continue
sensless
under
all
:
the
wise
man
gives
the
reason
of
it
,
Prov.
24.
7.
Wisdom
is
too
high
for
a
fool
.
The
saving
knowledge
and
spiritual
improvment
of
these
things
is
out
of
their
reach
:
It
is
labour
lost
to
go
about
to
instruct
a
man
that
is
beside
himself
:
hence
it
is
not
in
the
power
of
means
to
work
it
;
none
but
God
,
who
can
restore
lost
man
to
his
wits
again
,
and
bring
him
to
himself
,
is
able
to
give
efficacy
to
any
endeavours
of
this
nature
,
and
till
then
,
line
upon
line
,
and
precept
upon
precept
,
are
but
as
so
much
water
spilt
upon
a
rock
.
USE
,
3.
It
may
also
teach
us
how
to
carry
it
towards
unregenerate
sinners
in
their
unregeneracy
,
viz.
as
we
would
do
to
a
man
that
is
beside
himself
:
i.
e.
First
,
pity
and
pray
for
them
;
we
are
not
wont
to
be
enraged
at
a
frantick
,
though
he
play
mad
tricks
,
because
we
know
it
comes
from
his
distemper
:
Thus
our
Saviour
,
Luk.
23.
34.
Father
forgive
them
,
they
know
not
what
they
do
:
And
so
Stephen
,
Act
7.
60.
Lay
not
this
sin
to
their
charge
.
They
need
your
pity
and
prayers
who
can
do
nothing
for
themselves
.
2.
Be
not
afraid
to
anger
them
,
so
you
may
but
do
them
good
:
Think
it
not
hard
to
be
scorned
,
reviled
,
when
you
rebuke
and
entreat
them
:
Alas
,
if
we
should
say
or
do
nothing
to
them
but
what
they
like
,
we
should
let
them
undo
and
destroy
themselves
,
and
become
guilty
of
their
blood
.
3.
Chuse
them
not
for
your
counsellors
and
companions
:
Who
would
account
it
his
commendation
or
profit
,
to
associate
with
a
fool
,
or
make
himself
the
intimate
of
one
that
is
out
of
his
wits
?
None
but
fools
delight
in
fools
.
USE
.
4.
It
may
exhort
the
people
of
God
,
(
true
Believers
)
to
great
thankfulness
to
God
for
his
wonderful
love
to
you
,
that
you
are
by
his
grace
restored
to
a
sound
mind
:
as
,
when
we
look
upon
one
that
is
distracted
,
and
see
what
strange
,
imprudent
,
misguided
,
foolish
actions
he
performs
,
it
is
a
lesson
to
all
that
look
on
,
shewing
them
how
deeply
they
are
bound
to
thank
God
,
and
how
much
they
ow
him
for
their
wits
and
understandings
:
so
when
we
see
what
mad
courses
prodigal
sinners
drive
,
how
they
are
carried
head-long
after
their
own
lusts
;
go
from
God
,
spend
all
in
riot
,
enslave
themselves
to
Satan
,
and
wast
away
their
time
in
the
midst
of
restless
and
unsatisfying
vanities
,
neither
knowing
nor
regarding
an
higher
happiness
;
labouring
for
husks
,
and
not
filling
of
themselves
,
and
yet
presuming
that
they
are
in
a
way
to
do
well
;
Oh
,
how
should
you
acknowledge
that
Grace
,
from
whence
you
have
received
more
noble
principles
,
and
are
disposed
to
higher
imployments
?
That
he
hath
given
you
a
judgment
and
spirit
of
discerning
between
good
and
evil
;
especially
remembring
that
you
had
been
once
of
that
society
,
and
had
lived
in
their
Bedlam
still
,
if
he
who
alone
is
the
great
Physitian
of
souls
,
had
not
applyed
his
grace
,
and
so
cured
you
of
this
distemper
.
USE
,
5.
It
may
also
serve
for
a
word
of
conviction
to
such
as
are
in
their
natural
estate
,
let
such
be
perswaded
that
they
are
beside
themselves
.
Were
you
but
willing
to
consider
of
it
,
there
is
enough
to
make
it
evident
:
1.
In
your
departing
from
God
,
and
bidding
him
to
go
away
from
you
,
who
only
can
make
you
happy
,
and
who
can
make
you
miserable
:
You
forsake
the
fountain
of
living
water
.
2.
In
your
resolutely
continuing
in
a
course
of
sin
;
which
is
nothing
less
than
running
upon
a
swords
point
,
and
exposing
of
your selves
to
fearful
plagues
.
3.
In
placing
your
hope
and
confidence
in
the
creature
,
which
is
empty
and
deceitful
,
a
broken
cistern
in
which
is
no
water
,
Jer.
2.
13.
4.
In
laying
all
out
upon
your
lusts
,
which
fight
against
your
souls
,
and
are
but
sed
and
nourished
to
your
utter
undoing
.
But
I
pass
.
DOCT.
II.
God
,
in
order
to
the
conversion
of
a
sinner
,
first
works
upon
the
understanding
.
The
first
step
to
true
conversion
is
Divine
Illumination
.
The
Prodigal
,
before
he
thinks
of
returning
to
his
Father
,
first
comes
to
himself
:
The
ground
of
this
is
in
three
things
.
1.
Man
is
a
reasonable
Creature
,
and
a
cause
by
counsel
of
his
own
actions
:
The
understanding
in
man
is
the
light
in
him
,
by
which
he
regulates
all
his
wayes
,
and
as
he
seeth
so
he
practiseth
.
The
reason
why
sinful
men
place
their
hopes
in
perishing
things
,
is
because
they
call
evil
good
:
This
therefore
is
a
main
part
of
man's
misery
,
that
his
understanding
is
perverted
,
Psal.
53.
2
,
4.
2.
Faith
,
which
is
wrought
in
conversion
,
is
grounded
upon
knowledge
,
Psal.
9.
10.
God
dealeth
with
his
creatures
according
to
the
manner
of
their
being
and
acting
:
Faith
is
a
chusing
,
and
so
a
closing
with
God
;
but
every
choise
ariseth
from
a
rational
and
convincing
discovery
of
the
sutablenese
of
the
object
chosen
,
and
preference
which
it
is
conceived
to
deserve
above
others
:
now
this
discovery
is
made
to
the
understanding
,
which
is
the
eye
of
the
mind
whereby
it
seeth
and
judgeth
of
things
.
Hence
,
3.
It
is
impossible
that
the
heart
of
man
,
which
is
naturally
glewed
to
the
vanities
of
the
world
,
and
hath
been
deeply
setled
in
his
high
opinion
of
it
,
should
ever
be
made
to
renounce
,
cast
off
,
and
utterly
to
refuse
to
have
any
thing
more
to
do
with
them
,
or
to
place
any
more
confidence
in
them
,
and
make
choice
of
God
in
Christ
,
and
preferr
him
above
all
,
till
he
be
throughly
enlightned
in
,
and
fully
perswaded
of
his
own
misery
,
the
creatures
emptiness
,
and
the
glorious
fulness
that
there
is
in
God
:
The
things
which
he
hath
so
loved
must
appear
to
be
evil
,
and
the
God
.
whom
he
hath
forsaken
must
appear
to
be
good
:
an
unknown
evil
is
not
forsaken
;
an
unknown
good
is
not
chosen
:
Hence
the
absence
of
saving
knowledge
is
the
ground
of
destruction
.
Hos.
4.
6.
Hence
conversion
it self
is
often
Synechdochically
,
called
knowledge
,
and
understanding
,
because
that
is
a
main
ingredient
in
it
:
And
then
a
man
begins
to
come
to
himself
,
when
he
becomes
to
have
a
discerning
of
the
truth
of
things
.
USE
,
1.
Here
we
have
a
rule
directing
us
what
course
to
take
for
the
conversion
of
sinners
;
we
must
imitate
God
in
this
,
if
ever
we
would
do
sinners
any
good
;
we
must
endeavour
their
conviction
;
we
must
first
deal
with
their
understandings
;
to
raise
the
affections
,
without
informing
the
mind
,
is
a
fruitlesse
unprofitable
labour
,
and
serves
but
to
make
zeal
without
knowledge
:
Man
must
firs
see
before
he
will
repent
of
his
evil
;
he
must
first
know
if
ever
he
will
love
God
,
Psal.
9.
10.
USE
,
2.
It
tells
us
that
there
are
great
hopes
of
men
when
they
begin
to
come
to
themselves
:
If
God
begins
once
to
cure
men
of
their
frenzy
,
to
take
them
off
their
wild
opinions
,
and
vain
conceits
of
happiness
,
in
the
profits
,
pleasures
,
and
honours
of
this
world
,
to
make
them
see
the
emptiness
of
these
things
,
and
their
own
misery
for
want
of
a
better
stay
to
trust
to
,
these
are
in
an
hopeful
way
to
conversion
.
hence
,
USE
,
3.
To
teach
us
what
to
pray
for
in
behalf
of
unregenerate
sinners
:
i.
e.
that
they
may
come
to
themselves
:
that
their
eyes
may
be
opened
,
that
God
will
illuminate
their
understandings
,
and
give
them
to
see
things
in
their
nature
,
truths
in
their
plainness
:
It
may
be
they
may
think
you
beside
your selves
for
so
doing
,
but
it
's
the
greatest
love
you
can
shew
them
,
and
the
blessing
which
they
nextly
stand
in
need
of
.
Would
God
be
pleased
but
to
settle
mens
mindes
,
and
open
their
eyes
,
we
should
soon
hear
them
cry
out
of
their
own
madness
and
folly
,
and
condemn
their
prodigality
and
riot
,
and
be
earnestly
enquiring
after
God
and
Christ
,
and
seeking
something
better
than
the
world
affords
,
to
save
their
sinking
souls
from
perdition
,
Act.
2.
37.
SERMON
XI
.
2.
WE
are
to
take
a
view
of
the
things
deliberated
,
which
are
two
.
1.
Motives
and
encouragements
to
return
to
his
father
,
in
the
rest
of
the
verse
,
17.
in
the
which
we
have
both
the
motives
themselves
,
and
the
way
in
which
they
became
beneficial
to
him
.
The
general
truth
contained
in
these
motives
was
before
a
matter
of
conviction
to
him
,
it
was
that
which
made
him
to
be
in
want
,
but
it
wrought
not
kindly
upon
him
,
till
he
came
,
by
serious
consideration
,
to
apply
it
more
closely
to
his
own
condition
.
Before
I
speak
to
the
motives
themselves
,
we
may
a
little
consider
how
he
came
to
improve
them
,
intimated
in
that
word
,
he
said
:
there
is
a
speech
of
the
tongue
,
and
a
speech
of
the
heart
:
the
young
man
had
none
to
discourse
with
in
that
far
country
,
he
therefore
communes
with
his
own
heart
:
the
meaning
is
,
he
pondered
of
the
matter
,
considered
and
weighed
in
his
mind
,
concluded
of
the
truth
,
and
made
application
of
it
to
his
own
condition
.
Hence
,
DOCT.
Consideration
is
the
first
step
towards
conversion
.
The
first
thing
we
find
,
this
young
man
doth
after
he
came
to
himself
is
,
he
begins
to
consider
,
and
discourse
with
himself
:
he
first
ponders
,
then
concludes
,
then
acts
.
Conversion
is
properly
the
returning
of
a
sinner
from
sin
unto
God
,
emblemed
to
us
by
the
Prodigal's
return
from
a
far
country
,
to
his
father's
house
:
The
sinner
,
before
conversion
,
was
going
away
from
God
,
now
he
is
returning
to
him
.
Conversion
is
considered
either
passively
or
actively
;
the
soul
is
said
to
be
passive
in
conversion
,
in
as
much
as
he
can
do
nothing
savingly
,
till
he
hath
received
a
principle
of
saving
grace
:
but
still
we
mistake
,
if
we
think
that
Gods
deals
with
men
as
with
stocks
and
stones
,
and
brute
creatures
:
The
will
of
man
,
whcih
is
the
first
mover
in
him
,
must
not
be
forced
,
but
led
:
The
spirit
,
though
he
dealeth
irresistably
,
yet
not
violently
with
it
;
hence
he
doth
not
compel
but
perswade
:
which
perswasion
is
a
rational
conviction
,
whereby
impression
is
made
upon
the
understanding
,
and
will
,
the
one
being
to
see
and
approve
,
the
other
to
embrace
the
object
,
which
may
be
called
active
conversion
;
when
the
soul
viewing
and
discerning
the
force
of
those
arguments
used
by
the
spirit
,
and
imprinted
upon
him
,
turns
from
sin
to
God
:
and
thus
,
though
the
Spirit
of
God
be
the
author
or
efficient
of
this
work
,
yet
he
makes
use
of
us
in
the
working
of
it
:
This
is
that
which
I
say
begins
at
consideration
,
and
this
will
appear
in
a
few
things
.
1
:
The
natural
mans
sinful
way
is
right
in
his
own
eyes
,
unregenerate
men
,
though
fools
themselves
,
and
foolish
in
all
they
do
,
yet
think
they
are
the
only
wise
and
prudent
:
They
call
evil
good
;
i.
e.
they
so
judge
of
it
.
The
Prodigal
,
in
his
vain
humour
,
thought
it
the
only
happy
life
to
get
abroad
into
a
far
country
,
and
riot
it
among
strangers
,
where
he
might
live
at
large
:
Sinners
think
the
way
to
hell
a
fair
,
large
,
broad
,
pleasant
way
;
here
they
promise
themselves
to
find
pleasures
,
profits
,
preferments
;
they
see
no
hurt
in
their
courses
,
and
can
laugh
at
the
wayes
of
God
and
godliness
,
as
foolish
and
unprofitable
.
Of
these
the
wise
man
speaks
,
Prov.
14.
12.
There
is
a
way
which
seems
right
to
a
man
,
but
the
end
thereof
are
the
wayes
of
death
.
The
truth
is
,
the
greatest
number
of
sinners
think
they
sin
with
a
great
deal
of
reason
.
2.
Nay
,
the
sinner
hath
many
strong
engagments
lying
upon
him
to
follow
his
own
wayes
and
courses
:
his
heart
is
naturally
set
upon
them
,
sin
is
connatural
to
him
;
he
hath
all
his
dependance
for
happiness
upon
these
designs
.
Ever
since
man
went
away
from
God
,
and
forsook
him
,
he
hath
had
his
dependance
upon
lying
vanities
,
and
in
those
his
hopes
are
laid
up
:
Nay
,
there
are
many
entising
promises
,
fair
words
,
and
deceiving
flatteries
which
draw
his
heart
away
;
his
lusts
do
as
Prov.
7.
21.
With
much
fair
speech
she
caused
him
to
yeild
,
with
the
flattery
of
her
lips
she
forced
him
.
The
carnal
concupiscences
of
the
heart
of
man
,
are
no
otherwise
to
be
satiated
,
but
in
the
prosecution
of
their
sinful
wayes
.
3.
More
then
this
,
he
is
deeply
rooted
in
his
way
:
He
is
practically
fixt
in
it
by
custom
;
it
is
the
trade
which
he
hath
lived
in
all
his
dayes
:
He
took
to
it
naturally
,
learnt
it
readily
,
and
hath
lived
in
it
long
.
Now
custom
is
a
second
nature
,
and
therefore
of
much
difficulty
to
alter
or
remove
:
Mens
essayes
in
it
are
like
the
washing
of
an
Ethiopian
to
get
off
his
blackness
,
as
Jer.
13.
23.
It
is
an
hard
matter
to
perswade
men
to
leave
off
old
customs
,
though
never
so
bad
:
but
besides
this
,
he
is
also
rooted
in
it
by
the
approbation
of
his
misperswaded
judgment
;
it
hath
gotten
room
in
his
heart
,
and
is
high
in
his
opinion
,
and
that
opinion
is
strengthened
by
observation
and
experience
:
He
hath
found
it
a
profitable
way
,
as
they
,
Jer.
44.
17
It
hath
been
very
pleasant
to
him
,
Prov.
9.
17.
Stollen
waters
are
sweet
:
Hence
it
must
needs
be
exceeding
difficult
,
if
not
impossible
,
to
make
him
out
of
love
with
it
,
or
think
other
than
well
of
it
:
The
covetous
man
finds
a
sweetness
in
gain
,
the
voluptuous
man
in
his
amorous
embraces
,
the
ambitious
man
in
his
adorations
,
&c.
4.
Besides
this
he
hath
taken
up
strong
prejudices
against
the
way
of
conversion
;
and
that
partly
through
the
contrariety
of
his
heart
and
nature
to
it
,
in
which
there
is
a
congenerate
aversness
to
all
which
is
good
;
and
partly
through
the
temptations
and
misrepresentations
of
Satan
,
who
endeavours
to
exhibit
it
before
his
thoughts
in
the
blackest
and
ougliest
collours
that
may
be
;
and
that
both
against
the
beginning
and
progress
of
it
;
Godly
sorrow
,
mourning
for
sin
,
forsaking
of
our
evil
wayes
,
turning
into
the
strict
wayes
of
God
,
and
living
a
life
of
Godliness
;
these
are
harsh
lessons
,
and
hard
sayings
,
not
readily
entertained
by
a
soul
that
loves
jollity
,
and
cares
not
to
be
molested
:
the
thoughts
of
such
a
work
and
way
are
frightful
,
and
set
him
violently
against
conversion
in
the
very
first
motions
of
it
:
These
are
dull
,
dark
,
strait
,
melancholick
wayes
;
besides
the
cross
and
persecution
that
is
in
them
:
Hence
the
natural
man
is
perswaded
to
think
that
there
are
none
who
live
so
miserably
and
unhappily
as
the
People
of
God
,
and
if
they
should
be
converted
,
farewel
to
joy
and
quiet
,
they
must
over
after
be
men
of
sorrows
and
contention
,
and
good
dayes
must
be
at
an
end
with
them
.
5.
To
true
conversion
is
necessarily
required
the
full
and
free
consent
of
the
will
:
for
God
regardeth
the
heart
,
and
judgeth
of
mens
actions
according
as
that
is
in
them
;
so
,
the
will
is
the
regent
in
man
,
and
the
first
mover
to
every
action
:
If
that
be
true
in
it
,
the
work
is
real
,
if
that
be
deceitful
,
the
work
is
hypocritical
:
Conversion
is
a
turning
of
the
whole
man
from
sin
unto
God
,
it
is
a
leaving
off
the
old
wayes
of
sin
,
to
take
up
a
new
life
of
holiness
;
and
how
can
this
be
done
,
so
long
as
the
heart
loves
to
wander
?
besides
the
will
of
man
never
stands
neuter
,
though
it
may
hault
a
while
,
till
the
understanding
hath
pondered
and
weighed
things
,
yet
it
alwayes
comes
at
length
to
a
conclusion
:
Men
will
either
love
God
or
Sin
,
they
will
either
serve
God
or
Mammon
:
Man
is
a
traveller
,
he
will
keep
some
way
:
Hence
you
shall
find
in
the
Scripture
,
that
unconversion
is
ascribed
to
the
will
:
Psal.
81.
11.
Israel
would
none
of
me
.
But
when
the
will
is
turned
the
work
is
done
,
when
the
heart
is
given
to
God
,
all
is
his
.
6.
The
Will
will
never
be
gained
till
all
the
forementioned
obstructions
be
taken
away
.
For
they
are
so
many
fortresses
in
which
it
serleth
and
secureth
it self
:
As
long
as
the
heart
remaineth
deceived
,
it
is
also
unperswadable
,
Isa.
44.
20
,
A
deceived
heart
hath
turned
him
aside
,
that
he
cannot
deliver
his
soul
.
Whiles
men
call
good
evil
,
and
evil
good
,
whiles
a
mans
own
way
is
right
,
and
pleasant
,
and
accustomed
,
and
God's
wayes
are
uneasie
and
unprofitable
,
whiles
he
finds
substance
in
a
way
of
Sin
,
and
fills
his
house
with
spoil
,
and
he
sees
no
profit
in
praying
to
God
and
serving
him
,
how
can
he
desire
the
knowledge
of
his
wayes
?
Nay
,
he
will
say
to
the
Almighty
,
depart
,
44.
16
,
17
,
18.
And
till
he
finds
Sin
to
be
bitter
,
the
way
of
it
dangerous
,
the
end
death
;
till
he
grows
weary
of
this
way
,
and
sees
the
beauty
in
holiness
,
he
will
never
reject
his
old
,
and
make
choise
of
a
new
way
.
7.
The
way
wherein
the
spirit
of
God
worketh
this
conviction
,
is
by
bringing
man
under
serious
considerations
;
nor
is
it
to
be
expected
other
wayes
to
be
effected
,
for
,
1.
There
is
no
truth
any
further
affects
us
,
or
moves
with
us
,
than
as
it
is
applyed
particularly
to
our
minds
and
consciences
.
The
truths
of
the
word
of
God
are
ever
the
same
,
for
they
are
everlasting
truths
:
It
was
ever
a
truth
,
that
the
wayes
of
Sin
lead
to
that
chambers
of
death
,
that
they
are
bitterness
in
the
latter
end
;
that
the
wayes
of
wisdom
are
wayes
of
pleasantness
,
and
their
latter
end
is
peace
:
but
these
are
general
truths
,
and
the
reason
why
men
practice
not
accordingly
,
is
because
they
never
applyed
these
truths
to
themselves
,
or
compared
their
wayes
by
them
;
hence
that
complaint
,
Isa.
1.
3.
My
People
doth
not
consider
.
And
hence
that
is
the
first
direction
of
the
Prophet
,
Hag.
1.
5.
Now
therefore
,
thus
saith
the
Lord
,
consider
your
wayes
.
2.
This
particular
application
of
the
truth
to
our selves
,
is
the
work
of
consideration
;
this
lets
in
the
first
distinct
light
into
the
soul
,
whereby
it
is
made
privy
to
its
own
state
,
and
stirred
up
to
seek
the
bettering
of
it
:
Consideration
then
may
be
thus
described
,
It
is
a
deliberate
pondering
of
such
things
as
nearly
concern
us
,
giving
credit
to
them
,
and
drawing
useful
practical
conclusions
from
them
.
All
this
is
implyed
in
the
word
,
He
said
:
Consideration
is
an
inward
discourse
,
or
ratiocination
:
but
more
particularly
.
1.
The
act
it self
is
a
deliberate
pondering
in
the
mind
:
called
Communing
with
the
heart
,
Psal
4.
4.
The
mind
of
man
is
naturally
roving
,
consideration
fixeth
it
;
it
is
compared
to
chewing
the
cud
,
wherein
the
food
is
turned
over
and
over
:
It
is
a
looking
upon
,
and
into
a
thing
with
diligent
inspection
,
it
is
called
,
a
laying
a
thing
to
heart
,
Isa.
42.
25.
which
is
a
close
and
serious
minding
and
weighing
it
.
2.
The
matter
which
it
is
conversant
about
,
is
such
things
as
nearly
concern
us
:
It
is
every
ones
work
to
look
to
the
concerns
of
his
own
soul
;
if
thou
be
wise
,
be
wise
for
thy self
.
Our
conversion
is
not
advanced
in
being
busy
in
other
mens
matters
,
but
in
our
own
,
thy
wayes
,
and
thy
doings
,
is
that
which
the
Scripture
directs
us
to
be
thinking
of
.
3.
That
which
gives
weight
to
these
things
within
us
,
is
that
we
give
credit
to
them
;
If
we
do
not
believe
the
things
,
they
will
be
of
no
moment
in
our
consideration
;
many
a
man
hears
weighty
and
seasonable
truths
spoken
in
the
ordinances
,
but
he
believes
them
not
,
and
so
rejecteth
them
:
Truth
must
be
believed
before
it
can
be
improved
:
Hence
that
Psal
106.
24.
They
despised
the
pleasant
land
:
they
believed
not
his
word
.
4.
The
improvment
of
it
,
is
to
draw
useful
practical
conclusions
from
it
.
All
truths
lead
to
practice
;
and
that
consideration
that
issues
not
here
is
fruitless
:
The
work
of
consideration
is
to
say
,
what
have
I
done
,
or
what
have
I
to
do
,
if
these
things
be
thus
or
so
?
Now
,
till
the
soul
comes
unto
this
,
it
is
not
so
much
as
in
the
way
to
conversion
;
for
,
though
the
spirit
draws
,
yet
the
soul
follows
,
and
that
not
as
a
blind
or
dead
thing
,
but
as
it
is
affected
or
perswaded
by
the
efficacy
of
that
which
leads
it
sweetly
after
,
and
whereof
it
can
give
an
account
,
and
render
a
reason
for
what
it
doth
:
Thus
Lydia's
heart
was
touched
,
and
she
hearkned
&c
,
Thus
the
Prodigal
,
comes
to
himself
,
and
then
he
reasons
within
himself
.
USE
,
1.
For
Information
;
we
may
hence
learn
.
1.
The
reason
why
there
are
so
many
under
the
clearest
Gospel
dispensations
,
that
live
and
ly
in
Sin
:
It
is
not
for
want
of
light
,
for
Scripture
truths
are
written
with
Sun-beams
;
it
is
not
for
want
of
evidence
,
for
they
are
full
of
demonstration
;
it
is
not
because
men
are
not
concerned
in
them
,
for
their
everlasting
concerns
are
therein
contained
;
but
it
is
for
want
of
due
consideration
:
Men
come
and
go
,
they
hear
the
Word
,
the
most
pertinent
and
profitable
truths
;
but
few
make
personal
application
;
few
enter
into
their
own
souls
and
debate
the
matter
with
themselves
:
It
is
God's
complaint
,
Jer.
8.
6.
No
man
repented
of
his
wickedness
,
saying
,
what
have
I
done
?
Men
rush
into
the
wayes
of
Sin
,
and
are
bold
and
fearless
,
though
God
seeth
and
threatens
,
and
why
?
Because
they
do
not
consider
of
this
,
Hos.
7.
2.
They
consider
not
in
their
hearts
,
that
I
remember
all
their
wickedness
.
Jerusalem
is
obstinate
,
till
she
be
ruined
,
and
why
?
see
,
Lam.
1.
9.
She
remembreth
not
her
last
end
,
therefore
she
came
down
wonderfully
The
young
fool
followeth
his
harlots
,
till
a
dart
striketh
through
his
liver
,
and
how
is
this
?
Prov.
7.
25.
He
knoweth
not
that
it
is
for
his
life
:
The
sons
and
daughters
of
men
are
wilfully
blind
,
because
they
shut
their
eyes
,
and
will
not
receive
counsel
.
If
men
would
look
into
their
sinful
wayes
,
and
compare
them
by
the
word
of
God
,
they
might
find
enough
to
terrifie
and
fright
them
therefrom
;
but
they
cannot
abide
to
think
of
it
:
If
they
would
enquire
into
the
wayes
of
God
,
they
might
discover
the
purity
and
pleasantness
of
them
;
but
they
will
not
suffer
their
thoughts
to
dwel
there
:
Hence
they
are
called
sottish
children
:
Nay
,
if
the
spirit
of
God
begin
to
touch
and
prick
them
,
they
are
never
well
till
they
have
banished
all
the
thoughts
of
seriousness
,
or
sense
of
regret
;
hence
they
are
compared
to
men
that
are
drunk
and
asleep
,
that
cannot
abide
to
be
awakened
,
and
if
they
are
made
to
rub
their
eyes
,
they
soon
fall
asleep
again
:
Hence
also
it
is
that
they
cannot
endure
soul-searching
truths
,
lest
they
should
be
disquieted
;
and
thus
men
go
on
till
they
drop
into
hell
for
want
of
consideration
.
2.
The
reason
why
Satan
,
especially
under
powerful
means
,
so
much
endeavours
to
keep
men
from
consideration
,
and
to
divert
their
minds
from
pondering
the
truth
;
why
,
if
he
sees
a
soul
once
come
to
this
,
he
is
afraid
that
he
shall
lose
him
:
Nothing
more
afrights
this
politick
enemy
,
than
to
see
souls
begin
to
be
serious
:
he
knows
his
kingdom
is
maintained
by
fallacies
,
kept
up
by
darkness
;
hence
when
a
beam
of
light
flasheth
upon
any
conscience
,
he
labours
to
extinguish
it
,
by
drawing
the
mind
off
;
and
therefore
in
the
house
of
God
,
and
in
the
dispensation
of
the
Ordinances
,
he
seeks
to
stop
their
ears
,
divert
their
thoughts
,
occupy
them
some
other
way
;
some
he
lulls
asleep
,
others
he
invites
to
private
discourse
,
to
others
he
presents
some
object
on
which
their
eyes
may
be
fixed
,
and
he
fills
others
with
fancies
,
which
occasion
roving
thoughts
,
that
they
may
not
attend
:
And
if
any
are
touched
by
the
word
,
and
begin
to
be
affected
,
he
hurries
them
away
,
not
to
their
closets
,
but
either
to
their
vain
company
,
or
secular
business
;
he
finds
something
or
other
to
employ
their
minds
,
and
fill
them
with
diversion
,
that
so
(
if
possible
)
they
may
not
have
no
more
serious
thoughts
of
those
matters
:
This
is
Emblematized
to
us
,
by
our
Saviour
,
in
the
high
way
ground
,
those
fowles
of
the
heaven
which
pick
up
the
seed
,
are
Satan
;
and
by
those
means
it
is
that
he
keeps
up
his
authority
in
the
hearts
of
men
.
3.
The
reason
why
worldly
occasions
or
delights
,
are
to
carnal
hearts
so
great
an
obstruction
to
their
conversion
;
why
they
choak
good
thoughts
,
good
motions
,
and
this
is
discovered
in
the
thorny
ground
:
Cares
and
deceitfulness
of
the
world
are
these
thornes
;
alas
!
men
have
so
much
to
do
in
the
world
,
that
it
is
a
wonder
if
they
do
not
(
with
those
ghuests
,
Mat.
22.
)
desire
to
be
excused
from
coming
at
the
Ordinances
;
but
if
they
do
in
complement
attend
them
,
yet
they
have
no
time
or
leisure
to
improve
what
they
hear
,
by
consideration
:
Men
have
so
much
to
do
here
in
this
world
,
that
they
cannot
find
a
convenient
time
to
think
of
the
affairs
of
their
souls
:
The
clamour
of
outward
business
,
speaks
so
much
that
they
have
no
time
to
say
a
serious
word
to
themselves
about
eternity
and
the
things
of
another
world
:
they
are
alwayes
in
a
crowd
and
hurry
,
and
there
is
no
room
for
meditation
;
one
hath
his
Shop
to
look
after
,
another
his
Ship
to
fit
out
,
lawful
things
,
and
duties
in
their
time
and
place
;
but
it
is
great
pity
that
there
should
be
no
thoughts
mean
while
of
those
greater
matters
:
And
hence
no
wonder
that
our
Saviour
speaks
of
it
as
a
difficult
,
and
miraculous
thing
for
a
rich
man
to
be
converted
,
because
his
mind
is
so
taken
up
,
his
heart
so
fixed
,
his
thoughts
so
occupied
here
,
that
he
hears
not
the
trumpet
sound
,
nor
takes
the
alarum
of
the
word
,
nor
ever
so
much
as
seriously
thinks
of
an
after
state
,
and
how
much
he
is
concerned
in
it
.
USE
,
2.
For
a
word
of
Counsel
and
Exhortation
unto
sinners
:
Oh
,
be
perswaded
as
you
love
your
souls
,
and
desire
their
good
,
as
ever
you
would
be
converted
and
healed
,
that
you
would
be
intreated
to
call
your
hearts
to
an
account
,
and
put
your selves
upon
serious
and
solemn
consideration
;
consider
your
state
,
your
wayes
,
your
end
,
and
for
Motive
.
1.
Consider
,
your
misery
is
not
less
,
but
your
danger
is
greater
,
because
you
do
not
mind
it
.
Naturalists
tell
us
of
a
great
(
but
foolish
)
creature
,
which
,
when
danger
is
near
it
,
thrusts
its
head
into
a
bush
,
and
presumes
,
because
she
seeth
not
,
she
is
secure
:
Just
thus
it
is
with
poor
sinners
,
when
God
threatens
wrath
,
and
declares
Judgment
against
them
,
they
shut
their
eyes
,
or
stop
their
ears
,
will
not
mind
it
,
and
now
they
think
all
is
safe
:
But
know
it
assuredly
that
God
will
be
as
good
as
his
word
,
and
what
he
hath
spoken
shall
come
to
pass
,
Whether
you
will
hear
,
or
whether
you
will
forbear
:
He
that
sleeps
at
the
top
of
a
Mast
,
is
not
in
less
,
but
more
danger
of
being
thrown
into
the
Sea
and
drowned
,
because
he
is
asleep
:
And
be
sure
,
hell
will
be
no
whit
easier
to
bear
,
because
you
drop
into
it
unawares
.
2.
Know
and
assure
your selves
that
you
are
labouring
under
dangerous
mistakes
:
you
think
you
are
safe
and
all
is
well
,
but
you
are
under
the
wrath
of
God
,
and
condemnation
of
hell
:
You
think
your
way
is
your
wisdom
,
but
this
way
,
and
this
thought
is
your
folly
:
you
conceive
a
way
of
sin
to
be
a
gainful
trade
,
but
you
shall
find
it
the
greatest
loss
,
when
you
shall
know
that
it
hath
lost
your
souls
;
you
account
God's
wayes
,
those
wayes
of
holiness
to
be
unprofitable
,
but
it
is
nothing
so
;
and
if
you
would
rightly
consider
,
you
should
find
all
these
to
be
great
and
gross
delusions
,
and
very
dangerous
,
for
they
are
undoing
:
It
's
certain
that
on
these
principles
you
must
needs
perish
for
ever
.
3.
Seriously
consider
,
that
there
is
yet
hope
that
you
might
do
well
:
Though
you
are
in
the
way
to
destruction
,
yet
there
is
an
opportunity
to
withdraw
your
foot
,
and
take
hold
of
the
way
of
life
:
This
the
poor
Prodigal
found
though
he
had
run
far
;
and
indeed
there
is
nothing
that
hinders
your
conversion
and
salvation
but
your
ignorance
,
inadvertency
,
and
thence
proceeding
obstinacy
and
wilfulness
;
all
that
obstructs
is
in
your selves
:
There
are
better
wayes
than
those
you
are
going
in
,
think
of
them
:
The
wise
woman
considers
a
field
and
buyes
it
,
the
wise
Merchant
considers
a
Pearl
of
great
price
,
and
purchaseth
it
:
What
if
you
part
with
all
for
it
?
it
will
recompence
all
your
cost
.
4.
It
is
great
rashness
in
you
either
to
commend
the
wayes
of
Sin
,
or
condemn
the
wayes
of
Godliness
,
before
you
have
well
considered
of
both
:
Why
should
you
take
up
things
upon
trust
?
Why
should
you
say
of
Godliness
,
This
way
is
every
where
evil
spoken
of
?
How
know
you
but
that
it
is
done
injuriously
,
and
by
such
who
do
as
little
know
,
and
have
as
little
considered
of
it
as
you
have
done
?
The
Apostles
counsel
is
to
prove
all
things
,
and
hold
fast
that
which
is
good
:
Prove
them
by
consideration
,
hear
what
each
can
say
for
themselves
;
what
God
hath
to
say
for
his
wayes
,
as
well
as
the
pleading
of
Sin
and
Satan
for
theirs
.
5.
Think
,
it
will
shortly
be
too
late
to
consider
to
any
comfort
or
profit
:
They
that
will
not
consider
now
,
shall
consider
at
the
last
,
Jer.
23.
20.
But
it
will
be
a
sad
consideration
,
when
all
the
fruit
thou
canst
reap
,
by
thy
reflections
,
will
be
only
the
accusations
of
Conscience
,
retorting
thy
incurable
and
irreparable
follies
upon
thee
;
when
its
best
language
shall
be
to
upbraid
thee
with
precipitancy
,
and
tell
thee
thou
wouldest
have
thine
own
wayes
in
despite
of
admonitions
,
warnings
,
counsels
;
thou
wast
told
of
this
,
what
would
be
the
end
of
these
wayes
;
how
undoing
2
course
thou
wast
taking
;
thou
wast
entreated
to
be
a
little
serious
,
and
open
thine
ear
to
instruction
,
thou
wast
proffered
better
things
;
thou
mightest
easily
have
seen
,
plainly
have
discovered
,
and
so
prevented
that
which
now
thou
feelest
;
they
were
words
of
weight
which
were
spoken
to
thee
,
but
thou
wouldest
not
hear
,
nor
consider
,
and
art
therefore
justly
fallen
into
that
pit
from
whence
there
is
no
recovery
,
and
drowned
in
that
destruction
,
from
which
thou
mightest
have
been
delivered
:
And
is
it
not
better
to
consider
now
,
than
to
deferr
it
till
then
?
If
now
thou
wilt
consider
,
it
may
tend
to
life
,
and
the
saving
of
thy
soul
,
and
so
prove
thy
happiness
;
but
assure
thy self
,
hells
considerations
will
be
torments
,
and
fiery
reflections
;
yea
,
that
eating
worm
that
dies
not
,
but
shall
pray
upon
the
soul
for
ever
:
Be
wise
then
in
time
.
The
matter
of
this
consideration
is
the
next
thing
to
be
taken
notice
of
,
in
the
following
words
of
our
Text.
SERMON
XII
.
HAving
thus
considered
of
the
Prodigals
deliberation
in
general
,
we
now
come
to
look
upon
the
motives
themselves
,
by
which
he
argued
himself
into
a
resolution
to
return
to
his
father
;
and
these
are
two
,
which
do
comprize
under
them
in
general
,
the
two
main
heads
of
consideration
;
the
one
respects
his
father
,
the
other
himself
:
The
order
of
them
is
Rhetorically
propounded
,
where
the
first
argument
is
last
placed
,
in
the
deliberation
:
for
doubtless
mans
necessity
first
drives
him
,
or
else
God's
goodness
would
never
draw
him
:
Proud
man
will
live
at
home
as
long
as
he
can
.
The
motives
are
joyned
together
,
because
neither
alone
will
do
,
but
both
together
are
needful
to
make
a
full
perswasive
to
a
Sinner
to
return
to
God
.
Man's
misery
throughly
apprehended
,
without
the
discovery
of
Gods
mercy
,
would
drive
to
despair
;
and
Gods
mercy
propounded
to
a
man
that
is
insensible
of
his
need
of
it
,
would
be
slighted
and
refused
:
But
where
these
two
meet
in
one
,
the
former
drives
a
man
out
of
himself
,
and
the
latter
draws
him
to
God
.
I
shall
endeavour
to
speak
of
them
severally
.
1.
The
first
motive
is
taken
from
the
consideration
of
his
own
condition
,
in
these
words
,
I
perish
with
hunger
.
As
the
word
bread
,
is
Synechdochically
used
to
express
all
manner
of
necessary
supplyes
,
so
is
hunger
for
every
want
of
what
is
needful
for
the
comfort
of
man's
life
;
and
here
,
in
a
spiritual
sense
,
it
intends
the
absence
of
all
that
might
save
the
soul
from
destruction
:
Hunger
also
is
,
by
a
Metonymy
of
the
effect
,
put
for
famine
,
which
produceth
hunger
,
by
taking
away
that
which
should
prevent
it
.
The
words
express
the
deep
distress
which
the
young
man
was
reduced
unto
,
sensibly
apprehended
by
him
,
and
is
Emphatically
set
forth
.
1.
By
the
cause
of
it
,
hunger
or
famine
,
he
hath
nothing
whereon
to
live
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
deficere
)
there
was
a
failing
,
or
want
of
provision
.
2.
By
the
effect
of
it
,
sensibly
felt
,
and
personally
applyed
,
I
perish
.
The
word
in
our
text
is
of
an
harsh
signification
,
the
best
sense
of
it
is
,
to
die
;
but
it
signifies
not
death
barely
,
but
Destruction
;
it
is
q.
d.
this
hunger
will
certainly
destroy
me
;
I
have
no
hopes
to
live
in
this
famine
;
I
might
here
observe
.
DOCT.
I.
The
Soul
of
Man
,
without
sutable
spiritual
supplies
must
needs
perish
.
There
is
a
natural
consequence
of
dying
,
upon
a
famine
,
if
no
relief
come
;
and
if
the
soul
have
nothing
to
live
upon
,
it
must
needs
die
for
ever
,
which
might
learn
us
.
USE
,
1.
Their
folly
who
take
care
only
for
their
bodies
,
and
neglect
their
souls
:
and
truly
every
unregenerate
man
is
such
an
one
;
he
takes
heed
to
provide
for
the
feeding
and
clothing
of
his
body
,
but
layes
in
no
provision
for
his
better
part
:
and
so
much
the
greater
is
this
folly
,
in
as
much
as
ten
thousand
bodily
deaths
are
not
comparable
to
the
death
or
loss
of
a
soul
,
Mat.
16.
26.
USE
,
2.
To
teach
us
to
prize
the
means
and
supplies
which
God
affords
for
the
relief
of
our
souls
:
That
is
a
terrible
famine
mentioned
,
Amos
8.
11
,
12.
Not
of
bread
,
nor
of
waters
,
but
of
hearing
the
word
of
God
.
Deprecate
it
as
the
sorest
evil
:
And
having
such
provision
made
for
your
souls
as
God
is
pleased
to
give
you
in
a
place
of
such
plenty
of
the
means
of
grace
,
labour
to
love
,
to
prize
,
to
feed
and
live
upon
it
;
starve
not
in
the
midst
of
plentty
,
lest
you
be
found
wilful
self-murderers
.
But
I
shall
not
insist
on
this
,
the
main
thing
follows
,
therefore
.
DOCT.
II.
In
order
to
the
conversion
of
a
sinner
,
God
makes
him
deeply
apprehensive
that
he
is
perishing
with
hunger
.
We
must
carefully
distinguish
between
the
reality
of
a
mans
state
,
and
the
sense
that
he
bears
of
that
state
:
The
famine
was
all
over
that
land
,
but
none
feels
the
distructiveness
of
it
but
this
poor
Prodigal
:
All
mankind
,
whiles
in
a
state
of
nature
are
famishing
creatures
,
but
it
is
but
some
few
among
them
that
feel
it
.
the
rest
perish
insensibly
.
The
work
we
are
here
speaking
of
,
is
that
which
Divines
call
a
lost
state
,
and
it
comprehends
in
it
the
first
part
of
preparatory
humiliation
,
which
is
properly
the
beating
of
a
sinner
wholly
off
from
himself
,
and
all
that
is
in
himself
,
in
point
of
sufficiency
.
In
the
Explication
of
the
Doctrine
we
may
consider
,
1.
Some
thing
of
the
nature
of
this
work
.
2.
The
necessity
of
it
in
order
to
Conversion
.
1.
Concerning
the
nature
of
this
work
,
of
what
it
is
for
a
Soul
to
be
sensibly
perishing
with
hunger
,
and
how
he
is
brought
unto
this
sense
,
observe
;
The
Spirit
of
God
raiseth
in
him
a
manifest
and
irresistable
conviction
of
three
things
,
which
laid
together
do
reduce
him
to
this
exigency
or
distress
;
and
all
this
is
the
work
of
the
Spirit
in
the
means
,
for
;
all
mens
conditions
being
really
one
and
the
same
by
nature
,
why
else
should
not
all
that
enjoy
the
same
means
of
Conviction
,
be
alike
apprehensive
of
it
,
but
the
spirit
imprints
it
upon
some
and
not
others
?
Now
the
things
are
these
;
1
,
He
kindles
in
him
an
eager
and
pinching
hunger
:
note
that
besides
that
spiritual
and
gracious
hunger
of
the
Soul
after
righteousness
mentioned
,
Mat.
5.
6.
there
is
also
a
preparatory
hunger
,
which
is
oppressive
to
,
and
grievously
distresseth
the
soul
,
see
Isai.
65.
13.
My
Servants
shall
eat
but
ye
shall
be
hungry
:
Now
this
hunger
is
made
up
of
these
two
things
,
Viz.
1.
A
deep
apprehension
of
distressing
misery
lying
upon
him
,
and
making
his
spirits
to
fail
,
and
heart
to
faint
.
God
opens
the
Sinners
eyes
to
see
and
find
that
which
before
he
neither
knew
nor
believed
;
that
the
wrath
of
God
is
upon
him
,
that
he
is
a
cursed
creature
,
that
he
hath
lost
all
grace
,
and
is
in
danger
of
the
miseries
of
Hell
:
he
finds
his
Soul
to
be
in
a
condition
extreamly
dangerous
,
exposed
to
the
executions
of
divine
Vengeance
,
he
now
believes
because
he
feels
,
that
wrath
is
upon
him
,
sees
a
Sword
of
vengeance
drawn
against
him
.
2.
An
earnest
longing
to
be
rid
of
,
and
free
from
this
distress
:
as
the
hungry
man
longs
that
he
may
have
some
food
;
so
doth
the
Sinner
wish
earnestly
that
his
misery
may
be
eased
,
the
cause
taken
away
,
and
the
wrath
of
God
impending
,
removed
:
he
is
fearfully
amazed
at
the
apprehensions
of
the
anger
of
God
,
he
cannot
tell
how
to
bear
it
,
or
to
be
able
to
endure
it
,
and
fain
he
would
,
if
there
were
any
possibility
,
be
delivered
,
Isai.
33.
14.
Who
among
us
shall
dwell
with
everlasting
burnings
?
although
he
doth
not
know
whither
to
go
in
particular
for
a
redress
,
yet
in
general
he
saith
▪
Who
shall
shew
me
good
?
yea
he
cannot
satisfie
himself
,
he
is
restless
,
his
soul
is
disquieted
and
filled
with
tumultuations
,
these
terrors
make
him
afraid
.
2.
He
makes
him
to
find
and
discover
that
there
is
no
relief
to
be
had
in
any
of
these
wayes
and
courses
which
he
hath
been
taking
;
and
this
makes
his
hunger
to
be
the
more
distrossing
:
when
an
hungry
stomach
meets
with
a
well
furnished
Table
,
it
is
a
pleasure
to
have
a
good
appetite
;
but
when
hunger
and
penury
meet
together
,
this
is
tormenting
:
When
the
cravings
of
the
soul
are
insatiable
,
&
there
are
no
supplyes
to
be
gotten
for
it
,
this
is
terrible
,
such
is
the
condition
of
the
soul
now
,
where
it
thought
to
have
meat
,
there
it
can
find
nothing
but
husks
,
and
that
both
,
1.
In
the
world
,
in
which
he
formerly
trusted
,
and
in
the
enjoyment
whereof
he
was
wont
to
say
to
his
soul
,
eat
,
drink
,
and
be
merry
,
for
thou
hast
goods
laid
up
for
many
years
.
This
world
cannot
satisfie
him
now
;
it
will
not
still
the
cry
of
Conscience
,
it
will
not
comfort
him
against
the
anger
of
God
,
and
fears
of
hell
,
Riches
cannot
profit
him
in
the
day
of
wrath
.
He
cannot
feed
and
refresh
himself
upon
its
fair
promises
,
and
glossing
insinuations-It
will
not
ease
his
troubled
mind
;
but
like
Belshazzar
,
he
cryes
out
in
the
midst
of
his
cups
and
companions
;
his
hiding
place
of
deceit
is
washt
away
,
and
he
sees
that
the
world
is
empty
,
and
void
,
and
wast
,
Nah.
1.
10.
2.
In
himself
,
and
his
own
duties
and
righteousness
:
He
was
wont
to
please
himself
in
them
,
and
feed
himself
with
vain
hopes
,
thinking
to
appear
with
them
,
and
hold
up
his
head
before
God
;
but
now
he
finds
that
these
will
not
suffice
,
they
cannot
atone
God
,
appease
his
anger
,
turn
away
his
fury
,
or
procure
him
happiness
:
They
are
unprofitable
,
he
hath
now
no
more
self-sufficiency
,
he
cannot
do
what
the
Law
requires
,
nor
pay
the
debts
he
ows
it
,
nor
pick
up
any
resolution
out
of
his
best
services
,
Conscience
now
tells
him
all
this
is
nothing
,
Num.
17.
12
,
13.
3.
He
causeth
him
to
draw
this
positive
and
sad
conclusion
,
that
in
this
condition
he
must
certainly
perish
:
He
is
now
shaken
out
of
all
his
vain
hopes
,
fond
expectations
,
wherewith
he
was
wont
to
feed
his
fancy
,
and
cherish
his
soul
:
There
is
now
nothing
but
misery
,
hell
and
destruction
in
his
eyes
and
thoughts
:
The
Law
is
rigorous
,
and
will
be
satisfied
;
God
is
holy
and
will
be
glorified
;
he
is
by
this
Law
condemned
,
and
hath
no
satisfaction
to
make
to
it
;
the
world
is
a
priceless
thing
,
and
if
he
had
it
,
it
would
not
be
taken
in
exchange
for
a
soul
;
and
thus
,
between
longing
and
despair
he
is
ready
to
faint
and
die
:
This
whole
condition
is
amply
described
to
us
in
apt
and
pertinent
metaphors
,
Isa.
41.
17.
The
poor
and
needy
seek
water
,
and
there
is
none
,
and
their
tongue
faileth
for
thirst
.
2.
Touching
the
necessity
of
the
work
in
order
to
conversion
,
we
may
observe
.
1.
That
conversion
is
the
turning
of
a
sinner
from
sin
to
God
:
Now
Sin
is
properly
the
relyance
of
the
creature
upon
something
else
which
stands
in
competition
with
,
and
opposition
to
God
,
which
thereforeit
must
leave
,
or
else
it
's
impossible
that
it
should
come
to
him
:
he
that
goes
to
one
contrary
,
must
in
so
doing
go
away
from
the
other
;
the
Apostle
opposeth
these
two
,
1
Tim.
