Ephes.
5.
15.
See
then
that
ye
walk
circumspectly
not
as
Fools
,
but
as
Wise
.
IN
the
first
Verse
of
this
Chapter
,
the
Apostle
exhorts
to
the
whole
duty
of
Christians
,
Be
ye
followers
of
God
;
the
same
Exhortation
he
gives
in
other
terms
,
verse
8.
Walk
as
Children
of
light
:
both
which
Exhortations
are
comprehensive
in
the
whole
duty
of
Christians
.
In
the
following
Verses
,
he
gives
particular
Rules
and
Directions
,
respecting
the
par●●cular
duties
of
Religion
;
1.
Walk
in
Love
,
verse
●●
Flee
all
iniquity
,
both
,
1.
Greater
iniquities
,
For
cation
and
all
uncleanness
,
or
Covetousness
.
〈…〉
●●ller
iniquities
;
1.
The
evils
of
the
tongue
;
neith●r
filthiness
,
that
is
,
filthy
talking
,
nor
foolish
tal●ing
,
no●
jesting
,
which
are
not
convenient
.
Not
o●ly
evil
works
,
but
evil
words
,
not
only
an
〈…〉
conversation
,
but
corrupt
communication
,
〈…〉
comply
in
the
Saints
.
3.
Partaking
in
other
men●
〈◊〉
vers.
7.
which
he
further
●ehorts
from
vers.
11.
〈…〉
●●ing
them
1.
To
have
no
communion
with
them
〈…〉
no
fellowship
with
the
unfruitful
works
of
darkness
:
2.
To
be
guilty
of
no
connivance
at
them
,
but
rather
reprove
them
.
Of
these
strict
Rules
in
the
Text
,
he
presses
the
strict
observation
:
See
that
ye
walk
circumspectly
,
with
an
eye
to
every
duty
,
to
every
direction
;
not
only
the
greater
and
more
weighty
duties
of
Religion
,
but
the
lesser
and
smaller
parts
of
it
,
even
to
all
that
the
Lord
requires
.
In
the
words
you
may
observe
,
1.
A
strict
charge
;
See
,
or
look
diligently
and
carefully
to
it
.
2.
The
matter
given
in
charge
,
Walk
circumspectly
,
which
some
render
walk
warily
;
others
,
accurately
,
exactly
,
others
walk
precisely
,
and
that
a
learned
Critick
affirms
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
most
properly
signifies
,
precisely
.
3.
A
commendation
of
this
circumspect
walking
;
This
is
wise
walking
,
not
as
fools
,
but
as
wise
:
Intimating
,
that
to
walk
loosely
,
is
to
walk
foolishly
,
to
walk
circumspect
,
is
to
walk
wisely
,
as
men
of
wisdom
.
The
observations
from
these
words
,
are
chiefly
these
two
:
Doct.
1.
Christians
must
be
Precisians
.
2.
Precisians
are
no
fools
,
or
,
Christians
of
an
exact
an●
circumspect
life
,
are
whatever
the
World
accounts
of
them
,
truly
wise
men
:
This
latter
Observation
is
it
that
I
intend
to
insist
upon
.
Beloved
,
I
am
entring
upon
a
discourse
of
a
sort
o●
p●ople
,
of
whom
we
may
say
,
with
those
〈◊〉
,
Acts
28.
22.
Concerning
this
Sect
,
we
know
that
it
is
every
where
spoken
against
;
And
,
who
with
the
Apostles
,
1
Cor.
4.
9.
Are
made
a
spectacle
to
the
World
,
and
to
Angels
,
and
to
Men
:
concerning
whom
Heaven
and
Earth
are
divided
,
and
the
World
is
divided
within
it self
:
Of
whom
God
says
,
The
World
is
not
worthy
;
Of
whom
the
World
say
,
They
are
not
worthy
to
live
:
Of
whom
God
sayes
,
They
are
the
Apple
of
mine
eye
;
Of
whom
the
world
sayes
,
They
are
a
sore
in
our
eye
;
whom
God
accounts
his
Jewels
,
whom
men
account
the
filth
of
the
world
,
and
the
off
scouring
of
all
things
:
Of
whom
God
sayes
,
They
are
the
Sons
of
Wisdom
,
but
men
say
,
They
are
fools
.
And
,
as
God
,
and
Men
are
thus
divided
,
so
are
men
no
less
divided
amongst
themselves
.
Some
few
say
concerning
these
,
as
they
concerning
Christ
.
They
are
good
men
:
Others
say
,
No
,
but
they
are
deceivers
of
the
people
.
A
Precisian
,
with
the
most
,
is
grown
into
a
Proverb
of
Reproach
,
a
mark
of
Infamy
To
be
a
Drunkard
,
a
Fornicator
,
a
Swearer
,
is
no
reproach
,
in
comparison
,
of
being
noted
for
a
Puritan
.
Well
,
but
let
us
enquire
a
little
more
narrowly
into
the
way
and
manner
of
this
sort
of
people
,
about
whom
the
World
is
thus
moved
,
and
hath
been
in
all
Ages
.
In
order
hereunto
I
shall
shew
you
,
First
,
What
a
Precisian
is
;
and
secondly
,
prove
to
you
,
against
all
the
World
,
that
he
is
no
Fool
,
but
a
truly
,
yea
,
the
only
wise
man
,
which
if
I
do
not
,
through
the
help
of
God
,
make
evident
to
the
Consciences
of
impartial
and
unprejudiced
persons
,
let
me
passe
for
a
deceiver
.
Touching
the
former
,
What
a
Precisian
is
,
a
Scripture
Precisian
.
Let
me
first
tell
you
,
to
prevent
mistakes
,
who
he
is
not
.
1.
Not
a
Pharisee
,
a
painted
Sepulchre
,
whose
Religion
is
a
meer
shew
:
who
hath
the
Form
of
Godlinesse
without
the
power
;
who
is
pure
in
his
own
eyes
,
and
yet
not
cleansed
from
his
filthiness
;
who
is
exact
about
the
punctilio's
of
Religion
,
and
hath
a
great
Zeal
about
the
minima
Leges
,
the
lower
and
more
circumstantial
matters
,
and
neglects
the
weightier
things
of
the
Law
,
this
is
not
he
.
2.
Not
a
Phanatick
,
properly
so
called
,
(
though
that
be
a
vizard
put
upon
him
by
some
,
as
the
Hides
of
Beasts
were
put
upon
the
Christians
of
old
)
not
a
Phanatick
,
I
say
,
whose
Religion
is
all
Fancy
.
Imagination
,
Enthusiasms
,
the
Dreams
and
Visions
of
his
own
Heart
;
Neither
is
this
he
.
Christianity
is
not
a
Castle
in
the
air
,
but
is
a
building
that
hath
Foundation
.
3.
Not
a
Phrenetick
,
no
son
of
violence
or
Contentions
,
who
not
knowing
what
spirit
he
is
of
,
calls
for
fire
from
Heaven
to
set
all
in
combustion
,
if
every
thing
be
not
exactly
fashioned
according
to
his
own
mind
.
Neither
is
this
he
,
The
Wisdom
that
is
from
above
,
is
first
pure
,
then
peaceable
;
the
servants
of
the
Lord
must
not
strive
,
but
be
gentle
,
&c.
By
a
Precisian
,
I
mean
a
sincere
circumspect
Christian
,
one
whose
care
and
endeavour
is
,
To
walk
uprightly
,
according
to
the
truth
of
the
Gospel
,
who
withdrawing
himself
from
the
Fellowship
,
Fashions
and
Lusts
of
the
World
,
and
denying
himself
the
sinful
Liberties
thereof
,
doth
exercise
himself
to
keep
a
good
conscience
towards
God
and
men
.
This
is
the
person
against
whom
the
great
hate
and
envy
,
and
severe
censures
and
calumnies
of
ungodly
men
,
are
chiefly
intended
,
under
what
colour
,
or
disguise
soever
they
are
carried
;
the
enmity
is
not
betwixt
sinners
and
Hypocrites
,
but
betwixt
Sinners
and
Saints
;
the
seed
of
the
Serpent
,
and
the
seed
of
the
woman
,
not
the
pretended
,
but
the
true
seed
,
Israelities
indeed
,
are
the
Men
whom
the
Ishmaelites
persecute
Gal.
4.
29.
He
that
was
born
after
the
flesh
,
persecuted
him
not
that
pretended
to
be
,
but
was
born
after
the
Spirit
.
Of
this
Person
,
or
of
this
sort
of
people
,
I
shall
give
you
a
more
full
description
in
these
two
Particulars
.
-
1.
By
their
Make
,
or
Constitution
.
-
2.
By
their
Way
,
or
Conversation
.
1.
By
their
Constitution
,
they
are
made
and
cut
out
exactly
according
to
the
pattern
,
they
are
born
of
the
Spirit
,
born
of
God
and
they
bare
the
express
Image
of
their
Father
upon
them
:
Col.
3.
10.
Renewed
after
the
Image
of
Him
that
created
him
;
they
are
of
a
new
Make
,
from
what
they
were
,
there
is
a
mighty
change
wrought
in
and
upon
them
,
2
Cor.
3.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
are
changed
into
the
same
image
,
In
our
first
birth
,
we
were
brought
forth
in
the
Image
of
our
first
Father
,
Genesis
5.
3.
Adam
begat
a
Son
in
his
own
Image
,
that
is
,
a
fleshly
and
earthly
Image
.
The
first
man
was
of
the
Earth
,
earthly
,
and
such
are
all
his
natural
Progeny
,
an
earthly
seed
,
an
earthly
Generation
;
he
that
is
born
of
the
Spirit
,
is
brought
forth
in
a
spiritual
frame
,
John
3.
6.
That
which
is
born
of
the
Spirit
is
spirit
:
He
that
is
born
from
above
is
of
an
Heavenly
Nature
,
as
well
as
Original
.
The
change
that
Religion
makes
on
men
,
is
not
such
a
low
and
inconsiderable
thing
as
some
Men
make
it
,
standing
only
in
some
little
Reformation
of
the
Life
,
but
it
consists
chiefly
in
the
renewing
of
the
Sonl
after
the
Image
of
God
,
the
forming
of
Christ
upon
the
heart
of
Inner
Man
.
As
that
second
change
,
which
shall
be
at
the
Resurrection
,
will
be
the
transforming
of
our
vile
bodies
,
into
the
likenesse
of
Christs
Glorious
Body
;
so
this
first
change
is
a
transforming
of
our
vile
souls
into
the
likenesse
of
his
glorious
Spirit
.
Christians
are
the
Temples
of
the
Lord
,
and
as
Moses
made
the
Tabernacle
exactly
according
to
the
pattern
shewed
him
in
the
Mount
,
so
these
spiritual
Temples
are
made
exactly
according
to
their
pattern
,
2
Cor.
3.
3.
They
are
the
Epistles
of
Christ
,
written
not
with
Ink
,
but
with
the
Spirit
of
the
living
God
,
not
in
Tables
of
stone
,
but
in
fleshly
Tables
of
the
heart
.
Carnal
Men
plead
hard
for
their
Christianity
,
they
are
all
Christians
,
all
Disciples
,
all
the
people
of
God
,
though
they
be
ignorant
,
Unbelieving
,
Earthly
.
Sensual
,
yet
some
kind
of
Profession
(
such
as
it
is
)
there
is
among
them
,
a
profession
of
Faith
,
a
profession
of
Repentance
,
which
,
though
it
amount
to
little
more
than
bare
(
saying
)
I
believe
,
I
repent
,
I
am
sorry
for
my
Sins
,
yet
this
must
passe
for
Christianity
.
But
(
as
Christ
once
said
to
the
tempting
Jews
(
whose
is
this
Image
and
superscription
?
Where
is
the
Divine
Stamp
and
Impress
?
Where
is
your
likenesse
to
Christ
?
Is
there
not
still
the
Visage
of
the
Old
man
?
Is
there
not
the
old
Pride
,
the
old
Envy
,
the
old
Enmity
against
Holinesse
,
the
old
Guile
,
and
Falshood
,
and
Lust
still
spread
over
you
?
Is
this
the
Image
of
Christ
?
Christians
that
are
truly
such
,
are
precisely
formed
according
to
this
pattern
;
they
have
Face
for
Face
,
Limb
for
Limb
;
Grace
for
Grace
;
all
the
Grace
that
is
in
Christ
,
is
truly
,
though
not
yet
perfectly
coppied
out
upon
them
,
though
the
Characters
may
be
something
blotted
and
obscured
,
by
reason
of
the
remainders
of
corruption
,
yet
there
they
are
;
the
same
mind
,
the
same
heart
that
was
in
Christ
,
is
in
them
.
A
true
Christian
is
a
Transcript
of
Christ
.
As
he
is
,
so
we
are
in
the
World
.
This
inward
change
;
this
forming
of
Christ
upon
the
heart
,
is
the
very
Soul
and
Life
of
Christianity
;
you
may
as
well
call
him
a
Man
whose
Soul
is
not
in
him
,
as
you
may
call
him
a
Christian
,
who
hath
not
the
Spirit
of
Christ
in
him
.
Let
no
man
count
himself
a
Christian
from
any
outward
priviledges
,
much
less
from
any
outward
Paint
of
Christianity
,
but
from
the
inward
Prints
of
it
upon
his
heart
.
Thou
hopest
thou
art
a
Christian
,
but
where
is
the
Image
and
superscription
of
Christ
upon
thy
heart
?
Dost
thou
not
find
,
not
only
an
unlikenesse
to
Christ
,
but
a
dislike
of
Christ
,
an
inward
loathing
of
the
holinesse
of
Christ
,
and
a
rising
of
heart
against
the
strictnesse
of
that
holy
life
which
he
requires
?
Dost
thou
not
find
a
favour
of
earthlinesse
and
fleshlinesse
beating
the
sway
and
rule
in
thine
heart
?
Dost
thou
not
find
principles
,
tending
altogether
to
loosenesse
and
licenciousnesse
?
Is
this
thy
likenesse
to
Christ
?
Dost
thou
not
find
an
emptinesse
of
the
Light
,
Life
,
Love
,
Grace
of
Christ
in
thy
Soul
?
Whatever
thou
hast
of
Christ
without
,
thou
hast
nothing
of
Christ
within
.
Deceive
not
thy self
,
God
is
a
Spirit
,
and
his
eye
is
first
upon
the
spirits
and
souls
of
men
;
he
loves
truth
in
the
inward
parts
,
he
loves
holinesse
in
the
inward
parts
;
He
is
a
Jew
which
is
one
inwardly
,
and
he
is
a
Christian
which
is
one
inwardly
:
He
is
not
a
Christian
,
who
is
only
outwardly
so
.
Nay
further
,
as
he
is
not
a
Christian
,
which
is
not
inwardly
so
,
so
neither
he
that
hath
something
of
the
inwards
of
a
Christian
,
and
hath
not
radically
all
the
Graces
of
Christ
in
him
;
he
that
hath
faith
,
and
hath
not
Charity
,
he
that
hath
the
light
of
a
Christian
,
and
not
the
love
,
he
that
hath
the
desires
of
a
Christian
,
and
not
the
conscience
of
a
Christian
,
he
that
wants
any
one
of
the
vital
parts
of
Christianity
,
hath
nothing
at
all
;
a
thorow
Christian
is
throughout
conform
to
the
pattern
.
And
thus
you
have
a
description
of
Scripture
Precisians
,
by
their
Make
or
Constitution
.
II.
I
shall
describe
them
by
their
Conversation
,
-
and
that
-
1.
By
the
end
of
their
Conversation
.
-
2.
By
their
course
or
Motion
to
this
end
.
1.
By
the
end
of
their
Conversation
;
What
is
it
that
these
Men
would
have
,
or
whither
are
they
bound
?
They
cannot
be
content
to
go
along
with
their
Neighbours
,
to
live
and
do
as
others
:
whither
is
it
that
they
are
going
,
or
what
is
it
that
they
would
have
?
Why
this
is
it
,
they
are
travelling
Heaven-ward
,
trading
to
another
Country
;
they
are
bound
for
the
holy
Land
,
for
the
holy
City
,
they
are
going
towards
Sion
or
Jerusalem
,
which
is
above
.
Jerem.
58.
5.
They
shall
ask
the
way
to
Sion
with
their
faces
thitherward
.
Sion
was
the
ancient
seat
of
Gods
residence
among
his
People
,
the
place
of
Gods
solemn
service
,
where
he
was
wont
to
meet
his
People
,
and
appear
unto
them
.
This
Son
which
was
here
below
,
the
place
of
Gods
gracious
presence
,
was
a
type
of
that
Sion
which
is
above
,
Heaven
,
the
peace
of
Gods
glorious
presence
;
this
sort
of
people
are
travelling
Heaven-ward
;
they
are
those
Strangers
and
Pilgrims
here
on
Earth
,
mentioned
,
Heb.
11.
13
,
14.
That
are
seeking
a
Countrey
,
not
an
earthly
,
but
an
Heavenly
Countrey
,
as
is
there
exprest
.
There
are
two
things
in
the
forementioned
Text
,
that
discover
whither
they
are
travelling
.
1.
The
inquiry
they
make
,
you
may
guesse
whither
a
Traveller
is
going
,
when
you
hear
him
ask
diligently
the
way
to
such
or
such
a
place
.
They
shall
ask
the
way
to
Sion
.
2.
Their
setting
their
faces
thitherward
,
They
shall
ask
,
&c.
with
their
.
Faces
thither-ward
.
Their
setting
their
Faces
towards
Sion
,
notes
two
things
.
1.
Their
looking
wishly
towards
it
,
a
Travellers
eye
is
much
towards
his
journeys
end
;
Christians
that
are
making
Heaven-ward
are
much
and
often
looking
Heaven-ward
;
a
Christians
heart
is
in
his
eye
,
and
his
eye
is
on
his
home
.
2.
Their
setting
their
faces
thither-ward
,
notes
the
bending
of
their
course
thither-ward
.
'T
was
said
of
Christ
,
Luke
9.
51.
He
set
his
face
to
go
to
Jerusalem
.
Christians
set
their
faces
Heaven-ward
,
and
thither
they
bend
their
course
.
They
are
much
in
asking
the
way
,
What
must
I
do
to
be
saved
?
who
shall
ascend
into
the
holy
Hill
?
what
manner
of
persons
must
we
be
,
that
we
may
get
thither
?
and
they
take
the
way
that
leads
thither
.
And
this
is
a
further
Description
of
this
sort
of
people
,
they
are
men
for
another
Country
,
men
for
another
world
;
they
are
born
from
Above
,
and
they
seek
things
Above
;
they
are
risen
with
Christ
,
and
they
are
ascending
unto
Christ
;
their
treasure
is
above
,
their
hopes
are
above
,
and
thither
are
they
hastening
;
whatever
they
have
of
this
worlds
goods
for
the
support
of
their
life
,
yet
these
things
are
not
the
scope
and
end
of
their
life
:
They
seek
that
glory
,
honour
,
and
Immortality
which
comes
from
God
,
and
they
are
going
on
from
strength
to
strength
,
till
they
come
and
appear
before
God
in
Sion
.
And
herein
lies
a
special
difference
betwixt
them
and
all
others
whatsoever
:
Worldly
men
are
men
for
this
world
,
for
a
wordly
happiness
,
for
a
wordly
heaven
,
an
heaven
on
earth
;
or
if
they
have
any
thoughts
or
hopes
of
another
heaven
,
yet
they
think
not
so
much
of
it
as
to
ask
the
way
thither
,
How
seldom
do
we
hear
any
such
question
put
by
them
,
What
must
I
do
to
be
saved
?
What
must
I
do
to
be
Rich
?
Which
is
the
way
to
Honour
and
temporal
Preferment
?
or
how
may
I
escape
trouble
and
save
my self
harmless
?
These
iniquities
,
and
such
like
,
are
ordinarily
in
their
hearts
and
mouths
:
but
such
a
serious
question
as
this
,
What
must
I
do
to
be
saved
?
comes
so
seldom
from
any
of
them
,
that
't
is
a
wonder
how
the
Devil
with
all
his
skil
can
make
them
once
believe
or
hope
that
ever
they
shall
attain
to
that
salvation
:
or
if
they
do
ask
the
way
to
Heaven
.
Yet
it
is
not
with
their
faces
but
with
their
backs
thither-ward
:
whatever
little
talk
there
may
fall
in
sometimes
about
Souls
and
eternal
salvation
,
yet
their
faces
are
set
another
way
,
they
bend
their
course
to
Egypt
and
Sodom
,
towards
their
wealth
or
their
wickedness
.
Hearken
,
O
ye
foolish
wordlings
,
you
say
every
one
of
you
,
you
hope
for
salvation
,
but
which
way
are
your
faces
set
?
whither
are
you
going
?
Is
that
way
of
Swearing
,
Lying
,
and
Lust
,
and
carnal
Liberty
,
and
Covetousness
,
and
Sensuality
,
to
which
you
give
up
your selves
,
is
this
the
way
of
Life
?
In
this
a
sincere
Christian
is
differenced
from
all
others
in
the
world
,
he
fixes
his
heart
,
and
his
hope
,
and
aims
upon
an
eternal
happiness
,
and
he
bends
his
course
towards
the
obtaining
of
it
.
2.
By
their
course
or
motion
towards
this
end
.
And
here
I
shall
give
you
a
three-fold
description
of
them
:
-
1.
They
are
such
as
walk
in
a
right
way
.
-
2.
They
are
upright
and
exact
in
the
way
.
-
3.
From
this
way
they
will
not
be
turned
aside
by
any
flatteries
of
the
world
on
one
hand
or
frowns
on
the
other
.
I.
They
are
such
as
walk
in
the
right
Way
which
is
called
sometimes
the
way
of
the
Lord
,
sometimes
the
way
of
Truth
,
sometimes
the
way
of
Righteousness
,
sometimes
the
way
of
Life
,
Psa.
1.
1
,
2.
Psal.
116.
1.
They
understand
which
is
the
right
way
by
these
three
pair
of
way-marks
.
-
1.
The
Old
and
Good
way
.
-
2.
The
New
and
Living
way
.
-
3.
The
Strait
and
narrow
way
.
First
,
The
Old
and
Good
way
,
that
is
the
right
way
,
that
is
the
way
they
are
commanded
to
enquire
after
and
take
,
Jer
,
6.
16.
Stand
ye
in
the
ways
and
see
,
ask
for
the
old
paths
,
where
is
the
good
way
,
and
walk
therein
.
Stand
ye
in
the
ways
and
see
.
There
are
many
ways
in
the
world
,
some
that
are
apparently
the
way
of
Death
,
and
not
a
few
that
pretend
to
be
the
way
of
Life
.
If
you
would
know
which
of
these
ways
is
the
right
,
ask
for
the
old
Path
,
the
Good
way
:
The
old
path
,
that
which
was
from
the
begining
.
Godliness
is
no
innovation
,
it
is
as
old
as
the
world
,
1
John
.
1.
1.
That
which
was
from
the
begining
declare
we
unto
you
.
Then
it
is
the
good
as
well
as
the
old
way
.
Antiquity
alone
is
not
enough
to
prove
that
we
are
in
the
right
;
there
is
an
evil
way
that
is
an
old
way
,
the
way
of
sin
is
very
ancient
.
The
Right
way
is
the
Old
and
Good
way
;
there
is
a
threefold
good
,
Profitable
,
Pleasant
,
and
Honest
.
Though
the
Right
way
have
both
profit
and
pleasure
in
it
:
yet
the
proper
Character
of
it
is
,
the
honest
way
,
the
way
of
Righteousness
,
Mercy
,
Holiness
,
&c.
Mic.
6.
8.
He
hath
shewed
thee
,
O
man
:
what
is
good
;
to
do
justly
,
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
This
is
good
,
the
good
way
.
Phil.
4.
8
,
9.
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
&c.
these
things
do
,
and
the
God
of
Peace
shall
be
with
you
.
Secondly
,
The
new
and
living
way
.
Three
things
,
it
may
be
,
you
will
ask
me
about
this
.
1.
What
is
this
new
and
Living
way
.
I
answer
,
Christ
is
this
way
,
John
14.
6.
I
am
the
way
.
Hebr.
10.
19.
Having
therefore
boldness
to
enter
into
the
holiest
;
verse
20.
By
a
new
and
living
way
,
which
he
hath
consecrated
for
us
,
&c.
a
Christian
that
walks
Heaven-ward
walks
in
Christ
,
Col.
2.
6.
He
walks
in
Union
with
Christ
,
in
the
Name
,
and
strength
,
and
spirit
of
Christ
,
he
that
is
not
in
Christ
is
out
of
his
way
,
whatever
good
there
seems
to
be
in
the
way
he
is
going
,
yet
it
is
not
saving
good
.
2.
Whether
there
be
two
right
wayes
?
I
answer
,
No
but
one
;
it
is
true
,
there
is
mention
made
also
of
the
way
of
Gods
Commandments
,
but
these
make
not
two
distinct
ways
,
but
are
one
and
the
same
way
;
faith
in
Christ
,
and
obedience
to
the
Law
of
God
,
are
the
one
way
of
Life
:
He
that
walks
in
God
walks
in
Christ
,
it
is
through
Christ
,
and
our
Union
with
him
,
that
we
are
strengthened
and
enabled
to
do
the
will
of
God
,
it
is
through
Christ
that
what
we
do
is
accepted
of
God
;
there
is
no
act
of
obedience
,
be
it
never
so
excellent
for
the
matter
of
it
,
that
is
a
step
to
the
Kingdom
of
God
,
that
hath
not
something
of
Christ
in
it
,
that
is
not
done
through
his
Spirit
,
and
sprinkled
with
his
Blood
:
and
so
on
the
other
side
,
whatever
faith
,
and
hope
,
and
confidence
we
have
in
Christ
,
if
it
be
not
such
a
faith
,
such
an
hope
as
brings
forth
obedience
to
the
will
of
God
,
it
cannot
save
us
:
this
way
of
faith
and
obedience
,
this
is
the
●ight
way
,
and
the
one
and
only
way
of
Life
.
In
all
that
general
Assembly
and
Church
of
the
first-born
,
that
are
already
in
Heaven
,
there
is
not
one
soul
but
entred
by
this
one
way
.
Abel
,
and
Enoch
,
and
Abraham
and
Moses
,
and
David
,
and
Peter
,
and
Paul
,
with
the
whole
generation
of
Saints
now
in
glory
,
they
all
went
the
same
way
,
they
walked
with
God
,
and
lived
and
dyed
in
Faith
,
and
now
inherit
the
Promises
.
And
all
the
residue
of
Saints
that
are
yet
in
their
Pilgrimage
;
yea
,
whoever
shall
be
in
the
Ages
to
come
,
must
by
this
one
way
enter
into
the
Kingdom
of
God
.
This
is
the
good
and
old
way
which
was
from
the
beginning
,
this
is
the
new
and
living
way
which
shall
be
to
the
end
,
Tit.
2.
8.
These
things
I
will
that
thou
affirm
constantly
,
That
they
which
have
believed
in
God
might
be
carefull
to
maintain
good
works
;
these
things
are
good
and
profitable
for
men
.
If
this
be
so
,
if
this
be
the
one
and
only
way
of
Life
,
then
in
what
case
are
the
sinful
unbelieving
world
?
Whither
are
ye
going
,
Oh
ye
sons
of
folly
?
You
tell
us
,
you
hope
to
be
saved
,
what
in
your
unbelief
and
folly
?
Search
and
see
if
in
the
whole
Book
of
God
you
finde
any
other
way
of
Salvation
,
but
Faith
in
Christ
,
and
obedience
to
the
Gospel
.
3.
How
can
one
and
the
same
way
be
old
,
and
yet
new
?
I
answer
,
'T
is
old
,
and
yet
not
antiquated
,
't
is
new
,
and
yet
no
Innovasion
;
't
is
old
,
because
it
was
from
the
beginning
;
't
is
new
,
because
now
in
the
latter
end
of
the
world
it
hath
been
newly
cast
up
,
made
more
plain
,
easie
and
open
.
Thirdly
,
The
strait
and
narrow
Way
,
Matth.
7.
14.
Strait
is
the
Gate
,
and
narrow
is
the
way
that
leadeth
unto
life
.
Christians
must
go
by
a
line
,
there
is
no
Elbow-room
for
Lust
to
expatiate
,
every
step
on
this
hand
,
or
on
that
,
is
a
deviation
;
it
is
a
Way
that
is
hedged
in
;
the
Commandment
is
the
hedge
,
which
limits
us
within
a
very
narrow
path
:
Christians
must
live
by
Rule
,
they
must
not
eat
nor
drink
but
by
Rule
,
they
must
not
buy
nor
sell
but
by
Rule
,
they
must
not
work
nor
●it
still
,
they
must
not
speak
nor
keep
silence
but
by
Rule
,
Gal.
6.
16.
As
many
as
walk
according
to
this
rule
,
peace
be
upon
them
.
'T
is
also
a
narrow
Way
,
the
word
might
have
well
been
translated
,
a
troublesome
,
or
painfull
way
;
the
Verb
from
which
the
word
comes
,
signifies
to
oppress
:
there
are
many
pressures
and
afflictions
to
be
met
withall
in
this
Way
,
the
Cross
is
a
Christians
Way-mark
;
Through
many
Tribulations
we
must
enter
into
the
Kingdom
of
God
:
The
way
of
sin
is
a
plain
,
there
is
neither
hedge
nor
ditch
to
limit
them
,
there
is
neither
bush
nor
brake
to
discourage
them
.
Now
this
is
the
way
which
circumspect
Christians
take
;
this
Good
and
Old
Way
,
this
New
and
Living
Way
,
this
Strait
and
Narrow
way
,
this
is
the
Right
Way
,
and
this
is
also
the
most
Excellent
Way
.
For
,
1.
It
is
the
Way
of
Truth
,
Psal.
11.
30.
I
have
chosen
the
way
of
truth
:
John
14.
6.
I
am
the
Way
,
and
the
truth
,
and
the
life
:
It
is
the
Way
which
the
Truth
or
Word
of
God
doth
prescribe
to
us
,
it
is
the
true
Way
,
that
is
indeed
in
all
the
parts
of
it
that
which
it
declares
it self
to
be
:
The
way
of
sinners
is
a
lye
,
a
way
made
up
of
lyes
;
The
evil
works
of
sinners
are
lyes
,
Prov.
11.
16.
The
wicked
work
a
deceitfull
work
,
the
work
of
a
lie
;
the
words
signifie
,
their
words
are
lying
words
,
their
very
duties
are
a
lye
,
Hos.
11.
12.
Ephraim
compasseth
me
about
with
lyes
:
that
is
,
with
lying
Duties
,
lying
Prayers
,
lying
Sacrifices
,
lying
Praises
,
their
Prayers
are
no
Prayers
,
their
Sacrifices
are
no
Sacrifices
,
they
do
but
dissemble
with
God
,
and
deceive
themselves
in
all
their
performances
,
their
hopes
are
a
lye
,
their
comforts
are
a
lye
,
their
Refuges
are
a
lye
;
the
way
of
sinners
is
wholly
made
up
of
lyes
:
But
the
way
of
Christians
is
a
true
way
,
their
Duties
their
Comforts
,
their
Joyes
,
their
Hopes
have
truth
and
reality
in
them
,
Psalm
25.
10.
All
the
paths
of
the
Lord
are
mercy
and
truth
to
them
that
keep
his
Covenant
.
Now
look
what
excellency
there
is
of
truth
above
a
lye
;
so
great
is
the
Excellency
of
this
way
of
Christians
above
all
other
wayes
.
2.
It
is
the
way
of
Righteousness
and
Holiness
;
Holiness
hath
a
glory
in
it
,
every
thing
by
how
much
the
more
pure
it
is
,
by
so
much
the
more
precious
in
its
kind
.
What
other
excellency
have
the
Angels
of
light
above
the
Devils
,
but
their
holiness
?
What
was
it
that
transformed
the
Angels
that
fell
into
Devils
,
but
the
loss
of
their
holiness
?
Wherein
stands
the
Reasonable
creatures
likeness
to
the
God
of
glory
,
but
in
their
holiness
?
This
is
the
divine
Nature
they
are
made
partakers
of
,
the
Spirit
of
God
and
of
Glory
resting
upon
them
,
1
Pet.
4.
14.
Holiness
hath
such
a
self-evidencing
excellency
,
that
the
consciences
of
carnal
men
do
often
,
whether
they
will
or
no
,
give
their
testimony
to
it
.
Who
is
there
almost
,
whose
lust
hath
transformed
into
so
very
a
Brute
,
but
many
times
,
even
when
his
tongue
is
reproaching
it
,
his
Conscience
gives
his
Tongue
the
lye
?
Who
is
there
,
whose
Lust
hath
so
totally
put
out
his
Light
,
that
doth
not
,
in
his
serious
Judgment
,
conclude
,
That
a
gracious
,
humble
,
meek
,
merciful
,
sober
heavenly
life
,
is
really
more
excellent
(
though
not
so
sutable
to
his
brutish
appetite
)
than
lewdness
and
sensuality
?
There
is
such
a
beauty
and
Majesty
in
holiness
that
doth
command
an
acknowledgment
of
it
,
from
all
sorts
of
knowing
men
.
3.
It
is
the
way
of
God
,
not
only
the
Way
wherein
the
Lord
hath
commanded
them
to
walk
but
wherein
the
Lord
appears
to
them
,
wherein
they
have
the
Vision
and
Fruition
of
God
;
and
therefore
a
godly
life
is
often
expressed
by
walking
with
God
,
by
living
in
followship
or
communion
,
or
acquaintance
with
God
,
Psal.
16.
8.
I
have
,
set
the
Lord
alwayes
before
me
,
Psal.
17.
15.
I
will
behold
thy
face
in
Righteousness
.
Enoch
walked
with
God
,
Noah
walked
with
God
;
Good
company
will
make
any
way
pleasant
,
how
craggy
or
dirty
soever
our
way
may
be
under
foot
,
it
's
pleasant
to
see
the
Sun
shine
over
us
,
Psal.
50.
23.
To
him
that
ordereth
his
Conversation
aright
,
will
I
shew
the
Salvation
of
God
.
The
Lord
meets
his
people
in
his
Wayes
,
and
causes
all
his
goodness
to
pass
on
before
them
,
proclaiming
his
Name
.
The
Lord
gracious
and
merciful
,
slow
to
anger
,
and
of
great
kindness
.
This
Vision
of
God
makes
all
the
labours
and
difficulties
of
this
way
sweet
&
pleasant
to
them
;
certainly
this
is
a
blessed
way
,
for
God
is
in
it
.
Where
is
blessedness
to
be
had
but
in
God
?
how
is
blessedness
to
be
had
in
God
,
but
in
beholding
and
enjoying
of
him
?
wherein
stands
the
blessedness
of
Heaven
,
but
in
the
Vision
and
Fruition
of
God
?
Christians
,
let
all
the
ungodly
world
say
all
they
can
,
to
disgrace
and
disparage
the
way
of
Righteousness
,
as
a
wretched
,
disconsolate
,
and
contemptible
way
;
yet
till
they
can
confute
your
senses
,
and
make
you
not
to
believe
what
you
taste
and
see
,
be
not
discouraged
,
neither
let
them
delude
you
into
any
better
opinion
of
their
ways
of
sin
,
from
any
pleasure
,
credit
,
ease
,
or
gain
,
that
is
in
them
;
God
is
in
the
way
of
Righteousness
,
and
there
alone
to
be
found
and
enjoyed
,
and
therefore
this
is
the
most
blessed
and
excellent
way
.
4.
It
is
the
way
of
the
Kingdome
;
the
proper
excellency
of
the
means
stands
in
this
,
That
it
will
certainly
bring
about
its
end
;
that
's
our
best
way
that
will
bring
us
safely
home
.
This
way
is
called
the
way
of
life
,
Psal.
16.
11.
Thou
wilt
shew
me
the
path
of
life
.
2
Pet.
1.
5
,
11.
Add
to
your
faith
vertue
,
to
vertue
knowledge
,
to
knowledge
temperance
,
patience
,
godliness
,
&c.
For
so
an
entrance
shall
be
ministred
unto
you
abundantly
into
the
everlasting
Kingdom
:
If
there
were
no
other
excellency
of
this
way
,
yet
this
is
enough
to
commend
it
,
and
exalt
it
above
all
other
ways
,
that
it
's
the
way
to
Heaven
.
If
the
way
of
Holiness
and
Righteousness
,
were
in
all
other
respects
,
as
despicable
and
uncomfortable
a
way
as
the
world
imagine
it
;
If
Godliness
were
in
it self
as
great
a
burden
and
bondage
,
as
carnal
men
account
it
;
If
all
the
reproaches
,
and
slanders
,
and
calumnies
,
and
lying
reports
,
that
ungodly
men
cast
upon
the
way
of
the
Lord
,
were
true
;
yet
this
,
that
it
's
the
way
to
everlasting
blessedness
,
would
answer
all
that
is
spoken
against
it
.
If
you
were
to
go
to
London
upon
a
business
,
wherein
your
life
and
all
that
ever
you
had
were
concerned
,
you
would
not
stand
reasoning
thus
;
Is
not
the
way
to
York
a
better
and
more
pleasant
way
?
Whatever
the
way
to
London
be
,
how
long
,
or
how
dirty
,
or
how
dangerous
,
or
how
hard
to
finde
soever
it
be
,
yet
your
life
&
estate
depending
on
your
going
thither
,
leaving
all
other
wayes
&
disputes
about
them
,
you
would
take
the
way
that
leads
thither
.
The
way
of
the
Lord
,
whatever
you
have
to
say
against
it
,
to
discourage
or
make
you
unwilling
to
travel
it
,
yet
't
is
the
only
way
you
have
to
save
your
souls
,
the
only
way
to
eternal
blessedness
;
when
you
have
made
all
your
objections
,
and
all
your
excuses
,
you
must
take
up
this
holy
course
of
life
,
or
you
can
never
come
into
the
Kingdom
of
God
.
The
way
of
carnal
Jollity
and
Merriment
is
as
you
think
a
more
pleasant
and
delightful
way
:
But
is
this
your
way
to
Heaven
?
The
way
of
covetousness
and
worldliness
,
you
count
a
more
gainful
and
profitable
way
;
but
is
this
the
way
of
life
?
The
way
of
sloth
fulness
and
idleness
,
is
you
think
an
easie
way
;
but
is
this
the
way
of
the
Kingdom
?
The
strict
and
severe
way
of
Holiness
,
hath
little
carnal
delight
,
ease
and
worldly
profit
in
it
;
but
is
not
this
the
way
to
everlasting
life
?
Heb.
12.
14.
Follow
peace
with
all
men
,
and
holiness
,
without
which
no
man
shall
see
God
.
Now
if
all
this
be
so
,
(
search
sinners
,
search
and
consider
if
it
be
not
so
,
consult
the
Scriptures
,
consult
your
Reasons
and
Consciences
,
and
see
if
you
find
them
not
all
bearing
witness
to
this
Truth
)
and
if
these
things
be
so
,
as
hath
been
said
,
then
come
all
ye
foolish
,
and
vain-hearted
persons
,
and
judge
of
the
unreasonableness
of
these
scoffing
demands
of
the
looser
sort
to
the
people
of
God
,
who
in
scorn
and
derision
will
be
often
asking
of
them
,
why
must
you
be
so
nice
?
Why
so
precise
?
Why
so
strict
,
and
making
so
much
ado
about
every
small
matter●
?
Why
cannot
you
be
content
to
do
as
others
,
and
take
the
same
liberty
as
others
?
Why
,
't
is
all
one
as
if
they
should
demand
of
them
.
Why
will
you
keep
your
way
,
the
way
of
Life
?
Why
will
you
be
saved
?
Why
can't
you
be
content
to
be
damned
as
well
as
others
?
Is
there
not
a
great
deal
of
wisdom
and
reason
in
such
questionings
and
scoffing
demands
?
If
you
stood
by
a
dangerous
mighty
Bogue
,
through
which
there
was
one
narrow
tract
of
firm
ground
,
and
should
see
a
company
of
poor
Creatures
even
sunk
,
and
almost
swallowed
up
,
and
choak'd
in
the
mud
and
mire
,
on
the
one
hand
and
the
other
,
and
yet
should
you
see
them
laughing
,
and
mocking
,
and
jeering
at
those
who
keep
the
narrow
tract
of
firm
ground
,
that
would
bring
them
safely
over
;
Would
you
not
say
,
they
were
all
mad
or
bewitched
?
This
is
the
case
of
foolish
Worldlings
,
they
are
sunk
in
the
Mud
,
they
are
even
swallowed
up
and
choaked
with
their
lusts
,
and
ready
to
perish
,
and
yet
they
fall
a
laughing
and
deriding
of
them
,
who
will
keep
the
sure
way
.
Sinners
,
what
do
you
mean
?
you
are
sinking
;
you
are
sinking
;
a
few
steps
further
and
you
will
be
swallowed
up
.
Why
will
you
not
come
back
,
and
get
into
this
safe
way
?
Leave
your
scoffing
at
the
Saints
,
and
learn
of
them
,
leave
your
judging
and
censuring
,
and
follow
them
in
the
same
holy
steps
that
they
are
going
in
,
before
you
.
II.
They
are
upright
and
exact
in
the
way
,
they
walk
on
in
the
straight
way
,
with
a
staight
foot
,
Psal.
119.
1.
Blessed
are
the
undefiled
in
the
way
,
or
the
perfect
,
or
entire
in
the
way
,
Psal.
32.
1.
I
said
I
will
take
heed
to
my
wayes
,
that
I
offend
not
.
It
's
said
of
Caleb
,
Numb.
14.
24.
That
he
followed
the
Lord
fully
.
Luk.
1.
6.
2
Cor.
1.
12.
This
is
our
rejoycing
the
testimony
of
our
Conscience
,
that
in
all
simplicity
and
godly
sincerity
,
we
have
had
our
conversation
in
the
world
,
1
Thes.
2.
20.
Ye
are
witnesses
,
and
God
also
,
how
holily
,
and
justly
,
and
blamelesly
we
behaved
our selves
among
you
.
Observe
it
,
they
lived
a
holy
,
harmelesse
,
blamelesse
life
,
and
that
holinesse
which
appeared
upon
them
,
was
not
a
cheat
,
or
juggle
,
to
'
deceive
the
world
,
but
was
really
what
it
appeared
to
be
;
and
for
this
they
appealed
to
a
threefold
witness
.
1.
A
witness
in
their
breasts
,
the
testimony
of
their
own
Consciences
;
This
is
our
rejoycing
,
the
testimony
of
our
Consciences
.
2.
A
witness
in
the
world
;
Ye
are
witnesses
,
your
eyes
have
seen
what
our
l●fe
hath
been
;
be
but
true
witnesses
,
and
then
be
you
witnesses
;
speak
but
what
you
have
seen
,
and
speak
the
worst
(
among
you
that
believe
)
the
world
will
be
ready
to
say
,
you
are
too
crafty
to
let
us
know
what
you
do
in
secret
,
when
you
are
amongst
your selves
;
I
,
but
says
he
,
let
them
that
believe
,
speak
,
those
that
have
been
with
us
publickly
and
privately
,
what
our
conversation
hath
been
;
if
it
be
said
,
they
are
of
your
own
party
,
and
will
not
speak
all
they
know
,
then
he
appeals
to
a
third
witness
,
a
Witness
in
Heaven
,
(
and
God
also
)
he
that
seeth
things
,
before
whom
are
all
our
ways
,
he
that
seeth
all
things
,
seeth
our
integrity
and
blamelesseness
.
But
here
,
that
I
be
not
mistaken
,
I
must
distinguish
betwixt
their
aims
,
or
what
they
are
pressing
and
reaching
towards
,
and
their
attainments
,
or
what
they
have
reached
to
.
The
aims
of
these
cricumspect
Christians
in
their
whole
course
,
are
at
perfection
,
Phil.
3.
14.
I
press
towards
the
mark
;
they
would
keep
their
way
without
the
least
wandring
,
they
would
not
tread
one
step
awry
,
they
would
not
speak
one
word
amiss
,
they
would
not
think
one
thought
amiss
,
they
would
not
neglect
any
one
duty
,
nor
commit
any
one
sin
,
but
would
be
what
the
Apostle
would
have
them
to
be
,
Holy
and
harmless
,
the
children
of
God
without
rebuke
,
in
the
midst
of
a
crooked
generation
:
These
are
their
Aims
,
and
as
to
their
Attainments
,
though
they
fall
short
of
their
desires
,
they
cannot
do
as
they
would
,
The
good
that
I
would
,
I
do
not
:
yet
they
do
their
best
,
they
follow
the
Lord
with
the
best
of
their
understanding
,
serve
the
Lord
with
the
best
of
their
strength
,
and
when
they
have
done
their
best
,
they
mourn
and
grieve
that
't
is
no
better
.
That
I
may
more
distinctly
open
this
exact
and
upright
walking
in
the
way
of
the
Lord
,
which
their
hearts
are
set
upon
,
I
shall
consider
it
,
-
1.
As
it
hath
respect
to
the
Commandment
.
-
2.
As
it
hath
respect
to
Conscience
.
1.
Their
exact
walking
,
as
it
hath
respect
to
the
Commandment
,
stands
,
1.
In
having
respect
to
every
Commandment
,
to
the
whole
Word
of
God
,
Psal.
119.
6.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
to
all
thy
Commandments
,
Mat.
28.
20.
Teaching
them
to
observe
all
things
whatsoever
I
have
Commanded
you
.
The
life
of
a
Christian
is
a
busie
life
,
the
Words
of
God
finds
us
much
work
to
do
,
we
have
work
for
every
faculty
and
member
;
our
understandings
have
their
work
,
our
wills
,
affections
,
consciences
,
tongues
,
ears
,
eyes
,
hands
,
have
all
their
particulars
works
assigned
them
;
every
grace
hath
its
work
,
faith
hath
its
work
,
love
hath
its
work
,
patience
hath
its
work
;
every
lust
makes
us
work
,
to
restrain
,
deny
,
watch
,
crucifie
them
;
these
are
weights
and
clogs
that
will
hang
on
,
and
will
hinder
us
from
all
other
works
,
if
we
let
them
alone
;
these
are
working
against
us
continually
,
and
apt
to
set
us
on
work
against
our selves
;
a
working
mischief
and
ruine
to
our
souls
,
if
they
be
not
continually
looked
to
,
and
kept
under
.
We
hav●
work
against
us
for
every
condition
,
our
prosperity
finds
us
much
work
,
to
keep
our selves
humble
,
heavenly
,
watchful
,
in
an
holy
fear
and
jealousie
,
lest
the
contentments
and
pleasures
of
this
life
,
make
an
invasion
,
and
inrode
upon
our
hearts
,
and
spoyle
us
of
our
graces
and
comforts
.
Our
afflictions
find
us
work
,
to
keep
our
spirits
from
sinking
and
fainting
,
from
murmuring
,
and
envying
at
those
whose
way
doth
prosper
.
We
have
all
the
set
and
solemn
duties
of
Religion
to
attend
upon
,
we
have
praying
work
,
and
hearing
work
,
and
Sacrament
work
,
and
reading
work
,
and
heart-searching
work
,
and
meditating
work
:
We
have
work
to
be
done
for
others
,
our
neighbours
and
acquaintance
,
our
friends
and
our
enemies
,
our
families
,
our
servants
,
our
children
,
we
have
not
only
work
to
do
for
them
as
men
,
but
work
to
do
for
God
with
them
,
God
hath
work
for
us
to
do
among
our
neighbours
,
God
hath
work
for
us
to
do
in
our
families
,
and
for
our
friends
and
enemies
,
instructing
work
,
reproving
work
,
praying
work
,
works
of
mercy
and
charity
,
&c.
we
have
a
continual
succession
of
work
,
every
day
hath
its
businesse
:
Christians
must
have
no
sleeping
dayes
,
their
very
Sabbaths
must
be
working
dayes
;
we
must
be
at
work
for
our
souls
,
even
on
those
dayes
wherein
we
must
do
no
bodily
work
.
There
remains
a
rest
for
the
People
of
God
:
such
a
rest
,
wherein
they
shall
work
no
more
,
nor
be
weary
any
more
,
wherein
all
their
work
shall
be
to
eat
of
the
fruit
of
their
doings
,
but
on
this
side
that
rest
,
there
is
no
rest
,
but
we
must
be
full
of
labour
.
You
see
the
Word
hath
provided
much
work
for
Christians
;
now
those
that
are
circumspect
and
upright
,
and
in
the
way
will
be
through
pac'd
,
and
stick
at
nothing
the
Word
requires
,
they
〈◊〉
for
any
service
,
ready
for
every
good
work
,
they
will
not
pick
and
choose
,
they
will
not
halt
or
baulk
with
God
,
but
as
the
Apostle
,
Col.
4
10.
Endeavour
to
stand
compleat
in
all
the
Wills
of
God
.
Those
duties
that
have
most
pain
in
them
,
those
duties
that
have
most
hazard
attending
them
,
those
duties
that
have
the
greatest
contrariety
to
their
natural
temper
and
dispositions
;
if
they
be
duties
,
if
the
word
sayes
;
This
must
be
done
,
this
is
that
which
the
Lord
requires
,
an
upright
heart
will
yield
and
stoop
to
them
.
Brethren
if
there
be
any
one
thing
required
in
the
whole
Book
of
God
that
you
cannot
consent
to
,
but
allow
your selves
in
the
ordinary
neglect
of
concerning
which
you
say
with
Naaman
,
The
Lord
spare
me
in
this
one
thing
,
whatsoever
else
you
do
you
can
have
no
comfort
that
your
hearts
are
upright
.
2.
In
having
respect
to
the
most
spirituall
and
inward
part
of
the
Commandment
;
the
Commandment
contains
fugienda
and
facienda
,
sins
to
be
avoided
,
and
duties
to
be
performed
;
and
both
these
are
either
outward
or
spiritual
.
1.
As
there
are
outward
sins
to
be
avoided
,
sins
of
the
mouth
,
sins
of
the
eyes
,
ears
,
hands
,
so
there
are
inward
sins
,
spiritual
wickednesses
,
evil
thoughts
.
Jer.
4.
14.
unclean
lusts
,
Mat.
5.
28.
inordinate
affections
,
an
evil
conscience
,
and
the
like
:
now
sincere
Christians
have
an
eye
to
,
and
hold
a
strict
hand
upon
these
spiritual
wickednesses
,
〈◊〉
to
have
their
consciences
purged
,
their
hearts
sprinkled
from
an
evil
conscience
,
their
affections
and
lusts
mortified
,
Gal.
5.
24
,
They
that
are
Christs
,
have
crucified
the
flesh
with
the
affections
an
lusts
;
their
care
is
,
not
only
that
they
be
no
drunkards
,
or
swearers
,
nor
lyars
,
nor
railers
,
nor
oppressors
,
nor
of
proud
,
froward
,
fretful
,
impatient
carriages
and
behaviours
;
but
they
would
not
covet
,
they
would
not
lust
,
they
would
not
be
of
proud
,
impatient
,
fretful
,
envious
,
unpeaceable
hearts
,
they
would
not
that
an
evil
thought
,
not
a
vain
thought
should
lodge
within
them
.
2.
As
there
are
outward
duties
to
be
performed
,
as
praying
,
hearing
,
works
of
mercy
,
&c.
so
there
are
spiritual
duties
,
purely
spiritual
,
as
the
internal
acting
of
faith
,
and
love
,
and
hope
,
and
the
fear
of
God
,
the
souls
choosing
of
God
,
cleaving
to
God
,
rejoycing
,
delighting
in
God
,
meditating
of
him
,
&c.
Exact
Christians
have
a
special
respect
to
those
spiritual
duties
,
in
the
exercise
whereof
stands
chiefly
their
living
in
a
holy
fellowship
,
communion
,
and
acquaintance
with
God
;
and
for
outward
duties
,
their
care
is
to
perform
them
spiritually
,
they
pray
with
the
mouth
,
and
pray
with
the
spirit
;
they
praise
the
Lord
with
their
lips
,
and
offer
up
their
hearts
as
a
spiritual
sacrifice
;
they
hear
with
their
ears
,
and
with
their
understanding
also
;
they
labour
to
bring
their
souls
under
the
Word
,
to
pour
forth
their
souls
in
prayer
,
to
draw
forth
their
souls
in
their
very
alms
,
Isa.
58.
If
thou
draw
forth
thy
soul
to
the
hungry
,
Psal.
69.
10.
I
chastened
my
soul
with
fasting
.
Oh
Brethren
,
if
this
be
to
walk
exactly
,
then
how
much
loosenesse
doth
this
●iscover
in
us
,
loosenesse
in
our
very
Duties
;
men
do
not
only
〈…〉
like
Libertines
,
and
swear
like
Libertines
,
aud
neglect
duties
like
Libertines
,
but
perform
duties
like
Libertines
;
thou
that
usest
to
pray
in
thy
Closet
,
or
in
thy
Family
,
or
in
the
Congregation
,
in
an
outward
formal
way
,
and
dost
not
pour
out
thy
Soul
in
prayer
,
thou
prayest
like
a
Libertine
;
thou
that
fastest
,
and
doth
not
chasten
thy
Soul
with
fasting
,
thou
fastest
like
a
Libertine
;
thou
that
hearest
,
and
dost
not
bring
thy
soul
under
the
word
,
thou
hearest
like
a
Libertine
;
this
is
loose
praying
,
and
loose
hearing
,
loose
from
the
Rule
,
which
requires
the
exercising
of
the
inner
man
as
well
as
the
outward
.
3.
In
observing
the
command
to
the
utmost
;
and
here
I
shall
give
a
fourfold
further
description
of
them
.
1.
They
endeavour
to
get
up
their
hearts
to
the
highest
pitch
of
affection
,
care
,
and
activity
:
They
would
be
the
best
Christians
,
the
most
humble
,
the
most
mortified
,
the
most
patient
,
the
most
exemplary
and
active
Christians
:
not
slothful
in
businesse
,
but
fervent
in
spirit
,
serving
the
Lord
,
Rom.
12.
11.
2
Cor.
7.
Yea
,
what
care
;
yea
,
without
clearing
of
your selves
;
yea
,
what
indignation
;
yea
,
what
vehement
desire
;
yea
,
what
zeal
,
&c.
A
sincere
Christian
would
be
a
zealous
Christian
,
in
his
sincerity
stands
the
height
of
it
.
Zeal
is
not
a
distinct
grace
,
but
the
height
of
every
grace
:
Love
in
the
height
of
it
,
Desire
in
the
height
of
it
,
Care
and
Resolution
to
follow
God
in
the
height
of
it
:
A
zealous
Christian
exercises
every
grace
,
performs
every
Duty
,
and
doth
it
with
all
his
might
;
he
is
not
willing
to
spare
,
or
to
favour
himself
,
but
will
spend
and
be
spent
in
the
work
of
the
Lord
;
the
flesh
will
be
pleading
for
a
little
ease
,
for
moderation
,
it
will
be
solliciting
the
Sobl
as
Peter
did
Christ
,
Pitty
thy self
,
favour
thy self
,
thou
wilt
never
hold
out
at
this
rate
,
thou
wilt
pull
all
the
Country
about
thine
ears
if
thou
beest
thus
hot
and
forward
,
but
the
Soul
returns
the
same
answer
as
Christ
did
to
him
,
Get
thee
behind
me
Satan
,
hold
thy
peace
slothful
heart
,
let
me
alone
,
for
I
will
speak
for
God
while
I
have
a
tongue
to
speak
;
while
I
have
an
heart
,
while
I
have
an
hand
,
while
I
have
an
eye
,
while
I
have
a
soul
,
while
I
have
a
being
,
I
will
follow
on
after
the
Lord
,
I
will
serve
him
,
I
will
praise
him
,
I
will
sacrifice
all
I
am
,
and
have
,
to
him
,
and
then
come
on
me
what
will
.
2.
They
are
studying
and
seeking
out
opportunities
for
service
.
Such
Christians
are
of
strict
lives
,
but
of
large
hearts
;
of
strict
consciences
,
but
of
large
desires
and
aims
.
Grace
sets
limits
to
their
consciences
,
but
none
to
their
holy
affections
;
they
never
do
so
much
for
God
,
but
they
are
studying
how
they
may
do
more
,
Isa.
32.
8.
A
liberal
Man
deviseth
liberal
things
;
a
merciful
man
deviseth
merciful
things
:
a
righteous
man
deviseth
righteous
things
,
he
doth
not
only
exercise
Liberality
and
Mercy
;
and
work
Righteousness
,
when
he
hath
an
opportunity
put
into
his
hands
;
but
he
sits
down
and
considers
what
great
things
the
Lord
hath
done
for
him
,
what
marvellous
loving
kindnesse
the
Lord
hath
shewed
to
him
,
and
thereupon
studies
and
casts
about
what
greater
things
then
yet
he
hath
done
he
may
do
for
the
Name
of
God
:
as
it
is
said
of
the
wicked
,
Proverbs
6.
14.
He
deviseth
mischief
continually
:
And
Psalm
64.
6.
They
search
out
iniquity
,
they
accomplish
a
diligent
search
;
search
out
for
every
opportunity
to
work
wickednesse
to
satisfie
their
lust
:
So
Righteous
men
search
out
,
and
make
a
diligent
seach
after
opportunities
to
work
Righteousnesse
,
2
Sam.
9.
3.
Is
there
not
yet
a
man
left
of
the
house
of
Saul
saith
David
)
to
whom
I
might
shew
the
kindness
of
God
?
Is
there
not
yet
a
poer
Sool
in
distresse
,
to
whom
I
might
shew
kindness
for
the
Name
of
God
?
Is
there
not
yet
a
poor
Family
in
misery
,
to
whom
I
might
shew
mercy
?
Is
there
not
yet
a
poor
sinner
to
whom
I
might
give
counsel
?
Is
there
not
yet
a
poor
Saint
to
whom
I
might
administer
comfort
for
the
sake
of
my
God
?
As
it
is
said
of
the
Devil
,
He
goeth
up
and
down
seeking
whom
he
may
devour
;
So
may
it
be
said
,
of
such
,
they
go
up
and
down
seeking
whom
they
might
,
save
and
recover
out
of
the
snares
of
the
Devil
;
other
men
,
what
good
soever
they
do
,
it
is
as
little
as
may
be
;
their
consciences
will
not
let
them
be
quiet
,
but
something
must
be
done
,
when
they
have
done
so
much
as
will
but
keep
conscience
quiet
thy
have
done
:
A
sincere
Christian
hath
his
love
to
satisfie
,
his
desires
to
satisfie
,
as
well
as
his
conscience
;
he
loves
much
,
and
it
is
not
a
little
duty
that
will
satisfie
strong
love
.
3.