6.
15.
That
they
trust
not
in
uncertain
riches
,
but
in
the
living
God
.
2.
In
Conversion
the
spirit
of
God
comes
into
the
Soul
,
and
fills
it
with
his
Grace
;
in
order
to
which
filling
it
is
needful
that
the
Soul
be
first
emptied
,
for
as
long
as
a
Man
is
full
of
himself
,
of
the
World
,
of
his
carnal
hopes
,
of
his
legal
righteousness
,
there
is
no
room
for
the
spirit
of
God
,
hence
he
comes
to
the
poor
and
needy
,
Isai.
41.
17.
3.
In
active
Conversion
,
there
is
a
voluntary
motion
of
the
Soul
:
the
will
of
man
is
that
which
doth
first
renounce
Sin
,
Satan
and
World
,
and
lay
hold
upon
Christ
;
now
a
voluntary
action
is
the
action
of
a
reasonable
creature
,
applying
himself
to
his
object
,
not
upon
compulsion
,
nor
by
the
force
of
instinct
,
but
by
the
inclination
of
his
own
mind
;
so
that
as
he
doth
it
willingly
,
he
also
(
and
therefore
)
doth
it
rationally
,
or
upon
some
apprehended
grounds
:
and
from
this
it
will
appear
,
how
needful
it
is
that
a
Sinner
be
made
thus
sensible
in
order
to
his
Conversion
:
For
,
1.
Man
by
nature
is
a
proud
Creature
,
and
loth
to
go
or
be
beholden
to
any
other
as
long
as
he
hath
any
hopes
to
do
well
of
himself
:
This
appeared
before
,
in
the
consideration
of
the
sordid
course
the
needy
Prodigal
took
to
supply
his
want
.
2.
Man
is
naturally
most
opposite
and
contrary
to
God
,
and
will
not
(
be
sure
)
come
to
him
until
he
be
driven
:
It
is
very
evident
,
that
he
will
try
every
way
,
turn
every
stone
,
use
all
means
to
do
well
otherwayes
,
before
he
will
betake
himselfe
to
God
:
the
Prodigal
will
live
meanly
,
fare
hardly
,
scramble
,
and
debase
himself
if
that
will
do
rather
than
return
to
his
father's
house
:
as
long
as
a
sinner
hath
any
hopes
that
he
can
make
a
shift
to
keep
up
himself
from
sinking
,
he
flyes
not
unto
God
:
(
the
Raven
;
if
he
can
have
carrion
to
light
upon
and
feed
of
,
returns
not
to
the
Ark
:
)
for
till
now
he
hath
no
need
of
God
:
A
man
must
:
be
sick
before
he
will
send
for
a
Physitian
,
and
dangerously
sick
,
heart
sick
,
before
he
will
send
for
one
whom
he
hates
,
other
Physitians
must
first
fail
him
.
4.
In
Conversion
there
must
be
a
whole
reliance
upon
God
,
and
that
must
presuppose
an
litter
rejection
of
all
other
helps
and
props
,
Hos.
14
3.
Ashur
shall
not
save
us
,
&c.
Now
man
hath
naturally
such
an
opinion
of
himself
,
and
of
the
creature
,
that
till
he
be
throughly
convinced
of
its
emptiness
,
he
will
not
forsake
it
,
and
till
that
he
cannot
close
truly
with
God
,
who
will
not
be
a
divided
trust
,
or
part
glory
with
another
,
Isa.
42.
8.
USE
,
1.
For
Information
,
here
we
see
,
1.
The
reason
why
Jesus
Christ
and
his
salvation
are
no
more
welcome
and
acceptable
to
the
most
of
men
,
and
so
why
the
work
of
conversion
is
so
rare
and
infrequent
even
there
where
the
Gospel
comes
with
most
clearness
;
it
is
because
the
most
of
men
have
yet
something
of
their
own
to
live
upon
;
they
have
not
spent
all
,
they
are
not
nipt
with
the
famine
.
Though
all
natural
men
are
prodigals
,
yet
they
have
not
as
yet
made
away
with
their
portion
,
they
still
have
something
to
support
them
;
they
do
not
feel
themselves
poor
perishing
creatures
;
but
are
like
Laodicea
,
Rev.
3.
17.
Rich
and
want
for
nothing
.
Tell
them
of
the
riches
of
grace
in
Christ
,
the
full
fupplyes
that
are
with
him
,
that
he
hath
where
withal
to
satisfie
the
hungry
soul
,
what
care
they
?
they
need
it
not
,
the
are
not
hungry
and
pincht
;
the
most
of
the
children
of
men
think
they
can
do
sufficiently
without
Christ
,
therefore
they
say
to
him
depart
from
us
,
Job
21.
14.
The
Gospel
invitations
are
presented
to
poor
,
blind
,
sick
,
perishing
sinners
,
and
therefore
men
do
not
take
it
to
themselves
,
they
hope
they
are
not
such
:
and
therefore
,
till
we
see
men
distressed
,
till
we
find
them
despairing
,
till
we
hear
them
crying
out
sensibly
of
their
woful
misery
,
we
must
not
expect
they
should
do
any
other
then
complement
with
Jesus
Christ
,
and
,
with
them
that
were
invited
to
the
Gospel
feast
,
Mat.
22.
to
frame
excuses
,
and
use
delayes
.
2.
What
need
there
is
of
preaching
the
Law
,
or
legal
truths
in
the
dayes
of
the
Gospel
:
It
is
true
,
Christ
is
the
end
of
the
Law
,
and
Christ
only
ought
to
be
preached
:
i.
e.
as
the
ultimate
scope
of
all
Divine
truths
:
But
,
as
the
Law
was
of
old
,
so
it
is
still
,
a
School-master
to
Christ
,
i.
e.
to
make
men
see
and
feel
their
need
of
Christ
:
And
truly
,
without
it
men
will
never
give
him
that
true
welcome
which
he
deserves
in
their
souls
:
This
is
the
right
Glass
in
which
man
is
made
to
see
his
own
condition
,
and
to
understand
his
misery
;
this
is
it
that
discovers
man
to
be
a
bank-rupt
,
the
world
an
empty
,
hungry
place
;
this
displayes
man's
sin
,
Gods
Justice
,
and
our
own
utter
inability
,
and
all
this
is
the
very
ground-work
of
bringing
us
to
feel
our selves
perishing
:
God
will
humble
sinners
before
he
will
save
them
;
he
will
make
them
come
to
Christ
for
need
,
and
not
in
complement
.
They
are
therefore
strangers
from
the
methods
of
God's
grace
,
that
brand
this
with
the
aspersion
of
legal
and
opposite
to
the
Gospel
,
whereas
it
is
necessarily
introductive
.
3.
The
usefulness
of
affliction
in
order
to
the
conversion
of
sinners
,
and
the
reason
why
God
is
many
times
pleased
to
lay
these
chains
upon
them
;
why
they
are
very
sutable
for
the
helping
forward
this
great
affair
in
the
soul
:
Hence
when
God
would
do
Ephraim
good
,
he
afflicts
him
,
Hos.
5.
15.
with
6.
1.
and
see
for
this
also
,
Job
37.
16.
&c.
Man
is
high
minded
,
and
self-conceited
,
when
he
hath
his
health
,
strength
,
wealth
and
honour
in
the
world
;
he
is
too
good
to
be
spoken
to
:
but
affliction
depresseth
him
,
it
helps
to
bore
his
ear
,
it
puts
him
upon
consideration
,
which
we
heard
is
the
first
step
to
conversion
:
Affliction
is
a
School
in
which
a
sinner
is
set
to
study
,
here
is
his
folly
and
vain
trust
anatomized
;
here
his
misery
begins
to
appear
,
and
he
finds
how
he
hath
deceived
his
own
soul
.
Not
that
affliction
of
and
by
it self
will
open
a
blind
eye
,
or
soften
an
hard
heart
:
There
are
many
that
are
hardned
,
and
made
worse
by
it
,
but
when
God
is
pleased
to
set
in
with
it
,
it
hath
that
in
it
which
is
of
use
to
help
man
to
see
something
of
himself
:
Be
not
then
angry
with
afflictions
.
4.
That
a
soul
sensible
of
,
groaning
under
,
and
ready
to
dy
by
reason
of
the
oppression
of
his
spiritual
distress
and
want
,
is
not
far
from
the
Kingdom
of
Heaven
:
I
know
their
is
a
despair
through
the
weight
of
horrour
,
that
sets
a
soul
further
from
good
,
and
drives
him
to
hell
with
violence
,
such
was
Cain's
and
Judas's
.
And
truly
,
separate
this
state
from
the
sweet
invitations
of
the
Gospel
,
and
it
is
the
clearest
Emblem
of
hell
upon
earth
that
can
be
:
But
yet
in
the
Gospel-way
Christ
is
near
to
such
a
soul
to
tender
himself
to
him
,
Isa.
4.
17.
Yea
his
special
invitations
are
to
such
,
and
all
encouragement
is
set
before
them
,
Isa.
55.
1.
Ho
,
every
one
that
thirsteth
,
come
to
the
waters
.
Mat.
11.
28.
Come
to
me
ye
that
are
weary
and
heavy
laden
.
Rev.
22.
17.
Let
him
that
is
athirst
come
.
Till
it
comes
to
this
,
our
hopes
for
man
are
built
but
upon
general
propositions
,
God
may
call
them
,
it
is
possible
,
because
they
live
under
the
Gospel
,
and
under
the
means
,
&c.
But
now
there
is
hope
that
God
is
doing
the
work
:
And
,
as
when
the
pain
of
a
travelling
woman
encreaseth
,
there
is
expectation
that
she
will
ere
long
be
delivered
,
so
these
cryes
give
encouragement
,
that
it
will
not
be
long
ere
Christ
be
formed
in
such
a
soul
.
USE
,
2.
For
Exhortation
,
let
it
serve
to
call
upon
and
invite
every
unregenerate
sinner
to
serious
and
solemn
consideration
of
this
truth
,
viz.
that
he
is
perishing
,
starving
,
famishing
,
dying
:
It
is
the
saddest
sight
in
the
world
to
see
poor
miserable
men
and
women
dying
,
and
they
ignorant
;
dropping
every
day
into
hell
,
because
they
have
nothing
to
live
upon
,
and
yet
not
consider
.
If
you
ask
me
who
is
intended
by
this
perishing
Prodigal
;
I
answer
,
if
thou
art
unconverted
thou
art
the
person
;
and
that
thou
mayest
be
convinced
of
,
and
made
to
apprehend
it
,
take
into
thought
these
things
.
1.
Thy
poor
soul
must
have
something
to
live
upon
,
or
else
it
will
perish
everlastingly
:
This
is
a
truth
that
man
little
thinks
of
,
hence
he
cares
onoy
for
his
outward
man
;
but
it
is
evident
,
man
is
every
way
a
dependent
creature
;
if
the
soul
have
not
spiritual
food
to
live
on
,
it
must
needs
dy
:
as
the
life
is
lost
without
food
,
so
is
the
soul
lost
without
Christ
,
hence
called
our
life
.
Col.
3.
4.
2.
Thou
hast
nothing
in
thy self
to
live
upon
,
and
therefore
in
thy self
art
certainly
perishing
:
Such
is
the
condition
of
every
soul
out
of
Christ
,
he
is
going
to
destruction
:
Look
upon
thy self
and
thou
shalt
find
in
thee
all
the
symptoms
of
a
perishing
creature
:
all
thou
hadst
to
live
upon
is
spent
,
or
,
I
am
sure
,
will
be
spent
without
thy
profit
:
Original
righteousness
and
holiness
thou
hast
lost
already
,
and
thy
vain
and
carnal
hopes
thou
wilt
lose
sooner
or
latter
:
thou
art
a
law
breaker
,
art
under
the
curse
,
sentenced
to
dy
everlastingly
;
God
,
in
whose
favour
alone
is
life
,
is
thy
Enemy
;
the
Law
,
in
obedience
to
which
thou
mightest
have
lived
,
is
broken
by
thee
,
and
calls
for
thy
destruction
;
thou
hast
nothing
to
redeem
thee
from
the
efficacy
of
it
;
thou
hast
no
power
to
obey
it
,
no
price
to
satisfie
with
for
thy
violation
of
it
;
thou
hast
lost
the
Image
of
God
,
thou
hast
lost
the
favour
of
God
,
thou
hast
lost
strength
to
obey
him
,
thou
art
fast
bound
in
cords
of
vanity
,
Divine
vengeance
is
pursuing
hard
after
thee
,
the
mouth
of
the
pit
is
open
to
receive
thee
;
and
who
then
is
ready
to
perish
,
if
thou
art
not
?
3.
The
things
which
thou
seekest
to
and
relyest
upon
for
thy
relief
,
they
are
not
bread
:
They
will
not
feed
and
support
a
dying
soul
:
the
worlds
fairest
banquets
are
but
a
shew
,
and
have
no
substance
in
them
,
they
are
husks
,
Swines
,
but
not
mans
meat
:
Dost
thou
trust
in
riches
?
They
will
not
profit
in
the
day
of
wrath
.
Dost
thou
rely
upon
friends
?
They
cannot
by
any
means
redeem
thy
soul
.
Dost
thou
content
thy self
in
pleasures
?
Thou
art
dead
alive
.
Dost
thou
feed
thy self
with
honours
?
neither
they
nor
thou
can
abide
,
but
thou
art
like
the
beasts
that
perish
.
Strip
thy self
out
of
these
things
▪
for
God
will
else
strip
thee
shortly
;
and
then
see
what
a
forlorn
estate
thou
art
in
:
Thy
hungry
soul
is
put
off
with
a
stone
for
bread
,
and
for
a
fish
,
a
serpent
;
and
all
thy
hopes
here
are
perishing
hopes
,
and
when
they
leave
thee
,
thou
must
perish
too
.
4.
Jesus
Christ
only
hath
that
bread
which
can
satisfie
thy
hunger
,
and
save
thy
life
;
but
thou
art
at
an
everlasting
distance
from
him
,
thou
art
in
a
farr
Country
a
great
way
off
:
In
particular
,
1.
Thou
art
far
from
having
any
will
or
desire
to
go
to
him
for
it
:
The
unregenerate
sinner
,
though
dying
,
yet
will
not
come
to
him
for
life
,
Joh.
5.
40.
It
is
the
great
misery
of
sinful
man
,
that
he
will
dy
,
Ezek.
33.
11.
Why
will
ye
dy
?
i.
e.
he
will
do
so
rather
than
repent
and
return
to
God
,
and
seek
his
grace
in
his
way
:
There
is
bread
in
Egypt
,
but
you
will
not
go
thither
for
it
,
eternal
life
is
only
for
comers
,
but
you
refuse
to
come
that
you
may
have
it
.
2.
You
are
far
from
having
any
power
or
ability
to
come
to
Christ
;
that
rock
,
which
is
the
Magazene
or
Store-house
of
bread
for
famishing
souls
,
is
out
of
your
reach
,
hygher
than
you
are
,
and
,
without
an
Almighty
arm
to
lift
you
up
into
it
,
you
will
ever
fall
short
of
it
:
God
must
draw
before
ever
the
sinner
can
come
:
Your
Pit
,
as
it
hath
no
water
in
it
,
so
it
is
deep
,
and
you
have
no
ladder
to
climb
upon
,
nor
legs
or
hands
to
ascend
withal
,
if
you
had
one
;
thus
it
is
with
you
,
and
now
what
will
you
do
?
3.
God
is
under
no
engagment
or
obligation
to
you
,
to
do
this
kindness
for
you
,
viz.
to
bring
you
this
bread
of
life
to
save
you
from
famishing
;
nay
,
he
hath
many
provocations
to
refuse
so
to
do
:
You
have
undone
your selves
,
your
riot
hath
brought
this
poverty
upon
you
;
yea
,
you
have
been
putting
of
this
Grace
away
from
you
;
you
have
loved
lies
and
deceits
,
embraced
lying
vanities
,
and
hated
your
own
mercies
.
Think
of
these
things
,
and
now
say
whither
it
is
good
,
a
safe
,
a
desireable
condition
you
are
in
?
So
are
all
unconverted
ones
;
let
this
affect
your
hearts
:
One
would
think
it
should
make
mens
souls
dy
within
them
,
to
think
and
consider
of
the
death
which
they
are
dying
;
a
death
of
hunger
,
the
very
worst
,
and
most
oppressing
and
calamitous
sort
of
death
:
Oh
that
men
felt
this
now
!
there
were
then
hopes
that
they
might
have
relief
,
whiles
the
bread
and
water
of
life
are
exhibited
in
Gospel
tenders
:
but
if
you
will
not
know
nor
believe
it
now
,
you
must
be
made
sensible
of
it
in
a
more
amazing
hour
,
when
you
shall
tire
heaven
with
endless
and
fruitless
cries
,
and
shall
not
be
able
by
them
all
to
prevail
so
far
,
as
to
obtain
,
in
that
everlasting
famine
,
so
much
as
one
drop
of
water
to
quench
the
heat
of
your
torments
.
SERMON
XIII
.
2.
THe
second
Motive
is
taken
from
his
Father
,
in
whom
he
observes
two
things
.
Viz.
Plenty
,
and
bounty
:
for
he
had
enough
and
to
spare
:
Bounty
,
for
so
much
was
allowed
to
his
hired
servants
,
from
whence
he
argues
,
he
will
not
,
if
I
go
,
suffer
me
,
who
am
a
Child
to
perish
;
and
therefore
joyns
to
these
,
his
relation
to
his
plenty
,
it
was
his
father
that
had
it
.
The
main
difficulty
in
the
words
is
to
know
what
is
meant
by
,
or
alluded
to
in
these
hyred
servants
that
were
so
well
provided
for
:
some
by
these
understands
visible
Members
of
the
visible
Church
,
that
were
only
outward
professors
,
and
not
sincere
,
who
,
like
hirelings
,
only
serve
God
for
sinister
ends
;
and
then
by
bread
they
understand
Ordinances
,
as
Prayer
,
Preaching
,
and
the
Sacraments
,
of
which
they
have
enough
and
to
spare
,
more
than
they
would
care
for
:
The
word
is
,
do
abound
,
a
Metaphor
from
a
fountain
that
runs
over
;
nor
doth
I
wholly
reject
this
interpretation
from
being
part
of
the
meaning
,
and
may
teach
us
thus
much
;
That
an
enlightned
soul
expects
his
spiritual
food
in
and
by
the
Ordinances
.
But
it
seems
to
come
nearer
the
condition
of
a
sinner
in
such
a
state
as
we
have
been
considering
,
if
we
look
upon
the
phrase
to
have
no
particular
allusion
,
but
only
to
be
a
comparative
illustration
of
Divine
bounty
:
Hyred
servants
in
great
houses
are
not
wont
to
be
greatly
cared
for
;
he
is
a
bountiful
hous-keeper
indeed
that
feeds
such
plentifully
.
Or
it
may
be
an
allusion
to
the
general
care
which
God
takes
of
all
his
creatures
,
as
he
is
Lord
of
the
world
and
provider
of
the
great
family
of
the
earth
,
even
the
worst
and
meanest
of
creatures
,
Job
38.
ult.
but
I
shall
not
be
over
curious
.
Hence
,
DOCT.
The
consideration
of
Divine
sufficiency
and
bounty
,
are
great
encouragments
to
the
soul
,
that
feels
it self
ready
to
perish
.
It
is
wondrous
relief
to
a
despairing
dying
soul
,
to
consider
and
believe
that
God
hath
enough
to
answer
his
wants
,
and
is
a
God
very
bountifull
to
his
Creatures
.
In
the
Explication
consider
.
1.
What
manner
of
encouragement
this
affords
?
2.
What
of
encouragement
ariseth
therefrom
?
3.
That
it
is
proper
for
perishing
sinners
.
1.
What
manner
of
encouragement
this
affords
?
Answ.
We
are
here
to
consider
that
the
Prodigal
was
not
yet
returned
,
nor
returning
to
his
father
,
but
only
upon
deliberation
about
it
;
nor
yet
come
to
a
resolution
in
the
thing
;
in
which
resolution
may
be
observed
(
when
we
come
to
it
)
the
first
working
of
saving
Grace
,
so
that
the
encouragement
which
is
here
denoted
is
that
which
helped
him
to
a
preparatory
hope
,
and
was
a
mean
to
keep
him
from
utter
despair
.
That
there
is
such
an
hope
,
is
asserted
to
by
our
Divines
;
an
hope
before
faith
,
keeping
the
soul
from
falling
into
deadly
discouragement
,
or
utterly
refusing
to
attend
upon
any
means
for
his
good
,
which
must
needs
be
the
fruit
of
utter
despair
.
Hope
of
obtaining
the
end
,
is
the
very
motive
to
using
the
means
:
Did
not
the
perishing
sinner
conceive
some
hope
that
he
might
find
good
in
the
ways
of
Gods
appointment
,
he
would
certainly
reject
them
.
Now
this
hope
is
not
an
effect
or
fruit
of
justifying
faith
,
but
precedent
,
and
oftentimes
in
order
to
it
.
And
if
we
carry
in
mind
,
that
the
spirit
of
God
deals
with
sinners
after
the
manner
of
reasonable
creatures
,
we
may
the
better
conceive
of
this
hope
,
and
the
encouragment
arising
from
it
;
which
may
be
in
a
few
things
.
1.
The
soul
of
man
absolutely
needs
some
object
to
rely
upon
;
man
's
dependance
for
soul
as
well
as
body
is
out
of
himself
;
that
must
have
something
to
live
upon
,
or
else
it
cannot
do
:
Man
was
made
for
an
end
,
and
the
attainment
of
his
end
is
the
fruition
of
his
object
,
hence
the
Church
calls
God
the
portion
of
her
soul
,
Lam.
3.
24.
2.
Hence
the
soul
can
hold
up
no
longer
than
it
hath
some
object
to
depend
upon
,
either
really
or
imaginarily
able
to
support
it
:
The
soul
therefore
sinks
when
it
hath
nothing
to
trust
to
;
and
that
is
the
proper
nature
of
despair
,
viz.
the
sinking
of
a
soul
for
want
of
a
stay
:
and
the
reason
why
every
sinner
is
not
a
desponder
,
is
only
because
he
stayes
upon
the
things
of
the
world
,
and
hopes
they
will
support
him
;
hence
they
are
said
to
trust
in
them
,
Psal.
49.
6.
3.
God
and
the
creature
cannot
both
be
a
man's
stay
:
These
are
set
in
opposition
in
the
Scripture
,
and
will
alone
be
our
confidence
,
or
not
at
all
,
Deut.
32.
12.
Therefore
the
Apostle
opposeth
these
two
trusts
to
each
other
1
Tim.
6.
17.
4.
Hence
in
order
to
conversion
the
soul
is
broken
off
from
his
hope
,
trust
,
or
reliancy
upon
any
created
being
:
he
is
made
to
find
himself
,
with
the
Prodigal
,
a
bankrupt
creature
living
in
a
famishing
world
,
which
hath
nothing
in
it
but
husks
,
and
he
cannot
feed
upon
them
:
he
sees
Ashur
cannot
save
,
he
is
in
a
pit
wherein
no
water
is
,
and
now
he
is
ready
to
dy
,
perish
,
can
find
no
comfort
here
.
5.
In
this
state
there
is
nothing
but
hope
can
sustain
the
soul
from
utterly
despairing
,
and
without
this
the
heart
would
certainly
break
:
For
,
that
man
who
knows
that
he
must
certainly
perish
without
help
,
and
all
help
which
he
relyed
on
utterly
fails
him
,
hath
only
this
to
relieve
him
,
to
hope
that
help
may
come
some
other
way
,
else
his
heart
must
sink
and
dy
within
him
.
Now
this
hope
must
be
preparatary
,
for
,
1.
It
flows
not
from
an
interest
in
Christ
,
for
it
is
the
encouragment
of
a
soul
that
hath
been
estranged
from
him
to
go
to
him
;
for
God
allures
the
soul
to
Christ
,
by
setting
this
hope
before
him
,
and
effectually
perswading
him
to
embrace
it
;
and
it
is
the
usual
method
,
of
the
spirit
to
come
in
with
it
into
the
soul
;
so
Ephraim
,
Jer.
31.
18.
2.
It
ariseth
only
from
a
possibility
,
or
at
furthest
a
probability
that
he
may
here
find
acceptance
,
and
obtain
a
full
supply
of
all
the
good
he
needs
,
and
not
from
a
certainty
,
or
promise
,
or
covenant
in
which
he
may
claim
it
:
you
have
it
expressed
in
Jonah
,
3.
9.
Who
knows
but
the
Lord
may
be
gracious
?
The
sinking
soul
hears
news
that
there
may
be
a
redress
had
for
him
,
that
there
is
one
who
not
only
can
do
,
but
hath
done
as
much
for
such
as
he
,
which
makes
him
to
bear
up
,
and
puts
him
upon
waiting
in
the
use
of
means
.
2.
What
of
encouragment
ariseth
from
these
considerations
?
Answ.
Here
is
the
only
Rational
encouragment
of
an
humbled
sinner
:
He
can
find
none
with
looking
elsewhere
:
if
he
look
upon
the
world
he
sees
nothing
but
famine
;
if
upon
himself
,
he
hath
spent
all
,
and
is
utterly
undone
,
it
is
only
in
God
that
he
can
expect
to
find
any
relief
.
Now
the
Soul
is
not
first
made
to
believe
,
and
then
see
the
reason
of
it
,
but
the
spirit
of
God
draws
the
soul
to
believe
,
by
making
it
see
the
excellency
of
the
object
,
and
so
perswading
it
;
he
is
first
made
to
see
the
ground
of
hope
,
and
then
to
follow
,
as
the
Prodigal
here
.
Now
both
of
these
Attributes
are
full
of
encouragement
.
1.
The
sufficiency
of
God
;
it
cannot
but
animate
the
Prodigal
,
to
think
that
there
is
bread
enough
and
to
spare
in
his
fathers
house
:
Starving
beggars
are
not
wont
to
ask
relief
of
beggars
like
themselves
,
but
they
go
to
the
rich
:
Men
account
it
vain
to
ask
an
alms
where
they
know
there
is
nothing
to
be
had
;
but
where
they
understand
there
is
enough
,
they
will
be
very
importunate
,
because
they
know
such
an
one
can
,
if
he
hath
an
heart
to
it
,
do
them
a
kindness
:
So
,
here
the
soul
discovers
a
possibility
that
he
may
have
succour
,
because
God
is
able
;
there
is
all
fulness
in
him
,
he
can
save
him
from
hell
,
and
wrath
,
and
misery
,
and
bestow
life
and
salvation
upon
him
if
he
sees
meet
:
When
Jacob
heard
there
was
bread
in
Egypt
,
he
said
to
his
Sons
,
Why
do
you
sit
still
and
look
one
on
another
,
and
dy
?
So
,
when
a
soul
hears
there
is
all
Grace
with
God
,
it
prompts
him
to
say
,
why
do
I
tarry
here
then
,
and
perish
?
God
therefore
thus
propounds
himself
to
destroyed
Israel
,
Hos.
13.
9.
In
me
is
thy
help
.
And
Christ
propounds
it
as
a
question
to
them
in
order
to
their
cure
,
Matt.
9.
28.
Believe
ye
that
I
am
able
to
do
this
?
Now
possibility
apprehended
gives
ease
to
extream
necessity
,
and
when
a
soul
hears
of
it
,
it
will
not
cast
off
all
hope
,
till
it
hath
made
utmost
proof
,
and
hence
the
soul
is
helpt
to
come
to
Christ
believing
,
hence
the
poor
Leper
makes
this
his
argument
,
and
comes
with
it
:
Mat.
8.
2.
If
thou
wilt
thou
canst
make
me
clean
.
2.
The
bounty
of
God
added
to
his
sufficiency
gives
further
strength
to
hope
,
in
that
it
discovereth
more
than
a
possibility
,
viz.
some
probability
:
The
Fathers
bounty
to
hired
servants
,
made
the
son
think
,
he
not
only
hath
enough
,
but
is
very
free
of
it
,
why
then
may
not
I
,
who
am
a
son
,
though
a
Prodigal
,
make
proof
of
it
?
Beggars
go
more
chearfully
to
,
and
knock
more
liberally
at
a
bountiful
man's
door
,
because
they
are
ready
to
promise
themselves
relief
;
not
that
they
deserve
more
of
him
than
of
another
,
but
because
he
is
more
ready
to
communicate
his
favour
than
a
churle
is
:
When
a
poor
sinner
considers
how
kind
God
is
,
how
full
of
mercy
,
how
liberally
he
distributes
his
favours
,
how
he
deals
his
kindnesses
undeserved
;
and
scatters
them
,
not
with
a
sparing
but
bountiful
hand
,
now
,
thinks
he
,
why
may
I
not
speed
?
why
may
not
I
come
as
well
as
another
,
and
hope
to
find
him
kind
to
me
,
as
well
as
others
have
done
?
Hence
God
puts
this
argument
into
their
mouths
,
Hos.
14.
3.
With
thee
the
fatherless
findeth
mercy
.
You
find
David
makes
a
plea
of
this
,
Psal.
86.
5.
Thou
,
O
Lord
,
art
good
,
and
ready
to
forgive
.
Now
,
though
the
soul
have
never
a
promise
to
rely
on
(
for
that
is
received
in
believing
)
yet
he
hath
a
support
against
despair
,
and
argument
to
drive
him
to
go
to
God
for
his
mercy
.
3.
That
this
encouragment
is
of
use
only
to
perishing
sinners
:
The
Prodigal
comes
not
to
this
thought
till
he
is
at
an
utter
loss
,
and
he
joynes
it
to
that
consideration
,
I
perish
with
hunger
:
And
there
is
great
reason
for
this
,
for
,
1.
As
long
as
a
sinner
hath
any
thing
at
home
,
he
minds
not
nor
regards
God
,
but
saith
to
the
Almighty
,
depart
;
men
that
have
supplies
within
doors
will
not
go
abroad
,
and
knock
at
other
doors
for
relief
:
Hence
,
to
a
proud
and
carnally
confident
sinner
it
is
no
encouragement
,
that
God
hath
bread
enough
,
and
is
ready
to
distribute
it
to
such
as
come
and
ask
it
,
for
what
is
that
to
him
who
needs
it
not
,
who
is
full
,
and
wants
for
nothing
?
He
feels
himself
well
and
lusty
,
the
Physitian
may
go
about
his
business
he
hath
no
need
of
him
.
2.
Hence
also
these
encouragments
are
not
nextly
and
immediately
exhibited
to
sinners
,
till
they
come
to
this
state
and
sense
:
The
Gospel
is
not
properly
preached
to
men
till
they
are
prepared
for
it
by
the
Law
:
Christ
therefore
saith
,
that
he
did
not
come
to
call
the
righteous
:
i.
e.
men
rich
with
the
opinion
of
their
own
sanctity
;
but
sinners
,
i.
e.
such
as
were
sensible
of
sin
.
It
is
the
hunger-bitten
soul
that
longs
for
bread
,
the
faint
and
thirsty
that
hearkens
after
springs
of
water
.
Christ
propound
his
Grace
to
souls
when
it
is
like
to
be
welcome
:
these
therefore
are
wont
to
go
together
,
sense
of
utmost
distress
,
and
a
discovery
of
the
riches
and
readiness
of
Christ
for
succour
;
the
first
of
these
without
the
second
breeds
dispair
,
the
second
without
the
first
meets
with
scorn
and
contempt
,
USE
,
1.
For
Information
;
1.
That
he
that
would
have
any
encouragement
to
wait
on
God
for
grace
,
must
seek
it
in
God
alone
and
not
in
himself
.
The
throughly
awakened
sinner
must
indeed
look
both
on
God
and
himself
too
;
but
he
must
see
in
himself
nothing
but
ground
of
dispair
,
and
all
his
hope
in
God
,
Hos.
13.
9.
This
therefore
dasheth
their
hopes
,
who
would
fain
find
in
themselves
that
which
may
encourage
them
;
and
are
therefore
made
to
despond
,
by
their
unworthiness
,
the
greatness
of
their
sin
,
&c.
this
also
may
encourage
those
that
see
the
worst
in
themselves
,
none
like
them
for
sin
and
misery
;
why
God
is
the
same
.
2.
That
they
lay
blocks
in
the
way
of
their
own
conversion
,
that
only
sit
poring
upon
their
own
misery
,
and
look
no
further
:
What
good
would
it
have
done
the
poor
Prodigal
,
to
have
only
sat
,
and
wrung
his
hands
,
and
cryed
,
I
perish
,
I
perish
?
If
he
had
looked
no
farther
he
had
perished
indeed
.
Though
we
must
begin
here
,
yet
we
must
not
end
here
,
but
look
further
for
encouragement
.
The
distressed
man's
enquiry
is
,
where
shal
I
have
help
?
and
so
must
yours
,
and
now
the
spirit
of
grace
is
ready
to
direct
you
to
one
that
is
both
able
and
full
.
therefore
,
USE
,
2.
Let
it
be
for
a
word
of
encouragement
to
those
that
are
at
the
point
of
death
,
who
feel
themselves
miserable
,
but
neither
in
themselves
nor
elsewhere
can
find
deliverance
,
and
are
(
possibly
)
ready
to
pass
a
sad
sentence
upon
themselves
,
that
there
is
no
hope
for
their
souls
.
Thou
hast
seen
an
end
of
all
created
perfection
,
thou
hast
come
to
the
bottom
of
thine
own
confidence
;
thou
hast
found
an
empty
world
,
felt
an
empty
soul
;
but
didst
thou
never
hear
of
God
,
or
hast
thou
never
tryed
him
?
If
not
,
do
not
yet
despair
;
first
see
what
he
can
and
will
do
for
thee
:
you
will
say
,
I
have
tryed
many
courses
and
they
fail
,
and
I
am
dis-heartened
;
well
,
but
this
is
a
way
never
yet
frustrated
thee
,
and
let
these
Attributes
put
a
little
comforting
hope
into
thy
soul
;
consider
then
and
believe
.
1.
That
God
is
able
to
help
thee
:
He
hath
all
that
,
and
more
than
all
that
which
thou
needest
:
He
hath
eternal
life
with
him
to
give
to
all
those
that
ask
it
of
him
;
thou
art
starving
,
but
he
can
feed
thee
,
thou
art
perishing
,
but
he
can
save
thee
:
God
loves
to
commend
his
power
to
us
,
that
we
may
take
hold
of
it
,
Isa.
27.
5.
Let
him
lay
hold
of
my
strength
,
that
he
may
make
peace
with
him
.
Look
upon
him
,
1.
As
he
is
God
:
That
word
is
enough
to
tell
thee
he
is
able
;
God
thinks
it
a
word
big
enough
to
encourage
his
desponding
,
and
almost
despairing
people
,
Isa.
45.
22.
Look
unto
me
,
for
I
am
God
.
The
reason
why
thou
canst
find
no
help
among
the
creatures
,
is
because
they
are
not
God
,
Isa.
31.
3.
The
Egyptians
are
men
,
and
not
God
.
And
that
you
may
know
what
he
can
do
as
God
,
look
upon
the
work
of
Creation
:
when
God
would
hearten
his
people
to
rely
upon
him
,
he
calls
up
their
consideration
hither
,
Isa.
44.
24
,
25.
12.
15.
What
cannot
he
who
made
a
world
out
of
nothing
,
do
?
Could
God
call
for
a
world
,
and
it
answered
his
call
,
and
can
not
he
save
a
poor
sinner
from
perishing
?
doubtless
he
can
:
what
serve
all
the
Divine
Attributes
for
,
but
to
display
the
greatness
and
immensity
of
the
power
of
God
?
2.
As
he
is
God
in
Christ
:
And
there
you
shall
see
how
he
is
not
only
absolutely
able
,
but
also
sutably
laid
in
with
sufficient
supply
to
save
the
perishing
souls
of
prodigal
sinners
from
perdition
:
Christ
is
a
great
Store-house
,
in
whom
is
laid
up
all
provision
needful
for
the
famishing
posterity
of
fallen
Adam
:
the
great
discouragement
of
a
convinced
sinner
is
,
how
can
God
do
it
and
be
just
?
Though
there
be
a
fountain
of
goodness
in
God
,
able
to
satisfie
the
soul
that
enjoyes
it
,
yet
sin
hath
stopt
up
the
channel
,
and
Divine
Justice
interposeth
,
condemning
the
sinner
to
dy
:
But
now
in
Christ
all
these
Channels
are
opened
again
;
he
hath
satisfied
Justice
,
and
so
broken
open
a
new
and
and
living
way
to
God
,
and
presented
him
sitting
on
a
Throne
of
Grace
;
and
thus
God
is
able
,
notwithstanding
his
Justice
,
to
open
treasures
of
many
to
sinners
,
and
fill
every
hungry
soul
with
good
things
.
Divine
sufficiency
is
by
this
means
rendred
communicable
to
the
Children
of
men
:
And
it
is
in
this
sense
the
Apostle
speaks
,
Eph.
3.
20.
He
is
able
to
do
more
than
we
can
ask
or
think
.
Otherwise
it
had
been
a
mockery
put
upon
dying
sinners
,
to
have
told
them
of
abundant
store
of
Grace
and
good
,
which
it
was
no
wayes
possible
for
them
to
come
at
.
Now
it
is
your
work
and
business
to
apply
this
to
your
condition
,
and
say
,
though
I
am
perishing
,
yet
there
is
a
possibility
that
I
may
be
supplyed
;
though
the
world
cannot
relieve
me
,
yet
God
can
,
and
that
not
only
by
absolute
power
,
but
in
a
feizable
way
of
his
own
finding
out
:
I
may
then
live
and
not
dy
:
And
the
very
belief
of
this
probability
hath
driven
many
a
soul
to
him
;
and
thou
maist
,
as
well
as
the
poor
leper
,
frame
a
petition
and
argument
out
of
it
;
If
thou
wilt
,
thou
canst
.
Out
of
doubt
it
opens
a
door
of
hope
,
for
a
soul
to
know
and
believe
,
that
if
God
will
,
he
can
both
save
him
and
be
just
.
2.
That
God
is
bountiful
,
and
ready
to
relieve
such
as
are
in
want
:
This
may
add
to
thy
encouragement
and
hope
,
though
thou
art
not
certain
that
he
will
help
thee
:
The
Prodigal
did
not
know
that
his
father
would
look
upon
him
,
but
he
knew
him
to
be
kind
,
and
that
put
him
foreward
;
so
it
should
do
thee
;
hence
God
hath
written
his
Name
in
letters
of
goodness
,
Exod.
34.
6
,
7.
And
to
help
here
,
1.
Consider
how
much
God
doth
for
such
as
never
return
to
him
,
nor
ask
mercy
of
him
:
God's
general
goodness
should
lead
sinners
to
repentance
,
Rom.
2.
4.
When
you
see
how
God
spares
prophane
and
wretched
sinners
,
and
suffers
them
to
live
;
yea
,
provides
liberally
for
them
;
fills
them
with
hid
treasures
,
gives
them
more
than
heart
can
wish
,
and
the
waters
of
an
overflowing
cup
are
wrung
out
unto
them
,
so
that
their
hearts
are
filled
with
food
and
gladness
,
they
crown
their
heads
with
Rose-buds
,
and
spend
their
dayes
in
wealth
,
and
leave
the
residue
to
their
babes
:
Argue
from
hence
,
what
goodness
hath
he
then
in
store
for
them
that
humble
themselves
,
forsake
their
sins
,
repent
,
and
return
to
him
with
their
whole
hearts
?
2.
Consider
how
many
repenting
Prodigals
have
upon
their
return
been
entertained
and
made
welcome
by
him
,
who
once
did
as
thou
hast
done
,
run
themselves
out
,
spent
all
,
and
were
ready
to
famish
,
but
,
betaking
themselves
to
him
,
they
were
fed
,
and
saved
alive
,
and
this
may
give
you
hopes
to
find
the
like
favour
at
his
hand
;
Consider
therefore
,
1.
They
were
such
who
as
little
deserved
this
favour
as
thou
:
they
had
nothing
of
merit
for
which
they
should
be
bid
welcome
,
and
relieved
in
their
distress
,
for
all
mankind
stand
guilty
before
God
,
Rom.
3.
19.
2.
They
had
gone
away
from
him
,
and
wasted
all
in
riot
,
as
thou
hast
done
:
What
a
Prodigal
was
Manasseh
?
how
miserably
had
he
run
himself
out
?
yet
he
obtained
favour
:
What
a
great
sinner
had
Paul
been
?
yet
he
was
accepted
,
3.
They
were
such
as
had
as
little
to
plead
for
themselves
as
thou
hast
:
They
had
nothing
to
plead
but
mercy
,
condescending
mercy
,
undeserved
mercy
:
they
had
no
more
to
say
for
themselves
than
the
poor
publican
had
,
Lord
have
mercy
on
me
a
sinner
.
For
themselves
,
or
of
themselves
,
all
they
could
say
,
was
only
to
make
this
poor
Prodigal's
acknowledgment
,
vers.
19.
and
yet
were
not
rejected
,
but
found
mercy
.
3.
Consider
what
relentings
there
are
in
the
hearts
of
men
,
especiall
of
Parents
towards
their
Children
:
for
,
that
is
the
scope
of
the
Parable
,
to
argue
from
the
less
to
the
greater
;
q.
d.
If
a
father
can
have
so
much
mercy
,
a
poor
man
,
that
hath
but
a
little
kindness
,
a
little
pitty
with
him
,
what
may
we
hope
then
that
God
will
do
?
Can
a
Prodigal
so
argue
from
his
fathers
bounty
,
and
encourage
himself
by
it
?
how
much
more
a
poor
guilty
sinner
from
the
bounty
of
God
,
with
whom
are
everlasting
mercies
?
4.
Consider
how
richly
God
hath
entertained
returning
sinners
.
The
poorest
,
meanest
Believer
hath
enough
and
to
spare
,
no
Believer
in
Christs
family
wants
for
any
thing
;
that
promise
is
fulfilled
,
Ps.
34.
10.
God
hath
done
for
them
more
than
they
can
express
;
and
though
they
sometimes
seem
to
complain
,
yet
it
is
their
infirmity
and
infidelity
:
What
can
a
Believer
want
which
he
hath
not
?
Pardon
of
sin
,
title
of
inheritance
to
all
good
things
,
favour
with
God
,
grace
to
serve
him
,
a
fatherly
care
for
him
;
yea
,
and
to
spare
,
he
hath
joyes
,
consolations
,
ravishing
of
soul
;
he
may
,
not
only
feed
,
but
feast
it
by
faith
on
Jesus
Christ
:
If
you
say
,
what
is
all
this
to
me
,
who
have
no
lot
or
share
in
this
matter
?
I
answer
,
it
is
this
to
thee
,
it
should
encourage
thee
to
hope
,
and
not
utterly
to
despare
of
finding
mercy
;
and
from
hence
to
animate
thy
soul
to
go
to
God
,
and
wait
upon
him
for
it
,
to
seek
him
diligently
in
the
use
of
means
;
and
to
resolve
not
to
sit
still
&
dy
of
the
famine
silently
,
but
to
make
thy
moan
to
God
,
and
pour
out
thy
complaint
before
him
;
to
arise
and
leave
this
far
country
where
there
is
nothing
but
famine
and
death
,
and
,
with
the
Prodigal
,
take
up
a
resolution
to
return
to
God
,
and
ask
gracious
entertainment
with
him
for
a
poor
dying
perishing
sinner
,
who
is
he
alone
with
whom
the
fatherless
findeth
mercy
.
SERMON
XIV
.
Vers.
18.
I
will
arise
,
and
go
to
my
Father
,
and
will
say
unto
him
,
Father
,
I
have
sinned
against
heaven
,
and
before
thee
.
Vers.
19.
And
am
no
more
worthy
to
be
called
thy
son
;
make
me
as
one
of
thy
hyred
servants
.
IN
the
former
verse
we
had
the
Prodigal
quickning
and
encouraging
himself
to
return
to
his
father
,
which
is
the
first
part
of
his
deliberation
.
2.
In
these
words
is
set
down
his
deliberate
conclusion
,
or
consultation
and
determination
what
improvment
to
make
of
these
arguments
,
which
is
,
in
summe
to
make
proof
of
his
fathers
love
in
the
most
penitent
and
humble
manner
.
More
particularly
,
he
resolves
upon
two
things
:
1.
That
he
will
return
to
his
father
,
I
will
arise
,
and
go
to
my
father
.
2.
How
he
will
demean
himself
when
he
comes
to
him
,
viz.
in
the
most
submissive
and
self
abasing
manner
that
is
possible
,
and
this
appears
,
both
in
his
confession
and
petition
.
1.
In
his
confession
,
in
which
he
acknowledgeth
,
1.
His
sin
,
aggravated
in
two
things
.
1.
The
object
against
whom
,
against
heaven
.
2.
The
presence
in
which
,
before
thee
.
2.
The
merit
or
desert
of
his
sin
,
I
am
no
more
worthy
to
be
called
thy
son
.
2.
His
petition
,
submitting
to
his
fathers
disposal
,
Make
me
as
one
of
thy
hyred
servants
.
Before
I
enter
upon
particulars
,
it
will
be
needful
to
enquire
,
to
what
head
in
Divinity
this
is
to
be
referred
;
whither
to
a
preparatory
or
to
a
saving
work
:
and
I
suppose
it
may
be
made
evident
that
it
refers
to
a
saving
work
,
and
that
true
conversion
is
here
deciphered
,
and
set
forth
in
these
and
the
following
words
,
verse
,
20.
begin
.
It
is
true
we
have
in
these
words
only
his
deliberate
purpose
expressed
;
but
we
must
remember
that
the
will
is
the
first
subject
of
Religion
,
and
when
that
is
truly
turned
to
God
,
there
is
a
saving
work
wrought
,
and
the
whole
man
will
follow
,
and
so
it
did
in
this
,
vers.
20
he
hath
now
renounced
his
far
Country
and
made
choice
of
God
.
The
work
here
described
is
Repentance
,
but
not
a
separate
from
,
but
joyned
with
&
flowing
from
saving
faith
:
for
it
was
the
spirit
of
Grace
working
faith
in
him
,
and
acting
of
it
who
made
him
to
draw
this
conclusion
from
the
premises
;
that
enabled
him
to
adventure
his
soul
upon
God
,
and
withal
taught
him
how
to
do
it
in
a
penitent
manner
.
Hence
those
that
place
true
Repentance
in
order
before
Faith
,
mistake
:
Though
Faith
usually
first
discovers
it self
to
us
in
act
of
Repentance
,
and
the
comforts
of
it
are
sensibly
felt
after
Repentance
;
yea
,
the
greatest
and
noblest
actings
of
faith
are
those
that
are
exerted
in
Repentance
;
leading
the
soul
in
deepest
sense
of
sin
and
unworthiness
,
to
adventure
it self
upon
the
mercy
and
power
of
a
justly
offended
God
,
in
returning
to
him
.
Furthermore
,
we
are
not
to
think
that
because
this
resolution
is
ascribed
to
the
Prodigal
as
his
act
,
therefore
our
Repentance
prevents
the
Grace
of
God
:
Our
Saviours
design
being
not
to
describe
conversion
by
its
Author
,
but
by
its
subject
,
and
by
the
effects
on
the
subject
.
If
it
be
enquired
whence
Repentance
comes
,
there
are
other
Scriptures
which
point
us
to
the
Author
;
but
if
we
ask
how
Repentance
works
,
here
we
have
it
.
But
I
come
to
look
more
particularly
into
the
words
,
and
here
;
if
we
consider
when
and
how
the
Prodigal
came
to
draw
up
this
conclusion
,
by
referring
it
to
the
vers.
foregoing
,
we
shall
find
that
it
ariseth
from
the
discoveries
made
of
his
fathers
fulness
of
benignity
:
whence
we
might
observe
this
,
DOCT.
I.
The
goodness
of
God
,
is
the
great
motive
to
true
Repentance
,
Rom.
2.
4.
God
wins
the
soul
to
himself
nextly
,
not
by
terrours
,
but
his
benignity
.
It
is
true
,
God
prepares
them
to
entertain
his
kindness
,
by
terrible
discoveries
,
that
so
he
may
make
it
the
more
welcome
;
but
still
,
these
do
but
terrifie
,
amaze
,
make
afraid
;
but
this
is
that
which
wins
the
soul
,
breaks
the
heart
,
encourageth
hope
,
and
by
this
way
the
spirit
worketh
the
soul
to
Repentance
.
Hence
that
,
Job
13.
20
,
21.
USE
,
Thus
may
teach
us
that
for
Ministers
to
preach
nothing
but
terrours
,
or
for
poor
awakened
souls
to
look
upon
nothing
but
terrours
,
is
not
the
way
to
promote
the
work
of
the
Gospel
,
or
conversion
of
Souls
:
This
drives
only
to
despair
:
All
our
Doctrines
,
and
all
our
hopes
,
must
center
in
the
free
Grace
of
God
.
But
I
come
to
the
words
themselves
.
1.
The
first
part
of
his
resolution
is
general
:
viz.
that
he
will
return
to
his
father
;
I
will
arise
,
and
go
to
my
father
.
In
this
the
work
of
Repentance
is
generally
,
and
comprehensively
intimated
,
in
which
there
is
;
1.
The
terminus
â
quo
:
the
place
from
whence
he
came
,
viz.
his
farr
Country
:
where
he
was
,
though
not
locally
,
yet
spiritually
distant
from
God
,
far
from
him
in
heart
and
life
;
this
is
it
he
will
leave
:
2.