They
shun
occasions
and
temptations
to
sin
;
they
would
keep
at
as
great
a
distance
from
sin
as
possible
,
they
are
careful
to
keep
far
enough
within
their
line
,
they
dare
not
venture
to
their
utmost
border
lest
they
go
beyond
it
ere
they
are
aware
:
A
wary
Christian
,
having
observed
what
things
have
proved
snares
and
temptations
to
him
,
and
have
drawn
him
aside
to
iniquity
formerly
,
will
take
heed
how
he
comes
nigh
them
again
:
If
carnal
society
hath
cool'd
and
damp'd
his
heart
and
left
a
fleshly
savour
upon
his
Spirit
,
he
will
take
heed
how
he
comes
into
such
company
again
:
If
going
to
his
utmost
liberty
in
the
use
of
the
Creatures
,
either
Meat
,
Drink
,
or
Apparel
,
hath
inticed
him
beyond
his
bounds
,
he
will
be
wary
how
he
allows
himself
the
like
liberty
,
and
will
deny
himself
the
freedom
he
might
use
,
rather
than
again
run
himself
upon
danger
;
he
is
sensible
of
his
weaknesse
to
stand
against
a
temptation
,
and
thereupon
is
the
more
watchful
that
he
run
not
into
temptation
;
men
that
are
bold
to
venture
into
temptation
,
to
venture
into
evil
company
,
to
venture
themselves
among
frothy
and
vain
persons
,
especially
when
they
have
proved
what
a
snare
such
have
been
,
again
and
again
to
them
,
it
is
a
sign
that
they
have
little
fear
of
sin
,
care
of
their
souls
or
consciences
,
or
regard
to
God
,
or
godlinesse
:
a
circumspect
Christian
dares
not
venture
so
:
prophane
men
wonder
at
them
,
why
they
will
be
no
more
free
,
nor
familiar
with
them
,
not
so
much
as
to
fit
and
be
merry
with
them
:
They
think
it
strange
(
saith
the
Apostle
)
that
you
run
not
with
them
:
Oh
,
the
reason
is
,
they
are
afraid
of
the
hook
,
and
therefore
dare
not
meddle
with
the
bait
.
4.
They
abstain
from
all
appearance
of
evil
,
that
is
the
command
,
1
Thess.
5.
22.
Abstain
from
all
appearance
of
evil
;
they
would
live
,
not
only
,
sine
crimine
,
but
sine
labo
,
not
only
without
any
fault
,
but
without
any
flaw
or
scar
upon
them
.
Oportet
Caesaris
uxorem
absque
suspitione
vivere
.
To
the
end
they
may
cut
off
all
occasion
from
them
that
seek
occasion
against
them
,
they
would
do
not
only
things
honest
,
but
things
of
good
report
too
;
they
enquire
concerning
what
they
are
about
to
do
,
not
only
a
Liceat
,
but
a
Deceat
;
not
only
whether
it
be
lawful
,
but
whether
it
be
comely
;
there
may
be
divers
things
that
may
be
lawful
in
themselves
,
which
are
yet
unseemly
,
may
look
with
an
evil
face
:
All
things
are
lawful
,
(
saith
the
Apostle
)
but
all
things
are
not
expedient
.
A
circumspect
Christian
endeavours
both
to
keep
a
good
Conscience
,
and
to
keep
a
good
Name
;
he
would
keep
a
good
Conscience
for
his
own
sake
,
and
a
good
Name
,
as
far
as
may
be
,
for
his
Brethrens
sake
;
his
desire
is
both
to
hold
up
the
power
of
Religion
,
and
to
keep
up
the
credit
of
Religion
;
and
therefore
it
is
he
herein
exercises
himself
,
both
to
keep
a
conscience
void
of
guile
in
the
sight
of
God
,
and
a
conversation
void
of
offence
in
the
sight
of
men
.
The
Servants
of
Christ
see
that
there
are
many
eyes
upon
them
,
that
will
espy
the
least
spot
upon
them
,
and
therifore
their
care
is
,
to
keep
themselves
unsp●tted
of
the
World
;
to
carry
themselves
so
,
that
if
it
be
possible
the
World
may
have
nothing
to
spot
them
withall
;
they
are
sensible
how
obnoxious
they
are
to
the
severe
and
rigid
censures
of
the
World
,
and
that
all
the
reproaches
that
fall
on
them
,
fall
on
the
Lord
and
his
Gospel
:
what
an
out-cry
is
there
in
the
World
against
those
that
fear
God
,
as
if
they
were
bryars
and
thorns
,
the
fire-brands
of
the
World
,
and
the
troubles
of
Nations
,
that
run
the
World
upside
down
,
as
if
there
were
no
Lions
in
the
world
but
Christs
Lambs
,
as
if
Christs
Sheep
were
all
Wolves
;
and
therefore
to
prevent
this
,
and
to
put
to
silence
the
ignorance
and
malice
of
evil
men
,
they
endeavour
as
much
as
may
be
to
gain
upon
the
hearts
,
and
to
get
the
good
opinion
of
all
men
;
to
walk
so
,
that
they
may
not
only
profit
,
but
please
others
,
and
render
the
Gospel
the
more
lovely
with
them
;
they
would
not
only
wrong
no
man
,
defraud
no
man
,
provoke
no
man
,
but
they
would
displease
no
man
;
give
no
many
any
occasion
of
offence
or
distaste
at
them
and
their
way
;
Sinners
,
as
much
as
the
poor
Saints
,
are
cryed
out
against
for
troublesom
and
unquiet
,
yet
they
are
desirous
rather
to
please
than
provoke
you
;
they
would
please
all
the
world
as
far
as
they
may
without
hurting
themselves
or
them
:
indeed
they
would
not
sin
against
God
to
please
men
:
they
would
not
wound
their
consciences
to
save
their
credits
;
they
would
not
lye
,
nor
dissemble
,
nor
flatter
,
nor
connive
at
you
,
nor
comply
with
you
in
sin
to
gain
your
good
will
,
but
as
far
as
they
can
,
in
order
to
your
good
,
they
are
willing
to
become
all
things
to
all
men
;
let
them
alone
but
to
do
their
duty
to
God
,
to
your
and
their
own
Souls
;
and
if
that
do
not
displease
you
,
they
are
willing
in
all
things
to
do
their
best
that
they
may
not
offend
you
.
And
thus
have
I
given
you
the
description
of
these
men
by
the
exactnesse
of
their
walking
according
to
the
Scriptures
,
which
stands
in
their
endeavour
,
to
have
respect
to
every
command
,
to
the
most
inward
and
spiritual
part
of
every
Command
,
and
to
observe
every
command
to
the
utmost
;
to
this
I
shall
add
two
things
.
1.
When
they
have
done
all
that
they
can
,
after
this
care
and
circumspection
,
they
will
acknowledg
themselves
unprofitable
Servants
;
they
are
thankful
,
and
blesse
God
for
helping
them
on
in
his
way
;
but
yet
they
are
humble
,
they
are
so
far
from
boasting
that
they
have
done
so
much
,
that
they
are
ashamed
that
they
have
done
no
more
:
Whilst
they
admire
the
Grace
of
God
towards
them
,
they
abase
and
abhor
themselves
in
dust
and
ashes
,
1
Cor.
15.
10.
I
laboured
more
abundantly
than
they
all
,
yet
not
I
,
(
no
thanks
to
me
)
but
to
the
Grace
of
God
that
was
with
me
:
Some
comfortable
difference
there
hath
been
(
blessed
be
God
)
betwixt
my
Conversation
,
and
the
wayes
of
many
others
;
but
,
who
hath
made
me
to
differ
from
another
?
or
what
have
I
,
that
I
have
not
received
?
and
if
I
have
received
it
,
why
should
I
boast
,
as
if
〈◊〉
received
it
not
?
Something
through
the
Grace
of
God
hath
been
done
,
some
service
hath
been
performed
;
but
what
's
all
this
to
what
I
might
have
done
?
what
's
all
this
I
have
done
,
to
what
I
have
left
undone
?
How
small
is
my
service
,
if
it
be
compared
with
my
sins
?
How
few
are
my
duties
,
if
compared
with
my
neglects
?
Wha's
all
I
have
done
for
God
,
to
what
I
owe
to
the
Lord
,
to
that
which
he
hath
done
for
me
who
hath
redeemed
my
life
from
death
,
and
crowned
me
with
loving
kindnesse
?
But
oh
!
What
's
all
I
have
done
,
to
what
God
hath
promised
to
do
for
me
?
What
's
my
Work
to
my
Reward
?
What
's
my
Race
to
my
Crown
?
Such
humbling
self-abasing
thoughts
as
these
do
Christians
exercise
themselves
in
,
to
lay
them
low
,
even
in
the
dust
before
the
Lord
.
The
prophane
World
brand
them
for
a
proud
Generation
,
who
say
to
their
Brethren
,
Stand
aside
,
I
am
holier
than
you
.
What
more
common
in
suc'h
mouths
,
precise
,
but
as
proud
as
the
Devil
?
It
's
true
,
and
Christians
will
freely
acknowledge
it
,
and
take
the
shame
of
it
upon
them
,
that
this
pestilent
Evil
,
Pride
,
is
a
weed
that
is
apt
to
spring
up
in
the
Richest
Gardens
;
we
can
hardly
be
lifted
up
to
an
holy
course
,
but
we
are
apt
to
be
puft
up
with
a
vain
conceit
,
we
can
hardly
do
well
,
but
we
are
apt
to
think
too
well
of
what
we
do
,
many
a
precious
Christian
,
hath
groaned
and
travelled
in
pain
,
under
the
bondage
of
a
self-exalting
heart
;
but
yet
he
〈◊〉
bewailing
it
,
and
bemoaning
himself
for
it
;
yea
,
●is
very
disease
helps
on
to
a
cure
,
his
pride
is
a
means
to
humble
him
,
his
being
lifted
up
above
measure
,
is
the
very
thorn
in
his
flesh
that
brings
him
low
;
he
abhors
himself
the
more
,
and
abaseth
himself
the
lower
,
for
that
he
hath
exalted
himself
so
high
;
and
the
constant
desire
,
and
labour
of
his
Soul
is
,
to
bring
himself
to
,
and
hold
himself
in
such
lowliness
of
heart
and
life
,
that
whatever
he
be
,
o●
hath
done
,
the
excellency
of
the
power
may
apperr
to
be
of
God
,
and
not
of
him
.
2.
Whatever
they
have
done
,
they
dare
not
trust
upon
it
,
or
be
found
in
it
;
they
dare
not
be
found
in
their
own
righteousness
,
but
count
all
things
,
nothing
so
that
they
may
win
Christ
and
be
found
in
him
.
They
labour
as
zealously
in
the
works
of
righteousness
,
as
they
would
have
done
,
if
this
must
have
been
their
righteousness
,
●n
which
they
must
have
stood
before
the
Lord
;
and
yet
they
depend
as
singly
upon
Christ
,
and
his
righteousnesse
,
as
if
they
had
never
done
any
thing
.
Before
I
proceed
any
further
,
let
us
a
little
consider
,
what
it
is
of
all
this
which
hath
been
spoken
of
these
men
,
wherein
their
folly
lies
;
are
they
fools
for
making
so
wise
a
choice
,
for
choosing
the
better
part
;
those
true
riches
,
that
enduring
Substance
,
those
everlasting
Treasures
,
which
are
laid
up
in
another
world
;
that
they
will
not
be
cheated
,
nor
be
beguiled
by
the
Devil
of
that
better
inheritance
,
by
those
toyes
and
fooleries
,
the
pleasnres
,
honours
,
and
other
vanities
of
this
present
world
?
that
is
,
are
they
fools
that
they
are
not
brutes
?
Are
they
fools
that
they
have
taken
the
right
way
,
to
the
obtaining
and
possessing
that
blessedness
which
they
have
chosen
,
that
they
do
not
content
themselves
with
idle
wishings
,
and
hopings
for
that
Heaven
,
and
promise
to
themselves
,
they
shall
not
fail
of
it
,
though
they
never
take
that
course
that
leads
to
it
?
that
is
,
are
they
fools
,
that
they
be
men
?
and
will
hearken
to
their
reasons
and
understandings
,
which
tell
them
,
that
the
end
cannot
be
attained
without
the
means
?
Are
they
fools
that
they
will
be
upright
,
that
they
will
not
lye
,
nor
swear
,
nor
curse
,
nor
drink
,
nor
riot
,
nor
defraud
,
nor
oppress
,
but
are
willing
to
walk
in
all
the
commands
of
the
Lord
blameless
?
that
is
,
are
they
fools
,
that
they
are
honest
men
?
Is
this
their
folly
,
that
they
will
not
content
themselves
with
a
formal
outside
Religion
,
with
outward
Reformation
,
but
will
take
care
of
the
heart
and
inside
,
as
well
as
the
outside
;
will
perform
spiritual
duties
,
purge
themselves
from
spiritual
wickedness
;
will
make
sure
work
,
by
laying
the
Axe
to
the
root
of
that
wickedness
,
which
breaks
forth
in
their
lives
,
those
lusts
that
war
in
their
members
?
that
is
,
are
they
fools
,
that
they
are
not
Hypocrites
?
Is
this
their
folly
,
that
are
so
free
,
and
forward
,
and
zealous
in
that
which
is
good
?
that
is
,
are
they
fools
,
that
they
will
love
God
so
much
?
and
fear
God
so
much
,
and
go
on
so
far
,
and
so
fast
in
obedience
to
him
;
their
hearts
,
the
vigour
of
their
affections
,
and
care
,
and
labour
,
to
the
Divel
and
their
lusts
,
and
reserve
only
some
little
for
God
and
their
Souls
?
An●
they
fools
that
they
will
be
so
wary
,
and
watchful
against
sin
,
and
temptations
to
it
,
that
they
will
keep
themselves
so
far
out
of
danger
as
may
be
?
that
is
,
Is
it
their
folly
that
they
are
not
fools
?
Stand
forth
ye
wise
men
of
the
World
,
that
charge
the
Saints
with
folly
;
read
over
all
the
particulars
of
that
true
description
I
have
given
you
of
them
;
and
tell
us
in
good
earnest
,
if
you
can
,
in
which
of
the
particulars
their
folly
lies
;
is
it
that
they
are
not
brutes
,
that
they
are
men
,
that
they
are
honest
men
,
that
they
are
not
hypocrites
,
or
that
they
are
not
fools
,
that
you
account
them
such
?
Men
are
fools
that
they
are
so
precise
;
't
is
all
one
,
as
if
you
should
say
,
if
they
were
wise
,
they
would
be
brutes
,
knaves
,
and
fools
:
Behold
here
the
wisdom
of
this
World
,
Hath
not
God
made
the
wisdom
of
the
World
foolishness
?
Thus
we
have
seen
,
what
this
exact
and
upright
walking
is
,
as
it
respects
the
Commandment
;
Now
shall
we
consider
it
.
2.
As
it
respects
Conscience
;
And
thus
I
shall
give
this
double
description
of
thes●
circumspect
Christians
.
1.
They
take
great
care
of
Conscience
.
2.
They
give
good
heed
to
Conscience
.
1.
They
take
great
care
of
Conscience
,
and
take
great
pains
about
their
Conscience
.
Their
care
they
take
is
twofold
:
2.
About
the
informing
and
instructing
Conscience
.
2.
About
the
keeping
Conscience
tender
.
1.
They
take
great
care
about
the
informing
and
instructing
their
Consciences
;
Conscience
is
to
be
made
the
inward
guide
of
their
way
.
As
the
word
is
to
be
their
guide
without
them
,
so
Conscience
is
to
be
their
inward
guide
.
Their
care
therefore
is
,
that
it
may
not
be
a
blind
guide
.
Hence
it
is
that
they
are
so
much
in
searching
and
studying
the
Scriptures
;
they
are
much
conversant
in
their
Bibles
,
they
are
observed
to
be
frequent
in
hearing
Sermons
,
diligent
in
.
Nothing
,
and
Repeating
what
they
hear
;
are
often
putting
their
doubts
,
and
opening
their
difficult
cases
,
to
those
that
are
able
to
resolve
them
,
and
all
this
to
get
their
Consciences
enlightned
,
and
instructed
in
the
will
of
God
:
Though
there
are
many
things
that
they
are
ignorant
of
,
yet
there
is
nothing
that
they
are
willingly
ignorant
of
,
their
desires
and
prayers
to
the
Lord
,
are
the
same
with
the
Psalmists
,
Psal.
119.
19.
Hide
not
thy
Commandments
from
me
:
and
with
Elihus
in
Job
,
What
I
know
not
,
teach
thou
me
.
2.
They
take
great
care
to
keep
their
consciences
tender
.
Tenderness
of
conscience
,
is
sometimes
taken
for
weakness
of
conscience
;
a
weak
conscience
,
is
that
which
is
both
weak-sighted
,
and
is
not
able
to
discern
between
things
that
differ
,
but
is
very
subject
to
mistakes
,
it
mistakes
good
for
evil
,
lawful
for
unlawful
,
and
it
s
also
full
of
troublesom
and
unreasonable
fears
,
and
endless
scruples
,
which
,
as
the
crudities
abounding
in
a
weak
stomack
,
do
make
it
keck
and
rise
,
not
only
at
that
which
is
hurtful
,
but
sometimes
at
that
which
is
wholesom
enough
,
it
often
fears
,
where
no
fear
is
;
this
tenderness
their
endeavours
are
to
cure
,
and
not
to
cherish
.
True
tenderness
of
conscience
is
the
perfection
of
it
;
a
truly
tender
conscience
is
a
sound
conscience
,
which
is
quick
of
sense
,
and
presently
feels
,
and
smarts
,
and
is
put
to
pain
with
any
thing
that
is
really
an
offence
to
it
.
A
tender
conscience
is
as
the
eye
,
the
least
dust
that
's
blown
into
it
,
will
make
it
smart
and
this
not
from
soreness
,
but
wickedness
of
sense
.
The
dim-sighted
world
look
upon
all
tenderness
as
weakness
,
and
count
all
such
,
whose
consciences
cannot
down
with
any
thing
,
as
a
company
of
sickly
,
weakly
,
brain-sick
spirits
;
and
all
their
Doubtings
and
Dissatisfactions
,
to
be
humor
and
conceit
,
and
peevishness
,
and
causless
fears
;
but
this
tenderness
is
so
far
from
being
the
sickness
,
that
it
is
the
health
and
soundness
of
the
heart
;
it
was
the
commendation
,
and
not
the
reproach
of
King
Josiah
.
2
King
.
22.
19.
That
his
heart
was
tender
.
These
temper
circumspect
Christians
are
very
chary
of
keeping
their
hearts
in
;
and
therefore
any
thing
that
would
brawn
or
harden
them
,
they
carefully
shun
;
as
the
eye
that
cannot
endure
the
dust
that
falls
into
it
,
is
quick
at
its
ward
,
to
keep
off
any
thing
that
would
be
noxious
to
it
;
and
this
is
the
reason
why
Christians
can
bear
any
thing
rather
than
sin
,
because
it
's
this
alone
that
's
hurtful
to
conscience
;
they
are
hardy
enough
to
bear
afflictions
,
these
are
no
prejudice
to
conscience
;
it
is
not
against
their
consciences
to
suffer
,
but
it
is
to
sin
;
affliction
may
perplex
the
thoughts
,
and
too
much
disquiet
and
distemper
the
passions
,
but
will
never
trouble
conscience
.
Object
.
Tender
Consciences
!
Who
more
stubborn
,
and
peremptory
,
and
obstinate
,
and
stiffe
in
their
way
than
these
?
Do
you
call
this
tenderness
?
Sol.
There
is
a
threefold-stiffeness
:
Manifested
.
1.
In
a
refusing
to
receive
conviction
,
touching
any
thing
wherein
they
are
faulty
,
or
in
an
error
.
2.
In
a
refusing
to
revoke
their
errors
,
upon
conviction
that
they
are
in
a
fault
;
let
either
of
these
be
charged
upon
them
,
and
let
the
charge
be
made
good
,
and
then
call
them
stubborn
,
obstinate
,
or
what
you
will
.
3.
In
a
refusing
to
act
contrary
to
their
conviction
,
to
do
that
which
Conscience
is
not
satisfied
in
;
which
,
after
their
most
free
&
fair
debate
,
most
candid
enquiring
into
,
and
most
impartial
,
weighing
,
all
that
is
or
can
be
said
for
it
,
their
conscience
still
tells
them
,
they
should
sin
in
doing
it
:
Hereupon
,
though
all
their
Friends
should
come
and
perswade
,
and
entice
them
;
though
all
their
Adversaries
should
fall
a
scoffing
and
reproaching
them
,
a
threatning
&
persecuting
them
,
yet
still
they
refuse
to
yield
.
This
stiffness
is
that
stedfastness
which
the
Lord
requires
in
them
,
and
is
so
far
from
being
inconsistent
with
true
tenderness
,
that
it
is
their
tenderness
.
If
an
Idolater
should
come
and
perswade
such
to
worship
an
Idol
;
if
he
should
threaten
them
with
the
fiery
furnace
,
with
the
Lions
Den
,
and
yet
they
will
not
;
Is
this
their
stubborness
?
Or
,
is
it
not
their
tenderness
?
If
an
Adulterer
should
perswade
them
to
uncleanness
;
If
a
Libertine
should
come
and
think
to
scoff
them
out
of
their
strict
&
holy
course
,
or
to
tempt
them
but
to
some
little
indulgence
to
their
flesh
,
in
some
such
way
as
this
;
Why
?
What
hurt
is
there
in
a
little
mirth
?
What
great
matter
is
it
,
to
take
a
little
liberty
now
and
then
?
Why
should
you
think
your selves
wiser
than
other
men
&
yet
they
will
not
hearken
?
will
you
call
this
their
obstinacy
,
or
their
tenderness
?
Here
be
obstinate
creatures
indeed
:
they
will
not
be
Idolaters
,
they
will
not
be
unclean
,
they
will
not
be
Libertines
,
they
will
not
be
liars
,
nor
dissemblers
,
they
will
by
no
means
be
perswaded
to
rebel
against
God
and
Conscience
,
and
therefore
they
be
obstinate
.
Perswade
them
to
that
which
is
good
,
convince
them
that
they
are
in
an
error
,
and
then
try
whether
they
will
be
obstinate
:
tell
them
,
Friends
,
you
walk
disorderly
,
unchristianly
;
you
are
uucharitable
,
ccnsorious
,
contentious
,
proud
,
vain
,
and
convince
them
of
it
,
and
see
if
they
will
not
hearken
to
you
,
&
thank
you
for
your
admonition
.
Christians
,
prove
your selves
to
be
conscientious
by
your
tenderness
,
however
the
World
go
about
to
blast
and
reproach
you
with
your
consciences
,
and
call
your
uprightness
hypocrisie
,
your
tenderness
obstinacy
,
yet
part
not
with
it
so
,
but
still
resolve
with
Job
,
chap.
27.
Till
I
dye
,
I
will
not
remove
my
integrity
from
me
.
There
is
a
double
way
wherein
we
may
be
said
to
remove
our
integrity
.
-
1.
By
departing
from
it
.
-
2.
By
belying
it
.
1.
By
departing
from
our
integrity
,
by
turning
aside
to
iniquity
,
by
being
found
false
to
God
and
conscience
,
and
by
a
liberty
in
sinning
,
exchanging
this
truth
&
tenderness
of
heart
for
hardness
&
hypocrisie
.
Take
heed
you
do
not
thus
depart
from
your
Integrity
.
Beloved
,
you
live
in
a
world
wherein
conscience
is
like
to
cost
you
dear
;
if
you
will
own
any
such
thing
as
conscience
,
or
conscientious
walking
,
you
are
like
to
smart
for
it
.
Look
to
it
that
your
conscience
be
sound
,
such
as
is
worth
the
suffering
for
;
do
not
suffer
for
the
name
of
conscience
;
or
consciencious
,
but
for
the
thing
:
look
to
it
,
that
whatsoever
you
suffer
for
conscience
,
you
suffer
nothing
from
conscience
;
for
your
wronging
,
or
abusing
,
or
violating
of
it
;
Sufferings
for
conscience
,
for
an
upright
conscience
,
are
precious
;
Sufferings
from
conscience
,
from
an
evil
and
abused
conscience
,
will
be
bitter
.
Let
all
the
world
be
against
you
rather
than
conscience
:
whom
the
world
smites
for
conscience
God
will
heal
,
whom
the
world
judges
God
will
justifie
;
but
if
our
hearts
condemn
us
,
who
shall
plead
for
us
,
or
comfort
us
?
Carry
your selves
so
,
that
conscience
may
be
your
comforter
;
not
your
tormentor
:
There
is
no
torment
like
the
stings
and
revenges
of
an
abused
conscience
:
Keep
your
consciences
tender
,
and
they
will
neither
hurt
you
,
nor
suffer
you
to
be
hurt
by
others
;
keep
your
integrity
;
and
it
will
keep
you
.
The
Psalmist
prayes
,
Ps.
25.
21.
Let
integrity
and
uprightness
preserve
me
.
Let
me
not
think
to
shift
my self
of
trouble
,
by
sheltering
my self
under
sin
;
let
me
not
go
about
to
make
my
peace
with
my
troublesom
adversaries
,
by
casting
in
my
lot
with
them
;
let
me
never
think
to
be
beholding
to
iniquity
for
my
safety
;
let
integrity
preserve
me
.
Preserve
thou
me
in
mine
integrity
,
and
let
it
preserve
me
.
Christians
,
give
the
world
leave
to
talk
and
do
what
they
will
,
but
when
they
have
said
and
done
their
worst
,
keep
you
honest
,
and
you
shall
keep
you
safe
:
Your
consciences
will
be
your
confidence
,
and
your
security
;
He
that
walketh
uprightly
shall
walk
sure
.
Be
not
reproached
out
of
your
refuge
,
let
not
the
world
find
you
obstinate
against
your
duty
,
nor
yet
yielding
to
iniquity
;
be
not
stubborn
,
but
yet
be
stedfast
,
yield
to
reproofs
while
you
slight
reproaches
.
Let
us
be
so
gentle
,
flexible
,
easie
to
be
entreated
,
so
fearful
to
offend
;
so
ready
to
please
all
men
,
in
all
things
,
which
are
not
against
conscience
,
its
peace
&
purity
,
that
we
may
convince
them
,
that
in
those
things
wherein
we
fix
and
do
not
yield
,
it
is
because
we
cannot
,
not
because
we
will
not
,
and
let
us
yet
be
so
stedfast
in
those
things
which
would
be
a
wound
&
defilement
to
conscience
;
that
we
may
let
them
see
it
is
but
a
vain
attempt
for
them
to
think
to
reproach
or
persecute
us
out
of
our
integrity
;
let
us
be
sincerely
tender
,
not
out
of
any
sickleness
or
weakness
of
conscience
,
or
from
groundless
scrupulosity
,
much
less
from
sullenness
or
humor
,
but
from
a
sound
mind
and
pure
conscience
.
Let
us
be
universally
tender
of
every
evil
,
not
only
of
the
greatest
and
most
scandalous
,
but
of
the
smallest
sins
,
not
only
of
open
sins
,
such
as
come
to
the
view
of
men
,
but
of
the
most
secret
sins
,
the
most
inward
and
spiritual
wickedness
,
such
as
need
fear
no
reprover
but
▪
conscience
;
let
us
be
tender
,
not
only
of
committing
sin
,
but
of
any
omissions
or
neglects
;
not
only
of
our
neglects
of
duties
,
but
our
negligences
in
duties
,
and
that
deadness
,
formality
,
cursoriness
,
coldness
,
hypocrisie
,
distractions
which
hence
arise
;
of
the
neglects
or
negligent
performances
of
our
duty
to
God
,
of
our
duty
to
men
,
to
our
families
,
to
our
friends
,
to
our
enemies
;
our
not
pittying
them
,
nor
praying
for
them
,
nor
wishing
them
well
,
not
doing
them
good
for
their
evil
,
&
endeavouring
by
our
soft
,
meek
,
inoffensive
and
loving
carriage
towards
them
,
to
win
and
gain
upon
their
hearts
.
Oh
Brethren
,
we
have
much
〈◊〉
blame
our selves
for
,
though
evil
men
have
little
,
or
if
they
have
more
,
they
are
so
unhappy
as
not
to
hit
upon
the
right
,
judging
us
&
condemning
us
,
not
for
our
faults
,
but
for
the
good
that
is
found
in
us
.
But
however
,
we
have
much
to
blame
our selves
for
,
the
Lord
help
us
,
we
have
many
haltings
;
and
many
failings
.
Oh
it
were
well
for
us
if
our
hearts
had
no
more
to
say
against
us
then
men
can
say
;
what
unevenness
and
inequality
is
there
in
our
goings
?
what
intermissions
of
our
care
and
watchfulness
?
what
ever
our
aims
and
desires
are
,
what
an
universal
regard
soever
we
have
to
the
will
of
God
,
yet
when
we
come
to
practice
,
in
how
many
things
do
we
go
awry
?
It
may
be
we
dare
not
wholly
neglect
a
duty
,
not
a
praying
season
,
not
a
hearing
season
,
but
our
hearts
will
presently
be
upon
us
and
smite
us
for
it
;
but
are
we
not
often
remiss
and
negligent
in
our
duties
,
and
go
out
with
it
without
any
trouble
?
may
be
we
take
some
care
in
the
matters
of
our
own
souls
,
but
what
do
we
for
our
families
,
our
friends
and
acquistance
?
may
be
we
dare
not
conform
to
evil
men
,
nor
have
fellowship
with
them
in
their
evil
wayes
,
but
do
we
not
co●nive
at
them
?
may
be
we
do
not
render
evil
for
evil
,
railing
for
railing
,
but
do
we
good
fo●
evil
,
do
we
pitty
them
,
pray
for
them
,
&
labour
▪
by
all
lawful
means
to
gain
upon
their
hearts
?
may
be
we
dare
not
be
unrighteous
or
unjust
in
our
dealings
;
but
are
we
not
unmerciful
,
unpeaceable
,
unquiet
?
we
dare
not
lye
,
nor
swea●
,
or
curse
,
but
are
we
so
watchful
.
as
we
should
be
against
idle
and
vain
talkings
,
frothy
&
unsavoury
discourses
?
may
be
we
cannot
suffer
any
rooted
malice
to
abide
in
our
hearts
,
but
are
there
not
many
sudden
and
furious
fits
of
passion
&
anger
breaking
forth
,
much
bitter
&
provoking
language
?
are
we
not
fretful
and
impatient
,
without
e●er
laying
it
much
to
heart
?
doth
conscience
check
us
for
,
and
make
resistance
against
every
evil
?
Let
us
be
universally
tender
,
universally
careful
.
Oh
that
our
consciences
were
but
as
tender
as
our
lusts
;
our
pride
will
not
bear
any
thing
that
reflects
upon
our
reputation
,
our
covetousness
will
not
bear
any
thing
that
is
an
hindrance
to
our
gains
,
our
passions
,
will
hardly
bear
the
least
cross
or
unpleasing
word
;
how
touchy
are
we
at
every
little
thing
that
does
offend
us
?
Oh
if
conscience
were
in
every
thing
as
tenderas
lust
,
what
Christians
should
we
be
!
but
woe
to
us
,
whatever
we
should
be
,
how
short
do
we
fall
?
how
unequal
are
our
goings
?
how
unsteady
are
our
tempers
?
sometimes
tender
,
sometimes
hard
,
sometimes
watchful
,
sometimes
heedless
,
in
some
things
careful
,
in
some
things
carel●ss
;
how
do
we
too
much
justifie
the
wicked
,
&
harden
them
in
their
reproaches
of
us
?
Let
us
press
on
with
so
much
earnestness
to
this
evenness
&
exactness
in
all
our
ways
,
that
it
may
be
seen
,
that
however
we
have
not
yet
attained
;
yet
we
are
following
after
,
though
we
have
not
reached
to
,
yet
we
are
reaching
towards
it
;
though
through
infirmity
we
fall
into
many
iniquities
,
yet
we
allow
not
to
our selves
a
liberty
in
any
;
such
a
conscience
as
this
,
such
a
course
as
this
will
plead
for
its
self
,
against
all
the
calumnies
of
the
World
.
2.
By
belying
your
integrity
;
that
is
the
sence
in
which
Job
speaks
in
the
fore-mentioned
Scripture
,
I
will
not
remove
my
integrity
;
that
is
,
I
will
never
belye
my
integrity
:
call
you
me
an
hypocrite
,
or
what
else
you
please
,
God
forbid
that
I
should
justifie
you
by
belying
my self
,
&
saying
as
you
say
.
Brethren
,
do
not
out
of
any
base
fear
,
or
to
make
your
peace
with
sinners
,
do
not
say
of
your
tenderness
,
&
watchful
walking
,
this
was
my
pride
,
or
my
hypocrisie
,
or
my
bumor
,
or
self-will
,
but
stand
upon
your
own
uprightness
,
Till
I
dye
I
will
hold
fast
my
righteousness
&
will
not
let
it
go
:
mine
heart
shall
not
reproach
me
while
I
live
,
v.
6.
2.
They
give
great
heed
to
conscience
,
they
will
hearken
to
,
&
follow
conscience
,
the
voice
of
a
well
instructed
conscience
is
the
voice
of
God
,
&
to
this
voice
they
will
hearken
,
without
turning
aside
in
any
thing
,
either
to
the
right
hand
or
the
left
.
By
turning
aside
to
the
right
hand
,
I
mean
the
same
which
Solomon
does
,
by
being
righteous
overmuch
,
Eccles.
7.
16.
Be
not
righteous
overmuch
:
the
imposing
upon
ourselves
such
strictness
,
and
those
severities
which
God
hath
not
imposed
,
the
making
those
things
to
be
sins
,
which
God
hath
not
made
to
be
sins
,
and
hereby
making
the
narrow
way
narrower
than
the
Lord
hath
made
it
:
and
this
may
be
done
.
1.
By
putting
Religion
in
such
things
in
which
Cod
hath
put
none
,
laying
other
bonds
and
burthens
on
our
necks
,
then
those
which
the
Holy
Ghost
hath
laid
on
us
:
the
abridging
and
cutting
our selves
short
of
that
Christian
liberty
,
which
the
Lord
hath
not
only
allowed
,
but
commanded
us
to
maintain
and
stand
fast
in
.
2.
By
putting
more
Religion
in
any
thing
then
God
hath
put
in
it
,
by
laying
a
greater
weight
and
stress
upon
the
lesser
and
smaller
things●
of
Religion
than
God
hath
layed
on
them
.
By
the
lesser
duties
of
Religion
,
I
mean
not
any
moral
duties
:
the
lowest
of
these
,
the
▪
lowest
duties
of
mercy
,
justice
,
charity
,
truth
,
&c.
are
to
be
reckoned
among
the
weighty
matters
of
the
law
,
wherein
we
●annot
erre
by
being
too
strict
▪
we
cannot
be
too
just
,
or
too
true
,
or
too
merciful
,
nor
too
zealous
for
truth
,
justice
and
mercy
,
Mat.
5.
19.
He
that
breaketh
the
least
of
these
Commandments
,
and
teacheth
them
so
,
shall
be
called
the
least
in
the
Kingdom
●f
Heaven
:
but
by
the
lesser
things
of
Religion
,
I
mean
the
circumstantials
of
the
worship
of
God
,
the
outward
forms
of
worship
,
the
gestures
,
&c.
to
be
used
in
it
.
This
is
a
being
righteous
overmuch
,
to
put
more
in
these
circumstantials
then
the
Scripture
hath
put
,
to
be
so
zealous
for
or
against
them
,
as
if
Religion
stood
or
fell
with
them
,
1
Cor:
7.
19.
Circumcision
is
nothing
,
and
uncircumcision
is
nothing
,
but
the
keeping
the
Commandments
of
God
:
some
there
were
that
did
hotly
contend
for
Circumcision
,
and
did
put
much
of
their
Religion
in
that
;
others
were
▪
as
hot
against
it
,
&
this
was
much
of
their
Religion
,
both
these
the
Apostle
checks
,
telling
them
that
circumcision
is
nothing
,
and
uncircumcision
is
nothing
;
these
are
not
the
things
wherein
Religion
stands
;
keep
the
Commandment
,
fear
God
,
walk
before
God
in
holiness
and
righteousness
,
let
your
zeal
be
spe●●
that
way
,
but
trouble
not
your selves
so
much
about
these
lesser
matters
.
Yet
two
things
must
here
be
added
1.
This
is
not
so
to
be
unde●stood
,
as
if
Christians
were
to
swallow
all
things
of
this
nature
without
examining
whether
they
be
agreeable
to
the
Word
of
God
or
not
,
a
due
regard
must
be
had
to
the
satisfying
of
Conscience
even
in
the
smallest
things
;
we
may
not
yeild
to
practise
any
little
things
which
are
against
our
Consciences
,
though
we
may
not
spend
our
zeal
about
them
,
as
if
Religion
lived
or
died
with
them
.
2.
Even
against
these
lesser
things
there
ought
to
be
zeal
exprest
,
if
they
should
be
like
to
prove
destructive
to
the
substantials
of
Religion
,
and
hinder
the
main
end
which
they
pretend
to
promote
;
by
this
it
●ppears
what
I
mean
by
turning
aside
to
the
right
hand
,
or
being
righteous
over-much
.
By
curning
aside
to
the
left
hand
,
I
mean
the
same
which
Solomon
there
doth
,
by
being
wicked
overmuch
,
Neither
be
thou
wicked
overmuch
.
This
is
not
to
be
understood
,
as
if
there
were
any
wickedness
which
is
not
too
much
,
a
little
is
too
much
,
it
checks
and
restrains
all
liberty
to
sin
,
though
in
many
things
we
sin
all
,
yet
let
not
sin
get
the
head
of
thee
,
keep
it
under
,
keep
it
down
as
much
as
is
possible
,
least
it
grow
to
that
height
that
it
prove
thy
speedy
ruine
;
by
turning
aside
therefore
to
the
left
hand
,
understanding
all
declinings
to
licentiousness
;
Either
,
1.
By
making
duties
no
duties
,
making
sins
to
be
no
sins
,
and
so
making
the
way
of
life
broader
than
Christ
hath
made
it
;
and
stretching
out
liberty
beyond
our
line
,
as
turning
aside
to
the
right
hand
,
stands
in
the
infringing
of
our
liberty
,
in
imposing
such
burthens
,
which
God
hath
not
imposed
;
so
turning
to
the
left
hand
,
stands
in
taking
up
a
liberty
which
God
hath
imposed
;
making
it
no●
matter
of
Conscience
to
be
strict
,
not
only
in
the
Circumstantials
,
but
neither
in
the
Substantials
of
Religion
;
so
blinding
Conscience
,
and
bribing
it
over
to
side
with
lust
,
that
it
accounts
it
not
a
duty
,
to
be
so
strict
and
so
precise
in
any
thing
,
but
that
there
may
be
a
greater
latitude
allowed
,
and
a
remitting
of
our
care
and
zeal
,
especially
in
cases
of
any
hazard
or
danger
,
that
our
zeal
and
strictness
is
like
to
cost
us
.
2.
Making
bold
with
duties
and
sins
,
neglecting
known
duties
,
running
upon
known
sins
,
making
shipwrack
of
Conscience
to
satisfie
lust
;
when
though
Cor-science
stands
convinced
,
that
holines●
,
in
the
strictness
of
it
,
is
our
duty
,
and
that
licenciousness
,
and
living
after
the
flesh
,
is
our
sin
;
yet
we
will
indulge
to
our selves
,
our
fleshly
liberty
.
Now
this
is
another
Character
of
circumspect
Christians
,
they
will
walk
according
to
conscience
in
all
things
,
without
turning
aside
either
way
,
either
to
the
right
hand
,
or
the
left
;
they
are
not
willing
to
turn
aside
to
the
right
hand
,
either
by
putting
Religion
in
those
things
in
which
God
hath
put
none
,
or
by
putting
more
of
Religion
in
any
thing
,
than
God
hath
put
in
it
;
their
zeal
is
for
the
substantials
and
weighty
things
of
Religion
;
as
for
the
circumstantials
,
though
they
will
not
act
in
these
contrary
to
Conscience
,
yet
they
list
not
to
be
contentio●s
a
about
them
,
nor
censorious
of
those
,
who
agreeing
in
the
main
,
to
differ
in
these
things
from
them
.
But
their
great
care
is
not
to
turn
aside
to
the
left
hand
;
they
will
not
for
fear
of
being
too
precise
,
grow
profuse
and
profane
;
but
as
the
Apostle
,
Hebr.
13.
18.
They
have
a
good
Conscience
,
willing
to
live
honestly
in
all
things
,
endeavouring
to
deny
all
ungodliness
and
worldly
lusts
,
and
to
live
righteously
,
soberly
,
and
godly
in
this
present
evil
World
,
being
holy
and
harmless
,
the
children
of
God
without
rebuke
in
the
midst
of
a
crooked
generation
.
III.
From
this
way
they
will
not
be
withdrawn
,
either
by
any
hopes
or
advantages
on
the
one
hand
,
or
,
by
any
fears
or
dangers
on
the
other
;
they
have
not
taken
up
Religion
on
such
slight
grounds
,
as
to
be
either
flattered
,
or
frighted
out
of
it
.
Christians
,
at
their
first
engaging
in
the
way
of
the
Lord
,
do
sit
down
and
consider
,
what
it
will
cost
them
to
be
Christ's
Disciples
;
they
count
all
the
charges
,
they
cast
up
all
the
damages
that
they
can
be
subject
to
,
before-hand
;
and
fore-see
,
that
there
is
enough
in
Ch●ist
to
make
amends
for
all
,
and
to
save
them
●armless
at
the
last
,
whatever
falls
.
They
count
upon
tribulations
,
losses
,
reproaches
,
and
the
greatest
of
temptations
;
and
if
they
did
not
fore-see
,
that
the
gain
of
Godliness
would
countervail
all
the
losses
and
inconveniencies
it's
like
to
be
attended
with
,
they
would
not
have
adventured
on
it
;
but
seeing
for
a
certainty
they
can
be
no
loosers
,
hereupon
they
set
up
their
staffe
,
determining
not
to
depart
for
ever
.
They
take
Christ
and
his
wayes
for
better
for
worse
,
for
richer
for
poorer
,
in
prosperity
and
affliction
;
they
resolve
to
stand
or
fall
,
to
suffer
and
reign
,
to
live
and
dye
with
him
.
They
promise
to
him
,
as
Ruth
to
Naomi
,
Ruth
1.
14.
As
the
Lord
liveth
I
will
not
leave
thee
;
whither
thou
goest
I
will
go
,
where
thou
lodgest
I
will
lodge
:
They
will
take
their
Lot
with
Christ
where
ever
it
falls
;
Christ
hath
said
to
them
,
I
will
never
forsake
you
,
Heb.
13.
15.
and
they
have
said
the
like
to
him
;
he
that
hath
not
thus
engaged
,
is
no
true
Christian
;
this
absolute
resolution
to
be
ever
the
Lord's
,
never
to
forsake
him
,
is
of
the
essence
of
true
conversion
;
he
is
no
true
Convert
,
that
is
content
to
follow
Christ
in
fair
weather
only
,
as
far
and
as
long
as
he
safely
may
;
a
sincere
Convert
will
follow
Christ
absolutely
and
unalterably
.
Now
,
being
thus
engaged
,
whatever
befalls
them
,
it
is
no
more
than
they
looked
for
;
they
are
called
fools
,
and
counted
stubborn
,
and
refractory
,
self-will'd
▪
self-conceited
;
and
they
looked
to
be
counted
such
,
and
so
it
moves
them
not
:
they
are
set
upon
by
flatteries
,
and
tempted
by
outward
prosperity
;
but
it
cannot
prevail
,
Thy
money
perish
with
thee
,
says
Peter
,
Germana
illa
bestia
non
curat
pecuniam
:
'T
was
said
of
Luther
,
Money
will
do
nothing
with
them
,
Preferment
will
do
nothing
with
them
,
Prisons
,
Banishment
,
Death
it self
can
do
nothing
with
them
;
None
of
these
things
move
me
,
neither
●ount
I
my
life
dear
unto
me
,
so
that
I
may
finish
my
course
with
joy
,
Acts
20.
24.
And
as
they
will
not
be
drawn
to
a
total
Apostasie
from
Christ
,
so
neither
will
they
be
brought
to
allow
themselves
in
any
little
deviation
,
Psal.
44.
17
,
18.
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
,
neither
have
we
dealt
falsly
in
thy
Covenant
,
our
heart
is
not
turned
back
,
neither
have
our
steps
declined
thy
way
:
in
what
case
they
were
,
you
may
see
in
the
foregoing
part
of
the
Psalm
;
Thou
hast
cast
us
off
,
thou
makest
us
to
turn
our
backs
upon
our
Enemies
,
.
and
they
that
hate
us
,
spoyle
for
themselves
;
thou
makest
us
a
reproach
to
our
neighbours
,
a
scorn
and
derision
to
them
that
are
round
about
us
,
&c.
Though
all
this
be
come
upon
us
,
yet
have
we
not
,
&c.
Our
hearts
are
not
turned
back
:
We
do
not
repent
of
our
choice
;
we
do
not
wish
our selves
back
amongst
the
prosperous
world
;
we
think
never
the
worse
of
the
Lord
,
or
his
way
;
we
have
as
good
a
will
to
the
Lord
,
high
an
esteem
of
his
waies
,
as
ever
we
had
before
we
were
thus
afflicted
;
there
's
not
the
least
abatement
of
our
love
and
affection
;
If
we
were
now
to
begin
again
,
if
we
were
now
to
choose
whom
we
would
serve
,
and
know
as
much
as
we
do
now
,
we
should
make
the
same
choice
;
our
heart
runs
out
the
same
way
,
and
in
the
fame
strength
that
ever
it
did
;
those
many
waters
that
have
run
upon
us
,
have
neither
quenched
▪
no
,
not
so
much
as
cool'd
our
love
;
neither
have
our
steps
declined
from
thy
way
:
We
have
neither
been
turn'd
back
in
our
affection
,
nor
turn'd
aside
in
our
practise
;
through
the
grace
of
God
our
hearts
have
been
kept
upright
,
and
we
have
made
strait
steps
to
our
feet
,
Dan.
6.
10.
We
read
,
that
when
a
Decree
was
made
,
That
whosoever
should
ask
any
Petition
for
thirty
days
space
,
either
of
God
or
man
,
save
of
the
King
,
should
be
cast
into
the
Lions
Den
;
Yet
Daniel
would
not
forbear
to
pray
to
his
God
;
When
he
knew
that
the
Writing
was
signed
,
he
went
into
his
house
,
and
his
Windows
being
open
in
his
Chamber
,
he
kneeled
upon
his
kneee
Three
times
a
day
,
and
Prayed
,
&c.
Carnal
men
would
have
been
ready
to
have
said
,
What
a
precise
Fool
was
this
Daniel
?
What
great
matter
was
it
,
that
he
stood
so
much
upon
?
it
was
not
the
committing
a
sin
that
he
was
urged
to
,
but
only
the
forbearance
of
a
Duty
;
he
was
not
required
to
fall
down
before
an
Image
,
as
the
three
Chrildren
were
,
or
to
worship
any
false
God
;
but
to
forbear
,
for
a
time
,
to
pray
to
the
true
God
:
If
it
had
been
the
worshipping
before
an
Image
that
had
been
required
,
some
would
have
reason'd
thus
;
Why
,
what
great
matter
had
that
been
,
to
bow
in
the
house
of
Rimmon
,
to
bow
before
an
Image
,
or
an
Altar
,
this
is
not
praying
to
them
?
There
is
a
great
difference
betwixt
worshipping
an
Image
,
&
worshipping
God
before
an
Image
;
What
is
there
in
all
this
?
But
this
,
which
Daniel
stands
upon
,
hath
not
so
foul
a
face
;
t
was
only
the
forbearance
of
his
duty
to
God
,
and
that
only
for
a
time
:
Was
this
such
a
crime
to
forbear
praying
for
a
few
weeks
,
for
the
saving
of
his
life
?
Or
,
if
he
would
needs
pray
,
he
might
have
done
it
secretly
,
and
kept
his
devotion
to
himself
;
Must
he
needs
keep
his
hours
,
and
open
his
windows
too
?
Yea
,
he
must
do
it
,
and
he
will
do
it
:
Daniel
would
not
only
continue
his
course
of
Prayer
,
but
he
would
not
give
his
Adversaries
occasion
to
think
,
that
he
was
afraid
to
pray
;
he
held
it
his
duty
(
being
called
out
to
a
confession
of
his
Religion
)
to
let
his
Adversaries
know
,
that
he
had
not
such
a
slight
and
low
esteem
of
it
,
that
he
was
afraid
to
trust
his
God
with
his
safety
,
whilest
he
continued
in
the
exercise
of
his
duty
.
It
's
true
,
that
in
matters
circumstantial
,
such
,
wherein
there
may
be
variation
without
prejudice
to
the
substantials
of
Godliness
,
such
which
are
not
against
their
consciences
,
which
they
may
submit
to
without
sining
against
God
;
here
they
are
not
stiff
,
nor
refractory
,
but
for
peace
sake
,
&
in
order
to
the
gaining
upon
the
hearts
of
others
,
they
are
willing
,
with
the
Apostle
,
1
Cor.
9.
20.
To
become
all
things
to
all
men
,
in
such
things
wherein
they
can
satisfie
themselves
,
they
are
willing
,
as
far
as
may
be
,
to
gratifie
the
minds
of
others
.
But
for
the
Substantials
of
Religion
,
the
matters
of
Faith
,
the
matters
of
Righteousness
and
Holiness
,
the
worshipping
of
God
in
Spirit
and
Truth
,
according
to
his
own
Ordinances
and
Institutions
,
or
any
thing
else
of
the
same
import
with
these
;
here
they
are
resolved
,
whatever
come
upon
them
,
on
become
of
them
,
not
to
relinq●ish
,
or
be
drawn
aside
from
them
,
by
any
solicitations
whatsoever
;
they
must
obey
God
,
rather
than
men
;
they
must
follow
God
,
though
therein
they
forsake
▪
and
provoke
all
the
world
:
In
matters
which
God
hath
left
to
their
liberty
,
they
are
willing
to
use
their
liberty
,
according
as
it
may
be
behooveful
for
the
Gospel
.
In
matters
that
concern
their
personal
interest
,
as
men
,
they
list
not
,
they
ought
not
to
be
contentious
;
spare
them
but
the
liberty
to
keep
a
good
conscience
,
give
them
leave
to
fear
God
,
and
worship
God
;
give
th●●
leave
to
be
holy
and
righteous
,
and
to
walk
before
the
Lord
in
their
integrity
;
and
for
any
thing
else
,
you
may
perswade
them
to
it
with
ease
:
But
,
if
you
entice
them
away
from
their
God
,
or
impose
upon
them
,
to
the
prejudice
of
a
good
conscience
,
you
were
as
good
spare
you
labour
,
speak
no
more
to
them
in
such
matters
,
they
are
at
a
point
,
God
they
will
follow
,
a
good
Conscience
they
will
maintain
whatever
come
on
them
,
to
the
end
of
their
days
.
Thus
I
have
given
you
a
description
of
the
Scripture-Precisians
,
which
is
summarily
this
;
They
are
the
same
with
sincere
Goly
men
,
men
fearing
God
,
who
are
in●●●dly
renewed
after
the
Image
of
God
,
who
are
adventurers
for
another
world
;
are
gotten
into
the
way
of
life
,
and
are
walking
on
carefully
&
heedfully
in
that
way
,
who●e
aim
and
endeavour
is
to
live
;
not
according
to
the
wills
&
lusts
of
men
,
but
according
to
the
Word
and
Will
of
God
;
not
according
to
honour
and
fancy
,
but
according
to
conscience
.
A
people
that
will
neither
make
the
way
to
Heaven
narrower
than
't
is
,
by
being
scrupulous
and
nice
,
where
God
hath
given
them
liberty
;
nor
will
make
it
broader
than
't
is
,
by
taking
up
looser
principles
,
or
allowing
themselves
in
loose
Practices
.
A
People
that
dare
not
adventu●●●
their
souls
upon
that
easie
,
formal
▪
careless
,
outward
way
of
Religion
,
that
the
most
do
,
but
are
willing
to
make
sure
work
,
by
walking
to
the
exactness
of
their
Rule
,
and
living
up
to
the
height
of
their
Principles
;
and
who
in
this
holy
course
,
are
stedfast
&
unmoveable
,
will
neither
be
bribed
off
by
the
Flatteries
,
nor
beaten
off
,
by
the
Frowns
of
the
world
,
but
will
retain
their
integrity
,
hold
fast
their
holy
Profession
,
and
hold
on
in
their
holy
course
,
and
this
to
the
death
.
Concerning
these
men
,
I
shall
now
prove
,
●nd
make
evident
to
the
Consciences
of
all
impartial
Petsons
,
in
the
second
place
,
That
they
are
no
fools
,
but
truly
Wise
men
.
In
order
hereto
,
I
must
first
discover
what
's
meant
by
Fools
;
A
Fool
is
a
man
void
of
understanding
(
we
are
not
now
discoursing
of
natural
Fools
,
but
of
those
that
are
such
upon
a
moral
account
)
a
man
void
of
true
wisdom
.
Wisdom
is
of
Two
sorts
:
1.
Fleshly
Wisdom
,
a
Carnal
Policy
;
which
consists
in
an
understanding
where
the
interest
of
the
fleshlies
,
&
in
the
ordering
&
managing
of
our selves
,
and
our
affairs
so
,
that
we
may
adva●●
and
secure
this
interest
.
By
the
interest
of
the
flesh
,
I
mean
,
all
those
things
which
please
and
g●atifie
the
flesh
,
and
wherewith
the
fleshly
●inds
of
men
are
most
delighted
,
and
place
their
content
&
happiness
in
,
as
outward
peace
and
quiet
,
outward
ease
&
security
,
outward
ple●●●
&
prosperity
,
outward
credit
and
reputation
;
he
that
can
order
his
affairs
,
and
steer
his
course
,
so
as
will
most
advance
,
and
best
secure
these
his
outward
concernments
,
that
which
way
soever
the
world
go
,
he
may
live
in
peace
,
and
quiet
,
&
credit
,
and
plenty
,
and
pleasure
,
this
is
a
fleshly
wise
man
.
Concerning
this
wisdom
,
the
question
is
not
,
in
this
it
will
easily
be
granted
,
That
the
chilren
of
this
world
are
wiser
in
their
generation
,
than
the
children
of
light
,
can
make
a
better
shift
to
live
in
the
world
,
to
keep
themselves
whole
in
all
changes
and
casualties
,
the
Apostle
disclaims
this
wisdom
,
1
Cor.
1.
12
▪
we
had
our
conversation
in
the
world
,
not
in
fleshly
wisdom
,
but
in
the
Grace
of
God
,
and
in
simplicity
and
godly
sincerity
.
2.
Spiritual
wisdome
,
which
consists
,
1.
in
the
understanding
,
where
our
main
interest
lies
,
which
is
not
in
things
temporal
,
meat
,
&
drink
,
and
cloaths
,
&
money
,
and
house
▪
&
.
lands
,
and
pleasures
,
and
honours
;
but
in
things
Spiritual
,
in
the
love
&
favour
of
God
,
in
a
good
Conscience
,
in
Righteousness
▪
Peace
,
and
joy
in
the
Holy
Ghost
;
and
in
things
eternal
,
in
that
Glory
,
Honour
,
and
Immortality
,
which
shall
be
given
of
God
.
2.
In
ordering
our selves
and
waies
so
,
as
to
make
the
best
provision
for
securing
of
this
our
great
&
eternal
interest
,
that
whatever
miscarriages
there
may
be
in
things
of
lower
value
and
least
durance
,
that
wherein
our
eternal
happiness
stands
,
may
be
secured
to
us
;
this
is
called
in
Scripture
,
The
wisdome
which
is
from
above
,
wisdome
to
Salvation
;
and
this
is
the
only
true
Wisdome
.
God
hath
made
and
will
make
all
fleshly
wisdom
appear
to
be
folly
;
concerning
this
true
Wisdom
,
this
Spiritual
Wisdom
it
is
,
that
I
shall
now
make
good
,
That
circumspect
precise
Christians
are
no
fools
,
but
the
only
wise
men
,
and
that
from
these
Reasons
:
-
1.
God
accounts
them
no
fools
.
-
2.
They
will
not
be
counted
fools
at
last
,
neither
by
God
nor
men
.
-
3.
The
properties
of
wise
men
are
found
in
them
.
-
4.
The
Treasures
of
Wisdom
are
found
with
them
.
Reas.
1.
Cod
counts
them
no
fools
;
they
are
no
fools
upon
a
true
account
,
whom
the
world
counts
fools
,
but
they
only
are
such
whom
God
counts
fools
;
as
the
Apostle
,
2
Cor.
10.
Not
he
that
commends
himself
is
approved
,
but
he
whom
the
Lord
commends
;
so
not
he
that
condemneth
himself
,
or
is
condemned
of
men
for
folly
or
simplicity
is
disapproved
;
but
whom
God
condemneth
.
Beloved
,
whose
judgment
will
,
you
take
?
will
you
stand
to
the
judgment
of
God
in
this
case
?
His
judgement
we
have
plain
,
Job
.
28.
28.
Vnto
man
he
said
,
the
fear
of
the
Lord
,
this
is
wisdom
;
and
to
depart
from
evil
,
this
is
understanding
,
Ps.
211.
10.
The
fear
of
the
Lord
is
the
beginning
of
wisdo●
;
a
good
understanding
have
all
they
that
do
his
Commandments
.
The
[
beginning
]
of
wisdom
,
that
notes
,
either
,
1.
The
entrance
of
Wisdom
;
men
never
begin
to
be
wise
till
they
come
to
be
godly
.
Look
how
long
thou
hast
lived
a
stranger
from
God
,
in
a
carnal
unconverted
state
,
so
long
thou
livedst
a
fool
;
thou
never
camest
near
the
theshold
of
true
wisdom
till
thou
learnedst
the
fear
of
the
Lord
.
When
the
repenting
Prodigal
came
to
his
Father
,
he
came
to
himself
,
his
understanding
returned
to
him
;
he
was
besides
himself
before
,
but
then
he
came
to
himself
.
2.
The
top
or
height
of
Wisdom
;
Caput
sapientiae
,
the
word
signifies
a
godly
man
,
for
t●ue
wisdom
is
the
head
,
and
not
the
tail
;
excellent
wisdom
is
found
in
him
.
In
these
,
and
multitud●s
of
other
Scriptures
,
you
have
the
judgment
of
God
concerning
these
men
.
God
is
infinite
in
wisdom
,
and
knows
all
things
and
persons
what
they
are
,
and
God
is
true
,
and
all
things
,
and
persons
are
certainly
what
he
sayes
they
are
.
Are
you
wiser
than
he
?
Will
you
belieive
your
own
conceits
and
apprehensions
before
the
word
of
the
All-wise
and
true
God
?
Either
you
must
make
sinners
fools
,
or
God
a
lyar
.
Reas.
2.
They
will
be
accounted
no
so●●ls
at
last
,
neither
by
God
nor
men
:
They
only
are
to
be
accounted
fools
now
,
that
will
be
accounted
such
at
last
;
at
present
mens
eyes
are
blinded
,
they
cannot
discern
,
betwixt
light
and
darkness
,
betwixt
wisdom
and
folly
,
and
so
are
subject
to
great
mistakes
,
but
at
last
mens
eyes
shall
be
opened
,
this
blind
world
shall
then
see
,
and
look
upon
all
the
wayes
and
transactions
of
men
here
below
,
and
all
the
various
states
and
conditions
of
the
several
sorts
of
persons
to
the
world
,
with
another
eye
than
now
they
do
.