The
terminus
ad
quem
:
or
whether
he
will
go
,
to
his
father
:
How
God
may
be
said
to
be
his
father
,
who
is
an
unregenerate
profligate
sinner
:
I
here
intend
not
to
make
particular
enquiry
;
though
it
may
possibly
be
intimated
to
us
by
this
words
,
being
so
often
used
in
the
parable
,
that
by
vertue
of
the
Everlasting
Covenant
of
Redemption
,
every
Elect
Person
,
in
his
greatest
degeneracy
and
Prodigality
,
is
looked
upon
as
a
Child
,
chosen
in
Christ
to
the
Adoption
of
Children
:
But
it
here
mainly
intends
his
going
to
God
as
a
Father
of
Mercies
.
3.
The
form
of
Repentance
it self
;
I
will
arise
,
and
go
:
Where
is
the
beginning
of
that
motion
,
I
will
arise
,
and
the
progress
,
and
go
?
or
the
respect
that
it
bears
to
both
the
termes
;
to
the
far
country
,
I
will
arise
,
i.
e.
I
will
sit
or
tarry
no
longer
here
,
I
will
leave
it
:
to
his
father
,
I
will
go
to
him
:
In
the
Greek
it
is
,
rising
,
I
will
go
:
And
the
word
[
rise
]
properly
signifies
,
rising
again
:
q.
d.
after
some
fall
:
and
hence
the
nown
is
used
for
a
resurrection
,
either
from
sin
,
or
from
the
grave
:
and
because
this
Anastasie
,
presumes
a
former
Apostasie
,
hence
,
DOCT.
I.
If
ever
the
perishing
sinner
hopes
to
be
saved
,
he
must
rise
again
,
and
go
to
God
.
As
he
formerly
went
away
from
him
,
so
now
he
must
return
to
him
:
Hence
God
in
the
proclamation
of
his
Grace
thus
invites
,
Jer.
3.
12
,
13.
&
4.
1.
Hos.
14.
1.
In
the
Explication
we
may
consider
.
1.
The
import
of
this
rising
and
going
to
his
father
.
2.
Thereasons
of
the
Doctrine
.
1.
The
import
of
this
rising
and
going
:
we
heard
in
general
,
that
it
denotes
the
act
of
Repentance
,
not
as
separated
from
,
but
as
the
first
fruit
of
saving
Faith
,
and
therefore
both
implying
and
including
of
it
:
Faith
and
Repentance
are
propounded
in
the
Gospel
as
conjunct
,
Mark
1.
15.
Repent
,
and
believe
the
Gospel
.
Because
they
are
practically
inseparable
:
Now
this
Repentance
of
Faith
is
sutably
expressed
by
these
two
phrases
,
and
if
they
be
well
pondered
,
they
will
give
light
to
the
nature
of
it
:
Repentance
is
of
two
sorts
,
Legal
,
and
Evangelical
;
it
is
the
latter
of
these
we
are
now
speaking
of
,
which
is
a
saving
turning
from
sin
to
God
.
Of
the
motives
and
means
of
it
:
I
shall
not
here
speak
,
only
of
the
act
resembled
by
these
allusions
of
rising
an
going
.
1.
Rising
implyes
these
things
.
1.
Rising
being
an
Anastasie
,
implyes
the
sinner
before
conversion
to
be
in
a
state
of
Apostasie
,
or
a
fallen
state
:
it
speakes
that
man
was
once
in
a
good
state
,
but
now
hath
Iost
it
:
God
therefore
useth
this
as
an
argument
to
quicken
them
to
Repentance
,
Hos.
14.
1.
Thou
hast
fallen
by
thine
iniquity
.
A
man
that
never
was
up
may
rise
;
but
he
was
once
standing
that
riseth
again
:
God
made
man
upright
,
in
our
first
Parents
we
once
had
a
standing
in
God's
favour
,
but
have
lost
it
by
Sin
,
and
now
the
whole
race
of
mankind
,
till
Grace
raiseth
them
,
ly
groveling
in
iniquity
;
nay
,
they
are
dead
in
Sin
,
for
this
rising
is
a
resurrection
,
Eph.
2.
1.
And
this
shews
that
it
is
not
a
man
's
own
strength
,
but
the
Almighty
power
of
God
that
giveth
Repentance
.
2.
It
implyes
that
in
order
to
true
Repentance
,
the
soul
must
be
furnished
with
a
new
principle
of
spiritual
life
:
Self-motion
,
such
as
rising
is
,
is
a
life
act
,
and
supposeth
a
life
habit
:
It
is
the
property
of
dead
things
to
ly
still
and
move
no
further
then
they
are
forcibly
moved
;
they
are
only
living
things
that
move
by
a
power
implanted
in
them
:
It
therefore
presumes
that
the
Spirit
of
God
hath
been
at
work
,
moving
upon
the
dead
soul
,
and
breathing
into
it
the
breath
of
life
:
our
Saviour
saith
,
it
is
the
spirit
that
quickeneth
:
He
gives
life
to
dry
bones
,
and
then
they
rise
and
walk
,
else
they
had
never
forgone
their
Graves
:
A
dead
carcass
cannot
so
much
as
will
to
arise
.
3.
It
implyes
that
in
true
Repentance
there
must
be
a
forsaking
of
all
Sin
:
we
must
not
ly
in
Sin
,
if
we
will
return
to
God
:
those
are
directly
opposite
terms
,
Sin
and
God
are
contraties
;
the
farr
Country
in
which
the
Prodigal
was
,
is
the
Kingdom
of
Sin
,
which
he
must
leave
,
else
he
can
never
come
to
his
father
;
nor
can
a
sinner
ever
come
to
God
,
till
he
hath
rejected
and
abandoned
his
sinful
life
and
way
:
Hence
that
counsel
,
Isa.
55.
7.
Let
the
wicked
forsake
his
way
.
There
is
no
salvation
to
be
had
by
sitting
still
.
2.
Going
to
his
father
implyes
these
things
.
1.
That
every
natural
man
,
in
his
unconverted
state
,
is
at
a
great
distance
from
God
:
Sin
is
therefore
said
to
make
a
separation
,
Isa.
59.
2.
This
means
not
a
local
distance
,
for
Gods
Omnipresence
fills
all
places
,
and
is
with
the
sinner
to
eye
and
observe
diligently
all
his
wayes
:
but
it
intends
a
distance
in
heart
and
affection
,
an
alienation
;
that
God
and
the
sinner
are
enemies
;
he
hates
God's
law
and
wayes
,
as
God
hates
his
way
and
course
;
God
is
therefore
said
to
see
the
proud
afar
off
,
Psal.
178.
6.
And
the
sinner
is
said
to
be
far
from
God
,
Psal.
73.
27.
2.
That
in
Repentance
it
is
not
enough
to
leave
off
sinful
wayes
and
courses
,
but
we
must
also
put
holiness
in
practice
:
rising
out
of
sin
is
neither
true
nor
sufficient
,
except
there
be
returning
unto
God
,
hence
they
are
both
put
together
,
Isa.
35.
7.
This
is
but
like
the
Pharisee's
negatives
which
could
not
declare
him
justified
:
we
must
not
only
cease
to
do
evil
,
but
we
must
also
learn
to
do
well
.
3.
That
God
alone
is
the
object
of
true
Repentance
:
He
goes
to
his
father
.
It
is
vain
for
an
awakened
sinner
to
go
any
where
else
,
;
it
is
but
to
wander
from
mountain
to
hill
,
from
one
vanity
to
another
;
hence
that
restriction
,
Jer.
4.
1.
If
thou
wilt
return
,
return
to
me
.
The
distressed
soul
is
full
of
projects
,
and
would
try
many
conclusions
,
but
the
repenting
Believer
is
resolved
in
this
,
that
he
will
go
to
God
,
and
no
whither
else
,
Jer.
3.
23.
Joh.
6.
68.
4.
That
in
the
work
of
conversion
,
there
is
not
only
a
passive
reception
of
grace
,
but
also
an
actual
improvment
of
it
unto
active
Repentance
.
If
God
gives
us
life
we
must
stir
;
if
he
gives
us
legs
we
must
go
,
Cant.
1.
4.
God
so
calls
a
sinner
in
conversion
,
as
that
he
makes
him
answer
his
call
,
rise
and
come
away
.
Reas.
1.
From
the
nature
of
saving
faith
,
which
is
a
trusting
in
God
for
life
:
Now
such
trust
of
thesoul
necessarily
requires
repentance
in
both
parts
of
it
:
for
,
if
God
be
trusted
in
,
all
other
trust
must
needs
be
forsaken
and
rejected
:
to
dwel
by
Cisterns
argues
the
fountain
is
relinquished
:
He
that
will
find
mercy
,
must
say
Ashur
shall
not
save
;
and
if
God
be
trusted
in
for
life
,
then
the
soul
must
needs
go
to
him
for
it
,
Isa.
55.
1.
Faith
without
exercise
is
dead
,
and
the
working
of
faith
and
love
is
the
exercise
of
Repentance
,
as
without
faith
there
is
no
salvation
,
so
faith
cannot
be
,
but
it
will
bring
forth
fruit
in
Repentance
.
Reas.
2.
Because
,
as
happiness
and
misery
are
contraries
,
so
the
way
to
the
one
and
the
other
must
be
contrary
:
Now
the
way
in
which
man
brought
himself
into
misery
was
by
departing
from
God
and
falling
into
Sin
.
The
Prophet
describes
it
,
Jer.
2.
13.
and
aslong
as
the
cause
of
misery
remains
,
the
continuance
of
it
must
be
:
As
long
as
a
sinner
lyeth
in
Sin
,
he
must
needs
be
miserable
:
the
foundation
of
happiness
is
laid
in
saving
us
from
Sin
,
Mat.
1.
12.
He
shall
save
his
People
from
their
sins
.
And
therefore
the
way
to
Salvation
must
be
retrograde
:
i.
e.
by
rising
from
Sin
,
and
coming
back
to
God
.
Man's
felicity
consists
in
his
enjoyment
of
God
;
he
cannot
enjoy
him
till
he
comes
to
him
;
every
distance
from
God
is
a
misery
:
Sin
is
contrary
to
God
,
he
therefore
cannot
in
that
sense
come
to
us
,
his
holiness
forbids
.
Christ
doth
not
save
us
in
our
sins
,
but
from
our
sins
,
and
that
is
by
working
us
to
a
true
and
and
through
Repentance
:
a
sinner
must
become
holy
,
else
he
cannot
see
God
,
Heb.
12.
14.
USE
,
1.
To
teach
us
that
it
exceeds
the
power
of
a
natural
man
to
effect
his
own
conversion
,
or
bring
about
his
own
salvation
.
Man
by
nature
is
dead
in
trespasses
and
sins
;
and
is
it
possible
that
a
dead
man
should
rise
and
go
by
his
own
strength
,
till
a
vital
principle
be
put
into
him
?
as
well
might
Lazarus
,
dead
and
ready
to
stink
,
have
by
his
own
vertue
shaken
off
his
grave
cloths
,
and
come
forth
without
a
Divine
word
,
as
the
sinner
,
fallen
and
dead
in
sin
,
rise
and
return
to
God
:
this
is
an
act
of
spiritual
life
and
requires
a
principle
of
it
,
and
that
can
proceed
from
no
less
power
than
Omnipotency
:
Paul
therefore
compares
it
with
the
work
of
Creation
,
2
Cor.
4.
6.
and
with
the
power
of
Resurrection
,
Eph.
1.
19.
20.
It
is
true
,
it
is
the
man
that
riseth
,
and
goeth
;
the
act
of
Repentance
proceeds
formally
from
the
Believer
;
but
it
is
God
by
his
Spirit
that
enforms
him
with
this
power
and
grace
,
whereby
he
is
enabled
to
do
it
.
Hence
also
we
see
how
ineffectual
means
of
themselves
must
needs
be
,
unless
they
be
influenced
by
the
spirit
of
grace
:
how
vainly
do
they
dream
who
attribute
to
man
a
power
of
converting
himself
,
and
put
a
Divine
honour
upon
Moral
swasion
,
as
if
it
could
of
it self
attract
and
draw
the
heart
after
it
?
No
,
though
God
require
means
and
ordinances
,
yet
they
are
but
the
staff
of
Elisha
,
and
except
the
Lord
God
be
there
,
the
touch
awakens
not
the
dead
man
.
Ezekiel
must
prophesie
over
the
dry
bones
,
but
it
is
the
spirit
that
moves
to
bring
them
together
,
and
puts
life
into
them
.
Let
no
man
then
ascribe
this
to
himself
;
it
may
be
thou
knowest
not
how
this
wind
blew
,
or
how
this
babe
of
grace
was
formed
;
no
more
doth
the
Child
how
it
was
begotten
and
formed
in
the
womb
:
but
if
you
find
the
effect
,
that
you
are
enabled
to
arise
and
go
to
your
heavenly
father
,
you
must
say
the
singer
of
God
was
here
,
and
ascribe
all
the
glory
of
it
to
him
.
USE
,
2.
This
discovereth
their
vain
and
presumptuous
hopes
,
who
live
and
ly
in
sin
,
and
yet
expect
to
be
saved
:
and
yet
there
are
a
great
many
of
these
;
they
boast
of
their
hopes
,
and
yet
tarry
in
their
far
country
,
live
among
the
swine
,
and
feed
upon
husks
,
they
are
far
from
God
,
and
will
not
return
to
him
by
Repentance
;
they
hold
their
vain
courses
,
and
approve
not
of
the
wayes
of
holiness
;
these
certainly
forsake
their
own
mercies
,
and
will
be
found
among
the
dead
and
not
among
the
living
:
had
not
the
Prodigal
resolved
to
rise
and
return
,
he
had
perished
,
and
so
must
all
these
,
Psal.
73.
27.
They
that
are
far
from
thee
,
shall
perish
.
USE
,
3.
For
Examination
;
it
may
put
us
upon
it
by
this
Rule
to
try
our
hopes
of
Salvation
,
whither
they
be
rightly
grounded
,
and
hopes
that
shall
not
perish
:
Thou
art
by
nature
a
Child
of
wrath
;
thou
hast
been
a
poor
Prodigal
,
hast
destroyed
thy self
,
and
in
this
state
there
is
nothing
but
misery
to
be
expected
,
Rom.
3.
16.
Destruction
and
misery
are
in
all
their
wayes
.
In
God
only
is
help
,
and
that
is
only
to
be
had
in
going
to
him
,
and
thou
canst
not
go
to
him
,
except
thou
risest
and
forsakest
thy
vain
and
carnal
trust
in
lying
vanities
:
Where
art
thou
?
what
hast
thou
done
?
art
thou
pursuing
lies
?
art
thou
sitting
still
and
despairing
?
or
art
thou
going
upon
thy
return
to
God
?
art
thou
yet
deliberating
,
or
art
thou
resolved
?
art
thou
consulting
with
flesh
and
blood
?
or
hast
thou
said
resolutely
I
will
arise
and
go
to
my
father
?
If
thou
art
in
the
full
purpose
of
thy
heart
set
against
sin
,
and
for
the
glory
of
God
,
resolving
by
his
grace
so
to
do
,
it
is
well
;
this
is
accepted
of
God
,
and
he
that
gives
to
will
,
will
also
give
to
do
:
But
if
it
be
not
so
,
what
is
thy
hope
built
upon
?
what
are
thy
comforts
but
delusions
?
what
are
thy
assurances
but
undoing
deceit
?
USE
,
4.
For
Exhortation
;
and
let
me
direct
it
particularly
to
such
as
,
being
under
the
sense
of
perishing
in
themselves
,
have
made
discovery
of
the
great
power
and
goodness
of
God
,
and
received
some
preparatory
hope
by
it
;
he
hence
encouraged
and
counselled
to
arise
and
go
to
God
:
Do
you
feel
your selves
under
a
condition
so
miserable
,
and
have
you
discovered
an
object
so
glorious
and
sutable
?
take
heart
,
and
resolve
to
adventure
into
his
presence
,
and
throw
your selves
upon
him
.
Consider
,
God
therefore
reveals
himself
to
be
such
an
one
to
such
as
you
are
,
to
this
very
end
that
you
may
be
wooed
and
won
to
him
;
and
if
now
you
put
him
away
by
unbelief
,
you
will
slight
Mercy
.
Remember
withal
,
though
there
be
so
much
supply
with
God
,
as
is
enough
to
make
you
compleatly
happy
,
and
to
spare
,
yet
it
is
only
for
comers
:
If
you
will
taste
of
this
Feast
you
must
accept
of
the
invitation
,
and
come
and
be
ghuests
;
you
must
come
out
of
those
hedge-rows
,
and
high-wayes
in
which
you
ly
starving
,
you
must
go
to
the
waters
,
if
you
will
have
wine
and
milk
,
Isa.
55.
1.
Halt
no
longer
between
two
opinions
;
if
it
be
good
perishing
,
sit
still
,
but
if
it
be
good
to
be
saved
arise
and
come
away
;
come
to
a
resolution
,
draw
up
your
conclusion
.
If
you
object
and
say
,
I
can
resolve
nothing
of
my self
,
except
God
put
his
Grace
and
resolution
in
me
;
I
answer
,
It
is
true
,
but
remember
also
,
that
as
God
is
a
free
Agent
,
so
we
are
obliged
by
duty
,
and
the
ty
of
it
is
such
,
that
we
must
,
except
we
will
bring
guilt
upon
our selves
,
set
about
it
;
and
this
is
our
duty
,
to
believe
,
and
resolve
,
not
in
your
strength
,
but
in
the
strength
of
God
;
nay
,
it
is
one
of
Satans
cheats
,
to
tell
us
we
must
wait
before
we
〈◊〉
,
till
we
discover
Grace
coming
in
,
whereas
the
habits
of
Grace
come
in
undiscerned
,
and
the
first
fruit
of
Grace
is
to
be
found
in
the
resolution
it self
:
If
God
helps
us
to
this
resolution
,
we
must
by
that
know
that
his
Spirit
is
come
into
us
;
and
it
is
our
duty
,
in
the
use
of
means
to
stirr
up
our selves
to
believe
.
Resolve
then
in
the
strength
of
God
;
here
thou
art
perishing
,
there
is
mercy
with
him
that
he
may
be
feared
:
he
saith
,
if
thou
comest
he
will
not
upbraid
thee
:
he
saith
,
The
hungry
he
will
satisfie
with
bread
,
and
give
the
longing
soul
the
desires
of
his
heart
:
he
saith
,
he
will
give
the
weary
rest
;
in
a
word
,
if
ever
you
obtain
Salvation
it
must
be
with
him
;
hills
,
mountains
,
all
created
beings
will
not
afford
it
:
Thou
hast
tyred
thy self
to
no
purpose
in
seeking
it
there
already
,
and
why
shouldest
thou
again
make
a
vain
essay
?
if
God
will
he
can
;
and
he
is
a
merciful
God
;
the
fatherless
have
found
him
so
:
Do
thou
but
resolve
to
leave
all
for
him
,
and
make
choice
of
him
for
thy
trust
,
and
he
will
do
it
for
thee
,
what
ever
it
be
that
thou
wantest
,
grace
,
glory
,
and
every
good
thing
will
he
bestow
upon
thee
.
SERMON
XV.
THus
of
the
Prodigals
resolution
to
return
:
2.
His
purpose
how
to
demean
himself
on
his
return
follows
to
be
considered
:
in
which
are
shadowed
out
to
us
divers
necessary
concomitants
of
true
Repentance
,
or
qualifications
wherein
the
truth
of
it
doth
appear
;
and
serve
to
instruct
us
in
the
true
and
genuine
working
of
saving
Grace
,
to
the
humbling
of
the
soul
,
and
rendring
him
vile
in
his
own
eyes
:
And
this
is
in
two
things
,
viz.
his
Confession
,
and
his
Petition
:
In
the
one
he
makes
himself
as
bad
as
he
can
be
,
as
little
,
as
low
,
and
sinful
;
in
the
other
he
yields
himself
to
be
what
ever
his
father
would
make
him
.
To
begin
with
the
first
:
1.
In
his
confession
he
acknowledgeth
his
sin
,
and
the
merit
of
it
:
1.
In
the
acknowledgment
of
his
sin
:
1.
He
makes
it
his
own
,
I
have
sinned
.
2.
He
aggravates
it
,
1.
By
the
object
against
whom
,
against
heaven
:
2.
By
the
presence
in
which
,
before
thee
.
The
phrase
[
against
heaven
]
means
against
God
himself
:
the
word
,
Heaven
is
used
both
by
Hebrew
and
Greek
writers
for
God
,
either
as
one
of
his
names
,
or
else
Metonymically
,
because
heaven
is
the
place
where
he
most
gloriously
appears
.
Divers
useful
truths
may
hence
be
gathered
;
I
shall
draw
them
all
up
into
this
one
.
DOCT.
Where
God
gives
true
Repentance
,
such
an
one
will
confess
his
sins
with
the
greatest
aggravation
.
He
will
not
mince
or
extenuate
,
and
go
about
to
make
them
look
little
and
small
,
but
acknowledge
them
in
their
height
&
greatness
;
present
them
in
their
blackest
and
ugliest
colours
:
so
doth
this
Prodigal
son
resolve
to
go
to
his
father
,
and
so
did
.
Though
every
sin
in
its
proper
nature
nakedly
considered
,
as
it
is
a
Transgression
of
the
Laws
of
God
,
an
affront
offered
,
and
an
offence
given
to
the
Majesty
of
Heaven
,
is
on
that
account
great
;
yet
there
are
several
circumstances
with
which
it
is
clothed
,
which
,
if
truly
looked
upon
,
do
exaggerate
or
heighten
the
vileness
of
it
:
these
the
Hypocrite
endeavours
to
cover
over
,
and
hopes
thereby
to
excuse
himself
â
tanto
,
as
the
Pharisee
,
I
am
not
thus
and
so
:
but
contrariwise
,
in
sound
Repentance
,
when
the
sinner
comes
to
humble
himself
before
God
,
and
confess
his
sins
,
he
makes
himself
as
vile
as
he
can
:
Sin
is
made
exceeding
sinful
.
An
hypocrite
hopes
to
plead
that
he
hath
not
been
so
bad
,
therefore
he
may
hope
for
mercy
;
but
Paul
was
of
another
mind
,
1
Tim.
1.
25.
Christ
came
to
save
sinners
,
of
whom
I
am
chief
.
And
David
,
Psal.
25.
11.
Pardon
mine
iniquity
,
for
it
is
very
great
.
Now
the
aggravations
in
our
text
are
three
,
under
which
heads
the
most
that
can
be
said
may
be
ranked
;
these
let
us
a
little
look
into
.
1.
He
takes
the
whole
blame
upon
himself
:
I
have
sinned
;
it
is
I
have
done
this
thing
;
so
David
calls
it
his
own
sin
,
Psal.
51.
9.
q.
d.
Whatever
blame
or
guilt
there
is
in
it
,
I
take
it
all
to
my self
:
He
confesseth
it
roundly
,
and
plainly
,
without
any
excuse
,
or
extenuations
,
or
putting
it
off
to
any
other
cause
,
occasion
,
or
tempter
.
And
this
is
one
difference
between
the
repentance
of
an
hypocrite
and
a
true
penitent
;
the
one
would
put
off
his
sin
as
much
as
he
can
,
seek
excuses
,
find
others
to
lay
it
upon
,
and
bear
as
little
of
the
blame
as
possibly
he
may
;
he
would
divide
the
fault
,
that
he
may
leave
the
least
part
of
it
to
himself
;
and
he
finds
many
occasions
,
or
causes
to
change
it
upon
.
1.
He
throwes
it
upon
everlasting
decrees
,
and
would
make
the
holy
counsel
of
God
to
have
a
causal
influence
into
his
wickedness
;
and
will
say
,
if
God
had
intended
me
so
to
have
been
,
I
should
have
been
as
holy
as
the
Angels
,
but
if
he
purposed
me
to
be
such
a
sinner
,
how
could
I
help
it
?
Such
the
Apostle
confronts
,
Rom.
9.
19.
Thus
Hypocrites
,
like
Spiders
,
suck
poyson
out
of
the
precious
Doctrine
of
predestination
.
2.
He
will
charge
God
himself
for
the
Author
of
his
Temptations
:
will
say
,
Divine
allefficiency
is
the
first
mover
,
and
if
he
had
not
assisted
,
I
had
not
committed
the
sin
:
He
presented
the
obiect
or
I
had
not
followed
,
such
the
Apostle
James
sets
himself
against
,
Jam.
1.
13
,
&c.
3.
Nay
,
he
will
blame
the
very
goodness
and
kindness
of
God
to
him
,
and
a
curse
,
or
at
least
a
reason
of
his
sin
,
and
so
God
,
in
stead
of
being
acknowledged
for
his
favour
,
shall
be
upbraided
:
So
Adam
,
Gen.
3.
12.
The
woman
mhom
thou
gavest
to
be
with
me
,
&c.
God
had
given
her
for
a
meet
help
to
him
,
he
could
not
have
done
well
without
her
,
and
yet
if
he
abuse
this
favour
,
God
is
charged
for
it
;
and
why
then
did
he
bestow
her
upon
me
?
4.
He
will
turn
it
off
upon
those
that
were
his
Tempters
;
they
sollicited
me
,
perswaded
me
,
drew
me
in
:
Thus
Adam
layes
the
fault
.
upon
the
Woman
,
and
she
upon
the
Serpent
;
and
thus
men
are
oft
ready
to
say
,
I
may
thank
such
an
one
,
who
drew
me
in
,
who
would
not
let
me
alone
,
but
followed
me
,
and
prevailed
upon
me
with
importunity
;
if
it
had
not
been
for
him
,
I
had
not
drawn
away
.
5.
He
will
excuse
and
mince
it
with
all
deminutive
circumstances
,
to
make
it
look
like
a
very
little
fault
,
as
,
1.
He
did
it
ignorantly
,
he
knew
no
sin
there
was
in
it
but
thought
that
he
had
done
well
enough
:
Thus
Saul
excuseth
himself
for
sacrificing
,
1
Sam.
13.
11
,
12.
2.
He
did
but
follow
his
natural
inclination
,
it
was
,
at
worst
,
but
a
trick
of
youth
,
&c.
3.
It
was
no
great
matter
,
a
thing
of
no
great
consequence
,
and
others
frequently
do
the
like
.
4.
He
was
provoked
to
it
;
yea
,
had
many
great
provocations
which
bare
him
down
.
These
,
and
many
the
like
excuses
,
the
corrupt
heart
of
man
is
ready
to
frame
:
But
when
God
sets
sin
home
upon
the
soul
with
the
right
conception
of
it
,
he
then
layes
the
blame
upon
himself
,
and
that
with
greatest
aggravation
,
in
which
,
1.
He
acquits
God
;
layes
it
not
in
the
least
to
his
charge
,
but
declares
him
to
be
altogether
blameless
:
David
takes
his
sin
to
himself
,
that
God
may
be
righteous
and
justified
,
Psal.
51.
4.
q.
d.
I
have
nothing
to
accuse
God
of
,
he
is
holy
and
righteous
.
2.
He
looks
not
too
much
upon
instruments
and
occasions
;
he
layes
not
his
own
blame
to
another
;
doth
not
charge
it
as
Satans
fault
,
that
he
yielded
to
the
Temptation
,
but
counts
it
his
own
;
Peter
blames
Ananias
,
that
Satan
had
tempted
him
,
Deut.
5.
3.
It
was
Satan's
fault
to
tempt
,
but
his
to
be
tempted
.
3.
Chargeth
it
upon
his
own
vile
heart
and
nature
,
that
fountain
and
original
of
all
actual
Transgression
:
he
is
therefore
led
up
to
it
,
and
made
to
bewail
that
before
God
,
as
the
root
of
all
,
Psal.
51.
5.
I
was
shapen
in
iniquity
.
q.
d.
Hence
comes
all
this
,
here
it
is
fountained
;
thus
the
Prodigal
,
Father
,
I
have
sinned
,
I
askt
my
Portion
,
and
was
not
content
till
I
had
it
in
mine
own
hands
;
I
took
it
and
went
away
into
a
far
Country
,
and
wasted
all
there
in
riot
,
;
I
dishonoured
my
original
by
becoming
a
slave
to
a
stranger
,
keeping
swine
,
and
feeding
with
them
upon
husks
:
I
did
all
thus
voluntarily
without
any
compulsion
;
I
did
it
against
the
law
of
nature
,
and
bond
of
filial
obedience
;
he
doth
not
say
,
it
was
a
trick
of
youth
,
and
these
good
follows
,
pot
companions
,
gamesters
and
harlots
,
drew
me
in
,
and
so
I
did
it
.
The
truly
,
penitent
,
so
sees
his
own
guilt
and
wilful
obstinacy
,
that
he
can
look
no
where
else
:
what
ever
his
occasions
or
temptations
were
,
yet
still
he
sees
that
the
Law
of
God
was
against
it
,
which
he
ought
to
have
hearkened
to
notwithstanding
all
Temptation
;
and
his
heart
was
in
it
,
else
they
could
never
have
prevailed
;
he
gave
his
consent
,
or
else
it
had
never
been
.
2.
He
aggravates
it
in
that
it
was
against
God
.
q.
d.
Had
I
only
wronged
a
creature
,
it
had
not
been
so
much
,
but
this
is
it
that
renders
it
hainous
;
it
was
against
Heaven
:
All
sin
is
against
God
.
Wrongs
are
valued
according
to
the
person
wronged
:
A
thing
is
counted
Treason
when
done
against
a
Prince
,
which
would
be
a
little
fault
if
only
done
to
a
subject
.
It
is
remarkable
,
that
in
the
Parable
it self
,
the
younger
Son
is
brought
in
acknowledging
his
sin
to
be
against
Heaven
,
rather
than
against
the
Father
:
Nothing
,
that
the
wrongs
we
do
to
others
are
therein
mostly
to
be
bewailed
,
in
that
they
are
against
God
.
Hence
David
confesseth
it
with
an
emphasis
,
Psal.
51.
4.
Against
thee
,
thee
only
.
It
was
against
Uriah
,
against
Bathsheba
,
&c.
but
that
was
little
compared
to
,
and
therefore
swallowed
up
in
this
.
True
Repentance
runs
sin
up
to
the
last
object
against
whom
it
is
,
now
all
sin
is
against
God
in
that
it
is
,
1.
Against
the
Law
of
God
;
for
that
is
it
which
makes
it
to
be
sin
,
1
Joh.
3.
4.
It
is
not
the
hurt
which
another
receives
,
nor
what
we
our selves
suffer
,
but
what
we
do
,
that
firstly
demonstrates
it
sin
;
but
it
is
the
contrariety
it
bears
to
the
precept
,
and
holy
revealed
will
of
God
:
He
that
breaks
thy
King's
Laws
,
wrongs
the
King
himself
.
2.
Against
the
love
of
God
;
his
good
will
,
his
bounty
and
beneficence
to
his
creatures
,
by
which
he
doth
invite
and
engageth
all
men
to
serve
and
honour
him
;
it
is
therefore
called
a
despising
of
his
goodness
,
Rom.
2.
4.
The
Fathers
bounty
made
the
Sons
sins
the
worse
,
he
had
readily
given
him
a
plentiful
Portion
,
and
yet
he
spends
it
in
riot
.
3.
Against
the
promises
and
threatnings
of
God
;
they
slight
the
one
,
and
contemn
the
other
,
are
not
in
love
with
the
promises
,
nor
afraid
of
his
wrath
:
There
are
great
promises
made
to
obedience
,
but
they
forsake
these
mercies
,
count
them
as
worthless
things
:
See
Psal.
81.
9
,
to
13.
God
hath
fearfully
menaced
,
and
denounced
heavy
judgments
against
sin
and
sinners
,
and
bids
them
beware
of
sin
because
of
them
,
Jer.
6.
8.
Be
instructed
,
lest
my
soul
depart
from
thee
.
And
because
these
are
from
God
,
who
is
able
to
honour
his
servants
,
and
to
make
inexpressibly
miserable
his
enemies
,
this
is
a
sore
aggravation
.
4.
Against
God's
earnest
and
heart
breaking
calls
and
counsels
;
yea
,
strongest
Motives
and
perswasions
:
What
stronger
plea
can
God
use
against
sin
,
than
to
declare
that
it
is
abominable
to
him
,
&
his
soul
hates
it
?
yet
it
is
a
grief
to
his
spirit
,
and
will
oppress
him
?
and
yet
thus
God
pleads
with
sinners
,
Jer.
44.
4.
5.
Against
his
Honour
and
Glory
:
There
is
nothing
so
much
against
the
declarative
glory
of
God
as
sin
is
;
yea
,
nothing
at
all
is
against
it
,
but
sin
:
Every
sin
dishonours
his
Name
;
by
secret
sin
we
dishonour
him
in
our
hearts
,
by
open
sin
,
we
do
it
in
our
lives
:
God
is
an
holy
God
,
and
it
is
only
holiness
that
honours
him
.
Now
this
is
to
see
sin
sinfull
,
when
we
are
brought
to
see
that
it
is
against
God
,
wherein
properly
the
sinfulness
of
it
doth
consist
:
Nor
can
a
soul
ever
know
how
great
an
evil
sin
is
,
nor
the
meritoriousness
of
it
,
nor
the
equity
of
the
penalty
threatned
against
it
,
till
he
be
fully
perswaded
and
made
to
acknowledge
that
it
is
against
Heaven
.
3.
He
aggravates
it
,
in
that
it
was
not
only
against
,
but
before
his
father
:
Thus
also
David
aggravates
his
sin
,
Psal.
51.
4.
and
done
this
evil
in
thy
sight
.
The
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifieth
,
in
the
sight
:
and
Sin
is
committed
in
the
presence
of
God
;
he
stands
by
&
look
on
;
not
only
such
sins
as
are
committed
in
the
sight
of
sun
,
but
such
also
as
are
done
in
the
dark
,
&
out
or
the
sight
of
mortal
men
:
he
sees
into
every
corner
,
Psal.
139.
12.
Divine
Omnipresence
fills
all
places
:
and
this
is
a
great
aggravation
of
Sin
;
it
argues
either
,
1.
Great
heedlesness
;
that
men
do
not
regard
the
presence
of
God
;
and
that
shews
much
of
Atheism
:
Did
men
know
or
believe
that
God
stood
by
and
over-looked
all
their
actions
,
would
they
dare
so
to
do
as
they
do
?
This
was
that
which
made
them
so
impudently
bold
,
in
Ezek.
9.
9.
They
say
,
the
Lord
seeth
not
.
And
thus
men
deny
that
glorious
Attribute
without
which
he
were
not
God
,
Or
,
2.
Horrid
prophaneness
:
If
men
do
acknowledge
,
and
yet
regard
not
that
God
seeth
them
,
it
argues
that
men
have
cast
off
the
fear
of
God
from
them
,
that
they
have
lost
the
aw
of
his
Judgements
,
and
are
not
afraid
of
his
wrath
.
It
is
the
aggravation
of
Sodoms
Sin
,
Gen.
23.
13.
They
were
sinners
before
the
Lord
.
God
comes
to
men
and
presents
himself
in
his
strict
commands
,
and
severe
threatnings
,
tells
them
in
his
Word
and
Ordinances
that
his
wrath
shall
burn
against
such
Sins
,
and
such
Sinners
;
and
yet
they
care
not
:
God
speaks
by
his
Word
,
and
speaks
by
conscience
,
but
to
no
purpose
;
this
proves
mens
obstinacy
.
2.
The
reason
why
God
makes
the
true
penitent
thus
see
and
acknowledge
Sin
is
not
to
drive
the
soul
beyond
hope
of
mercy
,
but
it
is
.
I.
To
make
the
creature
so
touched
with
the
sense
of
his
own
sin
,
that
he
may
thus
see
it
in
its
worst
colours
,
and
thence
learn
to
loath
it
,
and
himself
for
it
:
that
he
may
see
Sin
hateful
not
only
in
its
consequents
,
but
in
its
self
,
and
thence
what
reason
God
hath
,
and
how
just
it
is
for
him
to
be
so
severe
,
and
bear
such
a
dreadful
witness
against
Sin
,
as
he
doth
in
his
word
and
works
,
Ezek.
36.
31.
2.
That
the
greatness
of
the
riches
of
his
grace
may
appear
,
and
be
known
to
be
unsearchable
:
that
every
believer
may
experience
the
meaning
of
that
,
Rom.
5.
20.
Where
sin
hath
abounded
,
grace
did
much
more
abound
.
Hence
Paul
shall
not
only
acknowledge
grace
,
but
with
an
emphasis
,
1
Tim.
1.
15
,
16.
The
blacker
the
Sin
looketh
,
the
brighter
will
grace
appear
,
and
the
more
intense
will
the
love
of
the
soul
be
to
God
:
It
is
our
Saviours
argument
,
Luk.
7.
47.
To
whom
little
is
forgiven
,
the
same
loveth
little
.
That
believer
that
hath
seen
,
and
known
the
worst
of
himself
,
ever
hath
the
most
precious
thoughts
of
Christ
.
USE
,
1.
Here
we
see
how
far
those
are
from
true
Repentance
,
who
instead
of
aggravating
,
do
mince
and
extenuate
their
Sins
,
and
endeavour
to
make
them
look
as
small
as
they
can
,
that
they
may
be
little
affected
with
,
or
humbled
for
them
.
Many
pretend
they
have
come
to
God
,
and
believed
in
him
,
but
how
did
they
come
?
Why
,
as
the
Pharisee
,
with
their
proud
boastings
,
not
as
the
Publican
,
with
a
Lord
have
mercy
on
me
a
sinner
.
They
have
looked
for
Grace
and
Mercy
,
not
on
the
account
of
Christ
alone
,
but
their
encouragement
hath
been
,
they
have
been
better
than
others
,
have
good
a
nature
,
have
not
been
tainted
with
such
Sins
,
nor
so
dishonoured
God
,
&c.
This
is
not
the
way
of
Gospel-Repentance
;
such
as
these
are
far
from
true
conversion
;
there
is
yet
a
great
work
to
do
for
and
upon
them
if
ever
they
come
to
be
made
sharers
of
saving
mercies
.
USE
,
2.
This
may
serve
to
answer
that
usual
objection
or
discouragement
which
many
awakened
sinners
are
exercised
withal
,
and
deterred
by
,
from
coming
to
Christ
;
viz.
the
greatness
of
their
sins
,
their
hainousness
,
their
amazing
aggravations
,
they
have
not
finned
at
the
ordinary
rate
,
but
exceeded
,
and
none
have
sinned
like
them
;
they
have
gotten
to
speak
terribly
against
themselves
:
and
hence
they
are
ready
to
draw
a
desperate
conclusion
,
there
is
no
hope
for
me
:
This
you
see
directly
contradicts
the
Gospel
method
;
whereas
you
ought
thus
to
argue
,
therefore
there
is
the
greatest
need
for
me
above
all
:
Let
those
that
think
their
wounds
small
,
that
hope
to
cure
them
themselves
,
or
to
out-grow
them
,
let
such
tarry
away
;
but
for
me
,
I
must
perish
if
I
go
not
to
the
Physitian
;
yea
,
this
may
animate
you
to
this
,
to
consider
,
this
is
the
way
of
Christ
;
he
makes
sin
very
bitter
,
Jer.
2.
19.
Where
he
intends
to
afford
his
grace
and
salvation
;
and
till
you
find
it
to
be
so
,
you
are
not
fit
for
mercy
:
there
is
no
plea
for
mercy
more
acceptable
to
or
prevalent
with
Christ
,
than
that
which
is
framed
from
the
sensible
acknowledgement
,
of
its
Sin
in
its
greatest
aggravations
:
The
worse
we
count
of
our selves
,
the
better
he
likes
us
,
and
the
fitter
we
are
for
his
grace
to
work
upon
;
let
this
then
drive
thee
the
more
resolutely
to
him
.
USE
,
3.
From
counsel
to
such
as
are
encouraged
with
the
hopes
of
mercy
,
and
would
go
to
God
for
it
,
how
to
go
so
as
to
find
acceptance
,
i.
e.
in
summe
,
labour
to
be
as
vile
in
your
own
eye
and
esteem
as
can
be
:
get
the
deep
sense
and
apprehension
of
the
greatness
of
your
sin
:
charge
Sin
as
God
chargeth
it
,
aggravate
Sin
as
the
word
of
God
aggravates
it
;
judge
your selves
by
the
righteous
law
of
God
;
feel
the
weight
and
burden
of
Sin
,
and
groan
under
it
as
those
that
are
weary
and
oppressed
with
it
;
such
are
encouraged
,
Matt.
11.
28.
Come
to
me
ye
that
are
weary
and
heavy
laden
.
Add
every
proper
weight
to
Sin
that
may
make
it
the
most
burdensome
and
insupportible
thing
in
the
world
:
In
particular
;
1.
Make
it
your
own
,
and
take
the
blame
to
your selves
,
Sin
ever
affects
us
more
or
less
,
according
as
we
find
our selves
interested
in
it
,
so
much
as
we
fault
others
,
so
much
of
self
Justification
will
follow
;
and
the
less
we
have
known
Sin
to
be
our
own
,
the
less
will
the
grace
of
Christ
be
sweetned
in
our
apprehension
:
When
Cicero
would
set
forth
Caesar's
great
clemency
,
he
makes
his
own
fault
every
way
his
own
:
Nullâ
vi
coactus
,
judicio
meo
,
&
voluntate
meâ
,
ad
ea
arma
profectus
sum
,
quae
sumpta
sunt
contra
te
.
Pro
Ligar
.
Thus
must
you
do
,
and
thus
shall
you
bring
glory
to
pardoning
mercy
;
See
and
say
,
it
was
your
own
choice
,
your
heart
was
in
it
,
you
were
not
compelled
,
but
acted
freely
,
resolutely
,
and
therefore
have
justly
deserved
to
be
rejected
when
you
have
nothing
to
plead
for
your selves
,
then
you
are
fit
to
plead
mercy
.
Remember
therefore
that
God
made
man
upright
,
it
is
he
that
hath
sought
out
many
inventions
.
God
hath
given
to
no
tempters
,
either
Men
or
Devils
,
power
over
your
wills
to
compel
them
.
2.
See
how
vile
your
Sin
must
be
,
in
that
it
hath
been
against
God
:
you
never
look
aright
upon
it
until
you
bring
it
up
hither
.
It
is
true
,
Sin
cannot
rob
God
of
his
essential
glory
,
which
is
out
of
the
reach
of
the
creatures
malignity
,
but
his
declarative
glory
is
thereby
abused
:
you
have
not
only
wronged
man
that
is
a
worm
,
but
you
have
injured
the
God
of
Glory
:
It
is
his
holy
Law
that
you
have
broken
,
else
it
is
not
Sin
;
you
have
preferred
a
base
lust
,
a
lying
vanity
before
him
;
you
have
rejected
the
rule
of
infinit
wisdom
,
which
only
can
direct
man
to
his
end
:
you
have
despised
and
trampled
upon
the
great
reward
of
happiness
,
which
was
propounded
to
you
:
you
have
cast
off
the
yoke
of
supream
soveraignty
,
under
which
you
ought
to
have
put
your selves
:
You
have
placed
Sin
in
God's
Throne
,
and
given
it
the
precedency
;
you
have
slighted
the
gracious
and
precious
invitations
of
the
Gospel
,
which
have
been
set
before
you
;
you
that
are
worms
of
the
dust
,
have
risen
up
against
an
infinite
Majesty
:
And
is
not
this
a
sore
and
grievous
thing
?
Can
you
be
too
much
affected
for
that
Sin
which
is
of
so
deep
a
dye
?
this
is
the
true
and
kindly
sence
which
every
penitent
Soul
,
enlightned
by
the
Spirit
of
Grace
,
hath
of
his
Sins
.
3.
How
bold
must
that
Sin
needs
be
,
which
hath
been
committed
before
the
face
and
presence
of
God
.
Would
you
not
have
been
afraid
and
ashamed
,
if
sinful
men
like
your selves
had
stood
by
and
looked
on
when
you
committed
these
and
those
Sins
?
how
then
were
you
not
afraid
to
do
them
when
God
looked
on
?
if
you
did
not
consider
it
,
was
not
that
an
Atheistical
Spirit
?
or
,
if
you
cared
not
for
,
nor
regarded
it
,
was
it
not
a
brazen
face
?
you
were
not
afraid
of
his
terrors
,
nor
awed
with
his
judgments
,
you
either
forgat
God
,
which
is
desperate
security
,
or
you
despised
him
which
is
high
Prophaneness
;
Thus
confess
your
Sins
to
God
,
if
you
hope
to
find
mercy
:
hide
not
,
cover
them
not
under
your
tongues
,
be
not
afraid
to
make
the
worst
of
them
;
you
cannot
confess
worse
than
God
knows
:
judge
your selves
if
you
would
not
be
judged
of
the
Lord
:
if
you
now
hide
your
Sins
,
God
will
unmask
them
before
Angels
and
Men
;
but
if
you
thus
confess
,
God
is
just
to
forgive
.
Be
not
afraid
to
confess
your selves
the
chief
of
Sinners
;
this
cannot
set
you
beyond
the
hope
of
mercy
,
since
Christ
is
more
able
to
save
,
than
we
are
to
destroy
our selves
,
since
it
is
before
a
God
who
can
abundantly
pardon
;
since
Christs
business
is
to
save
Sinners
,
labour
to
know
and
confess
your selves
to
be
really
and
truly
so
:
and
the
more
you
know
and
feel
your selves
to
be
such
,
the
more
encouragement
you
have
to
go
to
Christ
.
Remember
Sin
hath
taken
away
all
other
Pleas
from
fallen
man
,
and
left
no
room
for
him
to
say
any
thing
more
or
other
,
for
,
or
of
himself
,
but
that
he
hath
sinned
,
and
thereby
exposed
himself
to
wrath
,
and
hath
no
other
thing
to
fly
to
,
but
the
Grace
of
God
in
Christ
Jesus
;
on
which
account
it
is
that
he
hath
this
one
plea
left
him
humbly
to
present
.
For
thy
Name
sake
,
O
Lord
!
pardon
my
iniquity
,
for
it
is
very
great
.
SERMON
XVI
.
2.
THus
of
the
Prodigal's
Confession
of
his
Sin
;
it
follows
to
consider
his
Confession
of
the
merit
of
it
,
expressed
in
these
words
,
I
am
no
more
worthy
to
be
called
thy
Son
.
The
Words
are
a
Meiosis
,
or
a
diminutive
expression
,
in
which
less
is
said
than
intended
.
The
thing
here
aimed
at
is
Gospel
Humiliation
,
an
ingredient
into
Repentance
,
and
concomitant
of
saving
Faith
;
and
is
consequent
upon
the
right
apprehension
of
Sin
,
and
the
aggravation
of
it
;
and
he
that
hath
known
what
Sin
is
indeed
,
cannot
but
acknowledge
himself
unworthy
of
mercy
,
and
worthy
of
misery
:
and
so
this
negative
comprizeth
the
contrary
affirmative
.
Hence
,
DOCT.
Where
God
gives
true
Repentance
,
he
makes
the
Sinner
to
see
and
confess
himself
to
be
utterly
unworthy
of
any
mercy
,
and
worthy
of
all
misery
.
The
Grace
we
are
here
considering
of
is
true
Humility
,
a
fruit
and
discovery
of
Faith
,
and
concomitant
of
sound
Repentance
.
You
shall
see
that
our
Saviour
finds
and
acknowledgeth
true
and
great
Faith
in
it
,
Mat.
8.
8.
with
10.
It
is
a
Grace
which
God
requires
and
earnestly
calls
for
in
Scripture
,
and
is
made
the
end
of
many
solemn
dispensations
of
God
to
his
People
,
Deut.
8.
14
,
15
,
16.
now
this
Humility
hath
two
things
in
it
:
viz.
1.
A
low
and
vile
esteem
of
one self
.
2.
Which
follows
,
a
yielding
one self
up
to
Gods
dispose
:
the
former
we
have
now
to
consider
;
the
latter
follows
in
the
next
words
:
This
first
is
an
utter
renouncing
of
self-excellence
.
Man
by
nature
is
very
proud
,
he
thinks
himself
to
be
of
some
desert
and
worth
;
hence
he
counts
all
the
evil
that
befals
him
,
an
injury
,
and
all
good
,
a
debt
:
the
Soul
is
not
fit
for
Christ
,
but
God
,
when
he
draws
him
home
to
himself
,
makes
him
know
that
he
is
the
most
worthless
creature
in
the
World
to
receive
any
good
,
and
worthy
of
all
evil
.
And
that
we
may
make
some
particular
discovery
of
this
Grace
,
we
may
consider
it
in
two
things
,
viz.
1.
The
root
of
it
.
2.
The
fruit
proceeding
from
it
.
1.
The
root
of
this
Humility
,
and
that
which
influenceth
each
part
of
it
,
is
a
deep
sense
and
apprehension
of
his
own
vileness
.
The
Spirit
of
God
gives
him
to
see
,
find
and
feel
himself
to
be
a
vile
creature
:
this
is
Job's
Confession
,
Job
40.
4.
I
am
vile
,
the
word
signifies
contemptible
,
or
worthy
of
no
esteem
:
he
finds
and
confesseth
himself
every
way
vile
.
1.
Vile
as
he
is
a
Man
,
a
piece
of
Clay
,
a
little
dust
of
the
Ballance
.
God
made
man
so
as
that
he
might
ever
see
cause
to
have
low
and
little
thoughts
of
himself
,
Gen.