When
the
designs
and
wayes
,
and
actions
of
men
shall
be
brought
to
their
issue
,
when
all
vizards
shall
be
pulled
off
,
and
all
faces
and
hearts
shall
be
made
bare
and
naked
,
and
open
,
then
every
one
will
see
who
have
behaved
themselves
●isely
,
and
who
have
plaid
the
fool
,
1
Cor.
3.
13.
Every
mans
work
shall
be
made
manifest
,
and
thereby
every
man
shall
be
made
manifest
,
the
day
shall
declare
them
:
If
you
ask
,
what
day
?
I
answer
,
●he
last
day
,
when
every
man
shall
have
▪
finished
his
work
,
the
day
of
Judgment
,
which
is
both
a
day
of
tryal
,
when
all
shall
be
proved
and
examined
what
they
are
,
and
a
day
of
recompence
,
when
every
man
shall
be
rewarded
according
to
his
work
.
Let
this
now
determine
the
question
;
let
those
persons
,
who
will
be
by
both
God
and
Men
,
by
good
men
and
evil
men
,
accounted
fools
at
that
day
,
let
them
be
accounted
fools
now
,
and
let
those
men
be
accounted
wise
now
,
whom
God
and
all
the
world
will
acount
such
in
that
day
of
tryal
.
Now
the
world
are
divided
in
their
judgments
,
some
think
Christians
fools
,
others
think
them
wise
,
but
at
last
all
the
world
shall
be
agreed
,
and
of
one
minde
,
and
those
that
shall
be
judged
fools
then
,
by
the
common
judgement
of
all
,
let
them
pass
for
such
now
.
But
you
will
say
,
what
is
this
to
the
satisfying
our
present
judgment
?
how
can
we
tell
now
,
who
shall
then
be
accounted
wise
or
fools
?
I
answer
,
besides
that
the
VVord
is
before
you
,
which
is
the
law
by
which
that
judgment
must
proceed
,
from
which
you
may
easily
learn
what
Mens
judgements
shall
be
;
besides
this
,
let
every
man
appeal
to
his
own
conscience
.
Here
are
two
sorts
of
persons
in
the
world
,
one
sort
are
such
as
own
God
in
the
world
,
and
follow
God
,
and
follow
the
Scripture
,
and
▪
withdraw
themselves
from
the
loose
and
vain
wayes
of
the
wicked
,
spending
much
of
their
time
in
praying
,
and
hearing
,
and
meditating
of
God
,
exercising
themselves
in
holy
watchfulness
over
their
h●●rts
and
all
their
wayes
;
labouring
in
all
things
;
that
both
here
and
hereafter
they
may
be
accepted
and
approved
of
God
.
The
other
sort
live
at
their
ease
and
their
pleasu●●
,
minde
their
Farms
,
and
Oxen
,
and
bellies
;
hope
they
shall
do
well
enough
here-after
,
but
do
not
much
trouble
themselves
,
nor
take
any
care
or
pains
about
it
.
Let
every
man
ask
his
own
heart●
thus
,
Which
of
these
two
sorts
do
I
think
in
my
conscience
will
be
found
fools
,
and
which
wise
in
the
day
of
Judgment
?
Beloved
,
will
you
speak
your
consciences
in
this
thing
?
if
it
were
put
to
your
choice
amongst
which
of
these
two
sorts
you
would
be
found
,
and
take
your
portion
at
last
;
what
choice
do
you
think
you
should
make
,
whether
would
you
be
found
amongst
those
that
spend
their
dayes
in
ignorance
,
or
those
that
seek
after
the
knowledge
of
God
?
amonst
those
that
labour
and
strive
to
make
sure
the
love
and
favour
of
God
,
or
amongst
those
that
take
no
care
about
it
,
but
leave
it
at
uncertainties
?
Amongst
the
vain
or
the
serious
,
the
diligent
or
the
sloathful
,
the
heavenly
minded
or
the
earthly
minded
?
Dare
any
of
you
say
,
let
my
soul
stand
amongst
the
drunkards
,
and
gluttons
,
and
gallants
,
and
good-fellows
;
among
the
covetous
and
proud
,
and
loose
,
and
careless
ones
of
the
earth
?
Among
the
formalists
,
the
mockers
and
scoffers
at
the
pure
wayes
of
the
Lord
:
let
my
portion
be
with
them
,
my
place
be
with
them
;
let
my
sentence
be
according
to
their
sentence
:
If
you
dare
not
make
this
your
choice
or
desire
,
to
be
found
amongst
such
at
that
day
,
you
thereby
may
perceive
what
the
verdict
of
your
own
conscience
is
in
this
case
;
whatever
you
say
of
them
now
,
your
conscience
tells
you
,
that
these
will
be
found
the
only
fools
in
that
day
,
and
those
only
wise
,
amongst
whom
you
would
choose
to
stand
.
Reas.
3.
The
properties
of
wise
men
are
found
in
them
.
I
shall
instance
but
in
two
.
-
1.
They
understand
themselves
a
right
.
-
2.
They
build
sure
.
1.
They
understand
themselves
aright
,
for
,
1.
They
understand
wherein
their
interest
lies
;
we
say
of
a
wise
Man
,
the
is
a
Man
that
understand●
himself
,
that
understands
what
he
hath
to
do
Christians
are
men
of
understanding
,
they
understand
what
that
one
thing
is
for
which
they
live
,
in
the
pursuit
and
security
whereof
,
if
they
prosper
,
they
know
they
shall
be
happy
,
whatever
else
they
miscarry
in
,
and
upon
their
miscarriage
,
wherein
they
know
they
are
undone
whatever
else
they
prosper
in
;
they
know
there
is
but
one
thing
needful
,
and
that
that
one
thing
is
their
eternal
interest
,
the
blessedness
to
come
,
the
happiness
of
the
other
world
,
the
obtaining
and
enjoying
of
God
;
for
the
portion
of
their
Souls
;
be
thou
mine
,
and
I
have
what
I
look
for
,
either
in
Heaven
or
Earth
.
Psal.
73.
25.
Whom
have
I
in
Heaven
but
thee
?
and
in
Earth
there
is
none
that
I
desire
in
comparison
of
thee
.
Psal.
4.
6.
There
be
many
that
say
,
who
will
shew
us
any
good
?
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
.
Psal.
27.
4.
One
thing
have
I
desired
.
Phil.
3.
13.
This
one
thing
I
do
.
Christians
have
but
one
thing
wherein
they
are
concerned
,
God
is
all
they
have
to
regard
,
this
one
thing
they
have
in
their
eyes
,
they
see
before
them
where
their
happiness
lies
;
and
they
are
able
to
say
,
Whom
have
I
?
or
what
have
I
but
thee
?
This
one
thing
is
in
their
hearts
;
one
thing
have
I
desired
,
That
I
may
dwell
in
the
House
of
the
Lord
for
ever
;
and
this
one
thing
is
in
their
hand
too
,
the
work
and
the
business
they
mind
to
carry
o●
.
This
one
thing
I
do
,
forgetting
that
which
is
behind
,
and
reaching
forth
to
that
which
is
before
;
I
press
to
the
mark
,
for
the
price
of
the
●high
calling
of
God
in
Christ
Jesus
.
Sinners
,
you
that
take
your selves
to
be
so
wise
,
you
are
a
company
of
poor
mistaken
Creatures
,
mistaken
in
your
interest
,
you
are
in
the
world
,
you
know
not
for
what
,
you
know
not
what
you
have
to
do
here
,
you
are
those
men
,
upon
whom
God
is
said
,
Psal.
14.
To
look
down
from
Heaven
,
to
see
if
there
were
any
among
them
that
did
understand
and
seek
God
.
(
That
did
understand
)
that
is
,
that
knew
that
their
great
business
they
had
here
to
do
,
and
their
only
happiness
which
they
had
to
seek
,
lay
in
God
,
and
that
thereupon
applyed
themselves
to
the
seeking
of
God
;
but
behold
,
they
were
all
out
of
the
way
,
there
were
none
amongst
them
that
understand
this
,
that
this
was
their
great
concernment
,
and
thereupon
they
were
all
out
of
the
way
,
quite
off
from
that
work
that
they
were
sent
hither
about
?
it
is
no
wonder
you
shoot
so
wide
,
when
you
mistake
your
mark
:
it
is
no
wonder
you
do
you
know
not
what
,
when
you
know
not
what
you
should
do
:
Is
this
the
work
you
came
into
the
World
for
,
to
Eat
,
and
Drink
,
and
Sleep
,
and
Buy
,
and
Sell
,
and
Marry
,
and
bring
forth
Children
,
and
load
your selves
and
them
with
burthens
of
thick
Clay
;
to
Sport
,
and
Play
,
and
Riot
,
and
Laugh
,
and
spend
your
dayes
in
meer
Vanity
and
Foolery
;
are
there
no
higher
things
than
these
,
which
God
hath
set
before
you
,
and
more
worthy
your
choice
and
labour
?
Have
you
no
Souls
to
mind
that
are
of
an
immortal
being
?
and
are
there
not
lasting
Riches
,
abiding
Pleasures
,
an
enduring
substance
that
may
be
had
,
that
must
be
had
for
these
souls
of
yours
t●●ive
upon
,
or
else
they
will
be
eternally
miserab●●
?
and
do
you
no●
understand
that
your
souls
are
of
more
value
than
your
perishing
Carkasses
;
and
that
the
making
provision
for
your
souls
,
is
of
far
higher
consequence
than
the
pampering
of
your
bodies
?
Will
the
loss
of
your
souls
be
recompenced
by
all
your
bodily
pleasures
and
plenty
?
VVill
not
the
saving
your
souls
,
ballance
and
make
amends
for
any
losses
,
crosses
,
miscarriages
in
your
fleshly
interest
?
If
you
do
not
understand
this
,
yet
do
not
judge
them
fools
that
do
.
2.
They
understand
their
way
,
Prov.
14.
8.
The
wisdom
of
the
prudent
,
is
to
understand
his
way
.
The
wisdom
of
a
Merchant
lies
,
not
only
in
his
skill
,
to
choose
and
deal
in
the
right
and
richest
commodities
,
which
will
bring
in
the
greatest
,
and
most
certain
gain
;
but
in
his
understanding
the
mystery
of
his
Trade
,
whereby
he
may
upon
the
best
and
surest
terms
,
procure
these
commodities
,
to
know
the
best
way
of
dealing
and
traffiquing
for
them
:
Christians
,
by
their
being
acquainted
with
the
Scriptures
,
and
having
been
trained
up
in
the
School
of
Christ
,
are
come
to
understand
their
Trade
,
the
mystery
of
godliness
;
they
have
not
only
learn'd
to
prize
the
salvation
of
God
,
and
the
glory
and
blessedness
of
the
world
to
come
,
but
are
well
acquainted
with
the
way
that
leads
to
it
:
Carnal
men
are
ignorant
of
the
way
,
though
they
understand
in
general
,
that
Religion
is
the
way
to
salvation
,
yet
poor
miserable
creatures
,
they
mistake
their
Religion
;
any
little
smatterings
of
the
knowledge
of
God
,
with
some
profession
of
Faith
and
Repentance
,
especially
if
it
be
joyned
with
some
little
outward
devotion
,
now
and
then
calling
upon
God
for
mercy
;
this
they
count
Religion
enough
to
bring
them
to
Heaven
,
and
any
thing
that
's
more
than
this
,
they
think
it
more
than
needs
;
these
are
the
fools
indeed
,
if
we
may
believe
the
Scripture
,
Jer.
5.
4.
Surely
they
are
p●or
,
they
are
foolish
,
they
know
not
the
way
of
the
Lord
.
Sinners
are
wise
enough
in
their
own
wayes
;
the
way
of
sin
they
know
,
the
way
of
lying
,
and
oppression
,
and
unrighteousness
,
the
way
to
health
,
and
honour
,
and
temporal
preferments
,
they
sufficiently
know
,
they
have
studied
and
travelled
these
ways
,
and
are
well
acquainted
with
them
;
but
all
this
while
they
are
foolish
Children
,
surely
they
are
foolish
,
they
know
not
the
way
of
the
Lord
.
Christians
are
wise
,
and
herein
their
wisdom
stands
,
they
know
the
way
of
the
Lord
;
they
have
a
light
without
them
,
shewing
to
them
this
good
way
;
they
have
a
voice
behind
them
telling
them
,
this
is
the
way
,
walk
in
it
;
they
have
made
it
their
business
,
to
enquire
and
study
,
and
travel
this
way
;
surely
these
are
wise
,
they
know
the
way
of
the
Lord
,
they
know
their
way
to
heaven
;
if
they
know
not
the
way
to
be
rich
in
this
world
,
yet
they
know
the
way
to
be
rich
towards
God
;
if
they
know
not
how
to
live
honourably
in
the
World
,
yet
they
know
how
to
live
honestly
;
if
they
know
not
how
to
please
men
,
yet
they
know
how
to
please
God
;
if
they
cannot
keep
a
fair
correspondence
with
the
World
,
yet
they
know
how
to
keep
a
good
conscience
in
the
World
;
if
they
know
not
how
to
escape
Trouble
and
Affliction
,
they
know
how
to
suffer
it
;
if
they
know
not
how
to
escape
the
wrath
of
men
,
yet
they
know
how
to
escape
the
wrath
to
come
;
if
this
be
wisdom
,
to
be
skilled
in
the
matters
of
Religion
and
Righteousness
,
in
the
matters
of
faith
and
a
good
conscience
,
to
have
found
out
the
way
of
life
,
by
which
,
to
escape
from
hell
beneath
,
then
these
godly
men
,
are
wise
men
;
surely
they
are
wise
,
they
know
the
way
of
the
Lord
.
Object
.
But
you
will
say
,
Why
may
not
we
be
in
the
right
way
as
well
as
they
?
Why
may
not
our
way
of
Religion
be
as
good
a
way
,
and
as
wise
a
way
,
and
as
safe
a
way
as
theirs
?
Sol.
Will
you
make
use
of
your
Reasons
?
if
you
will
,
you
shall
answer
this
Objection
your selves
;
their
Religion
and
yours
,
are
not
two
wayes
of
Religion
,
but
as
to
the
principles
of
it
,
are
but
one
and
the
same
;
the
difference
betwixt
you
and
them
,
is
this
,
you
take
up
a
little
part
of
that
Religion
which
you
both
profess
,
and
you
will
have
but
a
little
to
do
with
that
little
of
Religion
which
you
do
take
up
;
you
little
mind
or
study
,
or
are
exercised
in
that
which
you
count
your
Religion
;
these
precise
ones
,
take
up
the
whole
of
Religion
,
and
they
give
themselves
wholly
to
the
study
and
practice
of
it
;
they
make
it
their
business
to
search
the
Scripture
,
that
they
may
understand
the
will
and
way
of
the
Lord
,
and
to
govern
their
hearts
,
and
order
their
lives
in
all
things
according
to
it
;
So
that
now
,
if
you
will
answer
two
easie
questions
,
you
shall
thereby
,
be
able
your selves
to
answer
the
Objection
;
the
first
question
is
,
Who
are
most
like
to
be
in
the
right
?
either
these
who
endeavour
to
practise
all
that
they
profess
,
or
those
,
who
though
they
profess
the
truth
,
do
practise
scarce
any
thing
of
it
;
but
a
small
part
of
it
,
and
that
the
lower
,
and
less
considerable
part
of
it
,
the
bare
outside
of
it
:
This
is
no
hard
question
,
I
hope
you
'l
acknowledge
to
be
resolved
;
and
the
second
question
shall
be
as
easie
;
Who
is
like
to
be
in
the
right
,
the
diligent
Christian
,
that
makes
it
his
business
to
study
his
Religion
,
or
the
careless
Christian
,
that
seldom
spends
a
serious
thought
about
it
?
Answer
but
these
two
questions
,
and
then
your selves
will
be
able
to
give
a
reason
,
why
it
's
more
like
they
should
be
in
the
right
than
you
.
Brethren
,
shew
your selves
men
,
here
are
a
company
of
poor
creatures
of
you
,
who
have
spent
your
time
in
ignorance
and
idleness
,
as
to
the
matters
of
God
and
your
souls
,
who
little
meddle
with
that
of
Religion
,
which
your selves
say
you
must
do
if
you
will
be
saved
;
you
say
you
must
believe
,
you
must
repent
of
your
sins
,
you
must
pray
to
God
for
forgiveness
,
and
yet
what
great
strangers
are
many
of
you
from
these
things
?
it
may
be
if
you
consider
it
,
you
have
often
gon
whole
daies
and
weeks
together
,
and
have
scarcely
ever
prayed
,
no
not
so
much
as
after
your
own
fashion
,
nor
scarce
had
any
thoughts
of
Repentance
,
or
asking
God
forgivenesse
;
you
eat
,
and
drink
,
and
go
forth
,
and
come
in
,
and
lie
down
,
and
●ise
up
,
and
never
so
much
as
look
up
to
God
for
his
mercy
and
blessings
;
these
others
in
the
mean
while
,
make
praying
,
and
reading
,
and
hearing
,
and
minding
God
and
their
Souls
,
and
eternal
state
,
their
daily
study
and
businesse
;
now
,
what
an
unreasonable
thing
is
it
to
imagin
,
that
those
who
so
little
meddle
with
any
Religion
,
or
any
thing
of
Religion
,
should
be
as
like
to
understand
it
,
as
those
that
make
it
their
daily
work
.
Oh
beloved
,
how
can
you
be
confident
you
are
in
the
right
,
when
you
never
seriously
enquire
,
whether
you
be
or
no
:
and
how
can
you
think
you
have
any
wisdom
in
you
,
when
you
trust
a
matter
of
such
weight
and
importance
upon
a
meer
presumption
;
you
are
strongly
conceited
that
you
are
as
wise
as
others
,
and
in
as
good
a
case
,
and
in
as
good
a
way
,
an●
upon
this
conceit
you
venture
your
souls
.
Friends
you
are
a
sad
wonder
to
me
,
and
I
do
so
much
wonder
,
that
men
should
think
,
that
carelesness
is
as
good
as
diligence
;
licentiousness
,
as
good
a●
strictness
;
that
,
that
loose
,
and
blind
,
and
easi●
way
which
men
take
up
,
is
as
good
,
and
as
sure●
nay
,
a
better
,
and
more
certain
way
of
life
,
tha●
the
strict
and
industrious
way
of
the
dispise●
Saints
;
that
I
very
much
wonder
,
how
men
tha●
believe
,
and
know
any
thing
of
the
Scriptures
,
can
make
themseves
to
think
,
that
,
that
sottish
,
dull
,
lifelesse
way
,
which
they
satisfie
themselves
in
,
can
give
any
of
them
the
least
hopes
of
salvation
.
2.
They
build
sure
,
so
that
whosoever
or
whatsoever
falls
,
they
stand
sure
for
ever
.
They
are
those
wise
bullders
of
whom
Christ
speaks
,
Mat.
7.
24.
Whosoever
heareth
these
sayings
of
mine
,
and
doth
them
,
I
will
liken
him
to
a
wise
man
,
which
built
his
house
upon
a
Rock
,
and
the
rain
descended
,
and
the
floods
come
,
and
the
winds
blew
,
and
beat
upon
that
house
,
and
it
fell
not
.
Psal.
26.
12.
My
food
standeth
in
an
even
place
.
All
other
persons
and
parties
stand
upon
slippery
places
,
and
have
but
an
uncertain
standing
.
When
they
are
in
the
height
of
all
their
glory
and
confidence
,
they
are
often
gon
in
a
moment
.
A
Christian
stands
sure
;
which
way
ever
the
wheel
of
Providence
moves
,
it
moves
in
favour
of
the
upright
;
he
is
still
uppermost
,
when
he
is
undermost
;
he
hath
the
better
,
when
he
hath
the
worst
;
all
the
vicissitudes
and
returns
of
Prosperity
and
affliction
,
do
make
no
change
upon
him
as
to
the
main
;
he
is
as
happy
under
all
his
outward
losses
,
as
in
his
greatest
gains
;
he
's
as
honourable
under
the
greatest
contempt
that
's
poured
out
upon
him
,
as
under
the
highest
humane
applause
:
he
's
as
safe
in
the
greatest
dangers
,
as
when
there
is
no
danger
appearing
;
he
's
built
upon
that
Rock
,
whence
the
greatest
winds
and
waves
can
never
beat
him
down
:
he
's
built
upon
the
foundation
of
the
Prophets
and
Apostles
,
Ephes.
2.
20.
He
hath
Religion
,
Righteousness
,
Innocency
,
yea
,
the
Truth
and
Strength
of
the
Almighty
God
to
uphold
him
:
if
ever
a
Christian
falls
,
Christ
must
fall
with
him
;
if
ever
a
Christian
falls
,
the
Scripture
must
fall
with
him
:
That
Word
,
concerning
which
Christ
hath
said
,
Matth.
24.
35.
Heaven
and
Earth
shall
pass
away
,
but
my
Word
shall
not
pass
away
.
He
shall
never
be
disappointed
of
his
hopes
,
unless
faithfulness
can
disappoint
:
he
shall
never
be
deceived
,
till
Truth
becomes
a
lye
:
he
shall
never
wholly
be
overcome
,
unless
Almightiness
become
weakness
.
The
carnal
world
built
all
their
hopes
and
comforts
on
the
sand
,
on
the
wisdom
of
the
flesh
,
on
the
riches
,
strength
,
and
multitude
of
their
partakers
,
on
the
successes
of
their
carnal
counsels
:
they
bottom
their
very
souls
upon
meer
facies
,
and
presumptions
,
upon
that
wood
,
hay
,
and
stubbble
,
the
Doctrines
,
Inventions
,
and
Traditions
of
men
;
nay
they
have
their
foundation
in
the
dirt
and
mire
,
they
strengthen
themselves
in
their
wickedness
.
If
iniquity
be
able
to
support
them
,
if
Unrighteousness
be
able
to
exalt
them
,
if
Unrighteousness
can
secure
them
,
they
have
something
to
lean
upon
;
but
if
Righteousness
be
it
that
must
carry
it
,
if
a
good
conscience
,
simplicity
and
godly
sincerity
;
if
the
favour
and
faithfulness
of
God
,
an
interest
in
Christ
,
be
the
only
sure
refuge
,
then
where
are
the
generation
of
the
ungodly
?
When
they
are
in
the
height
of
all
their
glory
,
't
is
but
one
turn
of
the
wheel
,
and
they
are
thrown
off
their
legs
,
their
hopes
and
their
joys
vanish
,
and
all
their
thoughts
perish
.
If
God
and
Christ
,
and
Scriptures
,
and
Conscience
be
of
any
Consistency
,
Christians
have
enough
.
If
unrighteousness
and
wickedness
should
carry
it
in
this
world
,
never
so
clearly
and
constantly
;
yet
if
righteousness
and
holiness
will
but
carry
it
in
the
world
to
come
,
Christians
are
safe
enough
.
Carnal
men
,
who
build
their
hopes
on
this
earth
,
when
the
earth
is
shaken
,
their
hopes
are
shaken
,
their
hearts
are
shaken
,
and
they
are
even
at
their
wits
ends
.
But
saith
the
Psalmist
,
Psal.
112.
7
,
8.
The
heart
of
the
righteous
shall
be
established
,
he
shall
not
be
afraid
of
any
evil
tydings
;
his
heart
is
fixed
,
trusting
in
the
Lord
,
Psal.
46.
2
,
3.
Therefore
we
will
not
fear
,
though
the
earth
be
removed
,
and
the
mountains
be
carried
into
the
Sea
,
though
the
waters
thereof
roar
and
be
troubled
,
though
the
mountains
shake
with
the
swelling
thereof
.
Though
all
the
earth
should
be
in
an
uproar
,
though
the
whole
world
should
be
turned
topsie turvy
turvy
,
yet
we
will
not
fear
,
though
the
mountains
shake
,
yet
our
hearts
shall
not
shake
.
Are
they
not
wise
men
,
that
are
gotten
into
such
a
case
?
Reaf
.
4.
The
treasures
of
wisdom
are
found
with
them
.
You
will
yet
,
it
may
be
,
be
ready
to
say
,
What
have
they
gotten
by
their
Wisdom
?
Where
is
the
Income
and
Revenue
,
that
all
their
wisdom
hath
brought
them
in
?
If
you
were
to
give
us
an
account
of
their
losings
,
you
might
easily
bring
in
a
long
Bill
;
some
of
them
have
had
so
little
wit
,
as
to
lose
all
they
have
;
but
,
will
you
take
your
Bill
,
and
write
down
their
gains
?
Why
,
if
you
will
hearken
to
me
a
while
,
I
will
shew
you
what
they
have
gained
:
They
have
gotten
great
treasure
;
as
poor
as
any
of
them
seem
to
be
,
they
are
the
richest
men
in
the
world
.
Particularly
.
1.
They
have
gotten
the
Pearl
,
Christ
is
theirs
,
they
are
those
Merchants
,
Mat.
13.
which
have
●ought
goodly
Pearls
,
and
they
have
found
the
Pearl
of
greatest
price
,
Cant.
2.
6.
My
beloved
is
mine
,
that
Corner
stone
which
is
laid
in
Sion
,
which
is
a
precious
stone
,
1
Pet.
1.
he
is
theirs
,
that
Pearl
which
is
the
price
of
Souls
,
the
Ransom
that
was
paid
for
them
,
which
is
the
food
of
Souls
,
their
bread
and
water
,
th●
living
bread
,
the
water
of
life
,
of
which
who
so
eateth
and
drinketh
,
shall
live
for
ever
:
He
is
theirs
,
God
hath
given
them
him
whom
they
have
sought
,
Isa.
9.
6.
To
us
a
Child
is
born
,
to
us
a
Son
is
given
:
He
is
become
their
own
,
and
they
call
him
their
own
.
(
My
Lord
and
my
God
)
said
Thomas
.
My
Saviour
,
said
Mary
.
This
is
the
richest
of
treasures
,
that
comprehends
all
treasures
in
it
;
this
will
supply
all
their
necessities
,
make
up
all
their
losses
;
they
want
nothing
that
have
Christ
to
be
theirs
.
Other
men
have
riches
,
and
I
have
none
(
saith
the
Saint
)
I
,
but
Christ
is
mine
:
Other
men
have
Friends
in
the
world
,
and
I
have
none
,
Oh!
but
I
have
Christ
to
be
my
friend
:
Other
men
live
at
ease
,
in
their
pleasures
,
but
it
is
not
so
with
me
,
but
Christ
is
mine
,
and
I
find
rest
and
pleasure
enough
in
him
.
When
I
look
upon
the
pomp
,
and
the
glory
,
and
gallantry
of
the
World
,
I
must
say
,
These
are
none
of
mine
;
when
I
look
upon
the
rich
fields
,
the
pleasant
Vallies
,
the
fruitful
Hills
,
the
Oxen
and
the
Sheep
,
the
Gold
and
the
Silver
of
the
Earth
,
I
must
say
,
These
are
none
of
mine
;
but
yet
the
Pearl
is
mine
,
and
that
is
all
things
to
me
.
2.
They
have
gotten
the
Whtie
Stone
,
the
stone
of
absolution
,
R●●
.
2.
7.
I
will
give
him
the
White
Stone
,
which
is
a
Token
of
absolution
:
It
was
a
custom
among
the
Heathens
,
to
absolve
Persons
by
giving
them
a
White
Stone
,
and
to
condemn
by
giving
a
black
Stone
.
Rom.
5.
10.
We
have
received
the
Atonement
;
God
is
reconciled
,
our
sins
are
forgiven
,
our
Souls
are
absolved
from
those
black
Bills
of
Inditement
which
were
laid
in
against
us
;
we
have
received
the
Signal
of
this
Atonement
,
the
holy
Dove
,
●he
Spirit
of
the
Lord
in
our
hearts
;
and
the
sence
of
this
Atonement
hence
arising
,
the
peace
of
God
possesseth
our
hearts
;
we
taste
and
see
what
it
is
to
be
at
peace
with
God
,
in
those
smiles
from
his
face
,
in
those
dawnings
of
the
light
of
his
countenance
,
and
the
shedding
abroad
his
Love
in
our
hearts
.
Sinners
,
whilst
you
carry
with
you
every
one
his
black
stone
,
his
sentence
of
condemnation
,
the
earnest
of
eternal
vengeance
,
these
have
their
white
stones
,
the
marks
of
their
absolution
,
and
the
earnests
of
their
eternal
blessedness
.
When
ye
look
on
their
naked
backs
,
their
hungry
bellies
,
the
cold
lodgings
,
that
are
the
lot
of
many
of
them
,
you
will
say
,
surely
these
are
a
poor
and
foolish
People
;
but
see
that
precious
stone
they
carry
with
them
wherever
they
are
,
there
you
may
behold
their
Riches
and
wisdom
,
when
you
consider
your
own
fulness
and
braveries
,
your
dainties
and
delicates
,
your
ornaments
and
jewels
,
your
possessions
and
honours
,
you
are
transported
with
pride
and
jollity
,
and
have
almost
forgot
that
you
are
men
;
but
what
signifies
that
black
stone
in
thy
breast
,
that
guilt
thou
carriest
in
thy
Conscience
?
Consider
Sinners
,
what
is
it
to
have
God
your
enemy
,
wrath
your
portion
,
the
curse
cleaving
to
your
possessions
,
your
sentence
of
death
written
in
your
hearts
,
and
upon
your
consciences
,
and
then
you
will
think
those
men
have
gotten
something
,
that
have
gotten
their
absolution
from
all
this
.
3.
The
white
Robe
,
or
the
Sanctification
.
Holinesse
is
not
only
imposed
on
Christians
as
their
duty
,
but
bestowed
on
them
as
their
priviledge
:
Therefore
the
Lord
promises
to
his
people
as
their
encouragement
to
suffer
affliction
,
Heb.
12.
10.
That
thereby
they
shall
be
made
partakers
of
his
holiness
:
This
is
the
precious
Treasure
of
the
Saints
,
Mat.
12.
35.
A
good
man
out
of
the
good
Treasure
of
his
heart
bringeth
forth
good
things
:
A
good
man
,
though
he
hath
no
treasure
〈◊〉
his
house
,
nothing
in
his
purse
,
nothing
in
the
field
,
yet
he
hath
a
good
treasure
in
his
heart
,
a
treasure
of
wisdom
and
knowledge
,
a
treasure
of
grace
and
holinesse
,
a
treasure
of
faith
and
patience
,
and
humility
and
mercy
,
and
this
is
a
rich
treasure
.
'T
is
the
rich
in
faith
,
rich
in
grace
and
holinesse
,
that
is
a
rich
man
indeed
;
a
heart
full
of
grace
is
a
better
treasure
than
a
house
full
of
gold
;
as
much
as
strong
men
glory
in
their
strength
,
as
much
as
wise
men
glory
in
their
wisdom
,
as
much
as
great
men
glory
in
their
greatness
,
one
grain
of
grace
is
more
worth
than
all
:
As
much
as
holiness
is
dispised
and
trampled
upon
by
the
men
of
this
world
,
it
is
of
greater
value
than
mountains
of
gold
and
silver
.
Holiness
is
the
health
of
the
Soul
,
the
soundnesse
of
the
Spirit
,
Health
is
a
poor
mans
portion
,
look
what
sickness
is
to
the
body
,
that
is
sin
to
the
Soul
,
the
disease
of
it
;
sinful
souls
are
sickly
souls
,
and
as
it
is
with
sickly
bodies
,
so
it
is
with
sinful
souls
,
they
are
neither
fit
fo●
employments
,
nor
●ap●ble
of
any
considerable
enjoyment
:
A
sick
man
can
do
little
service
,
and
ca●
take
little
comfort
in
any
thing
he
hath
;
sinfu●
souls
are
good
for
nothing
,
and
can
take
comfor●
in
nothing
that
is
good
:
Holiness
is
the
health
of
our
Souls
,
Sanctification
is
the
restitution
of
the
Soul
,
with
all
its
faculties
,
to
their
rectitud●
and
soundness
:
By
Holiness
the
soul
is
,
1.
Made
fit
for
service
,
and
that
is
a
great
blessing
:
Wha●
a
misery
is
it
to
be
an
useless
unprofitable
lump●
good
for
nothing
;
to
be
serviceable
,
and
that
〈◊〉
such
high
and
noble
ends
,
as
the
honouring
the
Name
,
the
carrying
on
the
Designs
,
the
shewing●
forth
the
Vertues
of
the
E●●nal
God
;
what
a●
blessed
thing
is
it
?
2.
The
●oul
by
Holiness
i●
made
capable
of
enjoying
the
Lord
,
and
all
the
gifts
of
God
;
What
is
the
reason
that
Christians
,
under
a
decay
of
grace
,
and
overgrown
with
corruption
,
can
take
comfort
in
nothing
?
Tell
them
of
the
promises
of
the
Gospel
,
of
the
priviledges
of
the
Gospel
,
of
the
Joyes
,
and
Hopes
and
Glory
to
come
,
they
can
take
no
pleasure
,
they
can
find
no
sweetness
in
it
;
Promises
do
not
affect
them
,
priviledges
do
not
affect
them
,
future
hopes
and
expectations
do
not
affect
them
:
What
is
the
reason
of
this
?
Oh!
their
souls
are
sick
,
and
cannot
taste
,
or
relish
any
thing
that
is
good
:
by
how
much
more
healthy
men
are
,
by
so
much
more
delight
they
can
take
in
their
business
,
by
so
much
more
comfort
they
can
take
in
their
friends
,
by
so
much
the
more
pleasure
they
can
take
in
their
meat
and
drink
,
or
any
thing
else
that
they
enjoy
:
And
so
it
is
with
a
healthy
soul
,
by
how
much
the
more
holiness
,
by
so
much
the
more
sweetness
:
Duties
are
sweet
,
Ordinances
are
sweet
,
Promises
are
sweet
,
the
Society
of
the
Saints
is
sweet
,
the
Meditations
of
God
are
sweet
:
They
can
truly
be
said
to
enjoy
their
friends
,
to
enjoy
the
Promises
and
Ordinances
,
to
enjoy
their
very
Duties
,
to
enjoy
God
in
all
they
have
or
do
,
whose
souls
are
in
such
an
holy
healthful
state
.
This
is
another
of
the
●reasures
of
wisdom
which
the
Saints
have
gotten
,
they
have
gotten
Holiness
.
4.
The
Adoption
,
Rom.
9.
4.
Who
are
Israelites
,
whose
is
the
Adoption
.
There
is
a
twofold
Israelite
,
an
Israelite
after
the
flesh
,
such
were
the
natural
children
and
posterity
of
Abraham
;
and
an
Israelite
after
the
Spirit
,
such
are
all
believers
,
the
childre●●f
the
faith
of
Abraham
;
and
according
to
this
distinction
of
Israelites
,
there
is
a
twofold
Adoption
,
outward
and
visible
,
which
pertain
to
the
natural
seed
;
inward
and
invisible
,
which
is
the
peculiar
priviledge
of
the
spiritual
Seed
,
all
the
children
of
the
faith
of
Abraham
.
The
Adoption
comprehends
in
it
,
1.
The
grace
of
Adoption
,
whereby
the
Lord
hath
given
us
the
relation
of
Children
,
and
a
right
to
all
those
priviledges
and
blessings
that
flow
from
that
relation
,
Job
.
1.
12.
To
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
.
2.
The
Spirit
of
Adoption
,
Gal.
4.
6.
And
because
you
are
Sons
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
,
Abba
,
Father
:
This
Spirit
is
called
the
spirit
of
Adoption
,
not
only
because
it
works
in
us
the
disposition
,
and
dutiful
affections
of
Sons
,
but
especially
because
it
witnesses
our
Sonship
,
Rom.
8.
15
,
16.
Ye
have
received
the
Spirit
of
Adoption
,
whereby
we
cry
,
Abba
,
Father
;
the
Spirit
it self
beareth
witness
with
our
spirit
;
that
we
are
the
children
of
God
:
The
Spirit
evidences
and
witnesses
our
Sonship
,
and
thereby
enables
us
to
cry
,
Abba
,
Father
,
that
is
,
to
call
God
Father
;
Gives
us
the
boldness
and
confidence
of
children
,
to
come
to
him
on
all
occasions
;
to
make
〈◊〉
complaints
to
Him
,
to
make
known
our
wants
,
our
fears
,
and
our
dangers
to
him
;
to
make
our
requests
to
him
,
to
depend
on
him
for
provision
,
for
protection
;
to
put
in
for
a
childs
portion
,
for
a
share
in
his
riches
;
to
lay
claim
to
,
and
to
lay
hold
upon
the
inheritance
of
Sons
;
to
cast
our
care
upon
him
,
and
to
quiet
and
comfort
our selves
in
the
sufficiency
of
our
Father
.
I
have
nothing
,
saith
the
child
,
but
from
hand
to
mouth
,
but
my
Father
hath
enough
;
〈…〉
a
blessed
and
glorious
priviledge
that
Christians
have
obtained
,
to
be
the
sons
and
daughters
of
the
Lord
Almighty
,
1
Job
.
3.
1.
Behold
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
Sons
of
God
.
Seemeth
it
a
small
thing
unto
you
,
said
David
,
to
be
the
Son
in
Law
of
a
King
?
Why
,
what
King
was
it
?
It
was
one
that
was
none
of
the
best
,
and
yet
he
was
a
King
,
and
that
was
a
great
thing
,
for
such
a
poor
man
as
David
was
,
to
be
Son
in
Law
to
a
King
:
But
what
is
it
to
be
Sons
and
Heirs
to
the
King
of
Glory
?
The
Lord
sayes
to
all
his
Sons
as
the
Father
of
the
Prodigal
said
to
his
eldest
Son
,
Luke
15.
31.
Son
thou
art
ever
with
me
,
all
that
I
have
is
thine
:
Son
,
Daughter
,
(
saith
the
Lord
)
thou
shalt
be
ever
with
me
,
all
that
I
have
in
Heaven
and
Earth
,
all
is
thine
,
Mat.
5.
Blessed
are
the
Peace-makers
:
why
so
,
they
are
the
Children
of
God
:
Gods
children
are
blessed
Children
,
not
one
of
them
shall
go
without
their
Fathers
blessing
:
The
Lord
hath
not
only
,
as
Isaac
,
a
blessing
for
one
of
his
Children
,
but
as
Jacob
,
he
hath
a
blessing
for
every
child
?
If
thou
be
Gods
child
,
God
,
even
thy
God
will
give
thee
his
blessing
;
5.
The
Kingdom
,
Mat.
5.
Theirs
is
the
Kingdom
of
Heaven
.
Luke
12.
32.
Fear
not
little
Flock
,
for
it
in
your
Fathers
pleasure
to
give
you
the
Kingdom
.
To
whom
is
the
Kingdom
given
?
To
the
little
flock
,
not
to
the
herds
of
Swine
,
the
droves
of
wild
Beasts
,
the
prophane
multitudes
of
this
Wilde
and
wicked
World
,
but
to
the
little
Flock
of
Christ
,
those
few
that
he
hath
called
out
of
the
World
,
who
follow
him
,
theirs
is
the
Kingdom
:
What
Kingdom
?
Why
,
the
Kingdom
of
Heaven
,
a
Kingdom
of
Glory
,
a
Kingdom
of
Righteousness
,
a
Kingdom
of
Peace
,
a
Kingdom
of
joy
and
blessedness
,
the
everlasting
Kingdom
:
And
here
we
are
fallen
upon
that
heighth
,
and
depth
,
and
length
,
and
breadth
,
which
cannot
be
fathomed
or
measured
;
here
is
the
wisdom
of
Christians
,
they
have
gotten
the
birth-right
and
the
blessing
,
the
Sonship
and
the
inheritance
,
theirs
is
the
Kingdom
of
Heaven
;
here
is
the
faith
and
patience
,
and
hope
,
and
prayers
,
and
sufferings
,
and
labours
of
the
Saints
,
the
riches
of
their
faith
,
the
fruit
of
their
patience
,
the
matter
of
their
hope
,
the
return
of
their
prayers
,
the
reward
of
their
sufferings
,
the
end
of
their
labours
,
the
everlasting
Kingdom
.
Now
judge
,
upon
all
this
which
hath
been
said
,
whom
will
ye
account
the
wise
men
;
shall
those
be
accounted
wise
,
whom
the
world
,
or
those
whom
God
accounts
such
?
Shall
those
pass
for
fools
now
,
who
will
be
found
wise
at
last
?
Are
those
the
wise
men
,
who
never
understood
what
they
had
to
do
here
,
and
so
never
minded
nor
he●ded
that
necessary
work
for
which
they
were
sent
into
the
World
?
Are
our
Infants
and
Children
,
that
mind
nothing
else
but
their
play
,
and
their
meat
,
and
their
cloaths
,
are
those
the
wise
ones
of
the
World
?
Are
they
the
Wise
Builders
,
who
have
laid
their
foundation
on
the
Sand
?
When
the
Winds
,
and
the
floods
,
and
the
waves
have
broken
down
,
and
blown
away
all
that
you
have
been
Building
:
will
You
then
boast
of
Your
Wisdom
?
You
that
count
your selves
such
Wise
Men
,
and
demand
what
the
Saints
have
gotten
,
tell
us
,
what
you
have
gotten
by
all
your
Wisdom
?
The
Saints
have
something
to
shew
for
themselves
,
as
Witnesses
of
their
prudence
.
Christ
the
hidden
Manna
,
that
living
bread
,
that
they
have
laid
up
for
themselves
against
a
time
of
need
,
that
peace
which
they
have
gotten
to
support
them
in
a
time
of
trouble
;
these
are
some
things
to
shew
they
have
not
foolishly
lost
their
time
;
every
grace
that
they
have
gotten
,
every
comfort
that
they
have
treasured
up
,
there
is
something
more
to
shew
,
every
dead
lust
pleads
for
them
;
Sampson's
dead
Lyon
was
not
a
greater
proof
of
his
strength
,
than
Christians
dead
lusts
are
of
their
Wisdom
;
they
have
gotten
the
birth-right
and
the
blessing
,
who
was
the
wiser
of
the
two
,
Esau
that
sold
the
birth-right
,
and
lost
the
blessing
,
or
Jacob
that
got
both
?
they
have
gotten
the
Kingdom
too
,
theirs
is
the
Kingdom
of
heaven
;
whilst
others
have
been
dividing
the
spoyles
here
below
,
scrambling
for
shadowes
and
fancies
,
sharing
the
Dominions
and
Dignities
,
and
Preferments
,
and
Pleasures
of
this
world
amongst
them
;
these
have
been
laying
up
in
store
for
themselves
a
good
foundation
against
the
time
to
come
;
doth
this
speak
them
such
a
foolish
company
as
you
would
make
them
?
Have
they
made
such
a
wise
choice
,
and
taken
such
a
wise
course
,
and
yet
must
they
go
for
fools
?
Is
this
your
serious
and
sober
judgment
?
Do
you
in
earnest
think
,
that
in
that
change
which
the
Gospel
hath
made
upon
them
,
they
are
changed
for
the
worse
?
that
in
the
choice
which
they
have
made
of
God
,
rather
than
the
world
,
of
Christ
,
in
stead
of
their
lusts
,
of
things
eternal
,
before
things
temporal
,
that
they
have
herein
chosen
to
their
loss
?
Is
this
your
thought
,
will
you
write
down
this
as
your
judgment
,
and
put
your
hand
to
it
,
and
be
content
that
this
writing
should
be
produced
at
the
last
Judgment
,
as
the
Test
by
which
you
will
be
tryed
,
whether
you
are
wise
or
foolish
?
Are
you
Christians
,
and
do
you
believe
the
Scriptures
,
and
are
you
not
yet
ashamed
that
any
such
thoughts
should
come
into
your
hearts
?
Will
you
say
,
The
Devil
is
the
best
Master
,
and
he
's
a
fool
that
will
not
be
his
servant
,
but
Christ
is
an
●ard
Master
,
and
none
that
's
wise
will
venture
after
him
?
Will
you
say
,
that
Moses
was
a
fool
,
in
refusing
to
be
called
the
son
of
Pharoah's
Daughter
,
choosing
rather
to
suffer
affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
form
season
,
that
the
Apostles
,
and
the
Disciples
were
fools
,
that
Peter
,
and
Paul
,
and
John
,
and
James
were
fools
;
with
the
rest
of
those
holy
Men
and
Women
,
who
denied
themselves
,
took
up
their
Cross
and
followed
Christ
,
and
that
the
Scribes
and
Pharisees
,
and
Publicans
,
and
Harlots
,
and
Drunkards
,
and
Gluttons
,
that
made
a
mock
and
a
scorn
of
him
and
them
,
had
more
wit
than
they
?
Is
not
this
the
very
thing
you
say
in
charging
folly
upon
those
,
whose
aim
and
desire
is
to
walk
in
the
same
steps
that
those
primitive
Christians
walked
in
before
them
?
Is
this
your
Christianity
?
Is
this
your
reason
and
Religion
,
and
honesty
?
speak
out
your
hearts
in
plain
termes
.
No
man
would
hearken
to
Christ
,
unless
he
were
a
fool
:
no
man
would
be
holy
,
unless
he
were
a
fool
:
no
man
would
leave
his
lusts
and
his
pleasures
,
and
his
liberties
,
and
his
vanities
,
unless
he
had
first
lost
his
wits
:
Or
,
at
least
,
no
wise
man
would
take
up
more
of
Christianity
,
than
the
name
,
and
the
shell
,
and
the
shadow
:
none
but
a
fool
would
make
sure
work
for
his
soul
,
would
go
through
with
Christ
and
Christianity
,
would
be
an
inward
,
hearty
,
resolved
,
universal
,
sincere
Christian
.
Would
any
wise
man
put
it
out
of
doubt
,
that
Christ
is
his
,
put
it
out
of
doubt
,
that
his
soul
is
safe
,
that
he
's
passed
from
death
to
life
,
and
shall
never
come
●●to
condemnation
?
What
do
your
bruitish
hearts
and
wayes
speak
less
,
or
rather
than
this
?
Sinners
,
is
this
all
the
wisdom
or
honesty
you
have
,
thus
to
speak
or
think
?
If
it
be
,
Be
it
known
unto
you
all
,
that
these
foolish
Saints
have
more
wit
,
than
to
count
the
reproaches
of
such
bruitish
spirits
,
to
be
any
disparagement
to
them
or
their
profession
,
and
therefore
if
you
will
,
mock
on
,
and
go
on
,
to
admire
your selves
and
the
oaks
which
you
have
chosen
,
and
the
gardens
which
you
have
desired
,
whilst
you
despise
these
and
their
wayes
;
but
however
,
whilst
they
have
this
assurance
,
that
God
doth
not
count
them
what
you
call
them
,
that
[
You
]
will
not
call
them
at
last
,
what
you
call
them
now
;
you
must
give
them
leave
(
though
they
think
never
so
meanly
of
themselves
)
yet
,
still
to
have
the
same
high
thoughts
of
their
God
,
of
their
Gospel
▪
of
that
holy
profession
and
way
that
they
have
chosen
.
Vse
1.
Let
the
ungodly
World
hence
learn
to
have
a
better
opinion
of
these
men
,
and
to
forbear
reproaching
them
;
think
with
your selves
upon
what
hath
been
said
:
These
men
may
be
wiser
than
we
are
aware
of
,
they
may
be
honest
men
;
we
may
be
mistaken
,
these
may
be
the
Israel
of
God
,
those
Nathaniels
of
whom
Christ
saith
,
Joh.
1.
47.
Behold
an
Israelite
indeed
,
in
whom
there
is
no
guile
;
these
may
be
the
little
Flock
,
on
whom
it
is
the
Fathers
pleasure
to
bestow
the
Kingdom
;
these
may
be
those
lit●le
ones
,
whom
whosoever
offends
,
it
were
better
that
a
milstone
were
hanged
about
his
neck
and
he
were
cast
into
the
midst
of
the
Sea
:
And
what
if
they
should
be
so
?
In
what
case
are
you
then
,
that
have
reproached
and
persecuted
them
?
but
I
must
be
bold
to
tell
,
there
's
no
May
be
,
in
the
matter
.
I
question
not
,
but
if
you
would
impartially
weigh
what
hath
been
spoken
,
and
what
shall
yet
farther
be
spoken
,
you
will
see
,
that
if
God
hath
any
people
in
the
world
,
these
are
they
;
and
therefore
my
advice
is
,
that
you
refrain
from
these
men
,
and
let
them
alone
,
lest
,
if
you
do
go
on
,
you
be
sound
fighters
against
God
.
Obj.
But
where
be
there
any
such
?
There
be
some
that
make
a
fair
shew
,
and
make
specious
pretences
to
the
strictness
of
Religion
,
but
they
are
hypocrites
and
deceivers
,
and
these
are
they
that
we
only
speak
against
.
Sol.
1.
Let
this
be
granted
,
That
such
men
as
have
been
described
,
(
if
)
there
be
any
such
,
are
truely
wise
men
;
that
men
of
such
Principles
,
that
men
of
this
profession
(
if
)
they
really
be
what
they
profess
,
and
live
according
to
their
principles
,
that
these
are
men
of
wisdom
;
do
but
grant
that
godliness
is
wisdom
,
and
the
fear
of
the
Lord
is
understanding
:
I
would
that
I
could
bring
you
thus
far
,
heartily
to
grant
,
that
godliness
hath
an
excellency
in
it
,
and
that
a
life
led
according
to
those
Principles
of
godliness
,
which
have
been
laid
before
you
,
is
the
most
excellent
life
:
Hence
these
two
things
will
unavoidably
follow
,
1.
That
by
how
much
more
exactly
and
strictly
any
persons
live
according
to
the
Principles
of
godliness
,
by
so
much
the
more
have
they
attained
to
of
true
wisdom
:
If
Godliness
be
our
wisdome
and
excellency
,
then
by
how
much
the
more
precisely
godly
any
persons
are
by
so
much
the
more
wise
and
excellent
;
by
how
much
the
more
precise
a
Christian
or
godly
man
is
,
by
so
much
the
more
he
is
a
Christian
or
a
godly
man
;
and
therefore
,
let
never
any
man
be
blam'd
for
that
he
is
so
much
,
but
that
he
is
no
more
precise
.
2.
By
how
much
the
more
loosely
any
persons
live
from
the
Rules
of
Religion
,
by
how
much
the
more
liberty
they
take
to
walk
after
the
flesh
,
by
so
much
the
more
foolish
they
are
;
and
so
you
may
without
controversie
conclude
,
that
whatever
these
precise
people
be
,
you
that
are
Libertines
(
to
be
sure
)
are
fools
.
2.
Are
there
none
such
?
What
,
hath
God
no
people
in
the
world
?
hath
the
Devil
gotten
all
?
God
hath
a
people
somewhere
,
and
a
peculiar
people
,
whom
he
hath
chosen
to
salvation
,
whom
he
hath
redeemed
,
and
called
,
and
justified
,
and
sanctified
,
and
set
apart
for
himself
,
from
the
rest
of
the
world
,
all
are
not
Israel
,
all
are
not
Disciples
,
but
there
are
some
whom
God
hath
peculiarly
set
apart
to
himself
,
from
●he
rest
of
men
;
and
where
are
these
to
be
found
,
if
not
among
these
precise
walkers
?
the
peculiar
people
of
God
are
,
as
hath
been
sufficiently
proved
,
an
holy
people
,
an
hearing
people
,
a
praying
people
,
a
zealous
people
,
a
watchful
,
gainful
,
industrious
,
sober
;
meek
,
merciful
,
patient
people
,
and
all
this
in
sincerity
:
Now
,
where
shall
we
look
to
find
out
such
a
people
?
Must
we
rake
the
kennels
,
and
search
the
sinks
of
the
earth
?
Must
we
seek
in
the
Ale-houses
,
or
Taverns
,
or
Play-houses
?
Shall
we
take
out
the
drunkards
and
riotous
,
the
swearers
and
lyars
,
the
covetous
and
oppressors
,
the
vain
ones
of
the
earth
,
the
blind
People
,
that
bruitish
generation
that
knows
not
,
nor
mind
not
the
Lord
or
his
wayes
,
and
say
of
any
of
these
,
surely
here
they
be
,
these
are
the
people
of
God
;
here
be
the
men
that
are
no
hypocrites
,
these
are
that
Royal
Priesthohd
,
that
holy
Nation
,
that
peculiar
people
,
whom
God
hath
called
to
shew
forth
his
praise
before
the
world
?
Sinners
,
if
you
have
so
much
reason
or
conscience
,
as
to
conclude
that
none
of
these
are
they
,
then
tell
us
farther
,
who
,
or
where
they
are
,
or
else
at
last
acknowledge
,
that
if
God
hath
a
people
any
where
,
't
is
amongst
those
that
you
have
reproached
.
3.
If
you
say
,
there
be
hypocrites
among
them
,
and
these
are
they
that
you
speak
against
,
and
not
gainst
those
that
are
upright
,
let
me
give
you
this
double
advice
.
1.
Take
heed
you
mistake
not
the
mark
:
do
not
shoot
at
Saints
indeed
,
under
the
name
and
disguise
of
hypocrites
:
do
not
count
that
hypocrisie
,
which
God
accounts
sincerity
;
you
may
be
mistaken
(
as
I
told
you
before
)
and
what
if
you
should
be
mistaken
?
what
if
it
should
prove
,
not
only
that
the
men
which
you
reproach
for
hypocrites
,
God
should
account
sincere
:
but
if
the
very
thing
which
you
call
their
hypocrisie
,
the
Lord
counts
their
excellency
,
what
if
it
should
be
so
?
Then
you
have
shot
a
fair
shot
;
every
reproach
which
you
have
thus
cast
out
,
is
as
so
much
dirt
which
you
have
thrown
into
the
Face
of
God
,
so
many
darts
which
you
have
shot
into
the
Apple
of
God's
Eye
:
You
who
are
so
free
in
reproaching
Professors
,
take
heed
that
it
be
not
found
,
that
the
ground
of
all
your
evil
language
against
them
,
and
evil
usage
of
them
,
be
not
for
that
they
are
,
but
for
that
they
are
not
hypocrites
.
2.
If
they
be
hypocrites
,
and
only
such
that
you
speak
against
,
take
heed
you
mistake
not
your
Arrow
;
do
not
cast
that
upon
them
for
a
reproach
,
which
is
good
;
do
not
take
good
names
to
reproach
evil
men
.
If
they
be
hypocrites
any
of
them
,
and
you
know
them
to
be
such
,
call
them
hypocrites
;
but
do
not
take
the
name
of
Saint
,
or
Precisian
,
or
holy
Brother
,
and
put
them
as
marks
of
disgrace
and
scorn
upon
them
;
he
that
calls
a
Saint
hypocrite
,
reproaches
the
Christian
;
he
that
in
scorn
calls
an
hypocrite
Saint
,
or
holy
Brother
,
reproaches
Christianity
it self
.
Vse
2.
But
I
have
yet
a
greater
request
unto
you
then
to
have
a
good
opinion
of
these
men
,
and
no
longer
to
reproach
them
;
my
request
to
you
farther
is
,
That
you
would
come
in
and
be
of
this
number
.
Some
of
you
it
may
be
,
will
be
ready
to
reply
,
he
shall
have
hard
work
that
will
perswade
me
to
be
a
Precisian
;
and
truly
,
I
am
afraid
so
too
,
if
all
that
the
Devil
can
do
,
will
hinder
it
;
if
all
that
your
carnal
reason
and
fleshly
lusts
can
do
,
if
all
that
your
sinful
companions
can
do
will
hinder
it
,
I
shall
be
sure
enough
not
to
prevail
with
you
;
yet
know
,
that
the
motion
which
I
make
to
you
,
is
from
the
Lord
,
and
if
you
deny
me
,
you
therein
deny
him
;
and
if
you
deny
him
;
you
must
come
upon
it
,
there
's
another
day
coming
when
he
will
deny
you
;
You
say
,
you
will
not
be
perswaded
,
but
what
is
it
you
will
not
be
perswaded
to
:
Why
,
this
is
it
,
you
will
not
take
the
Yoke
of
Christ
upon
you
,
you
will
not
be
advis'd
,
nor
be
rul'd
by
him
;
so
as
to
live
as
he
would
have
you
live
,
but
you
will
have
your
liberty
still
to
walk
according
to
your
own
mind
and
h●●rt
;
that
is
,
you
will
not
be
Christians
;
Will
you
not
?
Are
you
in
good
earnest
?
Are
you
content
that
the
Lord
should
take
you
at
your
word
,
and
for
ever
give
you
up
to
your
hearts
lust
,
and
let
you
alone
to
walk
in
your
own
counsels
?
Are
you
content
from
henceforth
to
give
up
your
hope
in
Christ
?
are
you
content
to
be
damn'd
:
Brethren
,
this
is
the
choice
you
are
put
to
,
either
an
holy
Life
,
or
everlasting
Death
;
either
you
must
submit
to
the
Yoke
of
Christ
,
or
you
can
have
no
benefit
by
the
Cross
of
Christ
;
either
you
must
kiss
his
golden
scepter
,
or
be
broken
in
pieces
with
his
Rod
of
Iron
;
refuse
to
follow
him
in
his
Kingdom
of
Grace
,
and
you
thereby
shut
your
selves
out
of
the
Kingdom
of
Glory
:
Whereof
,
that
I
may
the
more
effectually
convince
you
,
I
shall
yet
farther
prove
to
you
,
both
by
Scripture
and
reason
,
that
this
strict
and
precise
way
of
life
,
is
so
undoubtedly
and
absolutely
necessary
to
salvation
,
that
whosoever
doth
not
thus
walk
,
cannot
escape
the
damnation
of
hell
.
I
know
carnal
men
are
confident
that
they
shall
be
saved
without
so
much
ado
,
and
this
is
that
which
hardens
them
in
their
sins
,
their
strong
conceit
that
the
way
is
not
so
strait
and
narrow
as
many
would
make
them
believe
;
they
doubt
not
but
they
have
found
out
a
shorter
and
easier
way
than
this
;
and
what
is
this
easier
way
?
Why
,
't
is
but
call
upon
God
for
mercy
,
keep
thy
Church
,
do
no
body
any
wrong
,
be
no
drunkard
,
no
swearer
,
no
adulterer
;
or
if
thou
be
sometimes
overtaken
,
ask
God
forgiveness
,
cry
God
mercy
,
and
then
hope
well
,
never
despair
of
Gods
mercy
,
fear
not
,
thou
shalt
be
safe
enough
.
Now
I
shall
make
it
plain
to
you
,
that
this
loose
and
easie
way
of
Religion
,
will
certainly
leave
every
soul
that
goes
no
further
,
to
perish
everlastingly
;
and
that
this
strict
holy
life
,
which
hath
been
described
,
is
indispensably
necessary
to
salvation
.
Beloved
,
the
matter
I
am
upon
is
weighty
,
a
mistake
in
your
Religion
is
mortal
,
if
that
which
you
have
taken
up
for
the
way
of
life
be
not
so
,
you
are
undone
for
ever
;
and
that
this
your
easie
way
is
not
it
I
shall
now
make
evident
.
1.