2.
7.
his
body
a
lump
of
dirt
,
his
breath
a
blast
,
himself
a
Brother
of
worms
:
God
must
stoop
to
take
notice
of
man
in
his
greatest
excellency
;
hence
the
Psalmist
thinks
of
it
with
admiration
,
Psal.
8.
4
What
is
man
,
that
thou
art
mindful
of
him
?
2.
Much
more
,
because
he
is
a
sinful
creature
:
the
sence
and
apprehension
of
his
own
Sin
,
renders
him
unspeakably
abominable
in
his
own
eyes
:
he
sees
Sin
to
be
a
vile
thing
,
&
himself
,
being
a
Sinner
,
to
be
defiled
with
it
.
Sin
is
not
only
vile
in
it self
,
but
it
renders
every
one
so
that
is
polluted
by
it
:
the
best
of
creatures
are
vile
,
if
compared
with
God
,
but
sinful
Man
much
more
,
Job
11.
14
,
15
,
16.
this
hath
rendred
Man
loathsome
to
God
,
whose
pure
eye
hates
Sin
;
and
shall
render
him
so
to
himself
,
when
God
shall
do
him
good
,
Ezek.
36.
31.
this
hath
pulled
off
his
Scarlet
,
and
thrown
him
upon
a
Dung
hill
:
this
hath
defaced
his
beauty
,
and
covered
him
with
deformity
;
degraded
his
Glory
,
and
filled
him
with
Ignominy
;
yea
,
overspread
him
with
wounds
,
ulcers
,
and
putrifying
sores
;
so
that
now
he
can
see
nothing
in
himself
that
might
attract
love
,
but
justly
cause
loathing
.
3.
Vile
in
all
that
he
doth
:
Such
as
is
the
principle
,
such
are
the
acts
:
Like
tree
,
like
fruits
,
Mat.
7.
16.
see
Job
14.
4.
If
he
look
on
none
but
his
best
actions
that
he
doth
,
yet
here
he
seeth
his
own
filthiness
so
deriving
it self
into
them
,
that
he
cannot
place
any
esteem
upon
them
,
but
declare
them
vile
things
,
Isa.
64
6.
Filthy
rags
.
Filthy
;
the
word
is
variously
translated
,
and
by
all
to
set
out
loathsome
vileness
.
The
like
you
have
of
Paul
,
Phil.
3.
8.
dung
.
The
truly
humbled
soul
sees
no
excellency
in
himself
,
which
he
can
call
his
own
,
nor
any
thing
done
by
him
which
is
not
polluted
.
So
Paul
,
Rom.
7.
18.
In
my
flesh
dwells
no
good
thing
.
So
that
he
dares
not
put
his
actions
upon
the
tryal
,
but
deprecates
it
,
as
David
,
Psal.
14.
3.
2.
Enter
not
into
Judgment
with
thy
servant
.
This
is
the
root
of
Humility
.
2.
The
fruit
that
proceeds
from
this
root
,
is
the
debafing
of
him
in
his
own
esteem
,
and
firstly
,
the
sensible
acknowledging
his
unworthiness
of
mercy
,
and
defect
of
misery
.
1.
His
unworthiness
of
any
mercy
:
the
Prodigal
confesseth
that
he
deserveth
no
kindness
from
his
father
;
so
doth
the
truly
humbled
soul
see
that
he
deserves
nothing
at
the
hands
of
God
.
In
particular
.
1.
He
acknowledgeth
that
he
is
unworthy
of
the
least
outward
mercy
,
so
far
from
being
worthy
to
be
treated
as
a
son
,
as
not
to
deserve
to
be
treated
as
a
creature
:
and
here
he
acknowledgeth
,
1.
That
he
is
unworthy
of
his
life
,
that
he
is
a
Child
of
wrath
by
nature
,
and
doth
not
deserve
that
God
should
suffer
him
to
breath
in
his
world
,
it
is
a
great
kindness
that
he
is
not
consumed
,
and
destroyed
from
off
the
face
of
the
earth
,
and
turned
down
into
the
pit
long
before
this
,
Lum
.
3.
22.
2.
That
he
is
unworthy
of
livelyhood
:
he
cannot
challenge
,
as
a
debt
from
God
,
so
much
as
the
least
bit
of
bread
,
or
draught
of
water
,
but
if
he
do
bestow
it
upon
him
,
it
is
a
condescending
favour
,
Gen.
32.
10.
3.
Unworthy
that
God
should
condescend
to
step
aside
to
do
him
the
least
courteousie
at
all
;
that
he
should
visit
him
with
any
mercy
,
Matt.
8.
8.
Hence
he
wonders
at
all
,
saith
,
as
David
,
Who
am
I
?
or
as
Mephibosheth
,
2
Sam.
9.
8.
What
is
thy
servant
,
that
that
thou
shouldest
look
upon
such
a
dead
dog
as
I
am
?
The
ungrateful
sinner
is
quarrelling
with
God
,
let
him
shew
him
never
so
much
kindness
;
but
the
humble
sinner
wonders
at
God
,
let
him
shew
him
never
so
little
kindness
,
because
he
judgeth
that
none
can
be
little
to
such
a
worthless
creature
as
he
.
2.
He
acknowledgeth
that
he
is
much
more
unworthy
that
God
should
pardon
his
Sin
,
and
take
him
among
the
number
of
his
Children
,
that
he
should
relieve
his
famishing
Soul
,
and
bestow
his
Grace
upon
him
:
it
is
such
a
thing
that
he
dareth
hardly
speak
of
,
Luk.
18.
14.
when
Paul
speaks
of
his
calling
to
the
Ministry
,
how
doth
he
set
it
forth
?
see
Eph.
3.
18.
To
me
,
who
am
less
than
the
least
of
all
Saints
:
how
much
more
may
every
one
say
so
of
his
Conversion
?
he
will
acknowledge
,
that
if
God
refuse
to
come
and
save
him
,
he
doth
him
no
wrong
,
Rom.
9.
19
,
20.
if
he
do
it
,
it
is
meer
Grace
,
Eph.
2.
8.
2.
He
acknowledgeth
his
worthiness
of
all
misery
:
that
he
is
not
only
undeserving
,
but
ill-deserving
;
that
he
hath
not
only
forfeited
all
mercies
,
but
procured
to
himself
all
woes
;
is
not
only
unprofitable
,
but
is
also
a
great
provocation
to
God
.
In
particular
,
1.
He
acknowledgeth
that
all
the
sorrows
and
sufferings
of
this
life
,
are
not
only
his
desert
,
but
less
than
his
desert
,
Ezra
9.
13.
Job
11.
6
He
will
not
only
justifie
Gods
anger
,
but
magnifie
his
mercy
in
all
the
sorrows
that
befal
him
here
in
this
World
,
Lam.
3.
22.
if
God
take
●
way
his
Estate
,
comforts
of
his
life
,
strip
him
naked
of
all
,
yet
naked
as
he
is
,
he
chargeth
not
God
,
but
blesseth
him
,
Job
1.
20
,
21
,
22.
the
threatnings
of
God
are
just
,
his
executions
of
them
righteous
,
and
his
moderation
of
them
merciful
.
2.
That
the
utmost
of
the
wrath
and
curse
of
God
is
duly
and
truly
his
merit
:
that
he
hath
done
things
worthy
of
Death
,
and
that
it
belongs
to
him
as
his
wages
,
Rom.
8.
ult
.
Dan.
9.
8.
he
sees
Hell
to
be
a
place
proper
for
him
,
and
confesseth
that
it
is
mere
patience
that
hath
hitherto
kept
him
out
of
it
,
else
he
had
been
there
ere
this
:
he
sees
weight
enough
in
his
Sin
to
sink
him
down
into
the
nethermost
Hell
,
and
that
he
is
not
there
as
well
as
others
,
undergoing
endless
,
easeless
,
remediless
torments
,
is
not
because
he
is
better
,
but
because
God
is
more
merciful
to
him
.
Now
when
the
humbled
Soul
is
thus
made
sensible
of
his
own
worthlessness
,
hereupon
these
further
fruits
of
it
discover
themselves
.
1.
He
is
really
taken
off
from
all
confidence
in
himself
:
he
now
dares
to
rest
no
longer
upon
any
thing
that
is
his
,
whether
of
nature
or
grace
,
to
give
him
favour
with
God
,
and
plead
for
him
in
his
presence
.
He
now
dares
not
to
rely
upon
his
duties
,
though
done
with
never
so
much
seriousness
and
sincerity
;
no
,
they
are
Loss
,
Dung
,
Rags
to
him
;
they
are
not
to
be
trusted
in
,
or
accounted
of
.
2.
He
is
taken
off
from
exalting
himself
,
and
his
own
duties
:
all
self-conceits
are
beaten
down
;
and
his
business
is
to
undermine
them
,
and
undervalue
them
;
he
denies
himself
,
this
is
true
humility
,
Mat.
16.
24.
He
despiseth
his
own
services
,
they
are
nothing
,
nor
is
he
ever
the
more
worthy
for
them
.
3.
He
comes
before
God
with
self-abhorence
:
comes
not
as
a
proud
man
,
that
thinks
he
comes
for
nothing
but
what
he
may
expect
and
challenge
,
and
it
will
be
an
affront
to
deny
it
him
,
as
they
did
,
Isa.
58.
3.
No
,
but
he
layes
all
his
excellencies
,
and
all
his
moralities
,
and
all
his
good
duties
in
the
dust
,
under
God's
feet
,
and
acknowledgeth
that
he
may
,
if
he
sees
meet
,
trample
upon
them
,
and
do
him
no
wrong
,
Job
42.
6.
If
he
had
thought
a
thought
or
spoken
a
word
in
defence
of
his
own
worth
or
deserving
,
he
loaths
himself
for
that
word
or
thought
;
he
eats
it
again
,
and
professeth
he
will
speak
no
more
,
and
condemns
himself
for
what
he
hath
spoken
already
.
Now
the
Reason
why
God
works
this
grace
in
conversion
,
is
because
his
great
design
in
the
New-Covenant
,
is
to
bring
about
man's
Salvation
in
a
way
of
Grace
,
the
Glory
of
which
Attribute
is
the
bottom
end
of
his
counsel
concerning
his
Elect
,
Rom.
9.
23.
Now
then
grace
appears
to
be
grace
,
in
respect
of
the
subject
,
it
is
applyed
to
,
when
this
subject
is
made
to
appear
the
most
undeserving
;
and
every
circumstance
lowering
the
creatures
desert
,
heightens
the
excellency
of
this
Grace
:
Hence
you
shall
find
the
Scripture
loves
to
set
it
oft
with
this
,
Deut.
26.
5.
&c.
Ezek.
16.
begin
.
Eph.
2
begin
.
And
,
inasmuch
as
man
is
actively
to
give
God
the
glory
of
this
grace
,
it
is
therefore
needful
,
that
he
see
and
feel
in
himself
,
that
which
may
put
the
Emphasis
upon
it
:
Thus
the
Apostles
argument
was
,
Rom.
5.
7
,
8.
To
see
good
,
honest
,
innocent
men
taken
to
heaven
,
would
be
no
such
great
matter
to
be
spoken
of
,
but
to
see
such
as
had
been
wicked
,
had
provoked
God
,
were
sinners
of
the
Gentiles
,
&c.
saved
,
this
is
matter
for
heaven
to
ring
of
to
all
eternity
:
none
will
so
wonder
at
their
own
salvation
,
as
those
that
have
been
deepest
apprehensive
of
,
and
humbled
for
their
own
sinful
unworthiness
of
mercy
,
and
provocation
of
God
to
wrath
;
they
will
glorifie
God
indeed
,
who
see
that
he
hath
saved
them
from
lowest
hell
,
in
which
he
might
have
left
them
in
chains
,
prisoners
,
to
have
suffered
wrath
for
ever
.
The
more
full
application
of
this
truth
will
fall
under
the
following
Doctrine
;
containing
the
other
part
of
Gospel
humility
,
it
may
suffice
to
hint
at
one
here
.
USE
.
To
convince
and
perswade
poor
finners
of
their
worthlesness
:
If
ever
you
would
come
unto
God
acceptably
,
you
must
come
unto
him
empty
of
all
self-conceits
,
renouncing
all
worth
or
excellency
in
your selves
:
so
long
as
you
think
you
deserve
any
thing
so
long
Christ
will
refuse
you
:
He
will
have
you
to
cast
your selves
upon
meer
mercy
,
unto
which
you
have
no
claim
of
your
own
,
but
sue
for
it
as
beggars
,
who
can
no
way
oblige
their
benefactors
to
do
them
a
kindness
.
See
then
and
view
how
unworthy
you
are
that
God
should
do
any
thing
for
you
;
unworthy
of
common
favours
,
much
more
unworthy
to
be
called
his
Sons
or
Daughters
:
For
motive
,
consider
,
1.
None
but
the
humble
soul
can
expect
acceptance
with
God
:
He
sees
the
proud
afar
off
,
but
the
humble
he
will
exalt
:
When
you
ly
lowest
,
you
are
nearest
the
height
of
happiness
:
it
is
from
the
dungeon
,
from
the
lowest
pit
,
that
Christ
fetcheth
those
whom
he
makes
his
Nobles
;
it
is
the
meek
he
will
teach
his
way
.
2.
None
but
the
humble
soul
takes
a
right
scantling
of
himself
:
this
man
only
is
he
that
knows
himself
:
and
we
can
never
know
God
aright
in
the
Covenant
of
his
Grace
,
till
we
have
a
right
apprehension
,
of
our selves
.
Now
that
you
may
clearly
understand
your
own
unworthiness
.
Consider
,
1.
That
you
have
never
done
any
thing
in
all
your
lives
,
that
can
render
you
worthy
in
God's
account
:
the
Godly
themselves
must
say
of
all
they
do
,
they
are
unprofitable
,
Luk.
17.
10.
The
best
deeds
of
sanctified
men
call
for
forgiveness
;
yea
,
for
the
merits
of
Christ
to
render
them
acceptable
unto
God
,
which
makes
them
so
far
from
boasting
,
that
it
puts
them
upon
it
to
ask
forgiveness
.
According
to
the
first
Covenant
,
those
works
were
accounted
worthy
of
acceptance
and
reward
,
whereby
God
was
glorified
in
perfect
obedience
;
wherein
the
heart
and
life
were
exactly
conformed
to
the
mind
of
the
Law
of
God
,
that
was
given
man
for
his
rule
;
but
since
the
fall
,
the
best
of
men
cannot
thus
do
:
And
as
for
thee
,
thou
hast
been
a
sinner
,
how
justly
maist
thou
take
that
to
thy self
,
which
the
Prophet
charged
that
wicked
King
withal
?
Dan.
5
23.
Thou
hast
kept
no
command
of
God
,
but
fallen
short
of
all
,
and
what
worthiness
canst
thou
plead
?
those
services
which
thou
thinkest
thou
hast
done
,
even
they
are
worse
than
filthy
rags
;
for
the
Church
concludes
here
to
be
no
better
,
Isa.
64.
6.
2.
How
much
thou
hast
done
to
render
thy self
unworthy
:
Thou
hast
not
only
done
nothing
for
God
and
his
Glory
,
but
but
hast
been
doing
very
much
against
it
;
nay
consider
.
1.
What
an
unworthy
creature
thou
art
in
thy
natural
state
;
so
far
from
being
amiable
in
Gods
eyes
,
that
thou
art
by
nature
a
loathsome
object
:
Thy
pedegree
,
original
,
state
,
all
speak
all
against
thee
:
thou
maist
see
what
thou
art
,
Ezek.
16.
begin
.
Though
thou
hadst
done
nothing
against
God
,
yet
thy
very
being
is
hateful
:
Who
counts
toads
and
snakes
worthy
of
preservation
,
but
rather
of
destruction
?
2.
Thou
hast
carried
it
unworthily
towards
God
in
the
whole
course
of
thy
life
:
all
the
dayes
of
thy
vanity
and
unregeneracy
,
all
thy
course
and
carriage
,
hath
been
to
set
thee
out
of
his
favour
.
If
vile
and
profligate
abuses
will
give
a
man
worth
,
thou
mightest
claim
it
,
for
such
hath
all
thy
life
been
.
Consider
,
1.
What
God
hath
been
doing
for
you
:
how
many
ways
he
hath
been
expressing
kindness
,
pitty
,
favour
to
you
:
The
being
he
hath
given
you
,
the
preservation
afforded
to
you
,
the
provision
he
hath
made
for
you
,
the
bounty
he
hath
heaped
upon
you
;
but
above
all
,
the
precious
Salvation
he
hath
set
before
you
,
and
all
the
means
given
you
for
the
promoting
of
it
:
innumerable
have
been
the
obligations
,
strong
the
cords
that
he
hath
laid
upon
you
.
2.
What
you
have
requited
him
with
;
in
one
word
,
Ingratitude
(
&
si
ingratum
dixeris
,
omnia
dixisti
.
)
Nay
,
opprobrious
contumity
:
For
,
1.
You
have
driven
a
trade
of
sinning
against
and
provoking
him
all
your
lives
long
:
it
hath
been
your
custom
from
your
youth
upward
;
nay
,
you
have
done
it
with
delight
;
you
have
made
nothing
to
break
his
holy
commands
;
yea
,
it
hath
been
a
sport
and
recreation
to
you
,
you
could
not
sleep
without
it
.
2.
You
have
abused
and
mis-improved
all
his
mercies
,
taking
encouragment
by
them
to
sin
against
him
:
with
his
own
you
have
dishonoured
his
great
Name
;
with
his
flax
,
and
his
wool
,
&c.
Hos.
2.
8
,
9.
You
have
spent
that
substance
which
he
lent
you
in
riot
,
have
made
his
creatures
to
serve
your
sins
,
and
so
armed
them
against
him
,
and
thereby
made
the
creation
to
groan
under
your
oppression
.
3.
You
have
sought
for
succour
,
relief
,
comfort
,
to
other
things
,
and
not
to
him
,
have
trusted
in
creatures
and
not
in
the
Creator
,
you
have
lived
upon
husks
,
and
fed
on
the
air
,
and
have
made
your selves
servants
;
yea
,
slaves
to
Satan
and
the
World
,
and
thereby
disgraced
your
Original
,
and
forgotten
your
end
,
which
was
to
serve
God
,
and
depend
upon
him
for
all
.
4.
You
have
despised
his
Redemption
and
Grace
,
that
hath
been
tendered
to
you
in
the
Gospel
:
Jesus
Christ
,
that
precious
Saviour
,
hath
been
less
esteemed
by
you
than
your
vile
lust
,
and
filthy
pleasures
;
his
patience
hath
been
slighted
,
and
grace
refused
;
you
have
turned
a
deaf
ear
to
his
counsel
,
the
back
and
not
the
face
to
his
proffers
of
Salvation
;
thus
hath
he
been
of
no
worth
in
your
eyes
.
And
now
say
,
What
are
you
worthy
of
?
Ask
your
own
Consciences
,
and
they
will
tell
you
,
that
you
do
such
things
as
are
worthy
of
death
:
An
heathen's
Conscience
will
say
so
much
,
Rom.
1.
ult
.
You
are
worthy
to
have
all
those
mercies
that
you
have
thus
abused
,
taken
from
you
,
and
to
be
turned
down
into
the
place
of
woes
and
miseries
:
Hell
is
a
place
fit
for
you
,
and
the
torments
of
it
a
due
reward
.
Thus
thou
art
unspeakably
unworthy
that
God
should
shew
thee
any
mercy
:
Get
then
to
be
deeply
abased
,
and
ashamed
of
thy self
;
hang
down
thy
head
with
the
Publican
,
and
so
go
to
the
throne
of
Grace
,
and
ask
mercy
of
God
for
his
own
sake
,
for
Christ's
sake
;
this
is
the
way
in
which
God
is
to
be
found
,
and
entertainment
to
be
had
with
him
:
God
is
not
wont
to
send
such
away
ashamed
,
but
contented
.
SERMON
XVII
.
2.
WE
have
heard
of
the
Prodigals
confession
,
now
follows
his
petition
:
Make
me
as
one
of
thy
hyred
servants
.
True
humility
(
as
was
hinted
before
)
hath
two
things
in
it
,
viz.
1.
A
low
esteem
of
one-self
:
2.
A
yielding
one-self
to
God's
dispose
,
this
latter
is
here
presented
to
us
.
The
world
is
much
altered
with
this
younger
son
;
time
was
when
the
place
and
condition
of
a
son
in
the
family
would
not
content
him
,
but
he
must
have
his
Portion
and
take
his
liberty
;
but
now
he
would
be
glad
so
he
might
but
fare
as
a
servant
in
his
Father's
house
.
God
,
in
the
work
of
Conversion
will
hide
pride
from
man
,
and
make
him
very
low
.
There
is
naturally
a
self-soveraignty
in
every
Child
of
Adam
;
though
beggars
,
they
would
yet
be
chusers
;
and
if
they
may
not
have
their
will
,
they
will
rise
up
in
rebellion
:
This
God
breaks
him
off
from
,
whom
he
takes
to
himself
.
Make
me
,
&c.
i.
e.
handle
me
,
treat
me
:
as
one
of
thy
hyred
servants
:
hyred
servants
are
,
1.
Members
of
the
family
.
2.
The
meanest
sort
of
members
,
except
slaves
.
It
intends
two
things
.
1.
The
son
desires
admission
into
his
fathers
family
,
under
his
favour
and
care
.
2.
Submits
to
be
disposed
of
as
he
sees
meet
,
and
will
not
repine
,
but
account
it
a
favour
.
Hence
,
DOCT.
In
true
Conversion
a
sinner
is
brought
to
a
voluntary
resignation
of
himself
to
God's
dispose
.
He
voluntarily
throws
himself
down
at
Gods
feet
,
and
leaves
him
to
do
with
him
as
he
sees
meet
.
This
is
the
highest
part
of
self-denial
,
which
Christ
requires
in
those
that
come
unto
him
,
Mat.
16.
24.
And
this
will
follow
upon
a
true
sight
and
sense
of
our
own
unworthiness
;
and
both
of
these
are
rooted
in
the
right
apprehension
of
our
own
vileness
.
It
will
not
be
amiss
to
look
into
the
nature
of
this
Grace
,
and
its
operation
in
an
humble
soul
;
and
there
is
in
it
somthing
Negative
,
and
somthing
Positive
.
1.
The
Negative
part
of
it
is
,
that
he
will
be
no
longer
at
his
own
dispose
:
He
finds
that
he
hath
been
so
long
enough
already
to
his
cost
:
The
Prodigal
found
that
it
was
the
taking
upon
himself
the
Goverment
of
himself
,
that
brought
him
to
all
his
misery
,
and
this
taught
him
to
see
how
unable
he
was
to
rule
and
guide
himself
.
He
hath
no
wisdom
,
no
discretion
,
but
is
a
meer
childish
thing
;
hence
resolves
against
it
,
as
they
,
Hos.
14.
3.
He
confesseth
himself
to
be
bruitish
and
ignorant
;
readily
consents
that
it
is
not
of
man
of
himself
to
direct
his
own
way
,
or
make
a
good
choice
for
himself
.
2.
The
Positive
part
of
it
is
,
that
he
is
willing
God
should
do
with
him
as
he
seeth
meet
;
to
place
and
order
him
according
to
his
wisdom
and
pleasure
.
But
me
thinks
,
in
the
very
front
of
this
discourse
,
a
great
and
puzling
question
seems
to
assult
us
,
viz.
Whether
in
this
part
of
Humiliation
,
God
requires
the
souls
to
be
so
low
as
to
be
willing
to
be
damned
if
he
sees
meet
?
Some
have
been
troubled
about
it
,
else
I
should
think
the
question
unnecessary
:
But
lest
any
may
think
themselves
not
humbled
enough
for
want
of
this
,
I
shall
answer
it
,
and
I
may
safely
lay
it
down
as
a
positive
assertion
.
That
no
man
is
bound
to
be
willing
to
be
damned
.
You
see
how
the
Prodigal
,
though
he
yields
to
his
Father's
wisdom
and
will
in
disposing
of
him
,
yet
he
begs
for
a
place
in
his
family
,
and
be
as
one
of
the
houshold
;
he
would
be
there
where
he
may
have
bread
and
not
famish
.
Thus
ought
every
son
and
daughter
of
Adam
,
to
labour
to
escape
damnation
;
to
use
utmost
diligence
in
it
,
and
to
pray
,
and
weep
,
and
strive
against
it
:
For.
1.
A
desire
after
happiness
,
and
an
abhorrence
of
misery
are
naturally
seated
in
a
man
by
a
concreated
principle
:
Now
such
principles
as
God
put
into
man's
nature
in
Creation
,
and
stamped
indelebly
upon
his
being
,
not
capable
of
being
obliterated
,
were
therefore
put
in
him
to
be
helps
to
lead
him
right
to
his
end
for
which
he
was
made
:
&
therefore
to
be
willing
to
be
damned
,
is
a
transgression
against
the
nature
of
man
;
it
is
a
violence
offered
to
his
own
being
and
inclinations
.
2.
God
hath
made
it
the
duty
of
all
men
to
seek
after
,
and
use
means
to
obtain
happiness
:
yea
,
all
that
duty
which
God
hath
laid
upon
men
in
the
first
and
second
Covenant
,
it
is
with
an
eye
and
aim
at
happiness
:
This
is
the
motive
in
each
to
spur
man
on
to
his
duty
:
God
promised
life
to
Adam
if
he
obeyed
,
for
life
therefore
was
he
to
obey
:
and
Christ
also
promiseth
salvation
to
him
that
believes
,
he
is
therefore
to
believe
for
salvation
,
or
that
he
may
be
saved
,
2
Thes.
2.
10.
3.
Man
was
made
to
glorifie
God
:
i.
e.
the
end
of
the
precept
for
which
man
was
by
duty
obliged
,
was
that
he
might
serve
,
honour
,
and
glorifie
him
:
and
having
lost
this
power
by
the
fall
,
it
is
every
mans
duty
to
labour
after
true
Grace
,
whereby
he
may
again
please
God
;
for
without
this
principle
,
we
cannot
do
it
,
and
where
this
principle
is
,
it
necessarily
includes
,
or
involves
Salvation
in
it
.
We
cannot
desire
to
be
converted
,
but
we
do
withal
desire
to
be
saved
.
We
are
to
pray
for
Grace
,
without
which
we
can
do
no
service
for
God
:
Now
Eupraxy
is
happiness
formally
;
to
be
willing
to
be
damned
therefore
,
includes
in
it
to
be
willing
to
be
without
Grace
,
and
consequently
dishonouring
God
for
ever
,
as
the
damned
do
.
Object
.
But
no
unregenerate
man
knowes
whether
he
be
Chosen
to
life
,
and
he
ought
to
be
willing
to
be
disposed
of
according
to
Gods
Decree
.
Ans.
This
Objection
labours
of
great
ignorance
.
For
,
1.
Not
God's
Decrees
but
his
Commands
are
the
rules
of
mens
actions
,
Deut.
25.
29.
It
is
not
for
us
,
in
enquiring
after
our
duty
,
so
much
as
to
propose
what
is
decreed
,
what
not
:
For
though
God
hath
made
it
a
rule
of
his
own
works
,
yet
he
hath
given
us
another
of
ours
.
2.
No
man
can
know
whether
he
be
elected
or
no
,
till
he
can
make
his
calling
sure
,
2
Pet
1.
10.
As
for
reprobation
,
there
are
no
ordinary
infallible
notes
known
to
a
man
of
it
,
nor
doth
God
reveal
the
other
but
by
drawing
the
soul
effectually
home
to
Christ
.
3.
The
invitations
of
the
Gospel
are
to
all
where
the
sound
of
it
comes
;
and
all
such
are
bound
by
the
precepts
to
obey
them
,
except
they
will
bring
guilt
on
themselves
,
and
encrease
their
condemnation
,
Joh.
3.
29.
4.
Men
are
not
damned
under
the
Gospel
because
they
are
reprobated
,
but
because
they
slight
the
Gospel
,
and
wilfully
refuse
to
accept
of
Christ
and
his
Salvation
,
ibid.
5.
It
is
both
lawful
and
a
duty
to
pray
for
things
that
God
hath
never
purposed
to
bring
to
pass
:
Stephen
else
have
sinned
in
his
last
words
,
Act.
7.
ult
.
Nor
could
we
ever
know
whom
to
pray
for
,
lest
we
should
sin
.
Quest.
If
it
be
then
enquired
how
far
the
soul
should
resign
itself
up
to
Gods
dispose
;
I
answer
,
He
doth
in
this
act
submit
himself
to
the
Soveraignty
,
Justice
,
and
Mercy
of
God
:
He
throws
himself
down
at
the
feet
of
these
Attributes
;
not
one
alone
,
but
all
of
them
.
1.
He
submits
himself
to
the
Justice
of
God
,
acknowledging
him
to
be
righteous
in
all
his
dealings
with
him
;
yea
,
that
he
cannot
in
any
wise
do
him
the
least
wrong
:
He
is
incapable
of
injury
from
the
Almighty
.
1.
If
he
bring
long
,
sore
,
and
heavy
Judgements
upon
him
,
wasting
and
perplexing
calamities
,
such
as
make
him
groane
,
yet
he
is
righteous
,
Neh.
9.
33.
2.
If
he
should
delay
to
hear
him
,
or
give
him
any
answer
of
peace
,
though
he
have
prayed
and
begged
,
yet
it
is
no
affront
;
it
is
right
,
and
it
is
his
duty
to
wait
till
he
will
,
let
it
be
whensoever
he
pleaseth
,
Isa.
8.
17.
3.
If
he
should
judge
and
condemn
him
,
by
passing
a
sentence
upon
him
,
and
declaring
his
reward
to
be
with
sinners
,
still
he
must
be
justified
,
Psal.
51.
4.
4.
If
he
please
to
damn
him
everlastingly
,
to
harden
his
heart
against
him
,
yet
even
this
also
hath
he
truly
deserved
;
and
it
is
at
his
liberty
whether
he
will
do
otherwise
with
him
yea
or
no
,
Dan.
9.
8.
He
hath
but
that
which
doth
properly
belong
to
him
,
it
is
but
his
wages
,
Rom.
6.
23.
Thus
,
though
the
poor
creature
is
loth
to
be
damned
,
and
earnestly
deprecates
it
,
and
cannot
think
of
it
without
trembling
and
amazement
;
yet
he
yields
this
to
God
,
that
he
may
with
all
equity
do
it
,
and
if
he
do
,
he
shall
for
ever
have
cause
to
be
silent
,
and
nor
in
the
least
to
complain
against
him
as
unjust
.
2.
He
submits
himself
to
the
Soveraignty
of
God
;
acknowledging
it
to
be
his
prerogative
,
to
dispense
himself
to
his
creatures
at
his
pleasure
.
And
hence
,
1.
He
owns
and
yields
himself
to
be
at
the
Soveraign
dispose
of
God
,
being
one
of
his
creatures
,
and
he
may
appoint
him
to
what
he
will
,
without
wrong
:
If
the
Potter
may
order
his
mass
of
clay
(
though
his
fellow
creature
)
to
make
vessels
of
the
same
lump
,
for
several
uses
,
some
honourable
,
some
dishonourable
;
much
more
may
God
dispose
of
him
,
who
gave
being
to
the
lump
it self
of
which
he
was
made
,
Rom.
9.
21.
2.
Hence
he
layes
himself
down
before
Gods
Soveraignty
,
and
yields
himself
to
become
a
subject
of
it
:
he
puts
himself
into
God's
hands
as
a
Soveraign
;
as
a
rebel
yields
himself
up
freely
to
his
Prince
;
resolving
with
himself
that
God
shall
do
with
him
what
he
will
,
whether
it
be
in
judgement
or
in
mercy
:
He
will
not
strive
,
contend
,
or
make
any
rebellious
resistance
against
him
.
Thus
did
Eli
,
1
Sam.
3.
18.
and
David
,
2
Sam.
15.
26.
Here
I
am
,
let
him
do
to
me
as
seemeth
good
unto
him
.
3.
Hence
he
resolves
not
to
reply
against
any
of
God's
dispensations
,
be
they
never
so
sharp
or
sever
upon
him
.
There
is
a
great
difference
between
being
willing
to
be
damned
,
and
being
willing
that
God
should
be
Soveraign
:
God
commands
us
to
fly
from
hell
,
and
yet
he
expects
of
us
,
both
to
acknowledge
that
we
have
deserved
it
,
and
also
that
we
cannot
lay
claim
of
title
to
any
such
favour
at
his
hands
,
as
Salvation
,
till
he
doth
freely
bestow
it
upon
us
;
and
that
if
he
doth
,
we
ow
the
acknowledgement
of
it
to
his
Soveraign
good
pleasure
,
Rom.
9.
18.
He
hath
mercy
,
on
whom
he
will
have
mercy
.
We
must
desire
and
seek
to
be
saved
,
but
we
must
submit
those
desires
to
him
who
hath
the
Key
of
David
,
and
unlocks
heavens
doors
,
to
none
but
to
whom
he
pleaseth
.
3.
He
submits
himself
to
God's
free
mercy
;
to
which
alone
he
repairs
,
and
on
which
only
he
depends
for
acceptance
:
and
he
submits
to
this
,
1.
By
a
free
and
constant
acknowledgement
that
all
that
he
hath
ever
received
of
God
,
hath
flowed
from
this
fountain
;
his
life
,
his
livelihood
,
the
proffers
of
Grace
;
and
if
ever
he
obtain
Salvation
it
must
be
from
mercy
:
If
God
should
deny
him
Grace
,
he
should
be
just
;
but
if
for
his
own
names
sake
he
will
take
him
up
into
everlasting
arms
,
this
is
meer
mercy
;
and
every
inviting
call
,
every
encouraging
promise
,
every
smile
of
his
countenance
is
undeserved
mercy
.
2.
By
a
free
,
ready
,
willing
,
earnest
desire
to
be
saved
in
a
way
of
mercy
,
and
in
no
other
way
:
he
now
looks
no
more
for
any
merit
in
himself
,
or
any
righteousness
of
his
own
by
which
he
might
please
God
,
satisfie
the
law
,
deserve
favour
;
he
no
longer
sticks
at
any
of
these
things
,
but
would
have
mercy
to
reap
the
whole
honour
and
praise
of
his
salvation
,
Psal.
115.
1.
3.
He
takes
up
a
firm
resolution
to
ly
and
tarry
at
the
door
of
mercy
,
to
repair
to
this
fountain
for
all
good
,
and
to
expect
and
wait
for
all
here
.
1.
He
hath
not
,
nor
will
he
make
use
of
any
other
Attribute
,
or
plead
for
acceptance
by
;
and
this
hope
is
in
God's
Grace
,
and
all
his
pleading
is
,
For
thine
own
Name
sake
.
As
far
as
mercy
may
be
moved
to
look
favourably
upon
him
,
so
far
his
hope
reacheth
,
and
no
further
.
2.
Hence
he
resigns
himself
to
mercy's
disposal
:
Text.
Let
God
but
accept
of
me
,
take
me
into
his
house
,
and
now
let
mercy
,
do
what
it
sees
fit
:
May
I
be
but
a
subject
of
saving
mercy
,
I
will
trust
that
for
the
rest
.
3.
Here
he
will
wait
God's
time
for
the
discovery
of
himself
in
his
love
:
He
knows
he
is
at
the
foot
of
mercy
,
and
here
he
will
not
limit
the
holy
one
of
Israel
,
but
will
tarry
his
leisure
,
Isa.
8.
17.
He
remembers
it
is
mercy
he
hath
to
do
with
,
and
therefore
it
must
not
be
commanded
,
but
waited
for
.
4.
If
mercy
seem
to
turn
from
him
,
and
indignation
to
burn
against
him
;
If
mercy
seem
not
to
regard
(
as
Christ
to
the
Canaanitish
woman
)
yet
he
will
bear
all
this
,
and
still
wait
.
If
mercy
seem
(
like
that
unjust
Judge
)
to
stop
its
ears
,
anger
to
sit
in
the
countenance
of
the
the
most
high
,
he
will
submit
,
and
yet
throw
self
upon
the
mercy
of
an
angry
and
offended
God
,
Mic.
7.
9.
4.
He
is
resolved
that
if
God
will
accept
him
,
witness
his
love
to
him
,
and
acknowledge
him
in
Christ
,
his
free
mercy
shall
have
the
full
and
whole
Glory
of
it
,
and
he
will
engage
his
heart
to
magnifie
mercy
,
by
degrading
himself
,
and
keeping
in
mind
his
own
unworthiness
:
God
shall
have
the
praise
of
all
,
his
heart
shall
eccho
,
grace
,
grace
,
through
all
his
life
,
and
heaven
shall
ring
with
these
glorious
acclamations
to
all
eternity
.
This
is
the
true
Gospel
humility
,
which
the
spirit
of
God
worketh
in
every
soul
whom
he
draws
home
to
himself
:
This
is
a
true
qualification
of
Repentance
of
Faith
,
and
the
modification
of
it
in
respect
of
the
term
to
which
the
sinner
returnes
,
viz.
God
:
and
those
that
so
come
shall
find
mercy
.
For
the
Reasons
why
God
brings
the
soul
thus
to
his
foot
,
they
are
such
as
these
.
Reas.
1.
To
take
away
all
boasting
from
the
creature
:
that
the
soul
may
have
nothing
at
all
before
it
to
confide
in
:
man
is
emptied
of
himself
as
long
as
there
is
any
self-soveraignty
remaining
in
him
:
he
doth
not
,
cannot
acknowledge
all
to
come
from
God
,
till
he
utterly
relinquish
the
disposal
of
himself
:
He
cannot
see
that
his
Salvation
is
wholly
out
of
himself
,
as
long
as
he
thinkshe
may
capitulate
with
God
about
it
.
Now
God
will
hide
pride
from
man
.
2.
That
his
glorious
Soveraignty
may
be
fully
subscribed
to
:
Hence
God
will
save
none
till
they
do
yield
that
he
might
damn
them
,
and
hath
no
obligation
from
them
to
do
otherwise
:
God
will
be
seen
in
his
royalty
,
to
dispense
grace
from
a
throne
,
or
not
at
all
,
hence
we
are
to
go
to
a
throne
of
grace
,
Heb.
4.
16.
God's
Soveraignty
is
a
most
precious
pearl
in
his
Royal
Diadem
,
and
he
will
not
suffer
it
to
be
pluckt
out
:
Job
shall
be
convinced
of
this
before
he
returnes
his
captivity
.
3.
That
the
grace
of
God
may
not
lift
them
up
,
but
keep
them
low
and
humble
:
That
they
may
not
despise
others
,
nor
think
of
themselves
beyond
what
is
meet
:
that
they
may
not
be
high
minded
,
but
fear
;
that
they
may
always
remember
who
hath
made
them
to
differ
from
others
,
and
may
dwel
upon
that
,
that
it
is
by
Grace
they
are
saved
,
and
not
of
themselves
.
USE
,
Give
me
leave
here
to
improve
the
former
and
present
Doctrine
,
in
a
serious
word
of
Exhortation
;
as
you
would
prove
your selves
true
penitents
,
to
get
and
keep
humble
before
God
:
Ply
this
work
of
humiliation
,
and
exercise
the
grace
of
humility
:
get
humble
,
walk
humbly
before
the
Lord
:
Renounce
self-sufficiency
,
and
cast
off
self-soveraignty
.
For
Motive
.
1.
Consider
how
acceptable
an
humble
soul
is
to
God
,
and
how
displeasing
pride
is
to
him
:
God
takes
great
delight
in
those
that
are
humble
,
he
dwels
with
them
,
Isa.
57.
15.
If
any
are
like
to
have
more
of
Gods
refreshing
and
comforting
presence
than
others
,
it
is
those
that
are
humble
:
where
this
grace
is
in
exercise
,
God
will
give
more
grace
.
Their
services
are
highly
esteemed
by
God
,
Psal.
51.
17.
he
hath
a
peculiar
respect
to
them
,
Isa.
66.
2.
2.
Consider
how
much
reason
,
and
how
many
causes
you
have
to
be
humble
,
to
see
and
count
your selves
vile
creatures
,
and
to
ly
low
before
God
:
1.
Your
sins
should
make
and
keep
you
humble
:
The
sin
of
your
heart
,
the
leprosie
of
your
nature
,
the
body
of
death
,
that
heart-ful
of
filthiness
and
corruption
:
your
daily
sins
of
act
,
in
omission
of
duty
,
in
transgressing
the
command
;
especially
your
particular
enormities
,
Psal.
51.
1.
This
evil
.
It
will
be
a
truth
for
ever
that
you
have
committed
things
worthy
of
death
,
and
are
not
worthy
to
be
called
sons
and
daughters
of
God
,
an
hyred
servants
place
is
too
good
for
you
.
2.
Your
duties
should
humble
you
:
Hast
thou
done
any
thing
for
God
?
it
was
not
thou
didst
it
of
thy self
,
but
the
spirit
in
thee
.
And
in
all
your
duties
you
may
see
humbling
confiderations
;
how
cold
your
affections
?
how
little
impression
had
they
on
your
hearts
?
of
how
little
continuance
,
even
as
the
morning
dew
?
How
little
sincerity
,
how
much
hypocrisie
?
How
little
grace
,
how
much
corruption
?
3.
All
your
afflictions
should
humble
you
:
God
hath
hung
many
weights
on
thy
heart
to
crush
thee
,
and
thou
shouldest
be
ashamed
that
they
have
brought
thee
no
lower
:
All
personal
,
&
all
publick
rebukes
of
God's
Providence
,
all
Wilderness
Tryals
,
are
to
humble
the
people
of
God
,
Deut.
8.
15
,
16.
4.
All
God's
mercies
should
humble
you
;
you
have
not
deserved
them
,
but
the
contrary
.
The
mercies
of
your
being
,
preservation
,
special
deliverances
;
above
all
those
saving
mercies
,
the
grace
of
God
in
Christ
,
and
the
promise
of
eternal
life
:
In
a
word
;
whoever
thou
art
,
whether
Believer
or
unbeliever
,
thou
hast
abundant
cause
to
be
alwayes
affecting
thy
heart
unto
a
low
frame
,
and
to
bring
thee
down
to
the
foot
of
the
great
God
,
and
ly
there
as
a
poor
despicable
nothing
,
resigning
thy self
up
to
,
and
placing
all
thy
hope
upon
his
meer
love
&
mercy
in
Christ
,
and
endeavouring
that
that
may
have
the
praise
and
glory
of
all
.
SERMON
XVIII
.
THe
Directions
may
be
:
1.
To
the
awakened
sinner
to
come
humbly
to
,
and
wait
humbly
upon
God
for
his
grace
.
2.
To
the
believer
to
carry
humbly
all
his
dayes
.
1.
Art
thou
one
,
who
finding
thine
own
misery
,
and
hearing
of
God's
plenty
,
art
thinking
to
make
proof
of
it
:
Wouldest
thou
speed
●
then
,
in
a
deep
sense
of
thy
own
unworthiness
Throw
thy self
down
at
his
feet
:
would
you
find
God
merciful
,
be
you
sure
to
be
humble
:
And
for
help
,
1.
Remember
how
much
you
have
done
to
provoke
God
to
reject
you
,
and
hide
his
face
from
you
.
Think
what
manner
of
lives
you
have
led
;
and
in
special
how
you
have
slighted
the
Gospel
,
despised
the
Calls
,
counsels
,
reproofs
,
encouragements
that
have
been
given
you
;
how
often
you
have
refused
to
accept
of
tendered
Grace
and
Salvation
;
and
therefore
well
may
God
refuse
to
hear
you
when
you
cry
unto
him
,
and
bid
you
go
to
the
Gods
that
you
have
served
,
Jer.
2.
28.
2.
Think
how
useless
and
unprofitable
creacures
you
are
in
your selves
;
no
wayes
fit
to
be
active
in
glorifying
of
him
:
The
whole
world
is
become
unprofitable
,
Rom.
3.
12.
Have
neither
will
nor
power
of
their
own
to
glorifie
God
till
he
restore
it
,
Philip.
2.
13.
What
can
you
do
for
him
,
till
your
enmity
be
taken
away
,
your
rebellion
subdued
?
Nothing
but
his
grace
can
fit
you
to
do
him
any
the
least
service
.
3.
See
that
you
have
nothing
by
which
you
can
challenge
the
least
favour
from
him
.
It
is
true
,
the
Gospel
saith
,
If
you
believe
,
you
shall
be
saved
;
but
it
also
tells
you
,
this
believing
is
not
of
your selves
,
Eph.
2.
9.
Till
you
believe
you
are
under
condemnation
;
the
first
grace
must
come
from
him
;
and
it
is
at
his
pleasure
whether
he
will
give
you
to
believe
or
no.
He
hath
indeed
freely
engaged
himself
in
promise
to
believers
;
but
he
hath
not
promised
to
you
that
he
will
make
you
such
,
and
if
he
do
not
,
you
cannot
:
since
then
the
case
is
such
,
that
without
Faith
no
Salvation
,
and
you
no
way
deserve
that
God
should
give
it
you
,
but
have
many
wayes
provoked
him
to
deny
it
;
what
remains
but
that
you
cast
your selves
down
at
his
feet
,
and
ask
it
,
not
only
as
beggars
that
deserve
no
alms
,
but
as
traitors
that
have
forfieted
your
lives
,
and
stand
to
the
courtesie
of
their
Prince
of
his
own
free
favour
to
pardon
and
restore
them
.
2.
You
that
are
believers
,
here
is
that
which
may
teach
you
to
carry
it
humbly
all
your
days
,
and
in
all
respects
:
There
is
none
hath
more
reason
to
be
humble
than
a
child
of
God
,
whose
all
is
of
grace
,
hath
nothing
but
what
he
hath
freely
received
:
in
particular
,
walk
humbly
towards
God
,
and
towards
man
.
1.
Carry
it
humbly
towards
God
;
and
that
both
in
respect
of
his
special
and
spiritual
grace
,
and
in
respect
of
his
outward
Providences
.
1.
In
respect
of
his
special
and
spiritual
grace
;
and
the
both
in
regard
of
the
first
gift
of
saving
grace
,
and
progress
of
it
.
1.
In
respect
of
the
first
gift
of
saving
grace
;
let
the
constant
remembrance
of
it
serve
to
make
and
keep
you
humble
.
And
therefore
remember
:
1.
Who
thou
wast
to
whom
God
brought
this
grace
?
Ezek.
16.
begin
.
One
in
thy
blood
.
2.
That
thou
didst
nothing
to
the
working
of
this
great
work
,
Eph.
2.
9.
Not
of
your selves
.
3.
How
much
thou
didst
to
obstruct
it
;
how
often
thou
didst
resist
God's
calls
and
counsels
,
wert
obstinate
,
rebellious
,
not
hearkening
to
his
Spirit
,
shutting
thine
eyes
,
stopping
thy
ears
,
rising
up
against
reproofs
,
&c.
God
often
came
to
thee
,
and
entreated
thee
,
but
thou
hadst
no
mind
to
hear
him
,
but
didst
all
thou
couldst
to
have
undone
thy
soul
.
4.
The
patience
which
the
great
God
used
with
thee
;
how
long
he
waited
upon
thee
,
pittying
chine
obstinacy
,
bewailing
the
hardness
of
thy
heart
,
and
would
not
let
thee
alone
,
though
many
a
time
thou
baddest
him
departfrom
thee
.
5.
Much
meditate
upon
the
distinguishing
grace
which
was
revealed
in
thy
conversion
.
1.
How
few
are
saved
,
and
that
thou
shouldest
be
one
of
them
.
2.
That
thou
art
no
better
than
they
,
hast
nothing
more
to
commend
thee
to
God
than
Cain
or
Judas
had
;
nothing
out
of
God
could
move
him
.
3.
Thou
didst
many
wayes
more
dishonour
God
before
thy
conversion
than
any
of
them
did
;
that
young
man
,
Mat.
19.
might
shame
thee
.
4.
That
the
same
means
which
hardened
others
converted
thee
.
And
when
thou
hast
laid
all
these
things
together
,
put
thy
mouth
in
the
dust
,
and
let
God's
converting
grace
make
thee
nothing
in
thine
own
eyes
:
and
let
this
grace
never
be
forgotten
,
but
alwayes
magnified
by
thee
:
only
by
humility
is
converting
grace
glorified
.
2.
In
respect
of
the
progress
of
grace
in
your
souls
:
the
people
of
God
meet
with
many
changes
,
exercises
,
temptations
;
and
in
these
,
diversities
of
out-lettings
and
withdrawings
of
grace
,
and
without
humility
cannot
carry
it
right
in
these
interludes
:
in
particular
.
1.
Limit
not
God
to
such
a
measure
or
or
manner
of
the
dispensation
of
his
grace
:
as
we
should
desire
all
grace
,
so
we
should
be
thankful
for
every
portion
of
it
:
Beggars
must
not
be
chusers
.
Paul
would
have
grace
to
vanquish
temptation
;
God
would
have
him
content
with
grace
sufficient
to
keep
him
from
being
vanquished
by
it
:
If
you
have
any
Grace
,
it
is
a
gift
,
and
if
you
would
have
more
,
you
must
be
humbled
,
1
Pet.
5.
5.
2.
Be
humble
when
God
denies
thee
the
special
communication
of
grace
:
Whether
it
be
of
enlarged
assistance
;
though
ragged
and
poor
,
and
canst
scarce
do
any
thing
,
but
art
ready
to
slip
and
fall
:
thou
hast
earned
nothing
,
and
God
knows
what
is
best
for
thee
:
Or
in
respect
of
consolation
,
thou
hast
not
those
ravishing
apprehensions
which
thou
wouldest
,
but
he
seems
to
hide
the
light
of
his
countenance
,
complain
not
,
he
is
soveraign
and
just
,
resolve
to
wait
,
Isa.