From
Scripture
;
Let
us
but
seriously
examine
and
weigh
those
many
high
expressions
which
we
find
in
Scripture
,
in
the
Commands
,
Exhortations
,
Instructions
,
Instances
,
Promises
,
and
Prayers
recorded
in
it
;
in
all
which
,
the
one
way
of
life
is
described
,
and
then
let
any
reasonable
man
judge
,
if
all
this
amount
to
no
more
than
that
poor
,
and
pitiful
,
and
empty
thing
,
which
carnal
men
count
their
Religion
.
1.
For
Scripture-commands
consider
these
,
Strive
to
enter
in
at
the
strait
gate
,
looking
diligently
lest
any
man
fail
of
the
grace
of
God
.
Work
out
your
salvation
with
fear
and
trembling
;
not
sloathful
in
business
,
but
fervent
in
spirit
,
serving
the
Lord
;
Put
off
concerning
the
conversation
,
the
old
man
which
is
corrupt
,
according
to
the
deceitful
lusts
,
and
put
on
the
new
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
:
Wash
thine
heart
from
thine
iniquities
,
that
th●●
mayst
be
saved
:
How
long
shall
vain
thoughts
lodge
within
thee
?
●et
no
corrupt
communication
proceed
out
of
your
mouth
,
but
(
speak
ye
)
that
which
is
good
,
to
the
use
of
edifying
,
that
may
minister
grace
to
the
bearers
.
Walk
in
love
,
love
one
another
,
love
your
Enemies
,
bless
them
that
curse
you
,
pray
for
them
which
persecute
you
;
render
to
no
man
evil
for
evil
,
but
overcome
evil
with
goodness
;
mortifie
your
members
which
are
upon
the
Earth
,
walk
in
the
spirit
,
abstain
from
all
appearance
of
evil
,
be
watchful
;
stand
with
your
loyns
girded
,
and
your
lights
burning
.
2.
For
Scripture-instructions
,
consider
these
,
The
Grace
of
God
which
bringeth
salvation
,
hath
appeared
to
all
men
,
teaching
us
,
that
denying
all
ungodliness
and
worldly
lusts
,
we
should
live
righteously
,
godly
,
and
soberly
,
in
●his
present
World
:
pure
Religion
,
and
underf●led
before
God
and
the
Father
is
this
,
To
visit
,
&c.
and
to
keep
himself
unspotted
of
the
World
.
They
that
be
Christs
,
have
crucified
▪
the
flesh
with
affections
and
lusts
.
He
that
is
angry
with
his
Brother
without
a
cause
,
shall
be
in
danger
of
the
judgement
.
He
that
looketh
on
a
Woman
to
lust
after
her
,
hath
committed
adultery
with
her
in
his
heart
.
Of
every
idle
word
men
shall
give
account
at
the
day
of
Judgment
.
If
any
Man
seem
to
be
religious
,
and
bridleth
not
his
tongue
,
that
Mans
Religion
is
vain
.
3
For
Scripture-instances
;
David
is
said
to
be
a
man
after
Gods
own
heart
,
&
did
that
which
was
right
in
the
sight
of
the
Lord
;
&
turned
not
Aside
from
any
thing
that
the
Lord
had
commanded
him
all
the
dayes
of
his
life
,
save
only
,
&c.
Of
Josiah
it
is
recorded
,
That
his
heart
was
tender
and
perfect
with
the
Lord
his
God
,
and
that
he
turned
not
aside
to
the
right
hand
,
or
to
the
left
.
Paul
professes
that
he
served
the
Lord
instantly
,
night
and
day
;
that
forgetting
those
things
which
are
behind
,
he
reached
forth
to
the
things
that
are
before
,
pressing
to
the
mark
,
&c.
The
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Son
of
God
.
To
me
to
live
is
Christ
,
to
dye
is
gain
.
I
so
run
,
not
as
uncertainly
,
so
fight
I
,
not
as
one
that
beateth
the
air
,
but
I
keep
under
my
body
,
and
bring
it
into
subjection
,
lest
preaching
to
others
I
my self
should
become
a
cast-away
.
For
Scripture-promises
,
consider
these
▪
Blessed
are
the
poor
in
spirit
,
bessed
are
the
meek
,
the
merciful
,
they
that
hunger
and
thirst
after
righteousness
,
the
pure
in
heart
,
they
that
are
persecuted
for
righteousness
sake
,
for
they
shall
see
God
,
theirs
is
the
Kingdom
of
heaven
;
they
shall
be
comforted
,
filled
,
and
great
is
their
reward
in
heaven
.
For
Scripture-prayers
,
consider
these
,
The
God
of
peace
sanctifie
you
wholly
,
and
I
pray
God
that
your
whole
spirit
,
soul
and
body
may
be
preserved
▪
blameless
until
the
coming
of
our
Lord
Jesus
Christ
.
Now
the
God
of
peace
make
you
perfect
in
every
good
work
,
to
do
his
will
,
working
in
you
that
which
is
well
pleasing
in
his
sight
.
Multitudes
of
such
like
Scriptures
might
be
added
,
but
these
may
suffice
.
Now
wherefore
are
all
these
things
written
?
Wherefore
are
these
strict
commands
given
,
these
holy
lives
of
Saints
left
upon
Record
,
these
promises
made
,
and
these
prayers
kept
upon
the
file
?
Are
they
not
all
written
for
our
learning
,
to
let
every
man
and
woman
understand
what
manner
of
persons
they
must
be
,
what
manner
of
Lives
they
must
live
,
if
they
will
be
saved
?
If
less
,
or
a
lower
Religion
would
serve
,
to
what
purpose
is
this
waste
.
If
it
be
so
,
People
may
forbear
to
charge
Precisians
with
keeping
more
ado
than
needs
,
and
lay
in
their
charge
against
the
Scriptures
,
for
requiring
more
than
needs
.
But
do
you
think
indeed
,
that
the
Scriptures
have
spoken
these
things
in
vain
?
If
it
be
not
in
vain
,
if
all
this
be
comprehended
under
the
one
thing
needful
;
if
all
this
do
but
shew
us
the
one
and
only
way
of
Life
;
if
we
must
be
thus
renewed
and
changed
in
our
minds
,
and
must
thus
holily
and
unblameably
order
our
Lives
,
or
else
we
cannot
be
saved
,
as
the
Scriptures
mentioned
many
of
them
expresly
affirm
,
then
what
will
become
of
that
poor
confident
multitude
we
are
now
dealing
with
?
Does
all
this
amount
to
no
more
than
keeping
your
Church
,
saying
your
prayers
,
learning
and
saying
over
the
Creed
,
and
the
Ten
Commandments
,
living
peaceably
with
your
Neighbours
,
paying
every
man
his
own
,
crying
to
God
for
mercy
when
you
have
committed
a
fin
,
and
the
like
?
Can
you
call
this
cold
,
lifeless
way
,
your
striving
to
enter
in
at
the
strait
gate
?
Is
this
your
working
out
your
salvation
with
fear
and
trembling
?
Is
this
all
that
is
meant
by
fighting
the
good
fight
of
Faith
,
by
wresting
against
Flesh
and
Blood
,
against
Principalities
and
Powers
,
by
being
instant
in
Prayer
,
fervent
in
Spirit
,
watching
and
running
,
and
pressing
towards
the
mark
?
Brethren
,
if
there
be
one
way
of
Life
;
if
all
this
which
hath
been
represented
to
you
out
of
the
Scriptures
,
be
to
shew
you
from
the
Lord
,
what
●
strait
way
this
one
way
of
life
is
;
and
if
you
will
compare
your
way
you
depend
upon
with
it
,
methinks
you
shall
need
no
more
to
convince
you
of
your
dangerous
mistake
hitherto
,
and
to
leave
you
more
ready
to
embrace
the
exhortation
I
am
pressing
upon
you
;
namely
,
To
come
in
among
the
number
of
,
and
take
upon
the
holy
course
of
these
circumspect
Christians
.
But
if
this
be
not
sufficient
,
I
shall
yet
make
it
more
evident
by
Reasons
drawn
from
the
Scripture
,
which
I
shall
give
you
in
these
Six
Propositions
.
1.
The
Gospel
requires
,
as
indispensably
necessary
to
salvation
,
inward
holiness
,
or
the
renewing
of
the
heart
,
or
inner-man
.
Needs
this
any
proof
to
them
that
understand
the
Scriptures
?
There
must
be
another
Spirit
.
Numb
:
14.
24.
A
new
heart
,
Ezek.
36.
26.
A
cl●an
heart
,
Psal.
73.
1.
A
true
heart
,
or
an
upright
heart
,
sprinkled
from
an
evil
Conscience
,
Hebr.
10.
22.
Ezek.
18.
31.
Make
you
a
new
heart
,
and
a
new
spirit
,
for
why
will
ye
dye
?
Jer.
4.
14.
Oh
Jerusalem
,
wash
thine
heart
from
wickedness
,
that
thou
mayest
be
saved
.
What
do
these
Scriptures
,
especially
the
addition
in
the
two
last
,
For
why
will
ye
dye
?
And
[
that
thou
mayest
be
saved
?
]
What
do
these
import
less
than
this
,
That
there
is
no
salvation
possible
,
there
is
nothing
but
certain
death
and
destruction
,
to
those
whose
hearts
are
not
washed
and
made
new
,
John
3.
3.
Except
a
man
be
born
again
,
he
cannot
enter
into
the
Kingdom
of
God
.
Except
ye
be
converted
,
ye
cannot
enter
into
the
Kingdom
of
God
.
What
is
the
product
of
this
new
birth
,
or
this
conversion
,
but
a
new
creature
?
Some
there
are
,
it
is
true
,
that
interpret
this
Conversion
,
which
is
made
so
necessary
to
Salvation
,
to
be
nothing
else
but
the
coming
of
persons
from
Judaism
,
or
Paganism
,
to
Christianity
,
to
the
owning
and
embracing
the
Christian
Faith
.
▪
But
if
this
be
true
,
then
all
that
believe
Christ
to
be
the
Messiah
,
and
are
baptized
,
and
live
in
the
profession
of
the
Christian
Faith
,
shall
be
saved
,
Come
ye
Drunkards
,
come
ye
Adulterers
,
Lyars
,
Covetous
,
with
all
the
profane
Root
of
Nominal
●●ristians
,
and
keep
an
Holy-day
to
the
memory
of
these
two
Doctors
,
who
bring
you
such
a
large
and
easie
Gospel
,
as
will
carry
you
all
to
Heaven
,
with
all
your
lusts
and
lewdness
upon
your
backs
.
But
is
this
true
?
Is
this
Gospel
?
Is
this
all
the
conversion
that
is
necessary
to
Salvation
?
It
cannot
be
:
For
,
First
,
There
are
many
that
embrace
the
Christian
Faith
that
are
Hypocrites
,
and
shall
Hypocrites
be
saved
?
Secondly
,
There
are
many
such
Converts
that
walk
disorderly
,
whose
God
is
their
belly
,
whose
glory
is
their
shame
,
who
minde
earthly
things
,
Phil.
3.
18.
Of
whom
the
Apostle
here
tell
us
,
that
their
end
is
destruction
.
2.
This
inward
Holinesse
which
the
Gospel
requires
,
stands
not
in
some
sudden
and
unconstant
good
thoughts
,
or
some
transient
good
affections
,
but
is
an
holy
frame
or
habit
;
thus
much
is
intimated
in
the
fore-mentioned
expression
,
Another
Spirit
,
a
new
Heart
,
a
new
Creature
.
An
holy
thought
,
a
good
desire
is
another
thing
from
a
new
heart
;
they
cannot
so
much
as
evidence
,
that
the
heart
is
renewed
;
as
in
a
renewed
heart
there
may
be
some
evil
thoughts
,
and
evil
lusts
arising
and
working
,
so
some
good
thoughts
and
affections
may
spring
up
in
an
evil
heart
;
true
holiness
is
not
a
fit
,
but
a
frame
;
there
may
be
fits
of
passion
,
or
of
pride
,
or
of
envy
(
too
often
in
a
Saint
,
and
yet
in
the
main
he
may
be
a
Saint
still
:
There
may
be
fits
of
devotion
,
fits
of
zeal
sometimes
in
a
●inner
,
and
yet
he
is
a
sinner
still
.
Holiness
is
the
temper
and
constitution
of
a
Christian
,
his
new
nature
that
abideth
in
him
.
3.
This
inward
●●bitual
Holiness
stands
in
an
universal
compliance
of
the
heart
with
the
whole
Will
of
God
;
the
heart
that
is
formed
after
the
Image
of
God
,
is
conformed
to
the
Will
of
God
,
Psal.
40.
Thy
Law
is
within
my
heart
;
not
a
piece
,
but
the
whole
;
every
word
and
tittle
of
it
.
The
Law
is
within
me
.
The
Law
is
said
to
be
within
the
heart
of
a
Saint
in
a
double
sen●e
:
First
,
It
is
published
,
and
revealed
,
and
made
known
in
the
heart
;
it
is
understood
by
the
soul
,
there
is
the
light
of
the
Word
shining
in
every
Christian
.
Secondly
,
It
is
embraced
,
approved
,
consented
to
,
there
is
the
love
of
the
Law
in
the
heart
of
a
Christian
;
the
heart
closes
with
it
,
and
all
that
it
requires
,
as
a
good
word
,
and
worthy
of
all
acceptation
.
A
Christian
doth
not
only
accept
the
Promises
.
of
the
Gospel
as
good
words
and
comfortable
words
,
but
can
heartily
write
,
Good
is
the
Word
of
the
Lord
,
upon
every
precept
;
he
likes
his
Duties
as
well
as
his
Priviledges
,
his
work
as
well
as
his
reward
:
This
cowardliness
of
heart
is
set
forth
in
those
expressions
of
a
willing
mind
,
a
ready
mind
,
a
forward
mind
.
And
as
his
heart
is
towards
his
works
,
so
is
it
for
any
work
the
Lord
calls
it
to
:
he
hath
respect
to
all
the
Commandments
;
he
would
not
be
without
one
leaf
,
no
nor
one
line
of
the
whole
Word
of
God
;
he
is
ready
to
every
good
work
?
he
would
not
have
one
duty
abated
to
him
of
all
that
God
hath
required
;
he
would
not
have
one
sin
allowed
to
him
of
all
that
God
hath
forbidden
him
:
He
that
sayes
concerning
any
one
word
in
the
whole
will
of
God
,
This
I
must
have
struck
out
,
or
be
dispensed
within
it
,
ere
I
can
be
a
Christian
,
his
heart
is
not
upright
:
He
that
would
have
any
one
sin
to
be
no
sin
,
any
one
duty
to
be
no
duty
,
any
one
sin
to
be
allowed
him
,
or
any
one
duty
to
be
abated
him
,
is
no
Christian
.
4.
This
inward
habitual
Holiness
is
such
as
beares
the
sway
,
and
hath
the
perheminence
in
the
heart
▪
though
sin
be
there
still
,
yet
where
there
is
true
Grace
,
sin
is
an
underling
,
and
brought
into
captivity
,
it
hath
lost
that
power
and
interest
which
it
had
in
the
Sould
before
,
and
the
heart
is
now
given
up
to
God
;
the
stream
runs
Heavenward
,
the
stream
of
the
thoughts
,
the
stream
of
the
affections
run
that
way
;
God
and
the
way
of
Holinesse
hath
a
greater
share
and
greater
power
in
the
heart
than
all
the
world
;
there
is
more
love
to
God
,
stronger
resolutions
for
following
God
,
than
can
be
ballanced
by
the
highest
interest
of
the
flesh
.
God
and
the
World
stand
as
two
su●tors
for
the
heart
,
but
God
carries
it
from
the
world
;
so
that
,
as
before
,
it
followed
the
world
with
the
neglect
of
God
,
now
it
will
follow
God
with
the
neglect
of
the
World
;
before
it
would
,
it
may
be
,
mind
God
and
godliness
,
as
far
as
it
could
without
prejudice
to
its
worldly
interest
,
so
far
as
it
could
with
honour
,
or
ease
,
or
safety
;
but
now
it
will
mind
the
world
and
its
●le●hly
interest
,
so
far
only
as
is
consistent
with
godliness
and
a
good
conscience
;
this
is
sincerity
,
and
the
clearest
,
and
most
certain
evidence
of
it
.
Can
we
imagin
that
we
▪
love
God
sincerely
,
when
we
love
the
World
better
?
whe●●
we
love
our
ease
,
or
credit
,
or
pleasures
,
or
carna●●
friends
better
?
When
these
can
do
more
with
us
,
and
command
farther
,
than
God
and
golry
,
Matth.
10.
37.
He
that
loveth
Father
or
Mother
more
than
me
,
is
not
worthy
of
me
.
Luke
14.
33.
Whosoever
he
be
of
you
that
forsake
not
all
that
he
hath
,
he
cannot
be
my
Disciple
.
If
there
be
any
certain
unquestionable
Truths
in
the
whole
Doctine
of
the
Gospel
,
this
is
one
of
them
,
That
whosoever
hath
true
saving
Grace
,
hath
more
love
to
God
and
holiness
,
than
to
all
things
else
whatsoever
.
Though
it
be
controverted
,
Whether
common
grace
and
saving
grace
do
not
differ
more
than
indegree
,
yet
this
is
without
controversie
,
That
saving
grace
doth
contain
in
it
an
higher
degree
of
love
to
God
,
than
to
all
things
else
.
5.
This
inward
,
habitual
,
prevailing
holiness
,
where
ever
it
is
,
will
infallibly
bring
forth
this
strict
,
precise
,
and
holy
life
.
For
,
First
,
That
holiness
in
the
heart
will
bring
forth
holiness
of
life
,
is
as
naturally
certain
,
as
that
he
that
hath
the
life
and
reason
of
a
man
,
will
act
as
a
man
;
as
that
a
root
will
bring
forth
such
branches
and
fruit
,
as
partake
of
the
kind
and
nature
of
the
root
,
as
that
a
fig-tree
will
bring
forth
figs
,
that
an
olive-tree
wil
bring
forth
olives
.
Secondly
,
It
is
as
certain
,
that
according
to
the
proportion
of
holiness
in
the
heart
,
such
will
be
the
proportion
of
it
in
the
life
;
if
holiness
bear
the
sway
in
the
heart
,
it
will
bear
the
rule
in
the
life
;
if
that
little
good
that
is
in
the
heart
,
be
held
as
an
underling
in
the
Soul
,
thereafter
will
the
●ife
be
;
this
is
as
certain
,
as
that
the
Soul
governs
●he
Body
.
Thirdly
,
It
's
no
less
certain
,
that
the
lowest
de●ree
of
prevailing
holiness
in
the
heart
,
will
●●ring
forth
this
precise
holy
life
,
In
the
sense
I
●ave
described
it
:
that
is
,
though
there
be
not
●erfect
holiness
brought
forth
▪
though
he
that
●ath
a
lower
degree
of
true
grace
,
fall
much
shor●er
of
that
perfection
,
than
he
that
hath
an
high●er
degree
;
though
there
be
many
failings
,
and
wandrings
,
and
weaknesses
,
and
turnings
aside
to
●niquity
,
through
corruption
and
temptation
,
yet
thus
far
the
lowest
of
Saints
have
arrived
,
That
his
●ims
,
desires
,
endeavours
are
after
a
perfectly
holy
●ife
;
he
hath
a
respect
to
every
Commandment
,
●o
every
Duty
,
he
doth
not
habitually
allow
himself
in
any
iniquity
;
there
is
some
change
in
his
course
actually
appearing
,
and
this
he
purposes
to
himself
,
and
sets
his
heart
upon
it
,
to
grow
up
day●y
to
a
more
thorow
and
universal
conformity
to
all
the
principles
of
godliness
laid
down
before
him
●n
the
Scriptures
,
and
made
manifest
in
his
consci●nce
.
This
is
as
certain
as
the
two
former
,
He
that
is
●incere
would
be
perfect
,
in
the
true
love
of
holiness
,
is
necessarily
included
a
love
and
longing
for
it
in
the
perfection
of
it
.
He
that
loveth
holiness
for
it self
,
will
love
it
most
when
it
is
most
it self
,
in
its
perfection
;
and
love
and
longing
,
will
infallibly
bring
forth
labouring
,
and
following
after
▪
Therefore
,
6.
Whosoever
is
not
truely
a
person
of
a
precise
life
,
is
certainly
in
the
state
of
damnation
:
This
so
clearly
follows
from
the
former
Propositions
,
that
it
needs
no
further
proof
.
He
that
is
not
inwardly
,
habitually
,
universally
sanctified
;
he
that
loves
any
thing
more
than
God
or
godliness
,
that
is
he
that
is
not
converted
and
new
born
,
and
so
be●come
a
new
Creature
,
is
actually
in
the
state
of
damnation
;
and
he
who
is
not
a
precise
walker
,
is
not
thus
converted
,
new
born
or
sanctified
;
for
whoever
is
made
this
new
Creature
,
will
infallibly
make
it
appear
(
as
hath
been
proved
)
by
this
newness
of
life
.
You
see
,
Beloved
,
to
what
issue
this
matter
is
brought
;
either
you
must
take
up
this
strict
way
of
holiness
,
or
be
reprobates
from
God
.
Whosoever
there
be
amongst
you
,
that
have
the
most
rooted
enmity
in
your
hearts
,
against
this
holiness
of
life
,
and
have
cast
the
greatest
slight
and
contempt
on
it
,
and
those
that
thus
live
,
and
as
Michael
did
David
,
do
despise
them
in
your
hearts
;
whoever
among
you
are
most
peremptorily
resolved
against
hearkening
to
any
farther
Treaties
about
this
thing
,
casting
them
off
with
the
greatest
scorn
and
indignation
,
I
must
be
bold
to
tell
you
from
God
,
That
if
you
live
and
die
in
this
mind
,
God
must
cease
to
be
true
,
the
Scriptures
must
be
proved
to
be
a
lye
,
the
Doctrine
of
the
Gospel
a
meer
forgery
or
fa●shood
,
or
you
will
be
shut
for
ever
out
of
the
Kingdome
of
God
.
And
do
you
not
yet
see
enough
,
to
perswade
you
to
come
in
and
be
of
this
number
?
Are
you
not
yet
convinc'd
that
't
is
your
duty
,
that
't
will
be
your
wisdome
to
be
such
?
That
none
but
Fools
and
Brutes
will
continue
to
be
Libertines
?
Whilst
you
charge
folly
on
the
Saints
,
will
you
at
last
prove
your selves
to
be
the
onely
fools
?
And
will
you
verifie
that
Proverb
,
Bray
a
fool
in
a
Mortar
,
and
yet
his
folly
will
not
depart
from
him
?
Shall
it
be
said
of
you
,
Let
them
be
instructed
,
let
them
●e
convinced
,
let
them
be
warned
,
yet
still
all
's
●●ne
,
fools
they
are
,
and
fools
they
will
be
?
Oh
ye
●ools
,
when
will
ye
be
wise
?
Search
the
Scriptures
,
●nd
learn
of
them
,
come
unto
Christ
,
and
learn
of
him
;
and
if
he
do
not
speak
the
same
things
which
here
have
been
spoken
,
if
he
do
not
teach
you
the
same
Lesson
which
here
you
have
been
taught
,
then
go
on
,
and
take
your
liberty
still
;
but
if
Christ
sayes
,
Be
holy
;
if
Christ
sayes
,
be
circumspect
;
if
Christ
sayes
,
Be
perfect
,
and
you
still
refuse
to
hearken
,
then
carry
this
inscription
upon
your
foreheads
,
We
have
rejected
the
Word
of
the
Lord
,
and
what
wisdom
is
there
in
us
?
John
1.
47.
Behold
,
an
Israelite
indeed
,
in
whom
there
i●
no
guile
.
VVE
need
not
go
far
back
,
to
find
ou●
the
sense
of
these
words
▪
which
they
fully
enough
contain
within
themselves
▪
●he
occasion
of
them
was
this
,
Philip
calls
Nathaniel
to
come
to
Christ
;
Nathaniel
being
called
,
comes
;
and
coming
to
Christ
,
our
Lord
gives
his
Judgment
of
him
.
In
the
words
,
we
have
,
1.
A
note
of
Observation
,
Behold
:
This
hints
to
us
two
things
;
1.
That
a
Nathaniel
,
a
true
Israelite
,
is
a
worthy
Sight
,
worth
the
observing
;
Behold
an
Israelite
.
2.
That
a
Nathaniel
is
a
rare
Sight
:
We
do
not
use
to
put
a
Behold
,
on
that
which
we
see
every
day
.
2.
A
Description
of
Nathaniel
,
and
in
him
,
of
a●
sincere
godly
man
.
1.
He
is
an
Israelite
;
Israel
was
the
first
name
of
Jacob
,
who
upon
his
wrestling
,
and
as
a
Prince
,
prevailing
with
God
in
Prayer
,
had
this
new
name
given
him
of
God
,
and
was
thenceforth
called
Israel
;
from
him
,
afterwards
,
the
whole
generation
of
the
Jewes
were
called
Israel
;
in
the
new
Testament
,
all
the
People
of
God
were
called
Israel
,
Gal.
6.
16.
Both
〈◊〉
the
Old
Testament
and
the
New
;
Israelites
we●●
such
as
had
the
account
of
the
People
of
God
▪
whom
God
hath
separated
and
set
apart
for
himself
,
as
his
peculiar
people
,
out
of
all
the
rest
of
the
world
:
so
that
an
Israelite
here
,
notes
,
one
that
belongs
to
God
,
a
good
man
.
2.
An
Israelite
indeed
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
's
truely
an
Israelite
;
not
after
the
flesh
,
but
after
the
Spirit
;
not
in
shew
and
appearance
,
not
in
conceit
,
or
his
own
or
others
Opinions
,
but
in
reality
.
3.
An
Israelite
without
deceit
,
in
whom
is
no
guile
;
who
is
no
Jugler
,
or
crafty
Dissembler
,
that
did
only
personate
,
bear
the
face
,
and
act
the
part
of
an
Israelite
,
but
an
honest
,
down-right
,
plain-hearted
Israelite
.
In
all
this
we
have
a
full
description
of
a
sincere
godly
man
;
●e
is
an
Israelite
,
one
separated
to
God
,
an
Israelite
indeed
;
not
in
conceit
or
fancy
,
but
in
truth
;
not
in
deceit
or
guile
,
but
in
singleness
of
heart
.
That
which
I
intend
for
the
foundation
,
on
which
to
build
my
discourse
,
is
,
An
Israelite
indeed
.
Thence
let
the
Doctrine
be
?
Doct.
A
sincere
godly
man
is
no
Phanatick
;
or
,
Godliness
is
no
fancy
.
As
there
is
an
Israelite
in
conceit
,
so
there
is
an
Israelite
indeed
;
as
there
is
Godliness
in
shew
,
so
there
is
Godliness
in
truth
;
Godliness
is
no
fancy
.
The
great
design
of
Satan
and
his
Instruments
is
against
Godliness
,
to
resist
it
,
disgrace
it
,
and
if
it
were
possible
,
to
root
it
out
from
under
Heaven
:
And
because
whilst
Godliness
appears
to
be
,
what
indeed
it
is
,
in
its
own
lustre
,
glory
,
and
excellency
;
all
such
attempts
against
it
,
are
like
to
be
●●ain
and
ineffectual
:
therefore
the
plot
is
,
to
cast
●mist
before
the
eyes
of
this
Pur-blinde
World
,
and
to
make
them
believe
that
there
is
no
such
●hing
,
or
that
it
is
not
what
it
is
;
that
't
is
a
meer
fancy
,
there
is
nothing
in
it
:
That
which
Men
call
Godliness
is
but
a
conceit
,
a
meer
dream
of
some
brain-sick
persons
,
who
thinking
themselves
wiser
and
holier
than
the
rest
of
the
World
,
and
being
strongly
opinionated
of
their
ways
,
aud
intoxicated
with
their
own
imaginations
,
whilst
they
would
perswade
others
that
they
are
in
the
dark
,
and
under
strong
delusions
,
are
most
of
all
mistaken
and
deluded
themselves
.
Now
,
because
this
is
such
a
mischievous
Engine
,
to
hinder
the
propagation
of
the
Gospel
,
and
to
hold
men
back
from
that
true
Godliness
which
is
necessary
to
salvation
,
and
without
which
they
perish
everlastingly
:
I
shall
through
the
g●●ce
of
God
,
prove
and
make
as
evident
as
the
light
,
the
truth
of
the
Doctrine
proposed
,
That
Godliness
is
no
fancy
;
and
that
the
sincerest
,
and
strictest
Godly
men
,
are
most
unjustly
and
unreasonably
termed
Fanaticks
,
of
any
persons
in
the
World
.
By
Godliness
,
I
mean
,
that
sincere
and
strict
profession
and
practice
of
Religion
,
which
is
above
the
size
,
and
beyond
the
measure
of
the
common
sort
of
people
,
who
call
themselves
Christians
,
that
which
the
Scripture
calls
,
pure
Religion
,
the
power
of
Godliness
,
walking
with
God
,
walking
in
Spirit
,
living
in
all
good
conscience
.
By
a
sincere
godly
man
,
accordingly
I
understand
,
the
same
person
which
I
in
the
foregoing
Discourse
meant
by
a
precise
or
circumspect
Christian
;
one
that
will
not
adventure
his
soul
on
that
cheap
,
easie
,
outward
,
careless
way
of
Religion
,
which
the
most
do
,
but
labours
to
make
sure
and
thorow
work
,
by
setting
himself
to
live
up
to
the
height
and
exactness
of
those
principles
of
Religion
,
which
he
hath
received
from
the
Scriptures
.
When
I
say
,
That
Godliness
is
no
fancy
?
by
a
Fancy
,
I
mean
,
that
which
hath
no
being
,
but
in
the
imagination
;
that
which
hath
no
foundation
in
the
Scriptures
,
but
is
a
meer
conceit
or
airy
Not●on
,
a
figment
of
mens
owns
brains
.