5.
17.
Be
not
discontented
:
Thou
takest
much
pains
,
waitest
diligently
on
all
means
,
and
their
seems
to
be
but
little
coming
in
;
let
not
this
make
thee
weary
:
thou
art
sowing
,
it
is
not
yet
harvest
:
grieve
but
fret
not
;
pray
,
but
pine
not
,
and
know
the
harvest
will
come
in
God's
time
,
Gal.
6.
9.
3.
Be
willing
to
follow
hard
after
God
,
though
through
many
difficulties
:
We
are
forward
,
while
our
way
is
fair
,
but
if
grace
comes
to
a
tryal
,
now
we
shrink
,
and
are
discouraged
:
But
this
is
a
time
that
calls
for
us
to
be
humble
:
we
must
now
follow
God
;
as
good
souldiers
we
must
endure
hardship
:
God
is
worthy
to
be
followed
;
it
is
his
mercy
thou
hast
any
grace
which
may
be
exercised
,
and
the
end
shall
be
happy
,
1
Pet.
1.
7.
4.
Humbly
depend
upon
,
and
go
to
God
for
all
supplies
of
grace
in
every
work
you
have
to
do
:
Proud
man
would
have
his
stock
in
his
own
hand
,
to
make
use
of
when
and
as
he
pleaseth
;
but
God
will
have
us
to
come
and
ask
for
every
Grace
,
&
wait
on
him
for
it
,
and
the
humble
soul
will
do
so
:
If
you
consider
that
you
deserve
nothing
,
you
will
be
glad
that
you
may
have
it
for
asking
:
Remember
you
are
but
Children
,
and
have
not
wisdom
enough
to
manage
your
own
stock
,
but
would
soon
prove
bankrupts
:
this
should
animate
you
,
that
whatever
you
want
,
God
is
ready
to
give
,
if
you
ask
,
Mat.
7.
7.
5.
Carry
it
humbly
towards
God
though
he
doth
not
bestow
so
much
grace
upon
you
as
on
others
:
We
are
sometimes
ready
to
say
,
though
I
deserve
nothing
at
God's
hands
,
yet
I
am
as
deserving
as
another
;
God
can
afford
such
an
one
so
much
wisdom
,
faith
,
patience
,
comfort
&c.
and
why
may
not
I
have
it
as
well
?
This
spirit
of
envy
and
emulation
is
contrary
to
Humility
:
and
this
very
argument
,
rightly
improved
might
make
thee
silent
:
Is
God
a
free
disposer
?
is
it
his
own
that
he
gives
?
and
may
he
not
deal
it
out
at
his
liberty
?
is
thy
eye
evil
,
because
his
is
good
?
doth
not
poor
man
challenge
as
great
a
liberty
as
this
is
,
and
will
you
deny
it
God
?
nay
,
because
thou
art
unworthy
,
thou
hast
cause
to
be
thankful
that
thou
hast
any
at
all
,
when
there
are
so
many
millions
that
have
none
,
and
who
hath
made
thee
to
differ
from
them
?
yea
,
call
thy self
to
an
account
,
how
hast
thou
husbanded
thy
little
?
if
ill
,
that
should
humble
and
silence
thee
;
if
well
,
then
comfort
thy self
,
that
he
who
improved
his
two
talents
well
,
had
his
master's
Euge
,
and
entred
into
the
Lord's
joy
.
yea
,
how
knowest
thou
,
but
that
their
work
and
temptation
is
greater
than
thine
,
and
therefore
stand
in
need
of
more
?
2.
Carry
it
humbly
in
respect
of
Gods
outward
providences
:
We
live
in
a
world
of
change
,
and
there
are
varieties
of
conditions
in
which
we
are
thrown
up
and
down
,
and
shall
never
carry
it
right
in
them
without
Humility
.
And
here
,
1.
Carry
it
humbly
in
respect
of
affliction
:
there
are
many
changes
passing
over
our
heads
,
God
brings
many
cloudy
and
mournful
dayes
upon
his
people
;
he
sees
meet
ever
and
anon
to
chasten
them
,
and
it
is
fit
that
a
vale
of
sin
,
be
a
vale
of
tears
,
All
calls
us
to
be
humble
:
The
Child
should
stoop
,
when
his
father
is
correcting
him
:
Humble
sense
of
our
vileness
is
a
fit
posture
to
meet
afflicting
times
in
:
For
help
,
1.
Justifie
God
in
all
the
tryals
that
he
brings
upon
us
:
Hence
labour
feelingly
to
acknowledge
our
desert
,
Dan.
9.
8.
Accept
of
the
punishment
of
your
iniquity
;
say
the
Lord
is
righteous
:
You
are
Believers
;
what
then
?
Christ
hath
satisfied
God
as
a
condemning
Judge
,
yet
he
will
lay
his
fatherly
chastisements
upon
his
faulty
Children
,
and
they
have
no
reason
to
complain
of
being
beaten
.
2.
Bear
affliction
with
meekness
,
patience
,
and
self-abhorrence
,
Mic.
7.
9.
With
patience
,
be
in
subjection
to
your
father
,
when
he
doth
nothing
but
right
,
we
should
be
silent
,
Job
40
4
,
5.
He
that
is
vile
,
hath
nothing
to
say
:
and
with
self-loathing
,
the
more
we
loath
our selves
,
the
more
we
shall
love
an
afflicting
God
:
It
is
the
Lord
,
&c.
Look
on
thy self
as
a
poor
inconsiderable
thing
,
and
that
will
teach
thee
meekness
:
What
wonder
if
a
worm
be
trod
on
?
Quest.
But
why
doth
God
deal
worse
with
me
than
with
other
sinful
men
?
Answ.
1.
Possibly
some
are
in
a
worse
condition
than
thou
.
2.
Dost
thou
know
any
one
by
nature
worse
than
thou
art.
3.
Canst
thou
say
thou
art
afflicted
more
than
thy
deserving
,
or
indeed
up
to
it
?
4.
Is
not
he
the
Potter
and
thou
the
clay
?
let
him
alone
,
if
he
be
Soveraign
thou
must
be
silent
.
3.
Let
every
affliction
help
to
embitter
sin
to
thee
:
that
is
one
great
end
of
it
,
to
wean
us
from
sin
,
and
make
us
know
it
evil
and
bitter
;
and
we
shall
bear
our
afflictions
the
better
,
when
we
know
and
confess
that
our
iniquities
have
procured
them
:
trouble
for
sin
will
swallow
up
other
sorrows
.
4.
Think
not
worse
of
God
or
his
wayes
because
of
the
afflictions
you
meet
withal
,
but
be
willing
to
wait
on
him
through
all
:
Break
not
with
God
,
nor
leave
him
,
nor
abate
of
your
love
to
him
:
believe
that
he
can
take
away
the
affliction
:
and
believe
that
he
will
sanctifie
it
to
you
:
and
resolve
with
Job
,
that
though
he
slay
you
,
you
will
trust
in
him
.
2.
Carry
it
humbly
towards
God
in
regard
of
his
mercies
.
There
are
many
mercies
which
God
bestowes
upon
us
,
and
if
we
would
carry
worthily
under
them
,
we
must
carry
humbly
:
Therefore
,
1.
Acknowledge
your
unworthiness
of
the
least
outward
mercy
;
joyn
with
Jacob
in
his
Confession
,
Gen.
32.
10.
A
sinner
is
not
worthy
of
a
piece
of
bread
,
or
a
drop
of
water
;
all
our
daily
refreshments
are
meer
mercy
;
yea
,
our
very
life
,
Lam.
3.
22.
You
never
earned
your
meat
or
drink
,
all
the
work
you
do
is
not
worth
a
farthing
.
2.
Wonder
that
God
should
do
any
thing
for
you
:
David
makes
a
great
wonderment
at
it
,
Psal.
8.
4.
Art
thou
a
Believer
?
that
is
Grace
;
in
thy self
a
wretched
man
:
There
is
not
the
best
man
upon
earth
,
but
hath
cause
to
stand
admiring
that
God
should
condescend
to
look
so
low
as
to
take
any
notice
of
him
,
or
to
do
him
the
least
kindness
.
3.
Be
exceedingly
thankful
for
all
God's
mercies
:
Humility
only
is
thankful
:
That
God
should
give
to
us
,
such
as
we
are
,
such
mercies
,
this
makes
it
exceeding
great
mercies
:
to
see
a
sinner
,
one
that
deserves
nothing
,
eating
,
and
drinking
,
and
compassed
with
mercies
,
this
changeth
gratitude
.
4.
Let
these
mercies
break
thy
heart
,
and
quicken
thee
to
obedience
:
If
we
did
but
know
our selves
,
the
least
mercy
would
do
this
:
That
is
a
proud
heart
,
that
is
not
softened
by
mercies
,
and
quickened
to
duty
too
:
The
humble
souls
language
is
,
What
shall
I
render
to
the
Lord
?
Psal.
116.
12.
How
should
I
live
?
What
manner
of
one
should
I
be
who
enjoy
such
favours
,
who
might
have
been
a
back-log
in
hell
,
or
ground
between
the
milstones
of
Divine
revenge
?
See
therefore
that
you
are
unspeakably
in
debt
to
God
for
every
favour
,
be
it
never
so
little
,
yet
if
the
soul
be
humble
as
it
ought
to
be
,
it
will
point
us
to
God
,
and
put
us
upon
obedience
.
5.
Be
content
with
the
portion
of
mercy
that
you
enjoy
:
It
it
pride
that
acknowledgeth
not
God
in
what
we
have
,
because
we
want
our
wills
in
something
that
God
denies
us
:
An
humble
soul
is
content
with
any
thing
:
though
he
be
poor
,
despised
,
afflicted
,
yet
that
he
lives
,
hath
any
health
,
strength
,
&c.
sets
him
down
quiet
:
Learn
to
be
humble
,
and
that
will
teach
you
to
close
with
all
God's
dispensations
.
2.
Carry
humbly
towards
men
:
A
true
apprehension
of
our
own
vileness
will
make
us
little
in
our
own
eyes
.
Hence
,
1.
Beware
of
despising
any
,
we
mistake
,
if
we
think
it
an
effect
of
true
grace
to
carry
it
contemptuously
to
any
:
Are
they
unworthy
?
so
are
you
,
Are
they
Prodigals
?
so
you
have
been
.
2.
Think
better
of
others
than
your selves
,
Phil.
2.
3.
He
that
sees
himself
vile
,
will
think
these
cannot
be
worse
than
I
,
it
may
be
they
are
better
,
it
may
be
they
have
better
moral
excellencies
;
or
have
never
finned
so
fearfully
,
so
scandelously
and
against
such
means
as
I.
3.
Think
it
not
hard
to
be
in
low
esteem
with
others
:
We
are
ready
to
be
dejected
when
men
look
with
low
and
little
respect
upon
us
;
But
he
that
reckons
himself
a
worm
,
will
not
think
it
strange
,
if
every
one
treads
on
him
,
but
wonder
he
is
no
more
contemned
.
4.
What
ever
esteem
God
gives
thee
among
men
,
assume
it
not
to
thy self
;
let
God
have
the
whole
honour
of
it
:
Boast
not
of
thy
excellencies
,
or
graces
,
but
chuse
rather
to
be
speaking
of
thy
infirmities
:
and
if
thou
hast
the
praise
or
acclamations
of
others
,
take
it
not
to
thy self
,
but
say
,
It
is
by
the
Grace
of
God
that
I
am
what
I
am
;
who
of
my self
am
nothing
Thus
are
we
in
all
respects
to
carry
over
selves
humbly
,
and
this
is
the
way
to
obtain
grace
and
favour
with
God
;
the
way
to
grow
in
Grace
:
yea
,
by
this
we
shall
give
God
his
glory
,
and
shall
enjoy
his
presence
here
;
and
when
he
hath
dwelt
●
while
with
us
,
to
comfort
and
establish
us
,
he
will
translate
us
to
dwel
with
him
in
his
Kingdom
of
Glory
for
ever
.
SERMON
XIX
.
Vers.
20.
begin
.
And
he
arose
and
came
to
his
Father
.
WE
have
considered
the
Prodigal's
deliberation
:
In
these
words
we
see
him
putting
it
in
execution
:
where
it
is
to
be
observed
that
his
practice
corresponds
to
his
purpose
.
He
resolved
to
leave
his
far
Country
,
and
return
to
his
Fathers
house
;
and
so
he
did
:
Such
also
is
the
practice
of
every
true
penitent
.
True
Repentance
begins
at
the
heart
,
but
it
ends
in
the
life
:
It
rests
not
in
thoughts
and
purposes
,
but
proceeds
to
practice
,
Hence
,
DOCT.
True
Repentance
is
practical
Repentance
.
In
the
work
of
Conversion
,
there
are
not
only
deliberate
purposes
but
real
acts
.
In
order
of
nature
,
there
must
be
first
resolving
before
doing
;
yet
where
true
grace
is
,
when
men
are
resolved
,
they
will
do
.
Although
the
will
be
the
first
mover
,
yet
it
is
not
the
sole
mover
,
it
rests
not
in
Elicite
,
but
proceeds
to
Imperate
acts
.
Of
the
nature
of
rising
and
going
,
I
have
before
spoken
,
that
which
we
have
now
to
enquire
into
,
is
the
inseparable
connexion
between
grace
in
the
heart
,
and
grace
in
the
life
.
We
saw
before
the
Prodigal's
resolution
was
gracious
,
and
the
Reason
given
was
,
because
it
was
the
root
and
spring
of
practice
;
it
was
the
beginning
of
the
work
in
the
superiour
faculties
,
which
was
to
influence
the
whole
man
:
And
the
sincerity
of
it
herein
discovers
it self
,
because
,
as
he
said
,
so
he
did
,
as
he
resolved
,
so
he
acted
.
It
gives
us
a
note
of
difference
between
false
and
true
Repentance
:
Here
then
we
may
consider
.
1.
The
evidence
of
the
truth
of
the
Doctrine
.
2.
What
is
this
practice
of
Repentance
?
1.
For
the
evidence
of
the
truth
of
the
Doctrine
,
take
these
Conclusions
.
1.
There
may
be
some
kind
of
deliberations
and
purposes
in
the
heart
of
a
sinner
that
is
unconverted
,
about
repenting
and
returning
to
God
.
Every
purpose
is
not
an
evidence
of
sincerity
.
A
man
held
under
the
sting
and
lashes
of
an
awakened
accusing
Conscience
,
may
be
made
to
vomit
up
his
morsels
,
and
(
in
a
fright
)
to
make
forced
promises
of
leaving
off
his
sinful
wayes
;
and
upon
the
hearing
of
the
Gospel
,
may
resolve
(
as
John's
Generation
of
Vipers
)
te
flee
from
the
wrath
to
come
:
distressed
Consciences
are
often
hurried
to
it
,
rashly
to
throw
themselves
upon
such
resolutions
:
and
some
visible
practise
,
and
that
violent
for
the
while
.
2.
That
which
discovers
the
falshood
of
these
resolutions
is
,
that
they
are
very
short-lived
;
they
soon
expire
:
many
of
them
do
not
live
long
enough
to
make
any
visible
shew
in
practice
,
but
die
in
the
womb
;
many
a
sick
man
in
horror
,
promiseth
Reformation
,
if
God
will
spare
him
:
but
he
recovers
not
so
fast
as
his
resolutions
decay
and
die
.
Others
that
have
had
a
more
forcible
impulse
,
do
a
little
seemingly
,
but
are
like
the
stony
ground
,
Mat.
13.
they
are
often
too
violent
to
be
permanent
,
and
by
this
discover
,
that
they
are
acted
by
external
force
,
and
not
an
inward
principle
.
3.
The
whole
man
is
gone
away
from
God
by
sin
,
and
therefore
the
whole
must
return
by
repentance
,
Not
only
the
heart
is
defiled
,
but
the
life
is
polluted
;
not
the
inward
man
alone
,
but
the
outward
too
is
gone
away
from
God
,
and
must
return
to
him
:
now
true
Repentance
is
not
a
partial
,
but
a
whole
turning
:
we
ow
God
the
whole
man
,
Soul
,
Body
and
Spirit
,
1
Thess.
5.
23.
4.
The
declarative
glory
of
God
is
the
great
thing
which
all
our
doings
should
aim
at
.
In
Conversion
therefore
,
we
are
not
only
to
praise
him
,
but
to
shew
forth
his
praise
;
and
how
is
this
done
,
but
in
life
Repentance
?
God
only
sees
the
heart
,
men
observe
and
judge
of
our
lives
.
5.
The
Will
,
being
commandress
over
the
whole
man
,
is
not
only
to
resolve
for
it self
,
but
for
the
whole
man
.
Purposing
or
resolving
is
properly
an
act
of
the
will
,
but
it
is
for
the
whole
,
it
being
representative
of
all
,
and
being
able
to
indent
for
all
:
thus
the
young
man
promiseth
for
himself
,
I
will
arise
,
true
purposes
are
an
obligation
laid
on
the
whole
man
for
the
performance
of
them
.
6.
Hence
,
if
the
Will
be
indeed
sincere
in
purposing
,
practice
will
follow
.
This
is
unquestionable
to
him
who
knows
what
power
it
hath
in
man
.
You
shall
find
in
Scripture
,
that
impenitence
,
or
unconversion
is
charged
here
,
Ezek.
33.
11.
Joh.
5.
40.
Psal.
81.
12.
and
why
?
but
because
where
the
Will
leads
the
whole
man
naturally
and
necessarily
follows
,
at
least
in
true
and
real
endeavours
.
A
Believer
may
indeed
fail
in
the
manner
of
performance
,
when
his
Will
is
intense
:
but
yet
,
where
purposes
have
been
taken
,
and
promises
made
of
Repentance
,
and
not
put
forth
in
endeavour
,
but
men
sit
still
where
they
were
,
those
promises
were
made
with
a
deceitful
heart
,
Isai.
44.
90.
and
this
hinders
thorough
repentance
,
Psal.
78.
37.
their
heart
was
not
right
:
where
the
heart
is
truly
given
to
God
,
such
an
one
will
not
sit
still
,
but
be
up
and
doing
.
2.
What
is
the
practise
of
Repentance
which
is
requisite
?
Ans.
It
is
a
speedy
,
constant
,
and
industrious
endeavour
in
the
mortifying
of
Sin
,
and
quickening
of
Grace
,
by
the
help
of
Gods
Holy
Spirit
.
When
the
Spirit
of
God
hath
wrought
the
habits
of
Grace
in
the
heart
,
he
alwayes
adds
the
bringing
of
them
forth
into
act
,
which
is
their
end
and
use
:
He
that
works
the
Will
,
works
the
Deed
too
,
Phil.
2.
13.
so
that
the
Soul
no
sooner
is
furnished
for
its
work
,
but
it
sets
about
it
:
when
Christ
raised
any
,
or
healed
them
,
they
rose
and
walked
:
so
that
practical
Repentance
is
nothing
else
but
improvement
of
Grace
.
1.
The
business
of
this
Grace
,
or
that
about
which
it
is
conversant
,
is
the
mortifying
of
Sin
,
and
quickening
of
Grace
:
rising
out
of
Sin
,
is
a
rejecting
,
relinquishing
,
casting
it
off
,
which
is
done
in
mortification
.
Sin
claims
the
power
of
a
Prince
in
a
natural
man
,
commands
him
,
Reigns
over
him
,
Rom.
6.
12.
It
must
therefore
be
vanquished
,
its
dominion
cast
off
,
by
such
as
rise
out
of
it
:
Sin
so
dwells
in
us
,
that
it
is
no
more
left
than
it
is
mortified
:
returning
to
God
,
is
an
exciting
of
Grace
,
a
quickening
of
it
,
it
is
an
exerting
of
faith
in
him
,
and
love
to
him
,
in
these
Repentance
consists
,
Rom.
6.
11.
2.
That
which
is
to
be
done
in
this
business
,
is
,
1.
To
be
using
all
means
to
strengthen
hatred
of
Sin
:
the
more
we
hate
Sin
,
the
more
we
are
gone
from
it
;
he
whose
heart
most
abhors
it
is
gotten
furthest
off
from
it
:
Hence
,
there
is
an
using
such
helps
as
may
make
it
loathsome
:
which
are
a
viewing
the
evil
nature
of
it
as
discovered
in
the
Word
of
God
,
viz.
its
pollution
,
its
contrariety
to
God
,
the
wrong
it
doth
the
Soul
:
and
also
the
cross
of
Christ
,
on
which
we
should
crucifie
the
World
and
its
Lusts
,
Gal.
6.
14.
2.
To
be
by
all
wayes
engaging
our
hearts
to
God
,
to
love
and
fear
him
;
and
hence
to
get
more
and
more
perswaded
of
his
goodness
,
of
the
riches
of
Grace
in
Christ
,
of
the
great
happiness
of
those
whom
he
admits
into
favour
with
himself
:
the
better
we
are
acquainted
with
,
and
perswaded
of
God
,
the
more
intense
will
be
the
actings
of
our
Grace
,
Psal.
9.
10.
3.
The
qualities
of
this
act
are
these
three
,
1.
It
is
a
speedy
work
:
if
repentance
be
begun
in
the
heart
,
it
cannot
rest
there
,
but
presently
breaks
forth
,
Psal.
39.
3.
the
young
man
no
sooner
purposed
,
but
he
practised
,
his
resolutions
were
no
sooner
sealed
,
but
he
falls
upon
them
;
the
Soul
that
is
throughly
perswaded
,
sees
so
much
reason
,
and
feels
such
urgent
necessity
;
Sin
is
made
so
bitter
,
and
God
represented
so
desireable
,
and
his
present
state
so
dangerous
,
that
he
cannot
be
at
rest
till
the
thing
be
done
.
2.
It
is
a
constant
work
:
the
practice
of
Repentance
is
not
a
transient
but
a
permanent
act
:
he
that
begins
right
in
the
work
of
Repentance
,
holds
on
all
his
life
:
Paul
quickens
his
Colossians
to
the
work
of
Mortification
after
a
long
standing
in
Christ
,
Col.
3.
5.
there
is
Sin
in
Believers
all
their
life
,
and
so
much
Sin
,
so
much
distance
from
God
;
they
had
need
then
to
be
turning
all
their
dayes
.
The
true
Christian
is
in
his
way
,
travelling
out
of
his
far
Countrey
,
and
he
cannot
sit
still
till
he
be
gotten
to
Heaven
.
3.
It
is
an
industrious
work
:
when
a
thing
is
difficult
,
he
that
is
in
good
earnest
will
take
pains
:
it
is
not
light
skirmishes
,
but
a
warfare
that
must
accomplish
this
business
:
his
life
therefore
is
an
agony
,
be
attends
on
the
word
with
diligence
,
prayes
with
all
importunity
,
as
one
that
is
oppressed
,
Isai.
38.
14.
sets
a
strict
watch
over
his
heart
and
life
,
looks
to
his
wayes
,
flies
from
temptations
,
endeavours
that
every
step
of
his
life
may
be
a
step
farther
from
sin
,
and
nearer
to
God
,
and
in
this
race
he
runs
as
fast
as
he
can
.
4.
The
fruit
of
all
is
,
Sin
dies
,
and
Grace
grows
daily
;
I
mean
in
the
progress
of
his
Christian
course
:
he
hates
Sin
more
,
loves
God
more
,
gets
more
strength
against
temptation
,
and
more
agility
in
Gods
service
;
thus
he
renews
his
strength
,
mounts
up
with
wings
as
Eagles
,
runs
and
is
not
weary
,
walks
and
doth
not
faint
,
Isa.
40.
ult.
USE
1.
For
Information
:
1.
Here
see
how
vain
it
is
for
men
to
rest
in
empty
and
impracticable
purposes
of
repenting
and
returning
unto
God
,
as
if
therefore
their
state
were
good
.
True
Repentance
indeed
begins
at
the
Will
,
but
it
is
as
certain
that
if
it
be
true
,
it
rests
not
there
but
proceeds
farther
,
and
the
whole
man
will
be
exercised
in
it
;
if
the
heart
be
really
turned
to
God
,
that
man
is
right
;
but
then
his
life
will
be
changed
too
.
This
Doctrine
doth
not
blame
men
for
resolving
and
promising
,
but
for
doing
no
more
,
for
sitting
still
and
thinking
they
have
done
sufficient
:
beware
then
of
resting
here
:
ask
your
hearts
on
what
grounds
they
purposed
,
&
if
good
,
why
then
do
they
not
perform
them
?
Heaven
will
not
.
be
won
with
a
few
empty
wishes
,
and
faint
promises
;
but
there
must
be
wrestling
,
striving
,
overcoming
:
the
Son
promised
his
Father
to
go
and
work
in
the
Vineyard
,
but
went
not
,
and
what
did
that
promise
come
to
?
God
will
not
be
so
mocked
.
2.
It
plainly
condemns
such
as
have
relinquished
or
abandoned
their
resolutions
:
they
promised
Repentance
,
&
practise
impenitence
:
how
many
in
affliction
have
engaged
to
God
,
to
leave
off
their
vain
courses
,
and
no
longer
follow
foolish
things
,
they
would
arise
and
return
to
God
,
and
if
he
would
give
opportunity
they
would
make
it
appear
;
but
after
a
little
while
they
get
the
mastery
over
their
convictions
,
still
their
Consciences
lick
their
wounds
whole
;
now
are
their
resolutions
buried
,
their
promises
forgotten
,
their
old
wayes
please
them
again
,
and
so
the
Dog
returns
to
his
vomit
.
Let
such
consider
,
1.
God
takes
notice
of
,
and
keeps
a
record
by
him
of
all
those
purposes
and
promises
and
will
one
day
call
you
to
an
account
for
them
.
2.
This
is
the
way
to
be
more
hardened
in
Sin
,
and
make
your
conversion
the
more
hopeless
;
this
is
to
quench
the
Spirit
,
and
provoke
him
to
strive
no
more
.
3.
It
will
be
a
sad
remembrance
in
the
bottomless
pit
,
to
think
,
how
near
you
once
were
to
Heaven
,
and
yet
thus
thrust
your selves
away
from
it
.
USE
2.
For
Exhortation
:
to
such
as
are
distressed
under
the
weight
of
oppressing
evil●
and
have
taken
up
purposes
,
and
made
promises
of
arising
and
going
to
God
;
would
you
have
the
comfort
of
them
,
follow
them
with
serious
practise
.
For
motive
,
consider
;
1.
Else
they
will
come
to
nothing
;
they
will
prove
but
the
Fools
Dream
,
and
Sluggards
Wish
:
God
will
one
day
say
to
you
,
why
did
you
not
do
as
you
thought
?
why
did
you
stand
still
,
or
go
backward
?
2.
These
resolutions
are
the
suggestions
of
the
Spirit
of
God
,
calling
you
to
your
duty
,
and
if
you
neglect
them
,
you
quench
the
Spirit
,
and
so
provoke
him
to
forsake
you
.
3.
These
are
resolutions
not
to
be
neglected
or
repented
of
:
they
are
the
best
purposes
that
ever
you
made
in
your
lives
;
they
have
a
right
object
before
them
,
and
there
lies
a
necessity
on
you
,
if
you
will
ever
do
well
to
practise
them
:
For
1.
Something
must
be
done
,
or
else
you
perish
:
there
is
no
lying
still
where
you
are
,
where
there
is
nothing
but
Famine
and
misery
.
2.
If
you
return
to
your
old
wayes
and
courses
,
it
is
but
to
act
over
your
old
miseries
:
the
World
will
never
be
better
than
a
desolate
Wilderness
;
if
you
go
to
it
,
you
do
but
return
to
Famine
and
destruction
.
3.
Jesus
Christ
,
and
no
other
,
can
save
you
;
and
he
is
willing
to
save
you
,
and
is
grieved
to
see
you
halting
so
long
between
two
Opinions
,
faintly
resolving
,
and
dubiously
promising
:
he
waits
to
see
you
do
at
last
as
you
have
often
said
.
For
Help
,
1.
Beware
of
Delays
:
men
say
they
will
,
but
when
?
Satan
is
politick
,
our
hearts
are
deceitful
,
and
these
seek
to
while
off
the
work
,
and
make
us
believe
it
is
enough
to
promise
now
,
and
practise
at
leasure
:
rise
and
go
while
your
resolutions
are
hot
,
they
will
else
cool
by
degrees
,
till
they
have
no
heat
nor
motion
in
them
.
2.
Enter
not
upon
debates
about
the
business
;
Satan
will
plead
,
Flesh
and
Blood
will
reason
;
you
can
no
way
more
gratifie
your
Enemy
than
to
enter
a
review
,
and
bring
the
matter
into
question
and
deliberation
agen
:
thus
they
not
only
gain
time
,
which
may
be
an
irreparable
loss
,
but
have
also
many
advantages
to
break
off
and
disanull
the
thoughts
of
your
hearts
.
3.
Entertain
not
discouragements
from
going
to
Christ
:
Satan
will
say
,
your
Sins
are
too
great
and
many
,
or
your
time
is
past
,
or
it
is
a
desperate
venture
,
being
uncertain
whether
you
shall
find
entertainment
:
and
many
the
like
stumbling
blocks
he
will
throw
in
your
way
:
But
fortifie
your
resolutions
.
1.
By
considering
your
own
necessity
:
that
one
thought
is
enough
to
stop
the
mouth
of
every
Objection
,
I
must
go
or
die
.
2.
By
seriously
pondering
the
Gospel
encouragements
:
doth
not
Christ
bid
thee
come
?
hath
he
not
said
,
those
that
do
come
he
will
not
cast
off
?
he
is
the
fountain
of
living
waters
,
hath
enough
to
satisfie
the
hungry
soul
:
mercy
is
above
our
unworthiness
,
as
high
as
the
heavens
above
the
earth
;
he
can
and
will
abundantly
pardon
,
what
needs
more
?
If
then
thou
hast
thoughts
to
return
to
God
,
fix
these
thoughts
,
and
rise
,
and
do
so
;
if
thou
sit
still
,
faint
,
or
give
back
,
all
is
lost
,
and
thou
art
more
miserable
than
ever
:
but
if
thou
rise
and
return
,
this
will
evidence
the
truth
of
thy
resolutions
;
and
thou
shalt
find
all
kind
welcom
,
and
soul-satisfying
entertainment
with
God
;
which
is
the
next
thing
that
follows
.
SERMON
.
XX.
Ver.
20.
But
when
he
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
compassion
,
and
ran
,
and
fell
on
his
neck
,
and
kissed
him
.
WE
come
now
to
the
third
part
of
the
Parable
,
expressing
the
entertainment
the
Prodigal
found
with
his
Father
,
which
was
with
all
kindness
,
and
highest
expressions
of
greatest
love
.
The
purpose
of
it
is
to
set
forth
the
riches
of
Gods
Grace
,
and
inexpressible
bounty
to
repenting
Sinners
;
and
so
expresseth
the
great
benefit
that
come
by
believing
,
deseribed
,
ver.
20
,
to
25.
and
here
are
two
things
to
be
noted
:
1.
The
meeting
and
greeting
between
him
and
his
Father
,
ver.
20
,
21.
2.
The
Provision
made
for
,
and
entertainment
afforded
to
him
,
ver.
22
,
23
,
24.
In
their
meeting
and
greeting
there
are
two
parts
:
1.
His
Fathers
carriage
towards
him
,
ver.
20.
2.
His
deportment
towards
his
Father
,
ver.
21.
In
his
Fathers
carriage
towards
him
we
are
to
observe
,
1.
The
time
of
it
,
when
he
was
yet
,
&c.
2.
The
manner
of
it
,
in
several
circumstances
.
1.
To
begin
at
the
time
when
this
entertainment
or
treaty
was
,
it
is
expressed
by
the
circumstance
of
place
,
at
such
time
as
he
was
at
a
great
distance
from
him
:
the
right
meaning
of
which
Phrase
is
of
weight
to
be
understood
,
for
the
confirming
of
the
forementioned
Doctrine
of
Repentance
.
Some
understand
it
to
be
spoken
by
way
of
anticipation
,
and
that
this
part
of
the
Parable
doth
not
follow
the
foregoing
in
order
of
time
;
but
that
as
in
the
second
part
he
had
described
the
Sons
repentance
in
the
order
and
method
of
it
as
it
was
done
by
him
;
so
in
this
third
part
,
setting
forth
the
Grace
of
God
,
by
the
Fathers
entertainment
,
he
begins
it
at
the
first
discoveries
of
it
,
and
that
before
(
being
the
leading
cause
of
)
his
Repentance
,
q.
d.
before
he
could
rise
&
come
to
his
Father
,
he
came
to
himself
Others
suppose
the
order
of
time
is
here
observed
,
and
so
account
that
here
are
the
beginnings
of
saving
Grace
,
and
so
put
over
the
former
to
preparatory
work
,
q.
d.
whiles
he
was
resolving
,
and
practising
to
use
means
with
a
preparatory
hope
,
God
comes
in
with
saving
Grace
.
But
I
close
rather
with
the
first
of
these
:
for
doubtless
this
arising
and
going
,
must
express
true
Repentance
;
and
the
expression
in
our
Text
discovers
the
preventing
Grace
of
God
,
and
shews
the
original
of
his
favour
to
be
of
himself
,
and
the
beginning
of
the
application
of
it
to
be
before
any
Repentance
of
ours
:
we
might
be
ready
to
think
that
the
Sons
Repentance
was
that
which
mo●ed
his
Fathers
bowels
,
and
his
acknowledgement
had
broken
his
heart
:
Our
Saviour
tells
us
no
,
God
comes
first
,
his
Bowels
out-run
our
Repentings
.
Hence
,
DOCT.
In
the
work
of
Conversion
Gods
free
Grace
prevents
,
and
so
becomes
the
first
and
leading
cause
of
our
Salvation
.
The
first
expressions
of
Gods
saving
love
meet
the
Sinner
when
he
is
a
great
way
off
:
nature
doth
not
prevent
Grace
,
but
Grace
nature
:
it
is
not
with
God
as
with
humane
Fathers
,
whose
hearts
are
turned
with
their
Childrens
humble
and
submissive
subjecting
themselves
to
them
.
Gods
Grace
indeed
appears
in
receiving
the
truly
penitent
,
but
it
is
neither
moved
by
their
penitence
,
nor
doth
it
here
begin
;
but
it
is
the
first
,
and
leads
all
the
causes
of
Salvation
.
By
the
Grace
of
God
,
I
here
understand
all
that
special
good
will
which
he
bears
to
any
of
the
Children
of
men
,
in
appointing
them
Heirs
of
Glory
;
which
Grace
first
appears
to
any
in
particular
,
when
it
effectually
works
for
their
Salvation
:
Grace
neither
is
tied
to
,
nor
waits
for
▪
nor
is
consequent
upon
the
natural
operations
of
men
.
A
brief
opening
of
this
Doctrine
may
be
couched
in
a
few
Propositions
.
1.
The
natural
man
cannot
by
his
natural
power
move
one
step
towards
God
:
the
highest
●mprovements
of
nature
by
our
own
principles
,
bring
us
not
one
foot
in
our
way
towards
Heaven
:
the
Scripture
expressions
of
mans
being
dead
,
impotent
,
dry
bones
,
a
carcass
,
&c.
though
Metaphors
,
yet
are
not
Hyperhole's
.
If
by
the
image
of
God
on
man
,
we
understand
the
sanctification
of
his
nature
,
fitting
him
for
the
service
of
God
,
that
image
is
wholly
defaced
,
and
there
are
not
so
much
as
any
relicks
of
it
left
:
Man
is
Blind
,
Deaf
,
Dumb
,
Dead
.
2.
As
God
hath
appointed
his
unto
Salvation
,
so
hath
he
appointed
a
way
in
which
he
will
bring
them
thereunto
;
and
this
way
becomes
by
his
ordination
,
a
necessary
medium
to
the
attainment
of
it
:
Faith
and
Holiness
are
the
way
to
glory
:
the
Psalmist
speaks
of
a
Path
of
life
.
Psal.
16.
ult.
out
of
this
way
none
ever
come
to
Heaven
.
3.
Hence
mans
Salvation
is
wrought
applicatorily
,
by
bringing
him
into
and
keeping
him
in
this
way
:
Eternal
life
is
ascertained
to
it
,
Gal.
6.
16.
they
that
find
it
,
and
follow
it
,
and
lose
it
not
,
never
miss
of
Glory
:
the
promise
is
so
firm
that
it
cannot
fail
,
all
the
difficulty
lies
in
the
performance
of
what
is
in
order
to
the
receiving
it
.
4.
That
the
discovering
of
this
way
,
and
appointing
Salvation
in
it
is
of
Grace
,
is
evident
,
for
God
and
man
were
fallen
out
,
and
God
might
chuse
whether
ever
he
would
accept
him
any
more
:
nor
is
there
any
proportion
between
what
is
required
,
and
the
consequent
Salvation
:
besides
,
Christ
,
by
whom
alone
we
have
access
to
it
,
was
freely
given
to
open
this
way
.
5.
That
the
bringing
of
any
into
,
and
keeping
of
them
in
this
way
is
also
of
Grace
,
is
the
thing
which
we
have
now
to
prove
,
and
will
clear
the
truth
of
the
Doctrine
;
and
indeed
this
alone
is
that
which
removes
all
legal
respects
from
the
Gospel
;
and
the
truth
of
it
will
hence
appear
:
1.
That
before
the
Spirit
of
God
begins
to
work
upon
him
,
there
is
nothing
in
an
elect
person
to
distinguish
him
from
another
:
he
is
dead
as
well
as
he
,
a
child
of
wrath
even
as
others
,
Eph.
2.
3.
One
hath
not
a
better
nature
,
or
better
dispositions
than
the
other
:
Abraham
was
an
Idolater
,
Rahab
an
Harlot
,
Mary
Magdalen
no
better
,
Paul
a
Blasphemer
and
Persecutor
,
and
in
his
rage
the
spirit
met
him
.
2.
The
very
common
work
of
preparation
is
not
of
nature
,
but
of
grace
.
There
is
common
,
and
there
is
special
grace
:
the
Sinner
doth
not
so
much
as
convince
himself
:
it
is
not
Conscience
alone
,
but
it
is
Conscience
awakened
,
and
improved
by
the
Spirit
of
God
,
that
brings
a
Sinner
under
sense
of
sin
and
misery
,
Joh.
16.
9.
man
is
naturally
stupid
,
a
convinced
Sinner
is
nearer
the
Kingdom
than
another
,
this
is
not
of
himself
.
3.
Saving
Faith
whereby
we
are
entituled
to
Salvation
,
is
not
of
man
himself
,
but
of
grace
:
he
that
believes
shall
be
saved
,
but
God
gives
men
to
believe
,
Eph.
2.
8.
it
is
the
gift
of
God
.
Men
would
live
and
die
in
unbelief
,
did
not
he
exert
his
Almighty
power
:
Faith
is
a
creating
work
,
2
Cor.
4.
6.
and
the
operation
of
the
same
power
which
raised
Christ
,
Eph.
1.
19
,
20.
4.
The
saving
efficacy
of
all
the
means
of
Grace
is
of
God
:
it
is
not
in
them
,
they
have
not
power
in
themselves
to
produce
this
grace
in
us
,
but
that
is
according
to
his
pleasure
:
it
was
he
that
touched
Lydia's
heart
,
Act.
16.
the
vertue
of
the
means
,
lies
not
in
the
skill
,
grace
,
good-will
of
instruments
,
nor
all
their
industry
but
in
him
,
1
Cor.
3.
6.
some
are
converted
at
the
first
Sermon
they
ever
heard
,
others
have
heard
a
thousand
,
and
are
yet
in
their
Sins
:
Sermons
are
but
the
Prophets
staff
in
the
Servants
hand
.
5.
Though
Gods
ordinary
method
be
,
●
first
to
prepare
the
Soul
for
Faith
,
before
he
infuseth
it
,
yet
,
not
only
the
preparation
is
of
Grace
,
but
the
soul
thus
prepared
,
is
,
before
believing
,
a
great
way
off
from
God
,
he
is
still
in
a
state
of
nature
,
hath
nothing
in
him
that
can
challenge
this
Grace
;
but
if
God
bestow
it
upon
him
,
it
is
his
meer
favour
:
there
are
many
who
have
a
common
work
,
and
it
proceeds
no
farther
:
they
have
had
many
awakenings
,
shakings
,
terrors
;
taken
up
many
resolutions
,
made
many
promises
;
and
yet
never
past
from
death
to
life
,
but
have
either
staid
here
,
or
gone
back
again
:
nay
,
God
is
here
Soveraing
,
the
Sinner
is
dead
still
,
and
hath
not
a
promise
that
God
will
give
him
life
:
God
when
he
passeth
by
,
may
either
look
upon
him
,
and
say
to
him
Live
;
or
he
may
pass
away
.
USE
1.
For
Information
:
1.
Of
the
absoluteness
of
the
Grace
of
God
:
it
must
needs
be
every
way
wholly
free
:
the
first
cause
hath
no
dependence
upon
any
other
,
or
any
other
but
a
voluntary
obligation
to
them
:
hence
they
undertake
a
vain
task
,
that
will
give
any
reason
of
mans
Conversion
beyond
Gods
will
;
or
why
these
and
not
those
are
converted
and
saved
:
if
there
were
any
to
sway
that
,
it
were
not
the
leading
cause
.
2.
Of
the
infallibility
of
the
conversion
and
salvation
of
Gods
Elect
;
because
it
flows
from
Grace
as
that
highest
cause
of
it
.
If
it
did
firstly
depend
upon
any
thing
in
us
,
our
mutability
would
expose
it
to
hazard
,
and
thence
it
would
be
dubious
,
and
alwayes
questionable
:
but
if
Grace
lead
,
all
is
certain
;
for
who
or
what
can
be
able
to
frustrate
Grace
,
or
disappoint
it
in
all
that
it
hath
designed
for
our
Salvation
?
of
Grace
,
to
the
end
the
promise
might
be
sure
to
all
the
seed
,
Rom.
4.
16.
3.
The
reason
why
the
means
convert
at
one
time
,
and
not
at
another
;
and
one
man
and
not
another
.
Many
a
powerful
Sermon
,
awakening
Providence
,
&c.
pass
,
and
the
man
still
goeth
on
frowardly
in
his
wayes
,
but
at
last
,
that
which
seems
to
be
in
it self
of
less
efficacy
,
awakens
,
melts
,
humbleth
,
healeth
the
Soul
:
but
this
is
when
Grace
begins
to
work
,
and
that
,
only
that
,
is
irresistible
,
man's
sinful
heart
is
too
hard
for
every
thing
else
;
and
this
is
done
when
and
where
God
pleaseth
,
John
3.
8.
4.
That
no
man
can
lay
any
engagement
upon
God
to
do
him
any
good
.
No
man
can
be
too
soon
for
him
:
we
cannot
stir
till
he
moves
us
;
we
can
do
nothing
for
him
,
till
he
first
doth
for
us
,
and
in
us
:
and
hence
those
whom
God
passeth
by
,
and
leaves
in
their
sin
,
have
no
just
ground
of
complaint
,
which
if
they
could
do
any
thing
first
to
oblige
God
,
they
might
have
a
shew
for
.
USE
2.
For
Exhortation
:
1.
To
the
unconverted
;
be
hence
advised
,
1.
Not
to
think
to
earn
Grace
and
Glory
by
your
own
endeavours
,
or
to
do
that
of
your selves
which
may
bring
you
under
the
Covenant
promise
of
life
;
this
will
never
be
:
were
there
no
more
in
the
Gospel
,
but
only
that
counsel
,
believe
and
be
saved
,
the
grace
of
the
Gospel
would
do
us
no
good
:
but
when
God
speaks
of
making
us
to
believe
,
of
working
the
will
and
deed
,
that
is
the
life
of
Gospel
Grace
:
Christ
bids
us
to
come
,
but
if
he
come
not
first
,
he
would
keep
his
Salvation
to
himself
.
2.
Not
to
put
away
the
grace
of
God
from
you
till
you
have
made
your selves
fit
for
it
.
Many
say
,
what
have
I
to
do
to
ask
Grace
,
who
am
so
vile
and
cannot
come
to
God
?
I
answer
,
none
hath
more
need
of
it
than
such
an
one
:
and
therefore
do
not
say
,
I
will
wait
till
I
have
fitted
my self
;
but
wait
on
God
for
his
preventing
grace
,
to
fit
and
prepare
,
and
turn
you
unto
him
:
say
not
,
if
I
could
get
up
yonder
to
him
,
it
would
be
well
,
but
wait
for
him
to
come
to
your
pit
.
3.
Not
to
rest
in
means
and
endeavours
,
as
if
they
were
able
to
do
for
you
what
you
need
;
but
look
up
to
Grace
to
help
you
to
attend
upon
the
means
,
and
bless
that
attendance
for
your
Spiritual
good
.
Promise
not
to
your selves
any
thing
from
Ordinances
themselves
,
but
only
so
far
as
he
shall
breath
in
them
:
Wait
therefore
for
the
north
and
south
wind
to
blow
.
4.
Be
willing
to
wait
the
leisure
of
free-grace
.
If
that
lead
,
it
must
not
be
limited
,
but
suffered
to
take
its
own
time
;
only
it
is
our
duty
to
be
waiting
in
the
use
of
all
means
,
not
growing
weary
,
fainting
or
repining
.
2.
To
the
converted
,
learn
you
also
from
hence
,
1.
Not
to
be
proud
of
your
grace
,
or
think
highly
of
your selves
above
others
:
He
hath
but
a
shadow
of
grace
,
and
not
that
which
is
true
,
who
is
apt
to
say
,
I
am
not
as
this
Publican
.
It
is
certain
,
where
grace
is
most
eminent
,
there
the
creature
is
least
in
his
own
eyes
,
not
arrogating
or
ascribing
any
thing
to
it self
.
That
Grace
is
the
most
insuspectible
and
renders
us
most
unworthy
in
our
own
esteem
.
2.
Would
you
be
serviceable
in
your
generation
to
the
glory
of
God
,
be
directed
to
go
to
him
in
all
you
have
to
do
,
for
his
grace
,
that
by
it
alone
you
may
undertake
.
Paul
will
engage
in
any
thing
,
so
Christ
shall
stand
engaged
to
strengthen
him
.
It
may
teach
us
to
begin
every
work
with
prayer
,
which
we
desire
to
have
succeed
;
for
if
God
be
not
in
it
,
leading
and
strengthening
,
it
will
certainly
fail
:
Not
all
other
advantages
of
helps
and
means
will
be
otherwise
then
abortive
,
if
grace
give
them
not
their
efficacy
.
If
you
set
about
any
thing
without
engaging
God
in
it
,
the
very
spring
,
and
rise
,
and
strength
of
all
is
wanting
.
3.
If
you
find
the
work
of
Conversion
wrought
in
your selves
,
or
see
it
wrought
in
others
,
be
sure
to
ascribe
it
to
the
grace
of
God
as
the
leading
cause
.
No
flesh
hath
any
cause
to
glory
,
but
all
the
glory
is
his
due
:
you
have
used
means
,
attended
on
ordinances
,
been
constant
in
duties
,
&
now
you
find
grace
coming
in
upon
these
,
Faith
to
believe
in
Christ
,
and
rely
upon
him
,
an
heart
subdued
to
obedience
;
say
not
now
that
this
is
your
own
work
;
you
saw
not
how
it
came
in
,
but
by
this
effect
you
are
led
up
to
the
cause
,
and
must
say
the
finger
of
God
was
in
it
:
Others
have
done
the
like
for
the
matter
of
it
,
and
never
the
near
.
You
see
that
your
labours
with
your
Children
or
your
servants
are
blessed
,
your
reproofs
and
counsels
take
effect
;
think
not
now
that
you
have
done
the
work
,
or
deserve
the
praise
of
it
;
but
consider
it
:
God's
blessing
upon
your
labours
which
havh
done
all
:
others
have
been
as
careful
,
and
yet
can
see
no
fruit
,
God
so
dispenseth
himself
to
the
Children
of
men
,
as
to
take
away
all
boasting
,
and
when
we
look
upon
all
our
gains
&
attainments
we
must
conclude
with
Paul
,
it
is
by
the
grace
of
God
we
are
what
we
are
.
Had
not
he
come
home
to
us
,
we
had
never
gone
forth
to
him
;
had
not
he
been
gracious
to
us
,
we
had
died
in
our
sins
.
Have
you
seen
your
sin
and
misery
?
he
opened
your
blind
eyes
;
have
you
arose
and
gone
to
him
?
he
saw
you
first
,
and
being
moved
with
compassion
came
to
you
,
and
took
you
up
in
his
arms
.
Study
therefore
to
live
to
the
praise
of
his
Grace
;
and
still
wait
upon
him
for
the
continuance
of
it
;
for
the
compleating
of
your
Salvation
,
and
bringing
of
you
to
glory
,
knowing
that
he
who
hath
begun
a
good
work
in
you
,
must
also
perfect
it
to
the
day
of
the
Lord
,
if
ever
it
be
done
;
and
except
he
leads
,
you
can
never
follow
.
SERMON
XXI
.
THus
much
for
the
season
;
now
let
us
consider
the
manner
of
the
Fathers
carriage
to
his
Son
,
according
as
it
is
described
:
1.
By
the
cause
of
it
.
2.
By
the
effect
,
or
carriage
it self
.
1.
The
cause
of
it
,
he
saw
and
had
compassion
.
2.
The
effect
;
He
ran
,
&c.
1.
To
begin
with
the
cause
;
his
seeing
his
Son
,
and
having
compassion
on
him
,
do
not
decipher
two
acts
,
but
only
one
.
God
chuseth
miserable
man
to
be
a
subject
of
his
mercy
,
and
makes
his
misery
an
occasion
of
discovering
it
;
but
mans
misery
is
not
the
impulsive
cause
,
but
Gods
mercy
:
the
meaning
of
the
expression
is
,
that
he
looked
upon
him
with
a
compassionate
eye
,
when
lying
in
his
misery
,
and
his
own
pity
moved
him
to
do
as
he
did
.
Divine
Attributes
,
the
declarative
glory
whereof
God
designs
in
the
World
,
have
a
subject
in
which
they
are
pleased
to
discover
themselves
:
but
this
subject
doth
not
move
them
,
but
they
incline
themselves
to
the
subject
.
The
word
[
Had
compassion
]
comes
from
a
root
that
signifies
bowels
,
and
the
English
of
it
is
,
his
bowels
did
earn
;
and
the
bowels
being
the
seat
of
the
affections
,
especially
of
pity
,
Hence
the
word
is
used
to
express
great
and
active
pitty
.
Thence
,
DOCT.
The
compassion
of
God
is
the
only
moving
cause
prompting
him
to
shew
favour
to
a
poor
perishing
sinner
.
In
the
former
Doctrine
,
we
heard
that
Grace
prevents
;
here
we
see
what
grace
it
is
that
first
moves
,
viz.
The
fathers
compassion
,
when
once
this
begins
to
set
it self
on
work
,
he
can
sit
still
no
longer
,
but
riseth
,
runs
,
&c.
Here
consider
,
1.
What
the
compassion
is
.
2.
The
evidence
and
reason
of
the
Doctrine
.
1.
What
is
the
compassion
of
God
which
leads
him
to
shew
favour
to
a
sinner
?
Answ.
Compassion
,
when
it
is
attributed
to
men
,
or
reasonable
creatures
,
is
a
compound
affection
,
made
up
of
love
and
grief
,
and
admits
of
this
description
:
It
is
an
affection
stirring
up
the
soul
to
be
grieved
,
at
the
discovery
of
some
miserable
object
,
and
moving
of
him
to
endeavour
its
succour
or
relief
.
Affections
are
the
feet
of
the
soul
,
and
prime
mover
of
the
will
of
man
;
hence
they
are
moved
with
reason
either
true
or
apprehended
,
and
lead
unto
actions
suitable
to
that
motion
:
now
though
God
be
in
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
capable
of
being
moved
with
any
outward
object
;
and
unchangeable
in
his
will
;
and
hence
never
more
propense
to
any
thing
at
one
time
,
than
at
another
,
but
performes
all
things
according
to
the
everlasting
counsel
of
his
will
which
is
unalterable
:
Yet
,
speaking
of
himself
after
the
manner
of
man
,
he
assumes
affections
,
as
love
,
hatred
,
joy
,
compassion
,
&c.
And
that
because
in
operibus
ad
extra
,
or
in
the
works
of
providence
there
are
such
manifest
fruits
,
as
are
wont
in
men
to
proceed
from
such
affections
:
so
that
we
may
see
something
resembling
this
description
,
in
the
present
case
;
observe
then
.
1.
The
object
of
compassion
is
a
miserable
thing
:
A
creature
brought
into
distress
,
groaning
under
his
misery
,
and
standing
in
need
of
his
succour
:
Such
an
one
is
the
sinner
:
he
is
one
famishing
,
and
ready
to
dy
;
he
is
the
forlorn
creature
,
a
miserable
wretch
,
going
without
hope
to
the
pit
;
an
helpless
creature
,
whom
no
created
being
can
relieve
and
rid
of
his
misery
,
he
is
both
poor
and
perishing
,
as
we
before
heard
.
2.
The
affections
which
go
into
compassion
are
two
,
1.
Grief
;
whereby
the
mind
is
moved
and
troubled
at
the
creatures
misery
:
the
sight
of
it
oppresseth
the
heart
,
when
he
sees
it
;
he
cannot
tell
how
to
bear
the
sight
of
it
;
hence
also
often
proceed
sighs
and
tears
of
pity
over
the
object
.
Thus
God
also
(
speaking
in
our
dialect
)
seeing
poor
Sinners
in
their
misery
,
expresseth
himself
like
one
whose
heart
is
ready
to
burst
,
Hos.
11.
8.
How
shall
I
give
thee
up
?
how
shall
I
deliver
thee
?
my
heart
is
turned
;
my
repentings
are
kindled
.
And
after
like
manner
,
Jer.
31.
20.
in
this
grief
also
we
are
wont
to
be
troubled
at
our selves
if
we
have
done
any
thing
to
bring
the
creature
into
such
a
miserable
condition
,
and
hence
we
relent
,
and
repent
;
and
so
God
also
speaks
of
himself
,
in
the
forecited
,
Hos.
10.
8.
2.
Love
;
for
without
love
there
can
be
no
compassion
:
hatred
is
inexorable
;
it
rejoyceth
and
triumpheth
in
the
misery
of
its
enemy
;
and
the
more
miserable
it
sees
him
,
the
more
it
can
rejoyce
in
it
:
but
compassion
argues
good
will
:
hence
God
useth
such
expressions
concerning
Ephraim
,
Jer.
31.
10.
Is
Ephraim
my
dear
Son
?
is
he
a
pleasant
Child
?
&c.
3.
The
natural
operation
of
this
affection
in
us
,
is
to
stir
us
up
to
do
what
we
can
for
the
succour
of
the
person
thus
in
misery
.
If
we
do
indeed
throughly
pity
the
condition
of
one
that
is
in
sorrow
,
we
cannot
sit
still
:
this
affection
will
hale
men
to
action
,
they
will
certainly
afford
the
best
help
they
can
:
thus
God
by
vertue
of
this
compassion
of
his
,
succours
,
saves
,
delivers
the
Sinner
,
frees
him
from
misery
,
restoreth
him
to
a
better
state
,
this
affection
sets
him
on
work
,
Jer.
31.
20.
My
bowels
are
troubled
for
him
;
I
will
surely
have
mercy
upon
him
.
2.
In
the
clearing
up
of
the
Doctrine
,
consider
1.
That
God
is
a
God
of
compassion
.
2.
That
this
is
the
moving
cause
of
all
the
mercy
which
he
shews
to
a
Sinner
.
1
That
God
is
a
God
of
Compassion
appears
:
1.
Because
it
belongs
to
his
Attributes
,
Exod.
34.
6
,
7.
merciful
and
gracious
,
forgiving
iniquity
,
and
transgression
and
sin
.
Hence
his
People
ascribe
this
title
to
him
,
Psal.
86.
15.
But
thou
oh
Lord
art
a
God
full
of
compassion
.
2.
Because
his
works
declare
him
to
be
so
:
his
works
of
providence
towards
his
visible
Covenant
people
evince
it
,
Psal.
78.
37.
But
he
being
full
of
compassion
forgave
their
iniquity
,
and
destroyed
them
not
.
His
works
of
special
favour
towards
his
Elect
,
in
pardoning
their
Sins
,
and
accepting
of
them
to
be
his
Children
,
do
more
notably
confirm
it
.
2.
That
this
is
the
moving
cause
of
al●
the
mercy
which
he
shews
to
a
sinner
,
will
appear
.
1.
From
the
nature
of
God
:
He
is
the
first
mover
to
his
own
actions
,
and
cannot
possibly
be
moved
by
any
thing
out
of
himself
:
Hence
man's
pity
and
God's
,
differ
in
respect
of
the
the
moving
cause
:
Man
hath
such
an
affection
habitually
,
but
it
lyes
still
till
an
object
excite
it
;
but
God
is
otherwise
,
it
moves
it self
:
That
which
moves
in
us
,
hath
the
respect
of
a
cause
,
and
that
which
is
a
cause
is
in
nature
before
the
effect
,
but
the
good
will
of
God
to
man
,
whence
all
his
compassion
flowes
,
was
from
Eternity
,
Jer.
31.
3.
I
have
loved
thee
with
an
everlasting
love
,
therefore
in
loving
kindness
have
I
called
thee
.
2.
God
renders
this
is
a
reason
of
all
his
mercy
towards
his
Creatures
:
When
he
speaks
of
pitying
and
relieving
them
,
he
reduceth
it
to
our
good-wil
,
and
mercyful
nature
,
Jer.
3.
12
,
13.
Hos.
11.
9.
Rom.
9.
15.
Psal.
78.
38.
3.
Because
there
is
nothing
in
the
Creature
can
be
rendred
as
a
sufficient
moving
cause
of
his
compassion
towards
it
.
1.
Not
the
Creatures
misery
in
it self
,
For
,
1.
The
sinners
misery
is
not
a
fortuitous
thing
,
or
befalling
an
innocent
person
,
but
it
is
the
just
penalty
of
his
sin
,
inflicted
by
God
himself
,
and
that
according
to
the
equity
of
an
holy
and
just
Law
,
Lam.
3.
39.
A
man
for
the
punishment
of
his
sin
.
2.
Then
must
God
be
equally
moved
to
compassion
to
all
sinners
,
who
are
alike
miserable
,
and
alike
need
succour
;
and
then
why
are
not
all
saved
?
That
compassion
which
saves
one
,
could
as
well
save
another
,
but
there
are
but
some
sharers
in
this
saving
compassion
,
others
suffer
his
rigour
,
Rom.
11.
7.
The
Elect
obtained
it
,
the
rest
were
blinded
.
2.
Not
their
legal
convictions
,
and
tenors
,
and
confessions
and
softly
walkings
&c
,
i.
e.
No
preparatory
work
:
For
,
1.
The
Son
was
for
all
them
a
great
way
off
,
when
his
Father
pittied
him
.
2.
There
are
that
Call
,
and
God
will
not
hear
,
that
seek
him
early
,
and
shall
not
find
him
,
Prov.
1
:
28
:
3.
Not
legal
Repentance
and
Reformation
,
turning
from
many
sinful
practises
,
and
doing
many
things
:
For
these
are
nothing
but
sin
:
Esau
repented
and
wept
,
but
it
profited
him
not
,
Heb.
12
:
17
:
Herod's
reformation
engaged
not
God
to
him
.
In
summ
,
God's
compassion
is
according
to
his
will
,
and
that
is
absolutely
free
,
nor
to
be
regenerated
by
the
creature
,
Rom:
9
:
16
,
with
18
:
4.
Because
God's
design
in
the
Salvation
of
a
sinner
is
the
manifestation
of
his
Grace
;
which
grace
discovers
it self
in
shewing
him
compassion
.
Now
this
grace
of
God
hath
described
its
subjects
from
eternity
;
and
therein
distinguishing
Grace
is
made
to
appear
,
when
it
falls
upon
a
subject
that
hath
nothing
in
it
to
engage
him
,
nor
could
of
it self
do
any
thing
in
the
least
to
move
him
.
USE
1.
Here
we
see
how
far
the
name
and
term
of
merit
is
a
stranger
from
Gospel
language
;
and
what
care
we
ought
to
take
that
we
do
not
entertain
any
thoughts
of
it
.
God
is
no
debter
to
his
creatures
except
voluntarily
:
as
it
was
free
to
him
to
make
them
,
so
also
to
assign
them
their
end
and
use
:
and
it
is
certain
that
he
designed
or
appointed
no
creature
to
any
use
,
but
withal
compleatly
furnished
it
for
that
end
;
and
if
,
through
its
own
default
,
that
be
lost
,
it
can
claim
no
restitution
at
Gods
hands
:
hence
let
no
man
think
that
his
misery
should
be
a
sufficient
ground
to
engage
Gods
mercy
to
him
;
no
nor
his
acknowledgment
of
his
sin
and
misery
neither
:
for
if
we
stand
at
the
tribunal
of
Justice
(
unto
which
merit
is
properly
reckoned
)
it
doth
not
deserve
pardon
for
a
delinquent
to
fall
down
at
the
Judges
feet
,
confess
his
fault
,
and
beg
that
it
may
be
past
by
,
and
not
imputed
to
him
:
if
the
Law
condemns
him
,
and
he
stands
guilty
before
the
Bar
,
it
is
only
a
free
pardon
that
can
acquit
him
.
Now
though
an
humane
Judge
may
be
moved
by
the
submiss
and
lamentable
expressions
of
a
justly
condemned
person
;
yet
God
is
capable
of
no
such
impressions
;
but
if
he
intends
a
soul
good
,
he
puts
this
very
frame
into
him
,
and
then
accepts
him
in
this
way
,
though
not
for
this
carriage
:
but
in
all
this
there
is
not
any
room
or
occasion
to
speak
of
merit
.
USE
2.
Learn
hence
also
not
to
be
discouraged
from
going
to
God
in
the
sense
of
your
own
misery
:
Though
you
are
altogether
unworthy
,
and
have
nothing
of
your
own
to
plead
with
him
,
which
deserves
to
impetrate
his
mercy
,
yet
you
see
here
that
his
own
compassion
leads
him
to
be
merciful
,
and
that
the
object
which
it
hath
chosen
to
express
it self
unto
,
is
miserable
sinners
,
such
as
are
every
way
miserable
;
helpless
and
hopeless
creatures
:
And
if
thou
knowest
,
findest
,
and
feelest
thy self
to
be
such
an
one
,
there
is
no
reason
to
be
discouraged
;
thou
art
one
of
such
whom
God
hath
chosen
to
express
his
compassion
upon
;
and
he
who
knows
thy
condition
,
if
he
will
,
can
have
mercy
on
thee
:
Such
as
are
helpless
,
he
is
ready
to
help
,
Isa.
63.
5.
USE
,
3.
It
may
be
a
ground
of
wonderful
encouragement
to
poor
sinners
to
go
to
God
,
and
to
wait
upon
him
for
mercy
:
to
consider
that
God
is
a
God
of
compassion
,
and
that
this
compassion
is
the
originial
of
all
the
good
which
the
creature
receives
.
1.
To
consider
that
he
is
a
God
of
compassion
:
We
have
heard
,
say
they
,
That
the
Kings
of
Israel
are
merciful
Kings
.
He
is
a
God
that
delights
to
exalt
and
magnifie
himself
by
those
titles
of
Merciful
,
Gracious
,
Compassionate
,
&c.
His
bowels
stir
towards
,
and
he
pitties
dying
sinners
,
and
therefore
he
comes
to
their
Graves
and
bids
them
live
.
The
commendation
of
a
pitiful
and
a
compassionate
nature
in
a
prince
,
wilbring
in
rebels
apace
,
to
come
and
throw
themselves
upon
his
mercy
,
&
sue
for
a
pardon
;
who
if
they
knew
him
to
be
pityless
and
inexorable
,
would
run
utmost
adventures
,
as
those
that
know
they
can
but
dy
,
and
can
hope
for
no
better
by
submission
.
2.
To
consider
that
this
compassion
is
the
root
and
spring
of
the
mercy
he
shews
:
Hence
we
may
silence
all
uprising
of
heart
,
and
discouraging
temptations
,
and
be
animated
to
break
through
all
.
I
can
do
nothing
;
but
if
I
could
,
it
would
but
obscure
his
compassion
.
Be
encouraged
,
Satan
presents
God
in
arms
against
us
,
&
tells
us
we
must
appease
him
with
sacrifices
of
obedience
,
but
God
accepts
of
no
sacrifice
but
that
of
Christ
;
he
looks
that
his
mercy
alone
should
be
sought
unto
;
learn
then
to
make
heaven
ring
with
thy
cries
;
ask
mercy
,
put
God
in
mind
of
these
Attributes
,
which
he
hath
commended
himself
in
,
to
the
Children
of
men
,
Exod.
34.
6
,
7.
put
that
into
every
prayer
to
encourage
thy
hope
,
Psal.
86.
5.
Thou
art
good
,
and
ready
to
forgive
,
and
plenteous
in
mercy
unto
all
them
that
call
upon
thee
.
And
Dan.
9.
9.
To
thee
Lord
our
God
belong
mercies
,
and
forgiveness
.
USE
,
4.
For
Exhortation
to
Believers
:
This
truth
tells
you
what
is
the
work
you
have
to
do
all
your
lives
;
viz.
To
adore
,
admire
and
magnifie
God's
compassion
,
those
wonderful
bowels
of
mercy
that
have
appeared
in
your
delivery
out
of
all
that
misery
,
into
which
Sin
had
cast
you
:
This
is
the
great
subject
which
should
take
up
the
thoughts
and
words
of
the
Saints
,
Grace
,
Grace
;
it
should
be
the
voice
with
which
the
Temple
should
resound
.
Think
therefore
often
with
yourselves
,
where
you
once
were
,
what
was
your
former
condition
,
who
it
was
that
transformed
you
,
when
it
was
that
he
looked
upon
,
and
had
regard
to
you
;
what
miserable
sinners
you
were
,
and
how
near
to
the
pit
of
eternal
destruction
.
Follow
this
compassion
up
to
the
beginnings
of
its
actings
towards
you
;
think
not
that
it
only
met
you
as
you
were
returning
,
but
call
to
mind
,
that
it
came
to
your
dungeon
and
lifted
you
out
thence
;
that
it
followed
you
into
your
far
Country
and
fetcht
you
from
among
the
swine
,
or
else
you
had
still
been
there
,
and
perished
for
ever
.
SERMON
XXII
.
THus
far
we
have
considered
the
cause
of
of
the
Father's
kind
carriage
to
his
son
,
the
Effect
follows
in
the
carriage
it self
:
his
is
expressed
in
three
words
:
He
ran
,
he
fell
upon
his
neck
,
and
kissed
him
.
All
these
acts
refer
to
the
work
of
Conversion
and
serve
to
express
what
love
God
applyes
to
the
soul
in
this
work
:
they
shew
us
how
much
of
Divine
affection
breaths
forth
in
the
first
act
of
special
grace
passing
from
God
to
a
sinner
:
They
carry
in
them
the
most
Pathetical
intimations
of
the
greatest
love
;
it
being
a
custom
among
the
ancients
,
especially
in
those
countries
,
to
discover
the
superaboundance
of
their
overflowing
affections
in
these
kinds
of
gestures
:
one
notes
upon
this
ver.
that
although
all
Christs
Parables
are
very
moving
to
the
affections
,
that
none
carry
so
much
in
them
as
this
doth
.
[
He
ran
]
Love
is
active
,
it
cannot
stand
still
,
nor
yet
go
softly
,
where
it
seeth
its
object
to
stand
in
need
of
speedy
succour
;
it
shakes
off
all
sloth
,
and
rather
seems
to
fly
on
wings
than
go
.
[
He
fell
on
his
neck
]
God
takes
the
sinner
in
his
arms
,
falls
upon
him
:
i.
e.
with
his
distinguishing
Grace
.
[
And
kissed
him
]
Kissing
was
used
among
other
things
to
express
.
1.
Intimacy
and
peculiar
affection
,
and
then
especially
,
when
dear
friends
meet
,
after
long
absence
;
thus
Moses
and
Aaron
,
Exod.
4.
27.
2.
Reconciliation
,
after
some
distance
,
by
reason
of
injuries
and
provocations
,
thus
David
kisseth
Absolom
,
2
Sam.
14.
ult.
DOCT.
God
manifests
his
choice
and
incomparable
love
to
a
sinner
,
then
when
he
converts
him
to
himself
.
Here
it
is
that
God's
special
grace
is
made
to
appear
,
and
such
love
as
all
comparisons
are
but
dark
shadows
and
resemblances
of
.
God
indeed
shews
a
great
deed
of
common
favour
to
the
world
,
the
goodnesss
they
●●st
of
is
called
his
hid
treasures
:
But
all
this
fall
;
incomparably
short
of
that
which
he
confers
upon
an
elect
person
in
his
conversion
.
This
love
of
God
was
from
eternity
,
sealed
up
in
his
own
breast
:
It
began
generally
to
be
published
and
made
known
in
the
world
,
as
soon
as
man
had
by
his
fall
brought
ruine
and
misery
upon
himself
,
and
his
progeny
;
as
was
whispered
in
that
first
Gospel
promise
,
Gen.
3.
15.
He
shall
break
thy
head
.
And
more
abundantly
shone
forth
when
the
Lord
Jesus
Christ
had
laid
down
his
life
at
the
foot
of
Justice
:
but
these
were
more
general
demonstrations
of
it
.
It
more
especially
and
particularly
first
begins
to
appear
to
the
sinner
himself
,
then
when
he
is
regenerated
,
and
eternal
life
begun
in
him
.
The
manner
and
nature
of
this
work
,
was
then
opened
when
we
considered
the
Prodigal's
return
;
that
which
is
here
to
be
observed
,
is
the
greatness
of
this
love
,
and
how
or
wherein
it
expresseth
its
self
,
according
to
the
spiritual
meaning
of
these
phrases
.
I
might
here
expatiate
,
but
I
shall
confine
this
discourse
to
the
words
in
our
text
,
by
a
reduction
of
them
to
a
spiritual
sense
.
1.
The
first
expression
of
this
love
is
,
in
that
he
ra●
to
him
;
herein
is
intimated
a
twofold
declaration
of
divine
love
;
one
positive
,
the
other
comparative
.
1.
Positive
,
It
points
out
God's
coming
to
the
sinner
where
he
is
,
to
bestow
his
grace
upon
him
.
The
sinner
could
never
have
gone
to
God
,
he
therefore
cometh
to
him
:
He
was
a
great
way
off
,
and
could
come
no
nearer
:
The
rock
of
his
salvation
is
higher
than
he
is
.
Though
as
to
rational
and
common
actions
,
man
is
capable
of
using
means
,
yet
as
to
spiritual
life-actions
,
he
is
void
of
a
principle
of
them
:
like
Lazarus
,
he
is
both
dead
,
and
bound
in
his
grave
cloths
:
God
therefore
by
his
spirit
comes
to
his
graves
side
,
to
his
pits
mouth
,
where
he
is
perishing
,
and
thence
he
fetcheth
him
,
:
and
is
not
this
wonderful
love
?
Had
not
God
come
hither
,
the
sinner
neither
could
nor
would
ever
have
come
to
him
:
that
is
Emphaticall
,
Zech.
9.
11.
I
have
sent
forth
my
Prisoners
out
of
the
pit
where
there
is
no
water
.
2.
Comparative
;
he
not
only
comes
,
but
he
comes
in
hast
,
to
the
help
of
the
poor
dying
creature
,
Bis
dat
,
qui
citò
dat.
Running
is
a
note
of
speed
,
and
signifies
a
great
commotion
of
the
affections
:
God
makes
great
hast
to
bring
relief
to
a
perishing
sinner
.
The
Heathen
painted
love
with
wings
,
noting
the
swiftness
of
this
affection
in
its
actions
.
Here
therefore
God's
wonderful
love
to
a
sinner
manifests
it-self
,
in
that
he
comes
to
him
unsent
for
,
and
brings
his
grace
,
when
it
was
unsought
,
Isa.
63.
1.
2.
The
next
expression
of
his
love
is
,
He
fell
upon
his
neck
.
When
men
embraced
each
other
in
one
anothers
arms
,
they
were
said
to
fall
upon
one
anothers
necks
:
It
notes
embracing
:
And
this
serves
to
express
the
favour
which
God
takes
a
sinner
into
:
It
holds
out
that
union
which
in
conversion
is
made
between
Christ
and
the
soul
:
They
which
were
at
a
great
distance
are
now
made
near
.
God
doth
not
only
come
and
do
something
for
his
relief
,
but
he
takes
him
into
his
arms
;
and
now
those
that
were
enemies
,
are
in
mutual
embraces
:
Such
were
the
greeting
between
Jacob
and
Esau
,
Gen.
33.
4.
Each
doth
now
,
as
it
were
,
breath
himself
into
the
others
bosom
;
they
exchange
souls
,
manifesting
by
dumb
signs
,
that
love
which
is
too
great
for
words
to
express
,
so
that
by
this
expression
we
are
taught
.
1.
That
God
gives
himself
to
the
sinner
to
be
his
,
and
takes
him
to
himself
,
makes
himself
to
be
his
portion
,
and
bequeaths
himself
to
him
,
and
receives
him
into
arms
of
mercy
,
making
him
his
peculiar
treasure
and
jewel
.
2.
That
he
now
infuseth
his
grace
into
his
soul
,
by
breathing
spiritual
life
into
him
:
He
falls
upon
him
with
his
spirit
and
grace
,
and
layes
the
foundation
of
spiritual
life
in
him
,
by
putting
a
principle
of
it
into
his
soul
,
quickening
him
who
was
dead
.
3.
He
kissed
him
;
this
is
the
last
thing
in
the
act
;
and
here
is
great
favour
indeed
,
that
when
he
might
have
killed
him
he
kisseth
him
;
this
word
hath
divorse
expressions
of
love
contained
under
it
.
1.
God
now
opens
and
reveals
that
secret
and
everlasting
love
of
his
to
his
soul
,
kissing
was
an
outward
act
to
intimate
an
inward
affection
:
Men
often
did
it
dissemblingly
,
but
God
alwayes
doth
it
really
:
Now
God
begins
to
give
the
soul
to
perceive
what
was
his
purpose
of
good
will
to
him
from
eternity
,
what
were
his
ancient
thoughts
about
him
;
this
is
a
visible
confirmation
of
that
secret
love
.
2.
God
now
reveals
that
he
is
fully
reconciled
to
,
and
at
peace
with
him
;
that
all
former
distances
and
alienations
of
heart
are
wholly
taken
away
;
he
is
no
more
angry
,
nor
will
any
more
condemn
him
.
David
kissed
Absolom
to
let
him
understand
he
was
now
reconciled
.
God
never
kisseth
and
killeth
,
as
Joah
.
dealt
with
Amasa
:
his
heart
alwayes
goes
out
with
his
promise
.
It
is
a
justifying
kiss
,
intimating
that
this
soul
shall
never
more
have
any
more
cause
to
fear
the
suffering
the
punishment
of
his
sins
,
or
being
exposed
to
condemnation
.
3.
The
father
by
this
manifestly
takes
his
son
into
the
state
of
a
son
:
It
is
a
kiss
of
Adoption
;
David
thus
acknowledged
Absolom
:
The
sinner
had
made
himself
an
abject
,
God
now
restores
him
again
to
that
inheritance
which
he
had
rooted
himself
out
of
:
he
is
thus
taken
again
into
his
fathers
house
,
and
made
to
enjoy
the
priviledge
of
a
Child
.
4.
God
by
this
draws
out
the
love
of
the
soul
to
him
:
breaks
his
heart
,
and
wins
him
to
himself
:
By
this
testification
of
his
love
he
attracts
a
reciprocal
love
from
the
sinner
;
makes
him
now
to
chuse
God
and
give
himself
up
to
him
,
put
himself
into
his
hands
,
and
devote
himself
to
his
service
,
for
all
this
presently
follows
,
vers.
21.
Thus
it
is
a
sanctifying
kiss
.
5.
All
this
is
done
to
restore
comfort
to
the
soul
:
Sense
of
his
sin
,
and
the
great
wrong
that
he
had
done
to
his
father
,
by
so
vilely
leaving
him
,
and
profusely
spending
his
estate
,
had
filled
him
with
sorrow
and
bitterness
;
his
Father
now
kisseth
him
to
comfort
him
:
They
are
called
the
kisses
of
the
mouth
,
Can.
1.
2.
which
are
given
in
the
application
of
the
promises
to
the
soul
,
and
enabling
of
him
to
close
with
them
,
suck
the
sweet
out
of
them
,
and
draw
to
his
consolation
the
good
that
is
in
them
:
and
thus
it
is
also
a
glorifying
kiss
.
Put
altogether
and
it
telleth
us
what
a
wonderful
declaration
of
God's
love
it
is
that
comes
into
the
soul
at
the
hour
of
Conversion
.
USE
1.
For
Information
.
1.
We
hence
learn
that
the
soul
is
passive
in
vocation
:
I
do
not
mean
as
it
is
a
Rational
,
but
as
it
is
a
spiritual
Agent
.
If
God
had
not
come
to
the
sinner
,
he
had
never
come
to
God
,
nor
could
he
have
done
it
:
As
well
might
the
widows
son
lying
upon
the
bier
,
and
carrying
to
the
grave
,
have
fetcht
back
his
departed
soul
as
a
sinner
dead
in
trespasses
and
sins
,
recover
the
lost
Image
of
God
.
Hither
every
Regenerate
man
ows
his
spiritual
original
,
viz.
Not
to
the
strength
of
his
nature
,
or
flexibility
of
his
will
,
but
to
God
,
who
came
to
him
there
where
he
lay
a
dying
,
and
whence
he
was
not
able
so
much
as
to
lift
up
his
eyes
towards
heaven
,
without
God
put
the
ability
into
him
by
reviving
Grace
.
And
this
proclaims
the
wonderful
concescendency
of
the
great
God
to
undone
men
and
women
,
in
that
he
is
not
only
ready
and
willing
to
receive
them
when
they
come
to
him
,
but
he
runs
forth
to
meet
them
,
and
to
do
them
good
:
The
condition
that
all
men
are
lying
in
,
at
such
time
as
he
speaks
that
happy
word
to
them
,
live
;
tends
mightily
to
enhaunce
or
illustrate
the
unspeakable
kindness
,
of
God
,
and
hence
deserves
an
ingemitiation
,
Ezek.
16.
5
,
6.
None
eye
pitied
thee
,
thou
wast
cast
into
the
open
field
;
I
said
unto
thee
when
thou
wast
in
thy
blood
,
live
;
yea
,
I
said
unto
thee
,
when
thou
wast
in
thy
blood
,
live
.
2.
Here
we
see
that
in
Regeneration
the
whole
body
of
graces
are
brought
into
the
soul
at
once
and
together
.
In
effectual
vocation
the
soul
receives
Christ
himself
,
and
that
not
only
relatively
,
by
receiving
his
person
into
such
relations
wherby
he
becomes
his
Redeemer
and
Saviour
,
applyes
his
righteousness
to
him
for
Justification
,
and
by
marrying
him
,
admits
him
among
the
Adopted
Children
of
God
;
but
also
really
,
by
the
communication
of
his
graces
,
and
filling
him
with
his
spirit
:
He
falls
upon
his
neck
and
kisseth
him
;
all
grace
is
communicated
in
this
act
:
and
there
is
great
reason
for
it
,
for
Christ
in
giving
of
himself
to
the
soul
becomes
its
life
,
Gal.
2.
20.
Christ
lives
in
me
.
And
Christ
thus
becomes
his
spiritual
life
,
not
only
by
changing
his
relative
state
from
what
it
was
,
but
especially
(
life
being
a
principle
of
operation
)
by
putting
this
new
principle
into
him
,
in
which
are
contained
all
such
habits
and
dispositions
as
are
requisite
to
fit
him
to
live
spiritually
:
i.
e.
the
habits
of
all
graces
,
for
all
flow
from
one
and
the
same
principle
,
viz.
spiritual
life
.
3.
As
a
consectary
from
the
former
,
we
hence
see
that
at
the
instant
of
effectual
vocation
,
the
soul
is
made
partaker
in
every
grace
;
Justification
and
Adoption
fully
,
Sanctification
and
Glorification
inchoatively
,
and
in
their
degrees
:
these
come
all
together
and
inseparable
,
and
are
made
over
to
the
soul
in
the
instant
in
which
God
converts
him
:
For
when
God
gives
Christ
,
he
gives
all
things
with
him
;
Rom.
8.
32.
Yea
,
he
gives
him
to
be
all
to
us
,
1
Cor.
1.
30.
He
is
made
of
God
to
us
,
Wisdom
,
Righteousness
,
Sanctification
,
and
Redemption
There
is
a
succession
of
these
Graces
,
1.
Doctrinally
,
they
are
to
be
handled
orderly
,
methodically
,
and
distinctly
,
in
the
opening
of
the
Doctrines
of
the
Gospel
.
2.
In
the
apprehension
of
a
Believer
,
who
doth
not
immediatly
discern
all
of
them
.
3.
In
order
of
nature
and
consequence
:
But
in
time
they
are
contemporary
:
and
the
reason
is
,
because
the
whole
Covenant
is
sealed
up
in
Conversion
,
and
all
that
is
contained
in
it
;
i.
e.
all
grace
.
4.
We
here
see
the
Reason
of
the
sudden
and
strange
alteration
which
we
may
sometimes
see
wrought
in
a
sinner
:
one
whom
the
other
day
we
saw
bleeding
to
death
in
his
sins
,
rotting
in
his
grave
,
spending
all
in
riot
,
slighting
all
counsels
and
perswasions
,
going
in
the
ways
of
destruction
;
now
changed
and
become
another
man
,
all
new
in
him
:
yea
,
one
that
was
wounded
under
amazement
and
terrours
of
conscience
,
despairing
and
dying
under
convictions
;
now
rejoycing
and
ravished
with
the
experience
of
the
love
of
God
.
These
are
strange
alterations
,
but
not
to
be
misbelieved
,
if
we
consider
the
hast
that
God
makes
to
find
out
,
and
take
into
his
arms
dying
sinners
,
and
the
ravishing
embraces
he
affords
them
.
When
God
comes
,
he
runs
;
he
may
delay
a
while
,
and
let
the
sinner
run
himself
out
,
and
not
come
presently
to
convert
him
;
but
when
he
doth
come
,
he
comes
without
delay
,
nothing
stops
him
,
Hab.
2.
2.
Cant.
2.
8.
USE
2.
For
Exhortation
to
the
regenerate
,
or
such
as
have
been
converted
unto
God
;
meditate
much
upon
,
and
labour
to
be
deeply
affected
with
the
discoveries
of
God's
wonderful
love
to
you
:
Think
often
.
1.
What
hast
he
made
:
I
was
dying
,
despairing
,
hopeless
;
but
he
speedily
came
,
and
put
under
an
everlasting
arm
:
or
ever
I
was
aware
,
&c.
2.
With
what
ardour
of
affection
he
fell
upon
thy
neck
:
Oh
remember
those
embraces
;
how
he
took
thee
up
in
his
arms
,
an
unworthy
,
filthy
,
polluted
armful
;
how
kind
were
those
claspings
which
encircled
thee
?
those
embraces
which
took
thee
out
of
thy
pit
.
3.
How
he
kissed
thee
;
breathing
his
soul
into
thee
,
and
filling
thee
with
his
love
;
pardoning
all
thy
sins
,
taking
thee
to
be
his
son
again
,
influencing
thee
with
his
grace
,
in
thy
far
Country
speaking
comfortably
to
thee
.
Oh!
love
the
Lord
all
ye
his
Saints
,
and
let
your
hearts
boil
over
in
ardent
affections
to
him
.
SERMON
XXIII
.
Vers.
21.
And
the
Son
said
unto
him
,
Father
I
have
sinned
against
heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
.
WE
now
come
to
observe
the
Son's
deportment
to
his
Father
;
or
how
he
carried
it
under
these
large
and
liberal
expressions
of
his
love
to
him
;
and
that
is
,
with
all
humble
and
penitent
carriage
.
The
blotting
out
and
pardoning
of
his
sins
,
doth
not
blot
them
out
of
his
remembrance
,
or
make
him
ever
the
less
apprehensive
of
his
unworthiness
;
no
,
but
it
draws
out
his
humble
and
penitent
confession
.
This
acknowledgment
,
is
the
same
for
substance
which
he
had
resolved
upon
,
vers.
18
,
19.
He
purposed
,
if
ever
he
could
meet
his
father
,
thus
he
would
say
;
he
now
not
only
sees
him
,
but
finds
himself
in
his
embraces
,
and
here
he
poures
out
his
soul
to
him
.
There
is
only
the
last
clause
omitted
,
and
why
omitted
is
not
essential
to
enquire
;
divers
reasons
are
given
,
and
that
which
seems
most
probable
,
is
that
his
father's
kind
carriage
,
and
abundant
expression
of
his
love
,
had
left
him
no
room
for
it
,
because
he
now
found
himself
accepted
in
quality
of
a
son
.
The
particular
meaning
of
these
words
,
as
they
express
the
nature
of
true
repentance
hath
been
spoken
to
from
,
vers.
18
,
19.
That
which
we
have
now
to
consider
,
is
only
his
expressing
of
them
at
this
time
,
viz.
after
his
father
had
shewn
himself
,
fully
reconciled
,
and
so
signally
testified
it
in
his
carriage
to
him
.
Hence
,
DOCT.
When
God
manifests
his
special
love
to
the
soul
of
a
sinner
in
Conversion
,
it
will
draw
forth
the
most
kindly
acts
of
true
Repentance
.
God's
pardoning
and
accepting
Grace
,
sensibly
apprehended
,
will
make
a
soul
more
to
loth
his
sins
,
accuse
himself
of
them
,
and
be
ashamed
at
them
.
Though
whiles
God
is
kindling
these
resolves
,
he
comes
in
with
them
and
●rings
his
Salvation
,
yet
this
shall
not
extinguish
those
resolutions
,
but
help
them
.
This
is
the
season
to
express
and
act
.
Godly
sorrow
humiliation
and
●epentance
.
We
have
David
in
this
for
an
exe
…nt
example
;
whom
when
the
Prophet
had
convinced
for
his
great
sin
,
he
confesseth
it
;
but
when
he
had
witnessed
from
God
that
his
sin
was
pardoned
,
then
he
breaks
forth
in
a
penitential
Psalm
,
viz.
Psal.
51.
wherein
he
humbleth
himself
into
the
very
dust
.
Reas.
1.
From
the
nature
of
true
Repentance
,
sound
Humiliation
,
and
Godly
sorrow
;
which
is
such
as
,
before
grace
received
from
God
,
cannot
act
kindly
,
no
not
at
all
.
All
that
the
man
hath
before
he
is
converted
,
is
legal
:
Take
the
force
of
the
reason
in
these
particulars
.
1.
All
acts
presume
their
habits
.
It
is
a
principle
in
Logick
,
that
no
effect
exceeds
the
vertue
of
the
cause
.
The
tree
must
first
be
made
good
before
it
can
bring
forth
good
fruit
;
the
thorn
turned
into
a
fig-tree
,
if
it
bear
figs.
There
must
be
an
habit
before
there
can
be
acts
correspondent
:
there
must
be
an
eye
before
there
can
be
any
sight
:
So
there
must
be
habitual
Repentance
,
or
a
principle
of
it
in
the
soul
,
before
there
can
be
exertion
of
it
.
Now
this
principle
or
habit
is
not
in
the
soul
before
conversion
.
Conversion
is
the
turning
of
a
Sinner
from
Sin
to
God
;
this
is
done
by
changing
his
heart
and
all
his
faculties
;
it
is
by
making
him
a
new
creature
,
and
he
is
thus
made
by
the
infusion
of
the
body
of
spiritual
graces
into
him
,
or
laying
the
foundation
of
Sanctification
in
his
soul
.
Repentance
is
a
grace
,
a
special
gift
of
God
,
and
we
in
the
former
Doctrine
observed
,
that
all
graces
come
at
once
,
and
then
when
God
taketh
a
Sinner
into
favour
,
then
he
furnisheth
him
with
his
grace
;
hence
,
being
in
Christ
,
and
being
a
new
creature
are
convertible
,
2
Cor.
5.
17.
2.
The
act
of
Repentance
is
an
actual
turning
from
Sin
,
and
unto
God
:
and
it
hath
both
these
parts
in
it
,
as
was
before
hinted
at
verse
,
18
,
19.
If
it
wants
one
,
it
wants
all
;
for
man
,
being
a
dependent
creature
,
must
have
,
will
have
some
object
:
Now
here
the
soul
utterly
and
everlastingly
relinquisheth
all
its
Sinful
objects
,
Hos.
14.
8.
It
freely
and
willingly
parts
with
them
,
and
it
turns
to
God
,
closeth
with
him
as
the
only
object
on
whom
it
can
rest
for
Salvation
;
this
is
the
ultimate
scope
of
Repentance
,
Jer.
4.
1.
Now
such
an
act
of
chusing
and
closing
with
God
,
which
must
needs
accompany
Repentance
,
necessarily
supposeth
faith
;
for
a
Sinner
cannot
close
with
God
but
by
an
act
of
faith
,
and
if
there
be
an
act
of
faith
in
Repentance
,
then
there
was
an
habit
,
whence
that
act
flowed
.
3.
Inasmuch
as
Repentance
is
a
change
of
the
affections
,
which
are
the
feet
of
the
soul
,
carrying
it
from
and
to
its
object
;
and
hence
is
a
fixing
them
upon
some
other
object
than
they
formerly
dwelt
upon
;
where
also
the
prime
affections
mainly
discover
themselves
viz.
Love
and
hatred
.
It
necessarily
prerequires
to
this
act
,
a
gracious
disposition
infused
into
these
affections
.
In
Repentance
the
soul
is
made
to
hate
Sin
,
which
before
it
loved
as
its
life
;
and
it
loves
God
,
whom
before
it
hated
;
and
the
one
of
these
strengthens
the
other
:
He
hates
Sin
,
because
he
loves
God
,
&c.
Now
the
setting
those
affections
on
work
,
and
moving
them
to
their
proper
object
,
implies
a
sanctified
change
in
them
;
and
no
other
reason
can
be
given
of
their
so
acting
.
4.
The
affections
being
hand-maids
of
the
will
,
hence
a
change
in
them
implies
a
change
in
the
will
,
and
evidenceth
that
that
is
turned
:
it
signifies
that
the
heart
is
altered
from
what
it
was
;
for
the
will
exerts
it self
in
and
by
the
affections
:
When
therefore
we
see
a
man
truly
to
hate
Sin
and
love
God
,
we
know
that
his
will
is
set
,
fixed
,
his
choise
is
certainly
made
:
and
where
the
will
is
changed
,
there
is
conversion
wrought
:
where
the
soul
hath
indeed
chosen
God
,
there
is
saving
grace
.
David
therefore
asserts
his
grace
from
this
evidence
,
Psal.
73.
25.
5.
Repentance
is
the
exercise
of
the
grace
of
Sanctification
:
It
is
practical
holiness
,
which
consists
in
this
,
to
be
going
from
Sin
to
God
.
Sanctification
hath
two
parts
in
it
,
Mortification
,
and
Vivification
;
Repentance
comprehends
them
both
,
brings
them
in
to
use
,
and
continues
them
in
practice
.
Now
Sanctification
is
a
benefit
of
the
new
Covenant
,
and
a
fruit
of
conversion
,
one
of
the
things
for
which
Christ
is
given
to
us
,
1
Cor.
1.
30.
and
is
wrought
at
conversion
,
as
hath
been
cleared
.
Reas.
2.
Because
,
as
in
Conversion
the
soul
receives
a
principle
and
power
of
acting
repentance
,
so
by
this
effect
of
God's
wonderful
love
,
there
are
given
to
the
soul
abundant
advantages
,
for
the
helping
forward
the
more
kindly
exercises
of
it
.
The
truth
is
,
all
Evangelical
motives
to
it
,
are
hence
derived
:
For
,
1.
Converting
grace
makes
sin
appear
in
its
own
colours
.
The
sun-light
of
saving
grace
makes
Sin
look
more
ugly
than
ever
:
Beauty
and
deformity
are
not
discerned
in
the
dark
;
the
candle-light
of
common
conviction
made
but
obscure
discoveries
:
Now
he
sees
it
Sin
,
before
he
did
not
:
he
had
two
discoveries
of
it
before
;
viz.
1.
That
it
was
displeasing
to
God
,
his
Law
being
against
it
.
2.
That
it
was
a
procuring
cause
of
misery
,
by
reason
of
the
curse
:
These
two
he
saw
in
the
Glass
of
the
Law
.
But
now
grace
discovers
Sin
to
him
.
1.
As
contrary
to
the
nature
of
God
,
opposite
to
his
holiness
,
Hab.
1.
13.
2.
Hence
to
be
in
it self
an
odious
thing
,
and
that
separate
from
the
hell
that
follows
.
He
now
sees
the
beauty
of
grace
,
and
that
shews
him
the
deformity
of
Sin
.
2.
God's
love
manifested
in
Conversion
,
discovers
Sin
under
divers
aggravations
,
which
before
were
not
seen
.
1.
That
it
was
against
that
God
who
had
loved
him
with
an
everlasting
love
,
Jer.
31.
3.
2.
Against
Jesus
Christ
who
had
shed
his
blood
for
his
redemption
from
hell
.
3.
Against
the
Holy
Ghost
that
had
so
often
striven
with
him
,
had
waited
so
long
,
and
left
not
till
he
had
turned
him
,
and
now
sin
appears
sinful
,
which
before
appeared
only
sorrowful
.
USE
,
1.
For
information
;
1.
We
have
here
a
note
of
distinction
between
a
legal
and
a
saving
Repentance
.
The
Scripture
makes
mention
of
both
;
it
tells
us
of
Ahab's
repentance
as
well
as
of
David's
:
It
puts
one
name
upon
things
vastly
different
;
and
if
we
would
know
how
to
distinguish
them
,
here
is
it
to
be
discerned
:
The
one
is
effected
by
a
spirit
of
Bondage
,
the
other
by
the
spirit
of
Adoption
;
the
one
is
produced
by
te●●ours
,
the
other
by
love
:
the
one
confesseth
〈◊〉
Sin
,
vomits
up
his
morsels
,
takes
upon
him
a
profession
of
holiness
,
driven
to
it
by
the
dismal
reflexions
of
his
own
Conscience
,
and
apprehensions
of
the
wrath
to
come
:
the
other
is
taken
into
embraces
of
amity
,
confirmed
with
a
kiss
of
favour
;
and
by
this
his
heart
is
melted
into
Godly
sorrow
,
in
his
fathers
arms
he
bemoans
himself
.
The
truly
broken
heart
,
is
an
heart
broken
with
love
.
2.
Here
we
see
when
is
the
genuine
season
of
godly
sorrow
;
and
the
reason
why
a
soul
that
is
newly
converted
is
so
full
of
bitterness
,
complaints
and
self
accusations
.
If
a
soul
do
not
repent
and
bitterly
mourn
for
Sin
now
,
when
shall
he
?
before
he
could
not
,
in
heaven
there
will
be
no
room
for
it
.
God
the
father
,
the
great
Husband
man
of
his
Vineyard
,
deals
in
great
skil
with
the
soul
:
For
having
broken
up
the
fallow
ground
of
the
heart
,
and
sown
the
seed
of
grace
in
it
,
he
now
sends
seasonable
showres
upon
it
,
to
water
the
ridges
thereof
,
that
it
may
be
made
to
bring
forth
a
plentiful
Harvest
,
Psalm
.
126.
5.
When
should
showers
more
seasonably
fall
on
the
ground
than
when
the
seed
is
cast
in
?
Hence
,
1.
They
mistake
themselves
greatly
who
think
that
after
Conversion
the
soul
should
do
nothing
but
rejoyce
;
as
if
there
were
now
no
room
●●r
sorrow
for
Sin
,
and
self
abasement
,
because
their
Sin
is
pardoned
:
Whereas
,
what
doth
more
break
an
ingenious
heart
,
than
the
pardoning
of
so
great
offence
,
and
receiving
him
to
favour
after
such
grievous
provocations
?
God
therefore
when
he
hath
made
large
promises
of
what
he
will
do
for
his
People
,
tells
us
what
shall
be
the
fruit
of
this
love
of
his
,
Ezek
36.
31.
Then
shall
you
remember
your
evil
wayes
,
and
loath
your selves
.
2.
Let
it
be
for
caution
to
such
as
are
newly
converted
;
though
now
they
are
and
ought
to
be
in
bitterness
for
Sin
,
and
to
mourn
for
it
before
God
,
yet
have
a
care
of
giving
Satan
advantage
thereby
to
weaken
your
faith
,
and
undermine
the
consolation
arising
from
your
interest
in
this
grace
.
Godly
sorrow
,
humility
,
repentance
,
are
so
to
be
exercised
,
as
to
be
helpful
to
the
strengthening
,
and
not
become
impediments
to
the
exercise
of
and
activity
of
faith
:
Hence
make
that
the
great
incentive
to
Godly
sorrow
,
viz.
the
consideration
that
is
against
that
God
that
loved
you
;
let
Divine
love
be
set
against
Sin
,
and
that
will
help
both
Faith
and
Repentance
.
3.
Let
others
beware
of
irregular
applications
to
such
as
are
mourning
for
Sin
,
and
full
of
sorrow
by
reason
of
it
:
Do
not
take
pains
to
dry
up
those
tears
;
be
not
troubled
at
them
,
but
rejoyce
:
It
is
a
very
pleasant
sight
,
an
heart-comforting
fight
,
to
see
any
truly
mourning
for
Sin
.
to
give
wise
relief
against
despair
,
is
prudence
,
but
rather
help
and
encourage
godly
sorrow
.
Though
fair
weather
be
pleasant
,
yet
showers
may
be
more
suitable
,
and
make
the
earth
more
fertile
:
Paul
repents
not
to
have
been
instrumental
to
so
good
a
work
,
2
Cor.
7.
9
,
10.
3.
Here
we
see
a
reason
why
those
that
have
tasted
most
of
the
love
of
God
,
and
manifestations
of
his
grace
to
their
souls
,
are
most
low
and
vile
in
their
eyes
:
The
reason
is
,
because
the
more
a
soul
hath
had
experience
of
the
wonderful
undeserved
love
of
God
,
it
feels
the
more
sensible
convictions
of
its
own
unworthiness
and
vileness
.
God's
large
expressions
to
David
,
made
him
reflect
upon
himself
,
and
lay
himself
very
low
,
2
Sam.
7.
18
,
19.
If
you
are
indeed
truly
converted
,
and
have
received
the
grace
of
God
,
you
shall
find
this
effect
upon
your
own
hearts
;
it
will
put
the
meanest
and
most
abasing
thoughts
of
your selves
into
you
;
it
will
draw
out
humble
confessions
,
self-accusations
,
and
acknowledgments
of
your
own
unworthiness
:
This
must
needs
put
you
in
mind
of
your
low
estate
,
sinful
and
miserable
condition
,
and
the
unspeakably
free
grace
of
God
thereon
appearing
.
USE
,
2.
For
Exhortation
:
This
may
serve
to
excite
all
true
Believers
to
live
in
the
constant
exercise
of
Humility
and
Repentance
:
You
here
see
it
is
the
proper
work
of
a
Convert
:
Faith
and
Repentance
are
graces
for
exercise
,
and
should
take
up
our
whole
lives
.
And
to
help
to
this
duty
,
often
ponder
.
1.
Who
it
was
that
converted
thee
;
not
thy self
but
God
,
he
came
to
thee
and
saved
thee
.
2.
What
an
one
thou
wert
before
conversion
,
a
poor
Prodigal
,
that
had
wasted
all
away
,
and
flagitiously
provoked
,
and
dishonoured
the
Name
of
God
.
3.
What
it
cost
to
make
way
for
thy
Conversion
,
the
cursed
death
of
the
Son
of
God
.
4.
How
obstinately
thou
didst
oppose
thine
own
Conversion
:
Thou
wert
horribly
averse
to
it
,
and
didst
long
withstand
the
strivings
of
the
holy
spirit
.
5.
What
love
God
hath
expressed
to
thee
in
thy
Conversion
:
Words
fall
short
,
and
similitudes
are
too
strait
to
demonstrate
or
give
colour
to
it
.
Set
the
love
of
God
before
thee
as
a
glass
in
which
to
see
and
hate
thy
Sin
,
and
love
thy
God
:
Let
this
make
thee
worthless
in
thine
own
eyes
and
account
.
What
expressions
doth
this
love
draw
out
from
Paul
?
1
Tim.
1.
13
,
14.
Act
therefore
these
thoughts
upon
thy
heart
,
and
get
thy
soul
warmed
with
this
sense
:
And
more
especially
,
1.
Art
thou
a
young
Convert
,
newly
of
a
Prodigal
made
,
and
entertained
as
a
Son
?
This
great
change
now
requires
an
humble
heart
,
now
thou
art
in
the
arms
of
mercy
,
pour
out
thy
confessions
,
and
bemoan
thy self
.
2.
Hast
thou
at
any
time
more
than
ordinary
discoveries
of
God's
love
to
thee
?
Now
be
improving
this
as
an
argument
to
abase
thee
:
Ask
thy
heart
,
who
hath
done
this
?
and
then
,
who
am
I
that
he
should
do
thus
for
me
?
3.
Especially
if
these
applications
are
after
some
fall
or
relapse
into
such
Sins
as
have
wounded
thy
peace
,
and
hidden
his
face
for
a
season
from
thee
.
Doth
he
after
this
notwithstanding
come
again
?
Wonder
,
and
be
ashamed
of
thy self
,
when
thou
feelest
his
kisses
and
embraces
again
,
empty
thy
soul
in
confessions
,
and
self-judging
acknowledgments
into
his
bosom
;
so
shalt
thou
be
led
on
to
more
and
more
experiences
of
his
wonderful
loveing
kindness
.
SERMON
XXIV
.
Vers.
22.
But
the
Father
said
to
his
Servants
,
bring
forth
the
best
robe
,
and
put
it
on
him
,
and
put
a
Ring
on
his
hand
,
and
Shoes
on
his
feet
.
Vers.
23.
And
bring
hither
the
fatted
Calf
,
and
kill
it
;
and
let
us
eat
and
be
merry
.
Vers.
24.
For
this
my
Son
was
dead
,
and
i●
alive
again
;
he
was
lost
,
and
is
found
.
And
they
began
to
be
merry
.
THe
next
thing
to
be
considered
is
the
Provision
which
the
Father
made
for
,
and
the
entertainment
which
he
gave
to
his
returned
Son
,
described
in
these
Verses
.
I
shall
briefly
insist
on
these
things
.
Here
we
may
observe
an
Allegorical
description
of
the
great
benefits
which
God
bestows
upon
a
sinner
on
believing
,
or
the
wonderful
change
of
his
condition
on
Conversion
.
Whiles
the
Son
is
complaining
of
his
unworthiness
,
and
accusing
his
own
prodigality
,
his
father
,
not
so
much
by
words
,
but
by
real
acts
gives
him
to
find
what
favour
he
is
received
into
.
In
the
words
observe
,
1.
The
things
that
were
done
for
him
,
vers.
22
,
23.
in
which
are
,
1.
The
instruments
used
in
doing
them
;
his
servants
.
2.
What
they
were
to
do
;
bring
forth
,
&c.
What
these
things
allude
to
will
be
considered
of
in
their
place
.
3.
To
what
end
;
let
us
eat
,
and
be
merry
.
2.
The
reason
given
to
it
,
vers.
24.
for
this
my
son
,
&c.
3.
The
fruit
consequent
upon
it
.
vers.
24.
and
they
began
to
be
merry
.
Christ
under
the
welcome
given
by
a
tender
father
to
his
returning
son
,
would
shadow
to
us
the
welcome
that
a
penitent
finds
with
God
,
expressed
with
the
greatest
signs
and
tokens
of
a
perfect
reconciliation
,
and
deepe●t
affection
,
not
only
of
love
,
but
of
joy
too
at
his
return
:
hence
the
servants
are
set
to
work
;
the
best
robe
is
brought
forth
tocover
his
nakedness
,
the
fatted
Calf
killed
,
not
only
to
feed
,
but
feast
him
;
a
Ring
is
put
on
his
hand
,
Shoes
on
his
feet
,
and
the
whole
house
is
filled
with
songs
and
mirth
,
and
the
very
fields
made
to
ring
with
acclamations
of
joy
.
In
general
observe
this
.
DOCT.
The
day
of
a
sinners
Conversion
to
God
is
a
day
of
great
rejoycing
.
When
God
comes
to
receive
a
penitent
Prodigal
into
favour
again
,
it
is
a
time
of
singing
and
mirth
.
It
is
a
day
of
joy
.
1.
To
God
himself
the
father
testified
his
joy
for
his
Son's
recovery
,
by
his
entertainment
;
so
doth
God
by
his
of
a
sinner
:
though
God
properly
have
no
affections
,
which
are
passions
,
and
tokens
of
imperfection
,
yet
he
assumes
such
things
to
himself
for
our
instruction
:
and
not
only
so
,
but
providentially
in
the
application
of
himself
to
the
soul
,
he
doth
such
things
,
as
are
witnesses
of
such
affections
in
men
:
Where
men
love
much
,
they
will
do
much
:
Feasts
are
tokens
of
joy
,
great
feasts
of
great
joy
.
Reas.
1.
From
his
relation
;
he
is
a
son
,
though
he
hath
been
a
Prodigal
;
he
was
chosen
from
Eternity
;
and
this
relation
blots
out
all
.
Alexander
told
Antipater
,
accusing
his
mother
of
vile
actions
,
one
tear
of
a
mother
will
obliterate
all
anger
:
God
useth
this
argument
for
Paul
,
when
Ananias
speak
hard
of
him
,
Act.
9.
15.
He
is
a
chosen
vessel
.
Reas.
2.
From
the
great
change
wrought
:
His
son
was
dead
and
is
alive
,
was
lost
and
is
found
.
With
what
joy
did
those
women
whose
sons
Elisha
and
Christ
raised
,
entertain
them
:
How
glad
is
a
tender
Parent
to
find
a
Child
that
hath
been
lost
?
here
is
matter
of
much
joy
:
Thus
it
is
with
a
sinner
:
he
is
raised
from
a
grave
of
sin
,
and
found
in
the
wilderness
of
his
wandring
.
Reas.
3.
Because
now
God's
great
design
of
glorifying
his
grace
in
this
sinners
recovery
is
brought
about
,
the
foundation
of
that
work
is
laid
in
his
heart
;
now
all
men
are
glad
when
their
main
designs
are
accomplished
.
2.
To
the
blessed
Angels
:
These
may
in
part
be
looked
upon
as
the
servants
here
employed
,
who
attended
cheerfully
in
this
fervice
;
for
they
are
ministring
spirits
for
the
heirs
of
Salvation
,
Heb.
1.
14.
And
that
Angels
are
glad
at
a
sinners
Conversion
is
asserted
,
context
,
vers.
10.
Reas.
1.
From
their
relation
to
Believers
,
they
are
their
brethren
,
fellow
Servants
,
fellow
Citizens
,
and
such
for
whose
salvation
they
do
minister
.
Reas.
2.
From
the
great
delight
they
take
in
the
glory
of
God
,
for
which
as
they
were
made
,
so
they
lay
out
their
utmost
labour
and
endeavour
.
3.
If
the
spirits
of
just
men
made
perfect
could
have
any
acquaintance
with
the
affairs
of
this
lower
World
,
they
would
certainly
shout
and
sing
for
joy
;
such
is
their
love
to
their
brethren
now
it
is
perfected
,
but
,
4.
It
is
certainly
a
joy
to
the
Saints
on
earth
,
to
them
that
love
God
,
to
such
as
are
true
Believers
:
and
thus
our
goodness
in
one
respect
extends
to
them
,
Psal.
16.
2.
It
cannot
but
affect
their
hearts
with
great
joy
when
they
see
or
hear
of
any
that
are
brought
home
to
God
,
the
family
of
Saints
are
much
refreshed
with
it
.
Reas.
1.
Because
God
is
glorified
by
it
,
and
Satan
defeated
:
God
hath
one
more
subject
,
and
Satan
loseth
a
vassal
by
it
:
It
adds
to
the
enlargement
of
the
Kingdom
of
Christ
,
and
his
Name
is
so
much
the
less
dishonoured
in
the
world
.
Reas.
2.
Because
they
have
now
one
more
fellow
citizen
of
the
new
Jerusalem
:
the
Church
militant
is
augmented
,
and
the
Church
triumphant
shall
be
encreased
by
it
:
Believers
are
called
Citizens
,
Eph.
2.
19.
Reas.
3.
Because
it
is
that
they
have
prayed
for
,
and
in
their
places
endeavoured
:
All
Christians
pray
for
it
when
they
say
,
Thy
Kingdom
come
:
and
some
have
prayed
for
it
in
particular
:
Their
Godly
Ministers
have
laboured
earnestly
about
it
,
with
God
,
and
with
them
:
And
these
are
the
Servants
that
ministerially
apply
these
things
to
them
,
even
all
consolation
,
and
it
is
a
joy
to
them
to
do
it
.
Their
Godly
Parents
and
Neighbours
have
long
waited
for
this
day
,
and
therefore
it
brings
to
them
the
glad
tydings
of
great
joy
.
5.
And
that
I
chiefly
aim
at
,
It
is
a
day
of
great
joy
to
the
Convert
himself
.
I
do
not
say
that
he
is
alwayes
immediatly
under
the
clear
apprehension
of
it
,
though
often
great
measures
of
comfort
are
for
the
present
given
him
;
but
now
the
foundation
of
all
his
joy
is
laid
:
God
now
applys
his
great
love
to
him
;
for
,
1.
The
best
robe
is
put
upon
him
.
[
Gr.
the
first
robe
.
]
There
is
no
other
like
it
,
and
that
is
the
robe
of
Christ's
Righteousness
,
whereby
his
rages
are
removed
,
and
the
shame
of
his
nakedness
covered
:
The
poor
Prodigal
had
worn
himself
out
,
was
all
in
tatters
;
he
is
not
only
clothed
,
but
royally
apparelled
,
Psal.
45.
13
,
14.
The
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifies
a
long
garment
that
comes
to
the
ankles
covering
the
whole
body
:
This
hides
all
his
spiritual
deformity
,
covers
all
his
imperfections
.
2.
A
ring
is
put
on
his
hand
:
Some
understand
it
of
Adoption
:
A
ring
with
his
fathers
seal
,
acknowledging
him
to
be
of
his
family
:
others
,
to
the
same
purpose
,
take
it
to
be
a
token
of
his
enfranchisment
.
Among
the
Romans
,
none
but
free
Citizens
were
to
wear
rings
:
others
,
for
his
ennoblement
,
among
the
Oriental
nations
,
none
but
the
Nobility
had
this
priviledge
:
others
for
the
seal
of
the
spirit
:
The
Wedding
Ring
was
given
as
a
ratification
of
Marriage
;
so
now
the
union
between
Christ
and
the
soul
is
sealed
and
confirmed
.
3.
Shoes
are
put
upon
his
feet
:
The
feet
are
the
affections
,
shoes
are
both
for
Ornament
,
and
for
saving
the
feet
from
harm
:
These
shoes
are
the
preparation
of
the
Gospel
of
peace
,
Eph.
6.
15.
The
soul
is
adorned
with
sanctifying
grace
,
and
the
affections
preserved
from
being
gravelled
,
and
galled
with
the
pebbles
of
carnal
desires
.
4.
The
fatted
Calf
is
killed
[
Gr.
the
fatted
Calf
,
sacrifice
it
]
This
intends
Christ
,
and
may
bear
some
respect
to
the
Sacrament
of
the
Supper
:
the
soul
is
now
spiritually
fit
for
it
,
and
to
be
invited
to
it
.
In
summe
,
the
best
preparation
is
made
,
the
soul
is
feasted
:
i.
e.
Divine
love
is
shed
abroad
,
Rom.
5.
5.
God
gives
him
all
his
favours
in
titles
and
communicates
of
them
to
him
,
according
to
that
measure
which
is
best
for
him
;
and
so
much
(
at
least
)
of
Divine
light
is
irradiated
upon
him
,
as
enables
him
to
rely
upon
Christ
alone
for
life
,
and
hope
in
his
Grace
.
This
must
needs
be
a
joyful
day
;
for
,
1.
It
is
the
day
of
Jubile
,
which
was
alwayes
joyful
:
Now
the
servant
of
sin
goes
out
free
;
he
that
had
before
bound
himself
to
a
stranger
,
to
Satan
and
his
lusts
,
is
set
at
liberty
.
2.
It
is
his
Wedding
day
:
which
is
alwayes
celebrated
with
symptomes
of
joy
;
more
especially
,
when
a
Beggar
is
married
to
a
Prince
;
when
a
condemned
prisoner
of
Justice
is
honourably
espoused
,
to
the
eternal
Son
of
God
.
3.
It
is
his
Birth
day
;
the
day
wherein
he
was
new
born
:
his
Resurrection
day
in
which
he
riseth
out
of
his
grave
,
vers.
24.
He
was
dead
and
is
now
alive
.
And
that
is
a
blessed
day
,
Rev.
20.
6.
Blessed
is
he
that
hath
part
in
the
first
Resurrection
.
4.
It
is
the
day
of
his
Adoption
;
the
day
wherein
the
King
of
Glory
entitles
him
his
son
,
gives
him
a
new
Name
,
and
seals
up
to
him
an
irreversible
deed
of
conveyance
,
wherein
he
confirms
him
in
title
to
an
inheritance
worth
many
Worlds
.
USE
,
1
:
For
Information
.
1.
Here
we
see
how
sincerely
God
speaketh
,
when
he
saith
,
As
I
live
I
delight
not
in
the
death
of
a
sinner
,
but
had
rather
he
should
repent
and
live
.
The
satisfaction
which
he
expresseth
himself
to
take
in
a
sinners
conversion
,
is
an
abundant
confirmation
of
it
.
If
after
God
hath
said
and
sworn
it
in
his
Word
,
there
should
any
make
a
doubt
of
it
,
let
him
go
to
the
converted
sinner
,
and
he
shall
tell
him
such
a
story
of
God's
abundant
love
,
and
that
precious
entertainment
that
he
gave
him
,
as
shall
make
it
evidently
appear
.
If
God
did
not
take
great
delight
in
our
Conversion
,
can
we
think
that
he
would
make
such
a
royal
feast
to
entertain
us
,
&
confer
so
many
&
such
unspeakable
benefits
and
blessings
upon
us
?
Do
men
use
to
kill
and
slay
,
to
make
noble
feasts
for
the
entertainment
of
those
whom
they
have
no
delight
to
see
?
2.
Here
we
see
a
reason
why
the
affections
of
the
soul
do
often
appear
more
ardent
and
overflowing
towards
God
,
about
,
or
quickly
after
Conversion
,
than
afterwards
,
and
discover
themselves
,
both
,
1.
In
an
extraordinary
delight
in
spiritual
duties
:
The
soul
now
can
scarce
find
opportunity
to
do
any
thing
else
,
but
read
,
hear
pray
,
meditate
,
confer
with
Christians
,
&c.
Why
is
it
their
Wedding
day
,
it
is
a
feast
day
with
them
,
and
they
cannot
but
be
ravished
with
it
:
It
is
a
new
world
with
a
Prodigal
,
when
come
from
a
famine
to
such
plenty
and
delicacy
.
2.
In
a
cotempt
of
the
world
and
things
of
it
in
comparison
of
these
things
;
slighting
and
scarce
regarding
of
any
thing
here
below
;
only
taken
with
heavenly
things
,
and
desirous
,
to
depart
and
be
with
Christ
;
willing
to
have
no
more
to
do
here
if
might
be
:
How
can
it
almost
be
otherwise
?
Who
can
but
think
it
good
seeing
,
tasting
,
enjoying
the
love
of
God
?
and
relishing
the
sweetness
of
the
streams
,
to
long
to
be
at
the
Well
head
of
all
this
?
but
when
these
treats
are
something
over
,
and
he
goe
from
his
feast
to
his
work
,
and
there
meets
with
difficulties
,
and
many
temptations
;
now
he
is
sometimes
at
a
stand
,
his
affections
cooled
with
carnal
things
,
and
his
heart
distracted
with
worldly
cares
:
Hence
it
is
that
we
sometimes
hear
God
calling
his
people
back
to
their
first
love
,
Rev.
2.
5.
3.
Here
also
see
a
Reason
why
Believers
have
usually
more
ravishments
and
extasies
,
and
abounding
comforts
at
first
Conversion
,
than
afterwards
:
It
is
because
the
robe
is
now
brought
out
to
them
and
put
on
,
&c.
It
is
the
most
glorious
entertainment
they
were
ever
at
,
and
they
themselves
the
occasion
of
it
;
as
long
as
this
feast
lasts
it
must
needs
be
so
:
therefore
,
1.
Be
sure
if
it
be
thus
at
this
time
,
lay
in
against
a
time
of
want
:
that
may
come
before
you
think
of
it
.
Store
your selves
now
with
the
experiences
of
the
love
expressions
which
God
reveals
himself
to
you
in
:
It
is
not
impossible
but
it
may
be
such
a
time
with
you
,
as
you
shall
never
have
the
like
opportunity
while
you
live
again
.
2.
And
if
at
any
time
afterwards
in
your
Christian
race
,
you
meet
with
doubts
and
darkness
,
and
are
put
to
a
stand
in
regard
of
your
spiritual
state
,
be
sure
to
have
recourse
to
the
day
of
espousals
:
Call
to
mind
the
Garment
,
the
Ring
,
the
fatted
Calf
,
&c.
Psal.
77.
10.
I
will
remember
the
years
of
the
right
hand
of
the
most
High
.
USE
,
2.
For
Exhortation
and
encouragement
unto
awakened
Sinners
in
special
,
to
repent
,
and
return
to
God
;
to
fall
down
at
his
feet
and
beg
his
grace
and
favour
,
to
confess
your
unworthiness
:
Oh
,
long
for
the
day
of
Conversion
,
it
will
be
a
joyful
day
.
God
himself
will
rejoyce
in
thee
;
it
is
well
pleasing
to
God
,
it
is
his
delight
,
he
takes
pleasure
in
the
Sinners
return
;
thou
canst
not
give
him
greater
content
by
any
thing
.
Thou
wilt
afford
matter
of
joy
to
the
blessed
Angels
,
who
are
exceedingly
satisfied
in
the
glory
of
God
,
and
Salvation
of
Sinners
.
Thou
wilt
glad
the
souls
of
glorified
Saints
,
if
not
now
because
they
know
it
not
,
yet
when
thou
shalt
go
to
them
,
and
thy
presence
in
that
General
Assembly
of
the
first
born
shall
be
a
witness
to
it
,
then
will
they
magnifie
God
for
it
,
and
take
pleasure
in
thee
.
Thou
shalt
wondrously
refresh
the
souls
of
militant
saints
;
thy
Godly
Parents
,
faithful
Ministers
,
pious
neighbours
,
these
shall
have
smiles
instead
of
tears
;
and
shall
take
delight
in
reaping
the
fruit
of
their
many
prayers
,
and
counsels
.
Thou
wilt
grieve
none
but
Devils
and
devilish
men
.
Nay
,
it
is
thy
own
concern
;
thou
art
now
mourning
,
thou
shalt
then
rejoyce
and
be
filled
with
unspeakable
gladness
of
heart
:
Nay
,
God
himself
will
make
a
feast
for
thee
,
a
Wedding
day
shall
be
kept
with
greatest
solemnity
,
and
thou
thy self
shall
be
the
subject
of
all
those
triumphs
and
songs
of
joy
:
Oh
then
all
!
forsake
satan's
camp
,
come
over
unto
the
Lord
Jesus
Christ
;
then
shall
those
that
have
been
grieved
for
your
sin
and
obstinancy
,
have
their
hearts
refreshed
by
you
;
and
all
rejoyce
together
with
you
in
your
Conversion
.
SERMON
XXV
.
THere
are
some
other
more
particular
useful
observations
may
be
here
made
,
viz.
DOCT.
1.
God
useth
his
Servants
as
instruments
●n
bestowing
his
spiritual
blessing
upon
his
Children
.
He
doth
not
usually
dispense
these
things
immediatly
,
but
in
and
with
the
means
.
We
may
here
consider
.
1.
Who
are
these
Servants
.
2.
The
confirmation
of
the
Doctrine
.
1.
Who
are
these
Servants
?
Answ.
Touching
the
Ministry
of
the
Holy
Angels
,
though
the
thing
be
a
truth
,
Heb.
1.
14.
Yet
the
way
is
more
secret
:
and
I
verily
believe
they
do
more
for
the
Saints
than
they
are
aware
of
,
and
may
be
as
active
in
suggestion
of
that
which
is
good
,
as
satan
that
which
is
evil
:
But
I
shall
not
adventure
here
to
particularize
,
therefore
,
2.
By
these
servants
we
may
understand
the
Ministers
of
the
Gospel
,
who
are
appointed
to
this
end
,
to
be
labourers
under
Christ
for
the
help
of
the
Elect
,
and
bringing
of
them
to
Glory
,
Eph.
4.
10
,
11
,
12.
these
are
therefore
called
Ambassadours
for
Christ
,
2
Cor.
5.
20.
Now
Ambassadours
are
the
representatives
of
their
Princes
,
and
manage
forreign
affairs
in
their
name
;
and
these
do
dispence
for
Christ
the
Gospel
of
Reconciliation
.
vers
.
19.
Hence
they
are
called
Ministers
,
and
Stewards
,
1
Cor.
4.
1.
Whose
work
is
to
distribute
their
Masters
Estate
according
to
order
.
They
are
also
called
Deacons
,
1
Cor.
3.
5.
Because
as
they
do
by
office
distribute
the
outward
,
so
do
these
the
spiritual
treasures
.
2.
For
Confirmation
of
the
Doctrine
:
The
Scripture
gives
us
clear
light
for
this
truth
;
besides
that
Allegorical
direction
,
Cant.
1.
7
,
8.
See
,
Mal.
2.
7
:
The
Priests
lips
should
keep
knowledge
,
and
they
should
ask
the
Law
at
his
mouth
.
Which
is
spoken
of
Gospel
times
:
besides
illustrious
examples
add
confirmation
to
it
;
that
of
Paul
,
Act.
9
:
14
:
of
Cornelius
,
Act
:
10
:
of
the
Eunuch
,
Act
:
8
:
shew
what
care
God
takes
to
ratifie
this
way
.
Though
Paul
be
enlightened
and
awakened
extraordinarily
,
he
must
be
confirmed
and
comforted
by
a
Minister
:
Though
an
Angel
appear
to
comfort
Cornelius
and
counsel
him
,
yet
his
instruction
and
receiving
the
spirit
,
must
be
under
Peter's
ministry
:
Though
God
works
a
miracle
upon
Philip
to
bring
him
to
him
,
yet
the
Eunuch
must
receive
the
Gospel
by
ordinary
means
:
and
the
ground
is
,
1
:
Negatively
;
not
for
want
of
power
in
God
;
he
needs
not
the
assistance
of
Angels
or
men
;
he
sometimes
doth
without
them
;
though
to
keep
up
and
credit
his
appointed
order
,
it
is
but
seldom
.
2
:
Positively
;
God
doth
it
:
1
:
To
suit
our
nature
:
the
People
begged
that
Moses
might
speak
to
them
:
God
speaks
to
us
familiarly
when
he
speaks
by
men
like
our selves
.
2
:
To
honour
his
servants
:
it
is
an
honour
to
any
creature
to
be
used
by
God
in
any
service
of
his
;
but
to
be
used
in
the
greatest
work
,
that
is
so
much
more
;
this
is
it
which
so
elevates
Paul
,
Eph:
3
:
8
:
To
me
,
who
am
less
than
the
least
of
all
Saints
,
is
this
grace
given
,
&c.
USE
,
1
:
For
Information
,
1
:
See
their
folly
who
,
contemning
the
servants
of
Christ
,
expect
all
their
comforts
and
benefits
to
come
from
himself
immediatly
:
They
scorn
to
receive
the
best
robe
,
&c.
at
the
hands
of
Christ's
Servants
,
but
must
have
it
from
him
without
means
,
though
(
should
God
grant
us
our
desire
)
it
is
most
suitable
that
his
Servants
should
be
helpful
in
it
;
yet
it
is
a
strange
frame
in
a
Prodigal
,
that
he
will
be
limiting
his
Father
,
and
telling
him
how
he
shall
relieve
him
,
or
not
at
all
?
What
?
Can
we
not
see
the
father's
love
in
the
gift
,
because
it
is
sent
by
the
hand
of
a
Messenger
?
Well
;
if
God's
own
way
cannot
content
men
,
they
are
like
to
go
without
his
blessing
.
2.
That
those
are
likely
to
receive
the
greatest
manifestations
of
Gods
love
to
their
soul
,
that
are
most
careful
and
diligent
in
giving
attendance
to
the
Ordinances
.
In
heaven
indeed
,
we
shall
derive
all
immediatly
from
Christ
,
but
upon
earth
it
is
otherwise
:
Hence
that
promise
,
Prov.
8.
35
,
36.
Blessed
is
the
man
that
heareth
me
,
watching
daily
at
my
Gates
,
&c.
It
is
vain
for
men
to
depend
upon
immediate
revelations
;
Moses
and
the
Prophets
they
have
,
let
them
use
them
.
Gods
way
is
in
his
Temple
.
David
desires
to
dwell
in
Gods
house
,
there
to
behold
his
beauty
,
Psal.
27.
4.
and
declares
such
as
do
so
,
to
be
blessed
,
because
they
will
still
be
praising
him
,
Psal.
84.
4.
i.
e.
they
will
be
alwayes
finding
matter
of
praise
.
USE
,
For
Exhortation
:
It
may
advise
all
such
as
would
receive
the
spiritual
blessings
of
the
Gospel
,
to
make
use
of
the
help
of
Christ's
Servants
,
his
Ministers
.
Do
you
want
help
,
relief
,
comfort
?
repair
to
them
.
Though
it
be
true
that
God
only
can
give
it
,
and
all
means
avail
not
without
his
blessing
,
yet
is
also
true
,
that
by
them
he
dispenseth
it
ordinarily
:
Now
,
as
the
means
are
appointed
by
God
,
so
he
honours
them
with
the
presence
and
efficacy
of
his
spirit
,
which
else
is
not
to
be
expected
,
where
there
are
such
advantages
.
Truth
may
be
the
same
,
spoken
by
a
Minister
and
another
,
and
yet
it
may
come
with
more
efficacy
from
such
an
one
,
than
from
another
;
not
from
any
vertue
in
him
,
but
from
the
grace
of
God
,
who
will
thus
own
his
own
appointments
.
Are
you
in
trouble
and
want
help
?
May
you
not
blame
your selves
?
You
say
,
Alas
!
What
can
such
an
one
stead
me
?
I
answer
,
not
at
all
of
himself
,
but
God
comes
where
he
will
,
and
may
justly
leave
you
without
the
blessing
,
if
you
dispise
his
way
:
Let
then
the
messages
of
peace
be
welcome
to
you
;
if
God
sends
you
comfort
by
his
Servants
,
do
not
refuse
,
but
receive
it
.
DOCT.
2.
God
testifieth
his
love
to
a
penitent
sinner
,
not
so
much
in
words
as
in
deeds
.
We
do
not
here
observe
that
the
Father
is
mentioned
to
say
any
thing
,
to
his
humble
son
,
weeping
out
his
confessions
to
him
in
his
arms
;
but
he
calls
for
his
servants
,
and
commands
them
presently
to
do
for
him
,
that
which
shall
be
a
real
testimony
of
his
entire
love
:
What
is
done
for
him
shall
speak
his
affection
better
than
ten
thousand
complemental
professions
.
USE
,
This
may
shew
us
the
difference
between
God
and
men
:
These
make
many
proffers
and
protestations
:
say
be
fed
,
be
clothed
;
but
mean
while
the
needy
creature
may
perish
for
all
them
:
But
now
God
seeing
a
miserable
soul
in
distress
,
he
takes
it
up
into
his
arms
,
gives
him
what
he
wants
,
cloths
his
nakedness
,
feeds
his
hunger
,
takes
away
his
disgrace
.
It
may
also
direct
us
in
clearing
up
our
evidences
;
you
are
ready
to
say
,
could
I
but
hear
or
understand
him
to
speak
to
me
in
this
or
that
promise
,
it
would
greatly
satisfie
my
doubts
;
but
I
reply
,
is
there
not
a
convincing
language
in
deeds
?
and
do
you
find
that
to
be
wrought
in
you
which
the
promise
speaks
of
?
is
there
suitable
spiritual
supply
brought
into
your
souls
?
Do
you
find
that
there
which
answers
your
wants
?
and
shall
not
this
satisfie
and
certifie
you
of
your
fathers
love
,
and
your
interest
in
the
Promise
:
Nay
,
you
may
safely
thus
argue
the
case
,
could
he
do
this
for
me
if
he
loved
me
not
?
Am
I
not
dealt
with
as
a
son
,
and
shall
I
any
longer
doubt
of
my
sonship
.
DOCT.
3.
There
is
a
very
eminent
and
glorious
change
wrought
in
Conversion
.
This
is
expressed
,
vers.
24.
under
two
resemblances
,
wherein
the
state
of
man
before
and
after
conversion
is
opposed
;
1.
Of
one
that
was
dead
,
and
is
now
alive
:
the
natural
man
is
spiritually
dead
,
Eph.
2.
1.
This
part
of
the
curse
actually
fell
upon
Adam
,
as
soon
as
he
fell
,
and
falls
on
his
posterity
as
soon
as
they
are
born
,
or
have
a
being
.
They
are
every
way
like
one
that
is
dead
,
have
no
principle
of
spiritual
life
,
being
wholly
without
Sanctification
,
which
was
the
informing
principle
of
their
Theological
life
:
he
can
do
nothing
that
is
good
,
can
neither
stir
hand
or
foot
to
the
service
of
God
;
he
stinks
in
the
nostrils
of
God
,
all
that
comes
from
him
is
rotten
and
noisom
,
he
sees
,
hears
,
understands
nothing
spiritually
.
But
the
convert
is
alive
,
Gal.
2.
20.
I
live
;
the
Image
of
God
is
restored
,
his
eyes
are
opened
,
ears
bored
,
and
he
is
made
capable
of
doing
God
service
,
and
glorifying
of
him
in
his
life
;
he
can
now
savour
the
things
of
God
,
and
walk
in
his
wayes
.
2.
Of
one
that
was
lost
,
and
is
found
:
Every
Son
and
Daughter
of
Adam
is
lost
,
gone
astray
,
knows
not
the
way
of
peace
;
is
in
a
wilderness
and
cannot
find
the
way
out
of
it
;
cannot
tell
where
he
is
,
nor
what
he
is
doing
,
nor
whither
he
is
going
,
and
will
certainly
be
lost
for
ever
,
if
grace
follow
him
not
into
the
Wilderness
:
seek
him
out
,
take
him
up
into
arms
of
mercy
and
bring
him
home
:
But
the
Convert
is
found
;
grace
hath
sought
and
found
him
in
the
mountains
,
set
him
in
his
right
way
,
and
becomes
his
conducter
;
and
now
he
is
going
to
eternal
happiness
,
and
shall
arrive
at
glory
.
USE
,
1.
To
teach
us
how
unjustly
they
boast
of
their
conversion
,
who
are
still
the
same
that
they
were
;
no
changlings
;
whose
lives
and
conversations
are
as
dead
and
sapless
and
unfavoury
as
ever
;
who
are
wandring
from
God
and
from
his
wayes
:
Let
us
assure
our selves
,
that
where
grace
hath
been
at
work
it
will
not
be
so
,
if
men
have
received
spiritual
life
,
they
will
live
;
if
they
are
found
,
they
will
seek
and
endeavour
to
keep
in
the
way
of
peace
,
in
Tit.
1.
16.
See
a
vast
difference
between
some
that
say
they
are
converted
,
and
such
as
are
so
indeed
.
USE
,
2.
For
comfort
to
those
that
find
this
change
wrought
in
them
:
these
are
the
beginnings
of
eternal
life
:
This
the
father
gives
as
the
reason
of
the
joyful
feast
;
can
you
say
you
were
dead
and
are
alive
?
you
have
the
ground
of
all
consolation
in
you
,
and
may
rejoyce
in
the
midst
of
all
other
sorrows
and
troubles
.
He
that
lives
spiritually
,
shall
live
eternally
,
and
him
whom
Christ
hath
found
,
he
will
save
,
and
he
shall
be
lost
no
more
:
He
may
have
his
wandrings
,
but
he
shall
never
wholly
swerve
.
DOCT.
4.
The
Believers
joy
is
but
begun
in
this
life
.
They
began
to
be
merry
.
They
are
but
the
sips
and
foretastes
,
inchoations
of
joy
which
they
partake
in
in
this
world
:
The
Saints
have
joy
here
transcending
all
the
worlds
pleasures
and
delights
,
such
as
indeed
they
cannot
so
much
as
apprehend
,
1
Cor.
2.
9.
but
compared
with
those
that
are
to
come
,
they
are
but
drops
,
essayes
,
inchoations
.
Reas.
1.
From
the
different
manner
of
their
fruition
of
the
object
of
their
joy
:
Their
joy
here
,
is
for
the
most
part
a
joy
of
hope
,
but
afterwards
it
shall
be
a
joy
of
possession
,
Rom.
8.
24.
2
Cor.
5.
7.
For
we
walk
by
faith
,
not
by
fight
.
They
are
now
heirs
,
and
their
inheritance
is
glorious
,
and
the
fore-thought
of
it
affords
them
great
joy
,
but
they
are
under
Tutors
,
and
Guardians
the
while
;
but
then
they
shall
take
possession
of
all
the
Glories
of
Heaven
,
and
fulness
of
Christ
:
they
now
rejoyce
that
their
names
are
written
in
Heaven
;
then
they
shall
themselves
be
there
placed
upon
thrones
,
and
wear
Crowns
.
Reas.
2.
From
the
different
degrees
of
their
fruition
:
They
have
something
now
to
live
upon
by
Faith
,
there
is
something
of
heaven
that
doth
come
down
into
the
souls
of
Believers
here
upon
earth
,
but
they
are
but
earnests
,
like
a
bunch
of
grapes
to
refresh
them
in
a
wilderness
;
which
,
though
it
be
sweeter
than
all
that
is
in
the
world
,
yet
it
is
but
little
to
that
Canaan
where
these
grow
in
abundance
:
they
have
spiced
draughts
here
,
but
then
the
mountain
of
spices
,
Psal.
16.
ult.
fulness
of
joy
is
in
thy
presence
.
Reas.
3.
From
the
mixture
and
allays
of
their
joyes
here
,
which
shall
not
be
in
another
world
.
The
joyes
of
Believers
are
here
sometimes
interrupted
,
a
cloud
intercepts
the
Sun
,
a
curtain
is
drawn
before
their
window
,
they
are
in
the
dark
and
see
no
light
:
Though
Faith
be
never
lost
,
yet
sense
is
many
times
taken
away
;
they
have
broken
bones
to
pain
them
:
Yea
,
all
along
the
presence
of
sin
,
that
captivating
power
of
the
body
of
death
,
put
them
into
mourning
;
their
clearest
sun-shine
is
attended
with
showers
,
so
that
their
present
joyes
cannot
be
full
:
but
there
no
cloud
doth
arise
,
that
upper
world
enjoyes
a
perpetual
serenity
;
There
is
no
sin
to
molest
them
,
no
frown
of
a
father
to
deject
them
,
nothing
to
cut
off
their
full
and
endless
communion
with
Jesus
Christ
the
fountain
of
life
and
glory
.
USE
,
1.
This
may
help
to
strengthen
and
augment
a
Believers
present
joy
:
There
is
a
vast
difference
between
a
meer
penny
,
and
an
earnest
penny
:
Though
we
see
but
a
little
light
just
at
day
breaking
,
yet
this
is
the
comfort
of
it
,
that
it
is
an
harbinger
to
,
and
witness
of
the
Suns
rising
shortly
;
so
,
though
they
be
but
weak
and
faint
beams
of
comfort
that
are
glimmering
upon
our
hearts
,
yet
this
is
our
happiness
that
they
dart
in
to
tell
us
that
we
shall
ere
long
be
put
into
possession
of
all
that
felicity
which
Christ
hath
bought
and
paid
for
.
USE
,
2.
Let
this
also
serve
to
sweeten
to
our
thoughts
,
the
apprehension
of
our
change
:
If
a
drop
doth
so
refresh
thy
soul
,
as
to
fetch
it
again
to
life
,
when
just
dying
,
think
how
blessed
then
are
they
who
dwel
by
the
fountain
,
and
drink
their
fill
of
it
every
day
?
Ah
what
will
it
be
to
be
in
his
armes
everlastingly
?
Didst
thou
hear
his
voice
in
an
Ordinance
,
it
was
so
full
of
charms
,
that
thy
ravished
soul
could
hardly
keep
in
from
quitting
its
mortal
tabernacle
?
What
will
it
then
be
to
feel
his
everlasting
embraces
?
How
welcome
should
this
make
the
messenger
of
Death
;
yea
,
how
pleasantly
may
it
make
thee
to
meditate
upon
and
put
into
thee
a
desire
to
be
dissolved
,
and
to
be
with
Christ
which
is
best
of
all
.
SERMON
XXVI
.
Vers.
25.
Now
his
elder
Son
was
in
the
field
,
and
as
he
came
out
and
drew
nigh
unto
the
house
,
he
heard
musick
and
dancing
.
Vers.
26.
And
he
called
one
of
the
servants
,
and
asked
him
what
these
things
meant
.
Vers.
27.
And
he
said
unto
him
,
thy
brother
is
come
,
and
thy
father
hath
killed
the
fatted
Calf
,
because
he
hath
received
him
safe
and
sound
.
Vers.
28.
And
he
was
angry
.
—
THe
third
part
of
the
Parable
hath
been
spoken
to
,
and
therein
I
have
have
given
an
account
of
the
main
matter
intended
in
the
this
discourse
;
viz.
To
make
discovery
of
the
wretchedness
and
unworthiness
of
a
sinner
,
the
riches
of
the
grace
of
God
in
his
Conversion
,
the
nature
also
and
quality
of
converting
grace
.
I
shall
very
briefly
pass
over
this
fourth
and
last
part
;
in
which
we
have
described
the
carriage
of
the
elder
son
;
by
whom
,
we
observed
in
the
beginning
,
our
Saviour
aims
at
the
scribes
and
Pharisees
,
whose
murmuring
at
his
familiarizing
of
himself
with
Publicans
and
sinners
,
gave
occasion
to
this
and
the
foregoing
Parable
:
He
is
called
the
Elder
,
because
these
men
looked
upon
themselves
as
the
proper
heirs
and
inheriters
of
the
Promises
;
took
themselves
to
be
the
only
men
of
merit
,
and
thought
that
all
favour
shewn
to
Publicans
was
misapplyed
.
In
this
part
of
the
Parable
there
are
two
parts
.
1.
The
offence
which
this
son
took
at
his
father's
carriage
to
his
younger
brother
,
vers.
25.
to
31.
2.
The
Father
's
vindicating
the
righteousness
and
equity
of
the
carriage
,
vers
,
31
,
32.
1.
In
the
offense
we
may
observe
,
1.
The
ground
of
it
,
viz.
The
information
given
him
of
his
brothers
entertainment
,
partly
by
his
ears
,
confused
,
vers.
25.
and
partly
by
information
upon
enquiry
,
vers.
26
,
27.
further
illustrated
by
the
place
where
he
was
,
when
all
this
was
done
,
vers.
25.
2.
The
offence
it self
described
,
1.
Positively
,
vers.
28.
2.
In
its
aggravations
,
vers.
28
,
29
,
30.
where
he
justifieth
himself
against
his
father's
entreaties
,
condemns
his
brother
,
and
accuseth
his
father
of
ingratitude
,
if
not
injustice
.
I
shall
give
you
some
brief
hints
from
these
several
passages
.
1.
We
may
take
notice
where
this
Elder
son
was
,
when
all
this
was
done
,
viz.
in
the
field
,
about
his
business
,
following
his
vocation
,
hard
at
work
:
Hence
,
DOCT.
1.
Outward
careful
attendance
upon
the
visible
service
of
God
,
is
no
sure
sign
of
a
sincere
Christian.
The
eldest
son
was
in
the
field
,
and
where
could
he
have
been
better
?
He
was
getting
mony
,
while
the
other
was
spending
it
.
The
Scribes
&
Pharisees
were
great
sticklers
in
the
law
and
outward
worship
of
God
:
hear
how
he
boasts
of
himself
,
Luk.
18.
11.
and
yet
all
this
may
be
where
there
is
no
sincerity
;
see
,
Mat.
5.
20.
A
man
may
do
abundance
and
be
a
stranger
to
saving
grace
.
Reas.
1.
Because
a
man
may
do
all
this
upon
false
and
unsound
principles
,
for
,
1.
There
may
be
bodily
service
where
there
is
not
the
heart
,
Ezek.
33.
31.
It
is
the
censure
which
our
Saviour
passed
upon
the
Pharisees
of
his
time
,
applying
the
saying
of
the
Prophet
to
them
,
Mat.
15.
7
,
8.
and
declared
it
to
be
vain
service
,
vers.
9.
Hence
that
,
1
Tim.
4.
8.
Bodily
exercise
profiteth
little
.
2.
Men
may
do
all
this
for
outward
credit
and
applause
:
When
Religion
is
in
fashion
,
there
are
many
that
court
it
meerly
for
fashion
sake
,
many
love
to
be
as
the
times
are
;
Many
are
very
Religious
only
in
complement
,
to
be
talked
of
,
commended
,
&c.
This
fault
also
our
Saviour
found
in
the
Pharisees
,
and
chargeth
hypocrisie
on
them
for
it
,
Mat.
6.
1
,
and
5.
3.
Men
may
do
a
great
deal
because
they
hope
to
be
saved
for
their
doing
:
As
there
is
in
all
men
a
reaching
desire
after
happiness
,
so
there
is
also
a
natural
pride
,
they
are
willing
to
be
their
own
saviours
,
in
quest
of
which
men
will
take
much
pains
;
and
when
they
apprehend
life
to
be
had
by
doing
,
they
will
do
much
:
this
also
was
another
ground
of
,
and
defect
in
the
doings
of
these
Pharisees
,
Mat.
6.
7.
Rom.
9.
31
,
32.
USE
,
1.
Here
see
the
Reason
why
some
that
have
in
their
time
been
great
Professors
,
and
careful
,
do
afterwards
degenerate
,
and
grow
licentious
:
for
if
all
that
so
profess
are
not
sincere
,
do
not
act
from
a
sound
principle
,
no
wonder
if
they
decline
:
If
the
seed
that
hath
no
rooting
,
though
it
grow
a
while
,
and
out-grow
many
,
do
at
last
dy
,
wither
,
decay
,
we
are
not
to
wonder
,
nor
ought
this
any
way
to
discourage
those
that
are
sinners
.
USE
,
2.
Let
it
counsel
us
,
to
have
a
care
that
we
do
not
ground
our
confidence
in
this
,
that
we
do
more
than
others
:
think
not
our selves
better
,
or
surer
meerly
for
this
:
Though
God
will
not
reprove
you
for
your
sacrifices
,
yet
he
may
for
your
hypocrisie
,
and
so
you
may
weary
him
with
your
vain
oblations
,
Isa.
1.
13.
Remember
there
is
no
Justification
legal
,
by
the
work
we
do
.
DOCT.
2.
The
Hypocrite
is
not
acquainted
with
,
nor
invited
to
the
solemnization
of
the
great
joy
which
is
at
the
conversion
of
a
sinner
.
Whiles
this
joyful
entertainments
is
provided
for
and
afforded
to
this
younger
son
,
his
elder
brother
is
in
the
field
,
the
father
doth
not
send
and
call
him
in
unto
it
:
This
is
not
without
its
spiritual
meaning
;
hypocrites
may
seemingly
do
a
great
deal
,
but
still
they
are
strangers
to
,
and
have
no
share
in
the
joy
of
true
Believers
,
Prov.
14.
10.
Reas.
Because
he
is
a
meer
stranger
to
that
which
is
the
cause
of
his
joy
,
viz.
converting
grace
;
he
doth
not
know
what
it
is
,
what
is
the
worth
and
excellency
of
it
,
nor
what
are
those
grounds
of
spiritual
joy
which
proceed
from
it
:
these
are
spiritual
things
,
and
therefore
a
natural
man
cannot
receive
them
,
1
Cor.
2.
14.
The
hypocrite
is
truely
unregenerate
,
and
hence
he
moves
in
an
inferiour
orb
,
and
can
no
more
know
what
the
joyes
of
a
Believer
are
,
than
a
beast
can
understand
the
nature
and
advantages
of
a
life
of
reason
:
he
is
in
the
flesh
,
but
these
are
not
fleshly
joyes
.
USE
,
1.
This
may
shew
us
the
true
reason
why
hypocritical
men
are
so
little
affected
with
the
conversion
of
a
sinner
to
God
:
when
the
report
of
it
comes
to
them
,
it
may
be
they
are
angry
and
envious
,
however
they
are
not
stirred
up
by
it
to
praise
God
for
them
,
to
congratulate
with
them
their
happiness
,
and
partake
in
their
joyes
:
Alas
,
they
were
not
invited
,
they
do
not
see
nor
know
what
it
is
to
have
been
dead
,
and
be
alive
,
to
be
restored
from
spiritual
death
,
to
be
brought
home
to
God
,
of
a
Prodigal
to
be
made
a
son
.
USE
,
2.
Here
we
also
see
a
reason
why
unconverted
men
wonder
when
they
hear
the
People
of
God
speak
of
their
joyes
and
comforts
;
whereas
they
look
upon
them
as
sorrowful
and
miserable
men
,
and
think
them
mad
to
please
themselves
with
phantasms
and
dreams
;
whereas
their
own
blindness
and
ignorance
is
the
cause
of
their
admiration
.
Foelix
thinks
Paul
is
distracted
,
whereas
he
himself
is
distempered
;
Hence
let
not
the
People
of
God
judge
themselves
by
,
or
think
worse
of
themselves
for
worldly
mens
opinion
concerning
them
.
USE
,
3.
If
Hypocrites
may
not
feast
it
with
the
People
of
God
here
,
much
less
shal
they
do
it
in
the
Kingdom
of
Glory
:
If
they
may
not
partake
with
them
in
the
feast
of
Tabernacles
,
much
less
in
their
consummation
:
How
miserable
a
thing
then
is
it
to
be
a
professor
and
no
more
?
to
hew
wood
and
draw
water
with
the
Gibeonites
?
to
do
the
drudgery
of
the
Law
,
but
not
to
partake
of
the
joyes
of
the
Gospel
?
a
legal
life
is
a
life
of
much
business
,
but
of
no
comfort
;
there
are
many
terrours
which
may
oppress
the
conscience
for
defaults
,
and
much
labour
in
striving
to
attain
an
unattainable
legal
perfection
;
but
no
true
joyes
,
which
can
only
flow
from
the
sense
of
God's
love
and
pardon
in
Jesus
Christ
;
beware
than
of
Hypocrisie
.
2.
We
may
observe
the
ground
of
the
offense
,
viz.
The
information
he
had
of
his
brothers
kind
entertainment
:
this
he
guesseth
at
by
the
noise
he
heard
of
joy
,
but
waits
for
further
information
,
which
he
receives
by
one
of
the
servants
,
who
readily
informs
him
of
it
,
and
fully
acquaints
him
with
the
occasion
.
The
action
of
this
servant
,
is
exemplary
;
it
tells
us
thus
much
;
Observ
.
That
in
our
relation
of
matters
of
fact
,
we
should
do
it
with
all
fidelity
and
candor
,
to
make
the
best
of
things
and
not
the
worst
;
The
servant
both
tells
what
his
master
had
done
,
and
gives
a
good
reason
for
it
,
that
one
would
think
might
have
been
convincing
,
however
it
is
otherwise
taken
.
It
is
very
certain
that
a
story
may
be
true
,
and
yet
so
told
as
may
be
advantageous
or
prejudicial
to
him
whom
it
concerns
.
Doeg
,
for
all
that
we
read
,
spake
true
of
Ahimelech
,
but
in
such
manner
as
was
pernicious
,
and
carried
a
ly
in
it
,
and
is
therefore
called
a
lying
tongue
,
Psal.
52.
begin
.
Which
may
give
us
warning
to
beware
how
we
represent
matters
in
our
relation
of
them
:
have
a
care
therefore
of
a
spirit
of
detraction
,
else
its
certain
the
most
spotless
actions
of
the
most
innocent
persons
,
may
be
laid
open
to
the
malice
and
spite
of
men
:
and
the
rather
avoid
it
,
because
it
is
a
disease
the
times
labour
of
.
There
is
something
also
commendable
and
imitable
in
the
action
of
the
eldest
son
;
he
enquires
before
he
determines
,
he
doth
not
presently
conclude
,
from
what
he
hears
,
but
seeks
to
be
certified
in
the
truth
;
which
if
it
were
more
practised
amongst
Christians
,
would
prevent
many
unjust
censures
which
are
,
by
over
credulity
,
past
upon
the
innocent
.
But
I
especially
intend
to
take
notice
of
the
ground
it self
of
his
offense
,
whence
observe
this
,
DOCT.
3.
It
is
the
guise
and
Character
of
an
hypocrite
,
that
he
is
offended
and
angry
at
the
grace
of
God
,
manifested
to
those
whom
he
converts
and
takes
into
favour
.
They
cannot
bear
that
God
should
shew
any
love
to
repenting
Prodigals
:
The
elder
brother
is
angry
that
his
father
should
make
a
feast
for
his
returning
son
:
The
comforts
and
consolations
of
a
Penitent
are
his
great
eye-sores
:
The
Scribs
and
Pharisees
could
not
bear
that
Christ
should
converse
with
Publicans
and
sinners
,
:
Hence
the
more
they
observe
of
God's
love
to
any
,
the
more
they
hate
and
abhorr
them
.
This
was
Cain's
sin
,
and
for
this
very
cause
he
murdered
his
innocent
brother
,
because
God
had
more
respect
to
his
sacrifice
,
than
to
Cain's
:
this
is
the
ground
of
persecution
,
and
their
prosecuting
them
with
all
malice
,
and
studying
by
all
means
to
do
them
injury
:
they
are
the
joyes
of
the
People
of
God
that
these
men
cannot
bear
.
I
shall
give
the
evidence
of
the
Doctrine
in
two
things
.
1.
The
natural
enmity
of
the
wicked
against
the
Godly
,
makes
them
to
grieve
at
all
their
prosperity
which
they
partake
in
;
Wicked
men
are
of
the
evil
one
;
who
,
next
to
God
himself
,
hates
his
Children
;
and
as
there
is
war
betwixt
Christ
and
the
Devil
,
so
also
there
is
opposition
betwixt
their
seed
:
There
is
a
spirit
of
envy
in
the
nature
of
fallen
man
,
Jam
4.
5.
It
hath
for
its
objects
persons
and
things
:
The
persons
whom
it
most
expresseth
it self
against
are
the
People
of
God
,
because
they
are
not
of
them
,
Joh.
15.
19.
And
the
things
are
,
all
their
prosperity
so
far
as
they
apprehend
it
:
Sorrow
and
misery
is
not
envied
,
at
that
they
can
rejoyce
,
and
say
,
Aha!
so
would
we
have
it
:
But
their
prosperity
,
the
singular
favours
of
God
,
their
comfort
,
their
hopes
,
their
professed
assurance
;
these
they
cannot
bear
,
and
hence
they
are
spitefully
enraged
,
and
gnash
their
teeth
,
Psal.
112.
8.
9
,
10.
2.
Where
this
spirit
is
found
ruling
in
a
professor
,
it
is
a
certain
note
of
an
Hypocrite
.
I
know
there
is
no
sin
but
hath
its
motions
in
a
Believer
,
but
it
doth
not
there
reign
;
but
where
it
so
doth
,
let
a
mans
profession
be
what
it
will
,
it
proves
it
vain
and
dissembling
:
and
the
reason
is
plain
,
because
it
contradicts
this
property
of
a
Believers
grace
,
which
is
to
rejoyce
both
in
the
glory
of
God
,
and
in
our
neighbours
good
;
both
of
which
are
herein
so
eminently
manifested
,
that
if
there
be
any
grace
stirring
,
it
will
be
raised
by
it
:
God
most
prizeth
the
glory
of
his
grace
,
which
that
more
appears
,
the
more
vile
and
unworthy
the
subject
hath
been
:
And
the
joy
of
Conversion
is
the
realest
and
best
joy
that
a
soul
can
have
,
that
of
glory
differs
from
it
but
in
degree
;
and
he
that
envyes
God's
Glory
,
and
his
neighbours
good
,
he
breakes
the
whole
Law
at
once
.
USE
,
1.
Here
we
see
a
Reason
why
the
faithful
People
of
God
meet
with
so
much
opposition
,
in
the
world
,
not
only
from
the
professed
enemies
of
Godliness
,
but
also
from
many
pretenders
to
it
;
they
cannot
bear
the
prosperity
of
the
righteous
,
the
more
God
favours
them
,
the
more
they
envy
them
;
alas
,
all
are
not
Israel
that
are
of
Israel
:
There
are
many
that
profess
God
,
and
yet
hate
godliness
;
and
then
no
wonder
if
they
cannot
endure
that
God
should
bless
the
Godly
:
they
therefore
persecute
them
,
and
do
all
they
can
to
disturb
them
in
their
quiet
and
tranquility
:
Let
not
these
things
amuse
us
,
bet
let
it
satisfie
us
if
God
love
us
,
though
men
hate
us
:
if
God
give
us
joy
in
himself
,
peace
in
our
consciences
,
though
others
seek
to
trouble
us
,
be
not
discontent
,
nor
let
us
seek
mens
favour
but
God's
;
yea
,
let
that
alwayes
be
our
prayer
,
Psal.
109.
28.
Though
they
curse
,
do
thou
bless
.
USE
,
2.
For
Examination
;
here
we
have
one
Rule
for
the
tryal
of
our
sincerity
,
i.
e.
How
are
we
affected
when
we
see
and
hear
,
that
this
or
that
poor
Prodigal
that
was
lying
in
sin
,
and
had
dishonoured
God
,
is
converted
and
brought
home
,
and
made
partake
in
his
grace
,
and
rich
benefits
?
Do
we
truely
rejoyce
with
them
,
and
bless
God
for
them
?
or
do
we
envy
them
,
and
grow
angry
that
any
thing
should
be
done
for
them
?
do
we
hate
them
,
and
the
more
because
we
think
God
loves
them
?
this
is
a
dangerous
note
of
hypocrisie
:
and
truly
if
men
would
search
their
own
hearts
,
they
might
find
too
much
of
this
spirit
:
Gods
people
are
hated
for
their
liberties
,
priviledges
,
their
communion
with
God
,
and
acquaintance
with
him
:
Men
pretend
other
reasons
,
but
this
is
the
true
reason
:
But
let
me
expostulate
with
such
spirits
,
as
God
did
with
Cain
:
If
you
do
well
,
if
you
also
are
converted
,
there
is
enough
for
you
,
God
can
fill
all
souls
with
joy
,
there
can
be
nothing
wanting
;
if
you
are
not
converted
,
you
have
more
need
to
mourn
than
envy
:
The
fault
is
your
own
,
not
theirs
,
do
as
they
have
done
,
return
and
humble
your selves
before
God
,
and
you
may
fare
as
they
do
.
USE
,
3.
To
Exhort
Believers
to
shew
a
spirit
contrary
to
the
envious
spirit
of
wicked
men
:
do
you
therefore
pray
for
,
and
by
all
means
in
your
compass
,
endeavour
the
Conversion
of
Prodigals
,
long
and
travel
for
the
regeneration
of
sinners
;
and
when
you
see
it
,
rejoyce
in
it
,
and
glorifie
God
for
it
;
so
shall
you
approve
your selves
to
be
the
People
of
God
,
and
not
only
so
,
but
you
shall
also
share
in
their
joy
,
and
it
shall
be
a
complement
of
your
happiness
to
be
fellow
commoners
with
them
,
in
the
blessed
things
which
God
prepared
for
those
that
love
him
.
SERMON
XXVII
.
Vers.
28.
And
he
was
angry
and
would
not
go
in
:
therefore
came
his
father
out
,
and
entreated
him
.
Vers.
29.
And
he
answering
said
to
his
father
,
Lo
those
many
years
I
do
serve
thee
,
neither
at
any
time
transgressed
I
thy
commandment
,
&
yet
thou
never
gavest
me
a
kid
,
that
I
might
make
merry
with
my
friends
.
Vers.
30.
But
as
soon
as
this
thy
son
was
come
,
which
had
devoured
thy
living
with
harlots
,
thou
hast
killed
for
him
the
fatted
calf
.
IT
follows
now
to
consider
the
offence
it self
,
and
that
which
we
have
here
principally
to
take
notice
of
,
is
the
plea
which
his
son
useth
to
justifie
his
anger
.
In
particular
we
may
observe
.
1.
Wherein
he
discovered
his
anger
,
he
would
not
go
in
.
2
:
His
fathers
meekness
and
condescendency
to
him
,
he
went
out
and
entreated
him
.
3.
His
resolute
refusal
,
grounded
upon
a
pretended
plea
of
just
offence
,
where
he
chargeth
his
father
for
a
double
partiality
;
1.
In
neglecting
of
him
;
and
not
rewarding
of
his
faithful
service
,
wherein
he
accuseth
him
of
great
unkindness
,
vers.
29.
2.
In
shewing
such
extraordinary
favour
to
his
younger
brother
,
who
deserved
ill
at
his
hands
;
hence
,
1.
He
reviseth
his
former
wicked
carriage
.
2.
Adds
his
fathers
kind
entertainment
to
it
,
to
make
it
look
odious
,
vers.
30.
as
if
his
father
had
by
this
approved
of
his
prodigality
;
he
therefore
takes
no
notice
of
his
repentance
and
return
.
Hence
,
DOCT.
1.
It
is
the
Hypocrites
own
fault
that
he
doth
not
partake
with
the
People
of
God
in
their
joyes
.
The
father
did
not
shut
the
elder
son
out
,
but
he
would
not
come
in
;
yea
,
though
his
father
entreated
him
he
still
refused
.
Object
.
But
he
was
not
invited
,
how
then
should
he
come
?
Ans.
But
if
he
had
had
an
ingenious
and
brotherly
spirit
,
he
might
have
come
when
he
heard
of
it
:
The
word
tacitly
insinuate
that
the
servant
did
entreat
him
,
but
he
would
not
hear
him
.
But
to
give
a
closer
decision
of
the
case
;
unregenerate
men
are
not
,
and
yet
they
are
invited
:
There
is
not
the
inward
,
spiritual
,
powerful
invitation
which
compels
them
,
and
by
particular
application
of
grace
draws
them
:
But
there
is
a
general
,
doctrinal
,
conditional
invitation
presented
to
all
where
the
Gospel
comes
,
in
which
God
by
his
Servants
speaks
seriously
,
pleads
earnestly
,
expostulates
industriously
,
waits
patiently
,
as
one
that
is
willing
and
desirous
that
they
should
come
in
;
this
is
the
invitation
which
they
reject
:
and
of
such
it
is
that
our
Saviour
useth
those
expressions
,
Joh.
3.
29.
Men
chuse
darkness
.
Chap.
5.
20.
Ye
will
not
come
unto
me
.
Rom.
10.
2.
All
day
long
have
I
stretched
forth
my
hand
,
unto
a
disobedient
and
gainsaying
People
.
Reas.
Because
they
refuse
to
come
up
to
the
terms
upon
which
they
are
invited
.
God
bids
all
come
,
but
he
tells
them
how
he
expects
they
should
come
;
but
these
terms
are
hard
,
and
they
cannot
bear
them
:
Men
will
not
leave
their
farms
and
merchandize
,
they
will
not
part
with
their
darling
lusts
,
they
will
not
suffer
loss
of
their
own
righteousness
;
the
company
doth
not
please
them
,
the
Saints
ere
the
People
they
hate
:
The
eldest
son
its
like
would
have
come
in
,
if
his
father
would
have
turned
his
brother
out
of
the
doors
:
Men
,
instead
of
embracing
the
Gospel
,
pick
quarrels
with
it
,
they
will
not
come
at
all
unless
they
may
come
in
their
own
strength
,
bring
their
righteousness
with
them
,
&c.
Rom.
10.
3.
USE
,
Hence
how
inexcusable
will
wicked
men
be
,
and
without
any
Apology
,
when
they
shall
be
condemned
to
everlasting
separation
from
the
Saints
and
their
joy
?
Time
was
when
they
might
if
they
would
,
but
they
would
not
;
they
scorned
the
communion
of
the
Saints
here
,
and
shall
be
justly
denied
it
for
ever
:
Then
shall
they
remember
the
time
when
they
were
striven
with
,
pleaded
withal
,
earnestly
entreated
to
be
reconciled
to
God
,
but
they
scornfully
refused
,
or
pleaded
impotency
,
and
because
they
could
not
come
of
themselves
,
they
would
not
let
Christ
help
them
,
but
kept
off
by
unbelief
:
And
if
men
thus
despise
the
feast
of
the
Gospel
,
and
will
not
part
with
their
lusts
,
vanities
,
carnal
confidences
,
that
they
may
feast
it
with
Christ
and
his
People
,
can
they
charge
unjust
dealing
,
or
undue
severity
upon
the
master
of
the
feast
,
if
he
swear
against
them
that
they
shall
never
tast
of
his
Supper
?
Is
not
the
law
of
retaliation
just
?
Prov.
1.
2.
&c.
Beware
then
how
you
despise
,
or
envy
,
or
find
fault
with
the
dispensations
of
the
Gospel
unto
a
wilful
exclusion
of
your selves
;
it
will
be
bitterness
in
the
latter
end
.
DOCT.
2.
It
is
the
disposition
of
false
and
hypocritical
Professors
to
be
finding
fault
with
God's
dispensations
of
providence
.
The
fathers
dealings
seem
very
irregular
and
unrighteous
to
his
eldest
son
:
This
was
the
frame
of
that
self-cheating
people
,
Isa.
58.
2.
They
think
God
doth
them
wrong
:
thus
it
was
with
Cain
,
he
counted
himself
injured
,
because
his
brother
was
accepted
before
him
;
yea
,
it
was
too
common
a
thing
among
the
Jews
to
say
,
God's
wayes
are
not
equal
,
Ezek.
18.
25.
—
29
:
&c.
Reas.
1.
Negatively
;
not
because
God
doth
any
wrong
,
for
he
who
is
the
judge
of
the
whole
earth
cannot
but
do
that
which
is
right
,
though
he
often
acts
soveraignly
,
yet
he
never
acts
injuriously
:
he
will
plead
his
cause
and
vindicate
it
one
day
,
to
the
silencing
of
all
those
who
now
seek
to
impute
injustice
to
him
.
Positively
:
The
ground
of
it
is
,
Reas.
2.
Because
Hypocrites
judge
of
things
only
by
outward
appearance
,
and
that
cannot
be
righteous
Judgement
:
the
causes
of
Gods
providence
are
many
times
obscure
,
but
never
irregular
:
He
that
looks
upon
the
outward
face
of
things
may
be
amazed
,
but
he
that
beholds
that
an
al
wise
hand
of
God
doth
all
,
will
suspend
,
his
Judgement
,
and
wait
till
the
time
when
all
things
shall
be
made
clear
.
2.
Because
of
their
ignorance
of
the
ways
of
God
:
they
are
above
them
,
and
they
cannot
see
into
them
:
Ignorance
and
a
good
opinion
of
themselves
,
meeting
together
,
is
the
reason
of
all
the
mis-judging
of
carnal
men
:
Through
self
conceit
they
argue
thus
,
that
because
they
cannot
see
the
reason
,
therefore
there
is
none
;
as
if
we
were
bound
to
confess
that
the
sun
shineth
not
,
because
a
blind
man
sees
it
not
:
Wisdom
is
too
high
for
a
fool
,
therefore
he
condemneth
it
of
folly
.
USE
,
2.
It
may
teach
us
that
if
we
would
escape
the
just
censure
of
being
hypocrites
,
we
labour
to
have
reverend
thoughts
of
all
God's
wayes
:
Though
you
cannot
alwayes
discern
the
depth
of
them
,
yet
be
not
rash
in
censuring
then
:
condemn
not
the
things
you
know
not
,
but
rather
admire
them
;
and
when
you
cannot
give
a
reason
of
this
or
that
providence
,
remember
you
are
men
,
and
then
you
need
not
to
wonder
at
it
:
When
many
parts
of
Divine
wisdom
are
too
high
for
you
,
and
with
the
Psalmist
,
Psal.
72.
you
are
pained
within
you
,
with
searching
into
them
,
then
satisfie
your selves
in
this
,
that
it
is
God
that
sits
at
helm
,
and
he
is
good
,
and
cannot
do
ought
but
good
.
DOCT.
3.
Legalists
look
upon
their
own
works
to
be
meritorious
,
and
think
God
unjust
if
he
do
not
reward
them
eminently
.
The
Son
is
angry
that
his
faithful
service
is
not
rewarded
so
much
as
with
a
kid
:
The
Jews
thought
their
fastings
ill
laid
out
,
Isa.
58.
begin
.
If
they
do
not
prosper
,
and
all
things
go
as
their
hearts
can
wish
,
legal
spirited
men
think
themselves
abused
.
Reas.
Because
such
as
rely
upon
their
own
works
and
doings
,
though
they
may
have
taken
up
an
Evangelical
profession
,
and
have
gotten
the
name
of
Christ
in
their
mouths
as
a
word
of
course
;
yet
they
were
never
truly
broken
off
from
themselves
;
they
never
saw
the
emptiness
of
their
own
righteousness
,
nor
understood
what
unprofitable
servants
they
are
,
when
they
have
done
all
:
There
is
a
root
of
pride
remaining
in
all
unconverted
men
,
they
are
not
humbled
as
they
ought
to
be
:
As
long
as
a
man
thinks
his
doings
to
be
of
so
much
worth
,
he
will
consequently
count
himself
injured
,
if
they
be
not
rewarded
according
to
his
expectation
.
USE
,
1.
Here
we
see
the
very
root
and
and
ground
of
all
our
repinings
,
and
murmurings
at
the
providences
of
God
which
do
befall
us
;
it
proceeds
from
a
legal
spirit
:
It
is
because
we
set
up
our
counters
for
gold
,
and
rate
our
poor
sorry
doings
beyond
their
desert
:
and
particularly
many
grumble
and
complain
that
they
have
no
fatted
calf
;
i.
e.
feasting
and
joy
,
though
they
labour
hard
,
and
live
conscientiously
,
yet
they
spend
all
their
time
in
the
dark
,
have
not
the
provision
and
entertainment
which
others
have
.
It
is
true
,
a
Believer
may
walk
in
darkness
,
and
want
light
;
but
to
envy
others
theirs
,
and
to
find
fault
with
God
that
they
themselves
enjoy
it
not
,
and
though
they
have
waited
long
for
it
,
yet
it
comes
not
,
hath
too
much
of
a
legal
spirit
in
it
.
USE
,
2.
It
may
teach
us
,
that
if
we
would
justifie
God
in
all
his
dealings
to
our selves
and
to
others
,
we
must
learn
to
despise
,
and
see
the
emptiness
,
and
nothingness
of
all
our
own
performances
:
They
that
had
laboured
all
day
,
are
angry
that
loyterers
,
and
idle
persons
,
that
came
in
but
at
the
eleventh
hour
,
had
their
penny
too
as
well
as
they
;
they
judged
their
work
worth
something
:
Whereas
an
humble
soul
that
counts
his
own
righteousness
rags
,
and
polluted
,
that
acknowledgeth
free
grace
to
preside
●n
all
the
dispensations
of
Divine
favours
;
he
will
adore
that
grace
which
appears
to
others
,
and
patiently
wait
on
God
for
the
like
favour
,
not
repining
that
it
comes
not
yet
,
but
counting
and
confessing
it
an
high
favour
if
ever
it
comes
.
DOCT.
4.
A
man
may
live
a
long
while
in
Christs
visible
family
,
and
also
in
a
careful
outward
attendance
to
duty
,
and
yet
never
be
made
to
partake
in
his
special
love
and
favour
.
Never
be
feasted
with
his
special
spiritual
grace
,
never
have
a
kid
killed
for
him
to
feast
it
with
his
friends
:
The
hypocrite
never
tasts
one
crumb
of
the
Childrens
bread
,
Reas.
1.
From
their
incapacity
;
they
are
not
in
a
state
and
condition
to
be
feasted
:
joys
and
feasts
are
for
the
living
,
and
not
for
the
dead
;
whereas
these
men
are
not
alive
:
they
are
painted
sepulchres
,
but
full
of
dead
mens
bones
,
they
are
really
dead
,
though
seemingly
alive
.
Reas.
2.
Because
the
dispensation
of
God's
special
love
and
favour
are
not
Legal
,
but
Evangelical
dispensations
.
God
doth
nothing
for
any
of
Adam's
sinful
progeny
for
the
sake
of
their
righteousness
,
but
only
of
his
free
grace
as
long
therefore
as
men
boast
of
their
doings
they
may
do
all
their
lives
long
,
and
God
n●
whit
regard
so
as
to
accept
of
them
:
the
proud
Pharisee
is
not
justified
.
USE
,
1.
To
teach
us
that
when
man
hath
done
his
utmost
,
still
grace
is
free
,
and
not
owing
to
him
:
The
father
had
not
been
unkind
,
much
less
injurious
to
his
son
,
though
he
served
him
,
and
he
killed
no
kid
for
him
:
God
ows
not
conversion
,
nor
the
benefits
that
come
by
it
to
our
endeavours
.
USE
,
2.
Hence
wonder
not
if
many
Professors
in
the
visible
Church
are
lifeless
,
and
sapless
,
hold
no
spiritual
communion
with
Jesus
Christ
:
It
is
not
to
be
wondred
at
,
if
we
consider
how
great
difference
and
distance
there
is
between
being
a
son
in
the
visible
family
,
and
a
son
received
into
special
grace
,
and
favour
with
his
father
.
USE
,
3.
It
may
also
teach
us
to
beware
that
we
rely
not
upon
our selves
and
our
duties
,
but
to
renounce
all
,
and
fly
to
the
Grace
of
God
in
Christ
,
that
is
the
only
way
to
come
by
,
and
be
partakers
in
special
and
soul
refreshing
grace
.
DOCT.
5.
Wicked
men
delight
in
aspersing
the
People
of
God
with
their
former
,
follies
.
How
eloquent
is
the
elder
son
in
rehearsing
the
wickedness
of
his
brother
?
but
not
a
word
of
his
repentance
.
They
love
to
remember
what
the
Saints
were
,
not
what
they
are
;
if
in
their
youth
they
have
been
vain
,
profuse
,
prodigal
,
this
shall
never
be
forgotten
;
but
their
reformation
,
deep
sorrow
,
and
sincere
repentance
shall
never
be
taken
notice
of
;
they
are
like
Scaribees
that
live
upon
dung
hils
,
and
suck
nothing
but
corruption
,
like
flyes
that
live
upon
sores
:
And
this
they
do
,
1.
In
enmity
against
the
grace
of
God
:
The
eldest
son
doth
it
to
cast
a
blemish
upon
his
fathers
kindness
,
as
if
he
therefore
favoured
such
wickedness
:
When
one
objected
against
Beza
,
some
wanton
youthful
Poems
,
he
said
,
Hic
homo
invidet
mihi
gratiam
Dei
.
2.
To
justifie
themselves
,
they
hope
by
this
means
to
gain
the
better
reputation
,
they
that
have
no
real
goodness
of
their
own
,
think
to
shine
by
comparison
:
I
am
not
as
this
Publican
.
USE
,
To
teach
those
that
are
the
People
of
God
to
avoid
this
frame
of
spirit
:
Consider
not
what
the
People
of
God
were
,
but
what
they
are
;
if
they
have
been
Prodigals
,
yet
if
now
they
are
Converts
,
acknowledge
the
grace
of
God
,
and
magnifie
it
:
If
God
hath
blotted
his
sins
out
of
his
book
of
remembrance
,
do
not
you
record
them
:
Remember
,
if
you
your selves
have
not
been
such
in
your
outward
conversation
,
you
had
as
bad
hearts
,
and
it
was
only
restraining
grace
that
did
prevert
you
,
else
your
like
natures
had
appeared
in
as
bad
actions
:
Be
sure
consider
alwayes
that
it
is
the
grace
of
God
by
which
you
are
what
you
are
;
be
not
envious
at
them
,
but
labour
to
strengthen
your
faith
by
their
example
:
Think
how
glorious
a
God
you
serve
,
that
is
able
to
pass
by
and
pardon
such
sins
;
trust
him
the
more
,
love
him
the
better
,
rely
on
him
with
the
greater
confidence
.
DOCT.
6.
God's
converting
grace
many
times
meets
the
profane
Prodigal
in
his
Career
and
turns
him
,
when
it
passeth
by
the
moral
and
legal
Professor
.
God
finds
the
Prodigal
in
his
far
Country
;
his
eldest
brother
is
at
home
,
and
yet
past
by
.
In
our
Saviours
time
there
were
more
Publicans
converted
than
Scribes
and
Pharisees
;
afterwards
the
Heathen
Gentiles
came
flocking
in
upon
the
preaching
of
the
Gospel
by
the
Apostles
,
whiles
the
Jews
obstinately
refused
it
:
So
true
is
that
of
our
Saviour
,
Luk.
13.
28
,
29
,
30.
Mat.
21.
31
,
32.
The
Publicans
and
the
Harlots
go
into
the
Kingdome
of
God
before
you
,
&c.
Reas.
1.
From
the
deep
interest
of
self
in
a
legal
Professor
:
The
profane
persons
sins
are
almost
convincible
;
whereas
the
other
thinks
his
righteousness
to
be
of
great
worth
,
and
is
not
easily
perswaded
of
the
unprofitableness
of
it
,
Rom.
9.
31
,
32.
Reas.
From
the
wisdom
of
God
,
to
make
his
free
grace
thus
the
more
manifest
,
The
more
profuse
any
have
been
,
the
more
visible
and
observable
is
that
grace
which
is
made
to
appear
to
be
in
them
:
The
Physitian
gets
no
credit
by
administring
to
one
that
thinks
himself
well
already
;
the
more
desperate
the
disease
is
apprehended
,
the
more
eminent
is
the
cure
acknowledged
to
be
,
Luk.
5.
31.
USE
,
1.
To
awaken
carnal
Professors
;
you
may
easily
be
cheated
:
Why
are
you
no
more
concerned
with
the
awakening
means
which
you
enjoy
?
you
think
your selves
to
be
whole
and
sound
,
and
these
warnings
are
for
the
vain
and
profane
;
beware
!
you
may
be
lost
,
when
those
whom
you
despise
may
be
saved
.
USE
,
2.
To
advise
us
not
to
despair
of
,
but
to
pray
for
the
worst
sinners
:
God
both
knows
how
to
magnifie
his
mercy
upon
them
,
and
not
only
so
,
but
is
often
pleased
to
single
out
these
to
make
illustrious
monuments
of
his
saving
grace
,
despair
not
then
of
them
,
but
pray
hard
for
them
,
that
they
may
be
converted
,
and
believe
.
USE
,
3.
To
encourage
any
that
have
been
grievous
sinners
against
God
;
despair
not
,
such
are
often
chosen
to
be
the
subjects
of
grace
,
and
if
God
hath
awakened
and
humbled
you
,
hope
in
his
mercy
;
he
knows
how
to
get
him
a
name
in
your
Salvation
.
SERMON
XXVIII
.
Vers.
31.
And
he
said
unto
him
,
Son
thou
art
ever
with
me
and
all
that
I
have
is
thine
.
Vers.
32.
It
was
meet
that
we
should
make
mercy
,
and
be
glad
.
for
this
thy
Brother
was
dead
and
is
alive
again
;
and
was
lost
,
and
is
found
.
IN
the
last
place
we
have
to
consider
of
the
fathers
vindication
of
the
righteousness
and
equity
of
his
carriage
to
his
younger
son
,
in
which
he
asserts
three
things
.
1.
That
there
was
no
such
occasion
offered
of
making
such
a
feast
for
him
,
thou
art
ever
with
me
.
2.
That
there
was
no
wrong
done
to
him
by
thus
entertaining
of
his
brother
,
it
diminished
not
his
Portion
,
nor
put
him
besides
his
own
,
all
that
I
have
is
thine
.
3.
That
there
was
sufficient
cause
for
the
joyful
reception
of
his
Prodigal
son
;
It
was
meet
,
&c.
and
he
gives
the
reason
of
it
,
vers.
32.
Before
I
come
to
particular
observations
,
it
is
needful
to
clear
these
words
from
an
objection
.
I
have
in
this
discourse
interpreted
the
elder
son
to
aim
firstly
at
the
Scribes
and
Pharisees
,
and
so
under
them
at
hypocritical
Professors
,
legal
men
,
and
vain
boasters
;
but
here
seems
to
be
a
scruple
,
viz.
How
comes
it
then
that
his
father
saith
,
All
that
I
have
is
thine
?
Have
unregenerate
men
a
title
to
Gods
,
spiritual
grace
and
favour
?
This
objection
seems
at
first
blush
to
carry
some
force
with
it
,
and
hath
so
far
prevailed
with
some
,
as
to
make
them
interpret
this
eldest
son
to
signifie
the
Godly
,
who
(
by
a
religious
education
)
have
not
fallen
into
,
but
been
kept
from
such
foul
enormities
;
and
through
infirmitiy
are
sometimes
stumbled
at
such
providences
of
God
:
But
then
as
great
a
scruple
may
arise
on
the
other
hand
,
viz.
Shall
the
penitent
Prodigal
have
no
portion
again
?
Is
not
all
repaired
in
Christ
,
which
we
lost
in
Adam
?
Was
not
Paul
,
though
he
had
been
a
persecuter
,
&c.
upon
his
conversion
made
a
just
heir
?
But
to
come
to
some
resolution
:
It
is
certain
Christ
must
aim
at
the
Pharisees
in
this
eldest
son
,
else
the
scope
and
purport
of
the
Parable
had
been
Alien
from
his
present
designe
,
and
so
to
no
purpose
;
for
his
business
is
to
silence
their
murmurings
:
You
have
the
occasion
of
the
Parable
,
verse
.
1.
2.
Hence
the
interpretation
of
every
particular
must
be
such
,
as
may
be
reduced
to
the
general
,
and
may
bear
&
suit
with
it
according
to
the
Analogy
of
faith
.
It
is
a
good
rule
in
Divinity
,
That
all
expressions
in
Parables
must
be
so
interpreted
as
to
agree
with
other
plain
Scriptures
,
referring
to
the
same
thing
.
Parables
are
similitudes
,
in
which
spiritual
things
are
familiarized
to
us
by
earthly
things
,
by
way
of
allusion
:
Now
though
there
be
a
vast
disproportion
between
God
and
the
Creature
,
between
heavenly
and
earthly
things
,
yet
there
is
some
shadow
of
those
in
these
,
and
that
is
all
that
we
seek
in
a
Parable
.
Our
Saviours
design
is
to
convince
the
Pharisees
of
the
unreasonableness
of
their
murmurings
;
and
he
doth
it
by
an
argument
â
majori
ad
minus
.
q.
d.
The
Son
might
seem
to
have
some
plea
against
his
Father
,
but
indeed
had
none
,
much
less
have
you
against
me
:
Though
his
son
had
been
faithful
,
and
careful
,
and
was
heir
,
yet
his
father
could
make
a
feast
,
and
receive
his
younger
son
without
detriment
to
the
other
;
much
more
may
I
entertain
Publicans
and
Sinners
,
without
injuring
you
,
who
deserve
nothing
,
who
are
holy
only
in
pretence
.
Or
the
argument
may
be
by
way
of
Concession
:
We
know
the
Pharisees
thought
well
of
themselves
,
but
saith
our
Saviour
,
put
case
you
are
the
men
you
pretend
,
yet
what
wrong
is
this
?
Is
there
not
room
left
for
free
grace
to
a
Prodigal
?
So
Tertullian
glosseth
it
,
Posuit
illos
in
parabold
,
non
quales
erant
,
sed
quales
esse
debuerant
.
Except
we
take
this
rule
,
we
shall
scarce
find
any
Parable
,
but
will
involve
us
in
difficulty
.
We
must
not
think
,
because
every
labourer
had
his
penny
,
therefore
the
degrees
of
glory
are
all
equal
:
because
the
Master
bid
the
servants
let
the
tares
grow
till
harvest
,
therefore
Churches
are
to
suffer
manifest
hypocrites
without
censuring
of
them
:
but
this
may
suffice
.
I
now
proceed
to
make
some
observations
.
DOCT.
1.
There
is
never
any
occasion
of
special
joy
over
an
Hypocrite
.
Son
thou
art
ever
with
me
.
The
father
insinuates
that
he
was
not
wont
to
do
things
superfluously
or
without
occasion
:
And
we
may
see
the
evidence
of
the
Doctrine
,
if
we
consider
what
is
the
ground
of
extraordinary
expressions
of
joy
among
men
.
Now
,
though
men
that
are
given
to
excess
will
make
occasions
of
feasting
,
and
great
shews
of
jocundity
,
where
there
is
no
reason
;
yet
as
joy
is
an
affection
moved
by
the
apprehension
of
some
present
good
;
so
,
the
extraordinary
signifying
of
it
by
feasts
,
mirth
,
great
entertainments
,
is
when
the
reason
of
it
is
more
than
usual
:
Hence
the
most
of
those
occasions
recorded
in
Scripture
are
either
,
1.
The
revolution
of
birth
dayes
,
so
Herod
kept
his
birth
day
,
Mat.
14.
6.
and
Pharach
,
Gen.
40.
20.
2.
The
time
of
weaning
Children
;
so
Abraham
for
Isaak
,
Gen.
21.
8.
3.
Marriages
;
Christ
honoured
with
his
presence
a
wedding
feast
,
and
with
his
first
miracle
,
Joh.
2.
begin
.
4.
Great
victorys
and
deliverances
,
hence
dayes
of
thanksgiving
appointed
,
and
hence
the
passeover
.
5.
Gods
signal
blessing
upon
their
labours
,
in
giving
them
the
fruit
of
the
earth
.
Hence
the
feast
of
ingathering
.
6.
The
entertainment
of
strangers
,
or
occasional
visitation
of
friends
;
thus
Lot
made
a
feast
for
the
Angels
,
Gen.
19.
3.
and
David
for
Abner
,
2
Sam.
3.
20.
7.
The
finding
of
that
which
was
lost
,
Luk.
15.
6-9
.
But
there
is
no
such
respect
in
one
or
another
kind
,
on
a
spiritual
account
,
with
an
hypocrite
:
whereupon
God
should
make
him
a
joyful
entertainment
:
For
,
1.
He
hath
no
birth
day
;
was
never
born
again
,
but
lives
and
lies
in
sin
:
All
his
legal
and
moral
duties
are
but
splendida
peccata
:
He
is
the
same
he
was
,
there
is
no
gracious
change
wrought
in
him
:
There
is
more
reason
to
mourn
over
him
as
a
dead
man
;
than
to
rejoyce
over
him
as
a
living
man
;
to
celebrate
his
funeral
,
than
his
birth
:
The
state
of
nature
is
a
state
of
death
,
Eph.
2.
1.
2.
He
was
never
weaned
from
the
world
and
vanities
of
it
,
but
still
hangs
upon
its
breasts
,
seeking
his
contentment
among
creatures
,
and
to
satisfie
his
appetite
upon
these
things
;
His
name
is
written
in
the
earth
,
he
lives
upon
lying
vanities
,
cannot
say
as
David
,
Psal.
131.
2.
I
am
like
a
weaned
Child
.
3.
He
is
not
married
to
Christ
;
his
league
with
sin
and
satan
was
never
broken
,
he
was
never
dead
to
the
law
that
he
might
be
united
to
a
Saviour
:
How
should
there
be
a
marriage
feast
without
a
marriage
?
Christ
indeed
hath
woed
him
,
but
he
never
gave
his
consent
,
nor
will
leave
playing
the
harlot
with
other
lovers
;
never
embraced
that
call
,
Jer.
3.
2.
4.
He
never
was
a
conquerour
over
his
lusts
,
nor
got
victory
upon
his
corruptions
;
but
remains
a
slave
of
sin
and
satan
,
led
about
at
his
pleasure
,
and
serving
divers
lusts
:
Sin
rules
him
,
his
Chains
were
never
knockt
off
,
nor
his
prison
doors
broken
open
,
but
he
lives
under
the
power
and
condemnation
of
sin
.
5.
He
hath
brought
forth
no
fruit
to
God
,
or
to
his
own
souls
comfort
;
is
a
dry
heath
and
barren
ground
,
a
fig
tree
,
which
if
it
have
the
leaves
of
a
profession
,
yet
hath
no
fruit
of
sanctification
;
a
vine
,
which
if
it
bear
any
grapes
,
they
are
sower
wildgrapes
;
a
fig-tree
long
waited
on
for
fruit
,
and
ready
for
that
sentence
,
Cut
it
down
,
why
cumbers
it
the
ground
,
Luk.
13.
7.
A
piece
of
ground
that
is
nigh
unto
cursing
.
Heb.
6.
8.
6.
He
never
came
to
God
for
entertainment
,
not
so
much
as
like
a
stranger
to
ask
his
friendship
and
favour
:
much
less
as
a
son
who
had
absented
himself
,
to
seek
his
fathers
pardon
;
but
he
lyeth
out
from
him
,
keeps
at
a
distance
,
will
not
come
to
Christ
for
life
,
Joh.
5.
40.
7.
Though
he
be
a
lost
creature
in
himself
,
yet
he
was
never
found
,
but
is
lost
still
;
he
is
yet
in
the
wilderness
,
wandring
upon
the
mountains
:
and
whiles
it
is
thus
,
what
occasion
can
there
be
of
special
joy
over
him
?
Use
,
1.
Hence
the
joyes
and
boastings
of
unregenerate
men
are
groundless
:
Many
talk
of
their
hopes
,
and
comforts
,
and
soul
satisfactions
;
they
tell
how
God
refreshed
them
at
this
and
that
time
with
these
and
those
promises
;
nay
,
they
have
had
tastes
of
the
powers
of
the
world
to
come
:
Alas
!
enfatuated
souls
!
God
doth
not
scatter
his
joyes
promiscuously
:
Though
men
may
,
God
will
not
make
a
needless
feast
.
USE
,
2.
It
may
put
men
upon
enquiry
,
when
they
cannot
find
that
comfort
and
joy
in
their
service
which
they
expect
,
whither
this
may
not
be
the
reason
of
it
:
I
do
not
say
it
is
alwayes
so
,
the
best
Saint
may
sit
in
the
dark
,
Isa.
50.
10.
And
there
are
other
reasons
why
the
al-wise
God
will
make
his
own
Children
to
fast
,
and
to
mourn
too
:
Many
falls
,
much
heedlesness
;
yea
,
their
weakness
to
bear
much
of
this
new
wine
;
God
stints
his
own
People
,
and
will
not
kill
them
with
Cordials
:
But
I
say
,
it
is
a
good
enquiry
,
hast
thou
not
,
nor
ever
hadst
any
tast
of
these
joyes
?
ask
then
,
am
I
new
born
,
&
c
?
If
there
be
none
of
this
,
wonder
not
,
there
was
no
occasion
:
most
men
act
preposterously
,
they
try
their
grace
by
their
joyes
,
whereas
they
ought
to
try
their
joyes
by
their
Grace
.
DOCT.
2.
Vnregenerate
men
have
no
cause
to
complain
that
God
shews
more
special
favour
to
repenting
sinners
,
that
he
doth
to
them
.
What
ever
they
think
they
have
to
say
for
themselves
,
yet
God
wrongs
them
not
:
The
father
could
entertain
the
younger
son
,
without
injuring
his
elder
:
This
will
appear
if
we
consider
,
1.
That
God
in
the
dispensing
of
his
grace
,
acts
as
a
free
Agent
.
This
is
insinuated
in
that
Parable
,
Mat.
20.
15.
A
Father
is
not
bound
to
give
an
account
to
his
Children
how
he
improves
his
estate
;
much
less
is
God
to
sinful
men
how
he
distributes
his
grace
.
The
Creature
cannot
oblige
the
Creator
,
much
less
a
sinful
creature
,
who
hath
forfeited
all
:
It
is
the
Apostles
Challenge
,
Rom.
11.
31.
Who
hath
given
to
him
at
any
time
?
There
cannot
be
respect
of
persons
in
gratuitis
;
there
is
no
binding
rule
of
justice
in
the
bestowing
of
kindness
,
and
where
the
benefit
is
a
free
favour
▪
the
chusing
one
,
and
passing
by
another
is
arbitrary
,
and
depends
on
the
will
of
the
Doner
.
In
Gods
bestowing
of
Grace
on
the
Children
of
men
,
there
can
be
none
worthy
,
and
if
he
will
pitch
upon
the
most
unworthy
,
to
make
his
favour
the
more
notable
,
who
shall
call
him
to
an
account
?
2.
That
the
best
works
of
the
most
refined
hypocrites
are
no
ways
obliging
or
deserving
.
An
unregenerate
man
may
do
many
things
materially
good
,
he
may
pray
,
confess
his
sins
,
read
the
word
,
attend
upon
ordinances
,
carry
fair
among
men
,
abstain
from
many
evils
,
do
many
duties
;
but
still
they
deserve
no
favour
,
nay
,
they
deserve
the
wrath
of
God
;
Their
prayer
is
abomination
,
their
plowing
sin
,
their
oblations
detestable
,
Isa.
66.
begin
.
If
the
Godly
do
confess
their
best
to
be
rags
,
their
holy
duties
dung
;
what
then
must
we
say
of
what
the
unregenerate
do
,
who
have
no
saving
principle
of
holiness
,
no
meadiatour
through
whom
to
obtain
acceptance
,
no
good
end
in
their
performances
?
3.
That
the
same
grace
is
tendered
to
them
,
and
the
same
means
of
obtaining
it
are
afforded
them
;
if
therefore
they
go
without
it
,
it
is
their
own
fault
.
Men
are
indeed
ready
to
say
,
God's
wayes
are
unequal
,
when
their
own
wayes
are
so
:
The
proffer
of
Grace
in
the
Gospel
is
universal
;
if
men
thirst
,
God
shews
them
the
waters
,
and
bids
them
come
freely
;
if
they
thirst
not
,
and
will
not
come
,
who
is
to
blame
?
God
stretcheth
out
his
hand
all
the
day
long
,
but
they
gain
say
:
God
saith
,
If
they
will
repent
and
believe
they
shall
be
saved
;
but
they
say
,
These
many
years
have
I
served
thee
,
neither
at
any
time
transgressed
I
thy
commandment
;
God
saith
,
if
you
be
sick
,
here
is
a
Physitian
,
they
say
we
are
well
and
need
him
not
.
And
what
wrong
then
is
it
to
them
,
if
when
a
company
of
sick
souls
,
who
feel
their
malady
,
and
are
ready
to
dy
of
it
,
come
to
him
for
healing
,
he
shows
his
skill
;
if
when
a
company
of
hunger-starved
beggars
come
to
him
for
food
,
he
feeds
them
;
yea
,
plentifully
feasts
them
?
USE
,
Learn
we
hence
in
stead
of
quarreling
with
,
to
admire
the
free
grace
of
God
,
which
opens
a
door
of
hope
to
the
greatest
and
worst
of
sinners
:
Do
not
discourage
or
dash
the
hopes
of
any
;
be
not
afraid
to
invite
the
worst
to
come
to
Christ
upon
Gospel-terms
;
nor
let
any
poor
soul
that
is
stung
with
sin
,
that
sees
it
ly
as
mountains
between
him
and
God
,
despair
of
Salvation
:
Lo
,
Christ
came
skipping
over
the
mountains
,
and
leaping
over
the
hills
:
Say
not
,
can
God
save
me
and
be
just
?
He
hath
satisfied
his
own
Justice
,
and
will
silence
the
cavils
of
Men
and
Devils
:
Say
not
there
is
no
hope
for
me
;
think
therefore
of
the
Prodigal
:
Are
there
such
bowels
in
men
?
and
are
not
God's
thoughts
above
ours
?
This
Parable
was
written
for
thy
sake
,
who
hast
been
a
chief
sinner
,
and
now
art
humbled
,
to
encourage
thee
to
go
to
God
in
the
name
of
Christ
,
and
to
hope
for
his
mercy
.
DOCT.
3.
Then
,
and
not
till
then
is
there
true
cause
of
rejoycing
over
a
sinner
,
when
he
is
converted
and
brought
home
to
God
.
This
the
father
thinks
enough
to
silence
all
the
grumblings
of
his
discontented
son
,
vers.
32.
What
cause
there
is
of
joy
at
such
time
,
hath
been
expressed
under
a
former
Doctrine
,
that
there
is
none
before
,
may
in
a
word
be
cleared
,
from
the
consideration
of
what
every
sinner
is
before
conversion
.
I
confess
men
may
differ
in
many
things
of
an
inferiour
nature
,
one
may
be
better
morally
disposed
than
another
,
one
may
have
more
restraining
grace
,
a
more
affable
nature
,
carry
it
more
obediently
to
his
Parents
,
be
more
reformed
,
&c.
than
another
:
But
in
this
the
state
of
all
unregenerate
men
before
conversion
is
alike
,
viz.
that
they
are
,
1.
Dead
creatures
,
under
the
power
of
spiritual
death
,
rotting
in
the
grave
of
sin
;
we
do
not
use
to
rejoyce
over
our
dead
Children
and
relations
,
but
to
weep
and
mourn
.
They
can
do
nothing
for
God
,
nor
for
their
own
souls
Salvation
;
they
cannot
glorifie
him
,
&c.
2.
They
are
Children
of
wrath
,
Eph
,
2.
3.
They
are
blasted
by
the
curse
,
held
under
condemnation
,
lyable
every
moment
to
fall
into
hells
flames
;
yea
,
going
to
execution
:
and
what
mother
could
ever
rejoyce
over
her
son
that
was
going
to
suffer
for
his
deserts
,
or
not
wring
her
hands
?
USE
,
1.
This
may
give
check
to
the
mad
mirth
of
ungodly
sinners
:
Hearken
you
merry
Greeks
,
that
sport
your selves
in
the
world
as
the
fishes
do
in
the
sea
,
that
cannot
spare
time
from
your
jollity
to
have
one
serious
thought
:
Stay
a
little
,
let
me
ask
,
what
cause
?
why
so
jovial
and
facetious
?
are
you
converted
?
ah
no!
I
know
you
will
plead
,
it
is
lawful
to
be
cheerful
,
&
that
civilly
in
the
enjoyment
of
the
outward
comforts
of
this
life
:
True
,
but
when
?
when
they
are
sanctified
by
the
grace
of
God
,
and
made
yours
in
the
New-Covenant
:
Get
this
title
,
and
then
you
may
rejoyce
in
all
Gods
goodness
;
till
then
take
this
bitter
pill
;
all
the
curses
written
in
the
book
of
God
are
upon
you
,
and
all
the
things
that
you
rejoyce
in
are
tainted
with
them
;
you
are
going
to
the
pit
,
and
all
these
are
but
fatting
you
to
the
slaughter
;
treasures
of
mercy
are
thus
turned
into
treasures
of
wrath
.
USE
,
2.
Let
this
direct
those
that
are
the
People
of
God
,
what
chiefly
to
rejoyce
in
:
It
is
our
saviours
advice
,
Luk.
10.
20.
In
this
rejoyce
not
,
that
the
spirits
are
subject
to
you
,
but
rather
rejoyce
,
because
your
names
are
written
in
Heaven
.
Count
that
your
only
joy
,
that
the
love
of
God
hath
appeared
in
translating
of
you
from
death
to
life
:
and
in
regard
of
your
Children
,
do
not
take
too
much
carnal
delight
in
them
;
one
is
comly
and
beautiful
,
another
active
and
sp●ightly
,
a
third
witty
and
pleasant
;
they
are
good
natured
:
all
these
are
good
in
their
place
,
and
mercies
of
God
;
but
oh
remember
the
want
of
saving
grace
dasheth
the
joy
of
all
those
,
and
takes
away
their
pleasancy
:
If
they
are
not
converted
,
as
they
were
born
under
the
curse
,
so
they
are
still
held
by
it
:
Oh
then
travail
with
pangs
of
holy
care
and
sorrow
for
them
,
till
Christ
be
formed
in
them
;
then
will
you
have
cause
to
rejoyce
indeed
:
till
then
think
solemnly
,
what
if
they
may
still
be
damned
,
and
separated
from
God
for
ever
?
what
then
will
all
these
things
avail
?
Long
for
their
conversion
,
and
when
once
you
see
it
,
now
rejoyce
as
a
mother
over
her
first
born
son
:
here
is
ground
for
that
joy
which
shall
never
end
,
but
encrease
till
it
grow
up
to
Everlasting
Hallalujah
.
FINIS
.