This
is
the
reproach
that
the
prophane
world
ca●●
upon
strict
godliness
,
That
it
is
a
meer
fiction
,
or
a
dream
of
mens
own
hearts
,
that
the
inward
likeness
to
God
,
the
exact
walking
with
God
,
living
in
fellowship
and
communion
with
God
,
the
joy
of
God
,
the
life
of
faith
,
the
Souls
exercising
it self
upon
God
,
and
the
Lord
Jesus
,
and
the
like
,
are
meer
conceits
,
there
are
no
such
things
,
but
they
are
mens
own
dreams
and
delusions
.
Now
,
this
is
that
which
I
shall
prove
and
make
good
to
you
,
That
this
godliness
,
in
its
greatest
purity
,
preciseness
,
and
spirituality
,
is
not
such
an
empty
thing
,
but
is
fully
and
really
that
which
it
asserts
it self
to
be
,
and
hath
clear
foundations
in
,
and
an
evident
conformity
to
,
that
good
,
and
acceptable
,
and
perfect
will
of
God
,
revealed
in
the
Scriptures
.
The
proofs
which
I
shall
bring
in
,
shall
be
such
as
have
respect
to
the
special
parts
of
it
;
where
I
shall
make
it
manifest
;
1.
That
the
Doctrines
and
principles
of
godliness
are
real
Truths
.
2.
That
the
Duties
and
comforts
of
godliness
are
real
Duties
and
comforts
.
1.
That
the
Doctrines
and
principles
of
godliness
are
real
Truths
.
Wisdom
hath
her
pillars
,
Godliness
is
not
a
Castle
in
the
air
,
but
is
a
building
which
hath
foundations
,
Hebr.
6.
1.
I
shall
instance
in
some
of
the
chief
of
their
principles
,
and
shew
you
:
1.
Concerning
the
Being
of
God
,
and
His
Holiness
:
That
this
is
a
certain
truth
,
that
there
is
a
God
,
and
that
he
is
an
holy
God
,
and
a
friend
to
Holiness
:
If
there
be
any
real
and
evident
truth
in
the
world
,
this
is
a
truth
,
that
there
is
a
God
:
Aut
Deus
est
,
aut
nihil
est
,
Either
,
there
is
a
God
,
or
there
is
nothing
:
We
may
as
well
say
,
when
we
see
the
Sun
,
and
the
Moon
,
and
Stars
,
and
the
motions
of
them
,
when
we
set
the
Earth
,
and
the
several
Creatures
upon
it
;
when
we
see
our selves
,
Men
and
Women
walking
up
and
down
thereon
,
that
all
this
is
but
conceit
,
that
our
eyes
deceive
us
,
that
our selves
,
and
all
the
things
we
see
,
are
but
phantas●s
,
and
apparitions
,
as
w●
may
question
whether
there
be
a
God
,
Rom.
1.
20.
The
invisible
things
of
him
from
the
Creation
of
the
world
are
clearly
seen
,
being
understood
by
the
things
that
are
made
;
even
his
eternal
power
and
Godhead
.
And
to
question
whether
God
be
an
holy
God
,
is
the
same
in
effect
,
as
to
question
whether
there
be
a
God
;
to
conceive
,
that
there
is
a
God
without
Holiness
,
is
to
imagine
,
that
there
is
a
God
that
is
no
God
:
Sin
is
such
a
defect
and
imperfection
,
as
is
utterly
inconsistent
with
such
an
infinitely
perfect
Being
;
and
to
question
whether
God
be
a
Friend
to
holiness
,
is
to
question
,
whether
he
be
a
Friend
to
himself
.
Atheisme
,
whatever
the
foolish
World
ignorantly
talk
,
is
the
greatest
and
most
notorious
Fanaticism
.
Psal.
14.
1.
The
Fool
sayes
in
his
heart
,
there
is
no
God
,
he
fancies
there
is
not
:
and
Prophaneness
,
that
causes
men
to
conceive
of
God
as
not
so
holy
and
righteous
as
he
is
,
is
next
to
Atheisme
,
Psal.
50.
21.
These
things
thou
hast
done
,
and
I
kept
silence
;
thou
thoughtest
that
I
was
altogether
such
a
one
as
thy self
,
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
.
These
things
thou
hast
done
;
Thou
hast
done
wickedly
,
hast
been
a
lyar
,
a
slanderer
,
a
drunkard
,
a
partaker
with
adulterers
:
And
I
kept
silence
,
I
let
thee
alone
,
and
did
not
presently
testifie
my
dislike
or
displeasure
against
thee
,
hereupon
thou
couceitedst
because
thou
wert
let
alone
in
thy
fin
,
and
didst
not
presently
smart
for
it
,
that
I
liked
it
well
enough
,
and
was
altogether
such
a
one
as
thy self
:
That
thou
hadst
a
God
after
thine
own
heart
,
after
thine
own
soul
,
that
was
never
the
less
a
friend
to
thee
,
for
that
thou
wert
,
so
great
a
friend
to
thy
lusts
and
wickedness
:
Thou
thoughtest
this
,
such
a
foo●ish
conceit
thou
hast
in
thy
heart
;
I
,
but
it
was
but
a
conceit
;
I
will
make
thee
know
,
that
I
am
another
manner
of
God
than
thou
vainly
imaginest
,
I
will
have
my
time
for
thee
,
when
I
will
reprove
thee
for
all
thy
wickedness
,
and
convince
thee
of
thy
folly
,
and
set
all
thy
sins
in
order
before
thee
.
Sinners
,
You
that
either
think
that
there
is
no
God
,
or
because
he
keeps
silence
,
lets
you
alone
in
your
sins
,
lets
you
flourish
and
prosper
in
your
wickednesse
,
thereupon
conclude
;
He
is
a
Friend
,
one
that
favours
loosenesse
and
ungodlinesse
;
he
will
have
his
time
for
you
,
to
convince
you
,
and
reprove
you
out
of
these
vain
conceits
,
and
make
you
know
that
he
hates
and
detests
both
you
and
your
wayes
;
and
that
he
loves
that
holinesse
,
and
is
a
Friend
to
those
holy
Ones
,
which
for
a
time
he
may
suffer
you
to
despise
and
trample
upon
.
Rev.
3
▪
9.
Behold
I
will
make
them
of
the
Synagogue
of
Satan
,
(
which
say
they
are
Jews
and
are
not
,
but
do
lye
)
behold
,
I
will
make
them
to
come
and
worship
at
thy
feet
,
and
to
know
,
that
I
have
loved
thee
.
You
will
not
now
be
perswaded
,
but
God
will
make
you
know
whether
you
will
or
not
,
that
these
are
they
whom
he
hath
loved
:
Please
your selves
with
your
own
wayes
,
and
blesse
your selves
in
your
own
hearts
while
you
will
,
continue
your
confidence
,
that
God
is
no
such
enemy
to
you
,
that
he
is
not
so
hard
and
severe
against
ungodlinesse
as
men
speak
,
that
God
is
a
friend
to
ignorance
,
formality
,
licentiousnesse
,
and
counts
such
his
best
Subjects
▪
And
as
for
those
which
make
such
a
talk
,
and
such
a
shew
,
and
keep
so
much
ado
about
holinesse
and
strictnesse
,
make
your selves
believe
,
that
God
is
as
much
against
them
as
you
;
and
that
he
doth
not
like
that
men
should
be
so
fearful
of
sin
,
and
watchful
against
sin
,
and
zealous
for
holinesse
;
that
he
likes
those
best
,
that
will
take
their
ease
,
and
their
liberty
,
and
their
pleasure
:
Yet
know
,
that
God
will
have
his
time
for
you
to
make
you
of
another
mind
,
when
he
shall
come
to
reckon
with
you
,
to
reprove
you
,
and
●●t
your
sins
in
order
before
you
.
2.
The
Doctrines
concerning
Sin
are
certain
Truths
:
I
shall
mention
but
these
four
.
-
1.
That
man
is
a
Sinner
.
-
2.
That
sin
is
the
greatest
of
evils
.
-
3.
That
spiritual
sins
are
the
greatest
of
sins
.
-
4.
That
sin
is
the
root
of
all
misery
.
1.
That
Man
is
a
sinner
:
A
sinner
by
nature
,
a
Sinner
by
practice
;
in
a
sinful
state
,
1
John
.
5.
10.
The
whole
world
lyeth
in
wickednesse
:
Running
on
in
a
sinfuli
course
:
Psal.
14.
They
are
all
gone
out
of
the
way
;
that
he
is
universally
sinful
;
this
sowre
leav●
〈◊〉
hath
leavened
the
whole
lump
;
every
part
of
man
,
head
,
heart
,
hands
,
and
inside
,
outside
,
all
are
full
of
wounds
and
bruises
,
and
putrifying
sores
,
Isa.
1.
6.
That
man
is
a
great
sinner
,
Jer.
17.
9.
The
heart
of
a
man
is
desperately
wicked
;
it
is
become
like
those
bad
figs
which
Jeremiah
speaks
of
,
those
that
were
good
were
very
good
,
and
those
that
were
bad
were
very
bad
:
Psal.
5.
9.
Their
inward
part
is
very
wickewness
.
'T
is
expressed
in
the
abstract
,
not
wicked
,
but
wickedness
,
and
in
the
plural
number
,
wickednesses
:
There
is
a
complication
of
all
sorts
of
wickednesses
,
and
sin
is
so
rooted
,
and
(
as
it
were
)
incorporated
into
the
hearts
of
men
,
as
if
their
natures
were
even
transubstantiated
into
a
Mass
of
corruption
.
Is
all
this
but
conceit
?
Gen.
6.
5.
God
saw
that
the
wickedness
of
man
was
great
in
the
earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
were
only
evil
continually
.
[
God
saw
]
Gods
eye
cannot
be
deceived
;
men
may
think
they
see
what
they
see
not
,
and
may
not
see
what
is
before
their
eyes
;
But
can
Gods
eyes
fail
him
?
2.
That
sin
is
the
greatest
of
evils
:
The
Apostle
to
set
forth
the
formidable
appearance
that
sin
had
by
the
Law
,
expresses
it
thus
,
Rom.
7.
13.
That
sin
might
appear
to
be
sin
:
He
could
find
out
nothing
more
evil
and
odious
to
express
it
by
,
than
it self
.
If
he
had
said
,
that
sin
might
appear
to
be
a
snare
,
a
Serpent
,
a
Viper
,
a
Devil
,
an
Hell
that
had
been
much
,
but
yet
not
enough
to
set
forth
this
evil
of
evils
:
Sin
never
is
seen
in
its
perfect
odiousness
,
but
when
it
shews
its
own
naked
face
,
and
looks
like
it self
:
We
can
never
know
how
great
an
evil
sin
is
,
till
we
know
how
good
the
Lord
is
,
how
precious
Christ
is
,
how
precious
the
Soul
of
man
is
,
to
all
which
sin
is
so
contrary
and
destructive
.
Rom.
8.
7.
It
is
said
to
be
enmity
against
God
;
God
hath
no
●nemy
in
the
world
but
sin
,
and
those
whom
sin
hath
made
him
.
Sin
hath
set
all
the
earth
against
the
God
of
glory
.
From
this
enmity
which
sin
hath
filled
the
hearts
of
men
with
,
arise
all
their
rebellions
against
his
word
and
government
;
all
their
unwillingness
and
averseness
from
his
ways
,
their
weariness
of
his
service
,
their
frowardness
,
murmurings
,
impatiences
,
frettings
and
insurrections
of
heart
against
his
dispensations
&
providence
.
The
unruliness
and
stubbornness
of
the
wills
of
men
,
the
distemper
and
disorders
of
their
passions
and
affections
,
the
vanity
,
vileness
and
confusion
of
their
thoughts
,
the
defilement
and
deadness
of
their
consciences
,
the
ebulition
of
so
many
hellish
lusts
,
setting
mens
hearts
upon
all
mischief
:
Whence
is
all
this
,
but
from
sin
that
dwells
in
them
?
Sin
hath
made
men
very
Devils
,
set
upon
all
manner
of
mischief
,
Devils
against
God
,
hating
,
reproaching
,
blaspheming
,
cursing
,
fighting
against
God
:
There
should
quickly
be
no
God
,
nor
Heaven
,
nor
Being
left
,
if
the
wickedness
of
mans
heart
had
power
answerable
to
its
malice
.
Devils
against
themselves
,
set
upon
the
destruction
and
damnation
of
their
own
souls
;
there
needed
not
another
Devil
to
attempt
and
devour
them
;
if
God
should
but
let
them
alone
,
they
would
quickly
make
their
distruction
sure
of
themselves
.
Devils
one
against
another
:
There
is
not
one
sinner
,
but
if
God
should
pull
up
the
fluces
,
and
let
his
wickedness
have
its
full
course
,
would
do
his
utmost
to
damn
all
the
World
,
enemies
,
friends
,
husbands
,
wives
,
children
,
all
should
be
destroyed
.
And
can
there
now
be
a
greater
evil
then
this
imagined
?
I
,
you
will
say
,
if
all
this
be
true
it
is
a
great
evil
indeed
;
But
may
be
for
all
these
great
words
there
may
be
no
such
great
matter
in
it
:
Why
do
but
consider
what
sin
hath
done
,
and
cannot
be
envied
,
and
then
you
will
see
reason
to
believe
all
that
hath
been
said
:
Go
to
Mount
Calvary
,
and
see
what
it
hath
done
there
;
What
was
it
that
slew
the
Lord
of
glory
,
that
put
Ch●●st
to
death
?
Was
it
not
those
sins
that
were
laid
upon
him
?
These
were
his
betrayers
and
murtherers
.
These
were
the
thorns
,
the
nails
,
the
spear
that
wounded
him
,
the
gall
and
vinegar
that
was
given
him
to
drink
:
Let
the
sweat
,
the
cries
,
the
groans
,
the
blood
,
the
soul
that
were
pressed
and
poured
out
by
sin
,
let
these
speak
if
too
much
hath
been
sa●d
.
Turn
aside
from
Mount
Calvary
,
and
go
down
to
the
Valley
of
Hinnon
,
lay
your
ear
to
the
mouth
of
Tophet
,
and
hearken
what
work
sin
hath
done
there
:
What
is
it
that
hath
filled
Hell
so
full
already
,
that
hath
sent
down
Cain
and
Judas
,
Ananias
and
Saphira
,
with
those
millions
of
damned
Souls
that
are
already
tormented
in
those
flames
?
Did
God
damn
so
many
Souls
for
nothing
,
or
for
a
trifle
,
inflict
so
great
a
torment
for
a
small
off●●nce
?
What
is
it
that
hath
cast
them
in
thither
?
Was
it
their
righteousness
?
was
it
not
their
iniquities
?
If
you
could
step
down
into
those
Chambers
of
Death
,
and
ask
those
wretched
creatures
,
Friends
,
How
came
you
in
hither
?
What
would
they
answer
?
Oh
,
it
is
our
sins
that
brought
us
into
this
place
of
torment
:
Oh!
it
was
my
covetousness
brought
me
hither
,
would
one
say
:
Oh!
it
was
my
lying
brought
me
hither
saies
another
:
Oh!
it
was
my
pride
,
or
my
passion
,
or
my
wantonness
,
or
my
sloathfuness
,
that
brought
me
hither
saies
a
third
:
Oh
sin
,
sin
!
this
is
it
for
which
we
burn
,
we
roar
,
we
rave
,
we
dye
,
we
dye
eternally
.
Can
there
be
too
much
said
of
the
evil
of
sin
,
that
hath
done
all
this
mischief
?
3.
Spiritual
sins
are
the
greatest
of
sins
:
Soul
pollutions
are
the
most
foul
pollutions
.
By
how
much
the
more
excellent
the
soul
is
above
the
body
in
its
nature
,
by
so
much
the
more
vile
and
mischievous
,
being
depraved
with
sin
!
The
soul
of
man
is
the
prime
subject
of
the
image
of
God
in
man
;
there
was
much
of
God
to
be
seen
in
the
body
,
or
externals
of
man
,
but
the
face
of
God
,
the
glory
of
God
was
stamped
upon
his
soul
;
the
soul
being
corrupted
,
it
became
the
express
image
of
the
Devil
:
Satan
is
rudely
limb'd
,
and
some
darker
shadows
of
him
drawn
on
the
outward
man
,
but
he
is
drawn
out
to
the
life
in
the
soul
;
the
very
face
,
the
heart
of
Satan
,
his
pride
,
malice
,
envy
,
falshood
is
engraven
on
the
heart
:
A
proud
heart
hath
more
of
the
Divel
than
a
proud
look
;
a
wanton
heart
is
more
vile
●●an
a
wanton
eye
;
a
murtherous
or
adulterous
heart
,
is
worse
than
a
murtherous
or
adulterous
act
.
It
is
true
,
when
Sin
is
committed
without
,
it
is
worse
than
when
it
sleeps
in
its
causes
within
;
and
sin
in
its
birth
,
is
worse
than
in
its
bare
conception
,
and
the
reason
▪
is
because
when
sin
is
committed
,
there
are
both
parts
the
outward
and
the
spiritual
together
,
there
is
the
sin
of
the
hand
,
and
the
sin
of
the
heart
too
,
to
make
up
the
murther
:
But
then
,
if
you
should
distinctly
consider
,
that
which
the
heart
hath
done
towards
the
murther
,
and
that
which
the
hand
hath
done
,
the
hearts
part
would
appear
to
be
incomparably
the
worst
:
The
sins
of
the
heart
,
are
the
root
sins
,
the
spring
that
sets
all
the
wheels
a
going
,
the
fountain
that
sets
all
the
streams
a
running
:
the
fire
that
sets
the
furnace
a
smoaking
:
Carnal
men
make
little
of
outward
sins
,
nothing
of
spiritual
.
If
they
would
not
be
Extortioners
,
or
Oppressors
,
o●
Swearers
,
or
Cursers
,
some
of
them
,
yet
evil
thoughts
may
lodge
in
them
,
Lust
may
bear
the
rule
in
them
,
Pride
,
Envy
,
Ignorance
,
Atheism
,
Heart-blasphemy
,
these
are
scarcely
accounted
evils
;
What
are
Thoughts
,
a
little
inward
discontent
,
anger
,
and
the
like
,
that
we
should
trouble
our selves
with
these
?
Oh!
You
do
not
know
what
there
may
be
in
a
Thought
,
or
a
secret
lust
,
there
may
be
a
Thousand
evil
Words
,
and
actions
,
in
the
bowels
of
a
few
evil
Thoughts
;
Lusts
are
big
,
belly'd
,
a
World
of
monstrous
births
are
continually
springing
forth
from
them
:
Belo●●d
,
if
you
should
examine
all
the
wickednesses
〈◊〉
our
lives
,
Drunkennesse
,
Whoredoms
,
Lying
,
Oaths
,
Perjuries
,
and
ask
them
one
by
one
,
Drunkennesse
,
whence
art
thou
?
Adultery
,
when
〈◊〉
comest
thou
?
Oaths
,
Curses
,
Lyes
,
whence
are
all
ye
?
would
they
not
answer
with
the
Apostle
,
Come
we
not
hence
,
even
from
those
lusts
that
war
in
your
members
?
blame
not
Christians
,
that
they
are
too
much
afraid
of
their
own
hearts
,
that
they
take
so
much
pains
,
spend
so
much
time
about
purging
,
and
washing
,
and
watching
these
,
keeping
their
thoughts
,
governing
their
passions
,
mortifying
their
lusts
;
if
you
do
not
,
they
know
what
there
is
within
them
:
He
that
makes
nothing
of
an
evil
thought
,
the
Divel
is
like
to
bring
him
to
something
in
a
little
time
.
4.
Sin
is
the
root
of
all
misery
;
the
miseries
of
this
life
,
of
all
the
diseases
,
Pains
,
Torments
,
tumults
,
commotions
,
quarrellings
,
contentions
,
Murders
,
Rapines
,
Oppressions
,
Wars
,
Famine
,
Poverty
,
pestilence
,
and
all
sorts
of
Calamities
that
this
world
groans
under
,
Jer.
2.
17.
Hast
thou
not
procured
all
these
things
to
thy self
?
that
is
,
by
thine
iniquities
?
What
a
world
had
this
world
been
had
it
not
been
for
sin
?
A
Paradise
,
all
the
world
had
been
as
the
garden
of
the
Lord
;
How
great
peace
had
there
been
,
had
it
not
been
for
this
make-bate
;
How
great
joy
,
had
it
not
been
for
this
Tormentor
;
How
great
beauty
,
and
order
,
had
it
not
been
for
this
,
which
is
the
deformity
and
confusion
of
all
things
!
What
a
world
is
this
become
by
sin
:
how
full
of
violence
!
What
Lyons
,
Tygers
,
Wolves
,
are
the
Inhabitants
thereof
become
one
to
another
!
What
thorns
and
bryars
are
they
,
scratching
and
tearing
one
another
!
What
lying
,
and
slandering
,
and
defamin●●
and
defrauding
,
and
quarrellings
,
and
fightings
,
are
there
broken
forth
;
This
earth
is
even
almost
become
an
Hell
!
Whence
is
all
this
?
the
Apostle
tells
us
,
James
4.
1.
From
whence
come
wars
,
and
fighting
am●ng
you
;
come
they
not
hence
,
even
from
your
lusts
that
war
in
your
members
?
Sinners
lay
the
blame
of
all
upon
righteousness
and
holiness
,
and
the
knowledge
of
God
and
Conscience
,
and
on
such
persons
as
exercise
themselves
in
keeping
a
good
Conscience
,
and
walking
holily
,
and
working
righteousness
.
These
are
the
troublers
,
these
are
the
disturbers
,
these
are
the
fire-brands
,
that
set
all
in
a
combustion
,
though
they
little
think
what
it
is
that
herein
they
say
,
To
impute
the
troubles
of
the
earth
to
righteousness
and
holiness
,
&c.
To
affirm
,
as
many
do
,
it
had
been
a
better
world
,
if
it
had
not
been
for
so
much
preaching
and
praying
,
and
professing
,
and
keeping
such
ado
about
Conscience
,
and
the
like
;
is
all
one
as
to
say
,
It
had
been
a
better
world
if
God
had
not
been
in
fault
;
we
may
thank
God
and
his
Law
;
we
may
thank
Christ
and
his
Gospel
for
all
our
troubles
.
But
let
such
blasphemers
know
,
that
't
is
themselves
and
their
wicked
hearts
,
their
atheism
and
ignorance
,
their
idolatries
and
adulteries
,
their
pride
and
their
covetousness
,
their
lewdness
and
licentiousness
,
that
they
owe
all
their
troubles
and
miseries
to
,
Lam.
1.
Jerusalem
hath-sinned
,
therefore
is
she
removed
;
her
adversares
are
the
cheif
,
her
enemies
prosper
,
her
filthiness
is
yet
in
her
skirts
.
Job
8.
●1
.
Can
a
rush
grow
without
mire
?
Now
from
all
this
it
evidently
follows
,
1.
That
no
sin
can
properly
be
called
little
.
2.
That
the
Saints
mourning
for
sin
,
praying
,
watching
,
fearing
,
shunning
sin
,
with
its
occasions
,
temptations
,
and
very
appearances
,
are
not
phanatical
,
but
reasonable
services
.
Notwithstanding
all
this
evil
that
is
in
sin
,
this
is
it
which
carnal
men
make
matter
of
nothing
;
'T
is
every
mans
case
,
we
are
all
sinners
,
and
why
should
we
trouble
our selves
at
that
which
we
cannot
help
;
and
what
a
wonder
do
they
make
at
the
poor
Saints
,
that
they
are
so
fearful
,
and
so
watchful
,
and
so
tender
,
and
so
much
troubled
when
they
fall
into
sin
,
counting
their
fear
their
folly
,
and
their
mourning
madness
,
as
if
it
were
a
meer
Scare-crow
,
or
a
Bugbear
,
or
as
if
it
were
nothing
but
their
own
melancholick
fancies
that
they
thus
trouble
themselves
about
?
what
is
it
that
you
are
afraid
of
?
why
can
you
not
be
so
free
,
and
take
your
liberty
as
well
as
others
?
what
hurt
is
there
in
a
little
mirth
,
in
a
little
freedom
,
to
live
as
other
men
do
?
Oh
Sinners
,
if
Samuels
Mantle
were
taken
off
from
this
Devils
back
,
and
the
vail
were
taken
off
from
your
eyes
;
if
you
did
but
see
sin
as
it
is
,
you
would
cease
your
wondering
.
Is
sin
nothing
?
Is
enmity
against
God
▪
his
Government
,
his
Being
,
nothing
?
Are
the
fruits
of
sin
nothing
?
Is
poverty
nothing
?
Is
sword
and
famine
,
and
pestilence
nothing
?
Are
all
the
bodily
diseases
that
come
upon
yon
,
and
the
torment
of
them
:
Is
the
Gout
,
and
the
Stone
,
and
the
strangury
,
and
the
pains
of
Child-bearing
nothing
?
Are
death
and
hell
and
the
●engeance
of
eternal
fire
,
such
slight
matters
?
Is
the
fruit
so
bitter
and
deadly
,
and
do
you
think
there
is
so
little
hurt
in
the
root
?
You
may
as
well
count
these
torments
,
which
fin
hath
brought
upon
the
world
,
to
be
conceits
,
or
slight
matters
,
as
have
such
thoughts
of
sin
.
Whosoever
makes
nothing
of
sin
,
makes
light
of
Christ
;
whoever
fears
not
,
feels
not
,
flies
not
,
mourns
not
for
sin
as
the
most
dreadful
of
evils
,
regards
not
God
nor
his
own
soul
.
He
that
hath
so
much
wit
as
to
dispute
sin
into
a
●rifle
,
hath
yet
but
little
understanding
,
and
lesse
Religion
;
He
that
conceits
that
a
cold
(
God
forgive
me
)
will
make
him
whole
of
his
inward
Diseases
,
or
a
slight
(
I
cry
God
mercy
)
will
make
amends
for
his
actual
wickednesse
,
if
he
prove
not
himself
a
Phanatick
in
the
end
,
let
the
most
circumspect
Christians
passe
for
Phanaticks
now
.
Sinners
,
if
you
will
not
yet
be
convinced
;
if
the
Scriptures
do
not
convince
you
,
if
your
eyes
and
ears
do
not
teach
you
to
understand
Sins
better
,
take
heed
,
lest
God
teach
you
hereafter
,
as
Gideon
taught
the
men
of
Succoth
,
with
bryars
and
thorns
with
Fire
and
Brimston
,
and
fetch
his
proof
from
your
bones
,
and
from
your
bowels
,
and
cause
the
revenging
worm
,
when
your
pange
shall
come
upon
you
,
to
bring
back
the
memory
of
your
sprighted
sins
upon
you
thus
:
Now
sinner
,
now
wretch
,
what
thinkest
thou
of
thy
lust
now
;
of
thy
pride
,
and
thy
jollity
,
and
thy
covetousness
now
?
Where
are
thy
slight
thoughts
of
all
this
now
?
Where
's
thy
vain
confidence
now
,
that
thou
shouldest
go
out
with
all
this
well
enough
,
that
thou
shouldest
escape
well
enough
,
that
all
the
threaning
sand
woes
denounced
against
thee
,
would
come
to
nothing
?
Now
sinner
learn
,
and
be
learning
this
Lesson
for
ever
,
what
a
fool
thou
hast
been
in
the
midst
of
all
thy
high
conceipt
and
boastings
of
thy
wisdom
.
3.
The
Doctrines
of
Redemption
is
a
real
Truth
:
Need
I
prove
this
?
That
Christ
is
true
;
the
true
Messiah
,
true
God
and
true
Man
;
had
a
true
Body
,
and
a
true
Soul
;
That
his
sayings
were
true
;
He
was
a
true
Prophet
;
That
his
sufferings
were
true
;
He
was
a
true
Priest
;
That
as
he
was
truly
dead
,
so
he
as
truly
rose
,
ascended
,
and
is
the
Lord
,
both
of
the
dead
and
of
the
living
,
and
is
a
true
King
;
That
he
hath
truly
and
fully
accomplished
his
whole
undertaking
.
Am
I
speaking
to
Jewes
or
Pagans
,
that
I
need
prove
this
?
Am
I
not
speaking
to
Christians
,
who
must
prove
themselves
lyars
,
their
profession
a
lye
,
and
their
faith
vain
,
if
they
deny
these
things
?
But
wherefore
was
all
this
?
What
came
Christ
into
the
world
for
?
Wherefore
was
he
born
?
Wherefore
did
he
live
,
dye
,
rise
,
ascend
?
What
was
the
intent
of
all
this
?
Why
,
it
was
,
to
make
a
total
and
blessed
change
upon
the
miserable
condition
,
of
whomsoever
of
this
sinful
world
shall
embrace
and
give
entertainment
to
him
;
't
was
to
make
this
old
world
new
;
this
crooked
world
strait
,
this
miserable
world
blessed
;
'T
was
to
bring
deliverance
to
the
captives
,
and
the
opening
of
the
prison
to
them
that
are
bound
,
Isa.
61.
1.
To
make
an
end
of
sin
,
to
finish
transgression
,
and
to
bring
in
everlasting
righteousness
,
Dan.
9.
24.
'T
was
to
undo
all
that
mischief
which
sin
and
the
Devil
hath
wrought
and
brought
upon
this
world
,
1
John
3.
8.
For
this
cause
the
Son
of
God
was
manifested
,
that
he
might
destroy
the
works
of
the
Devil
.
'T
was
to
abolish
death
,
and
bring
life
and
immortality
to
light
.
'T
was
to
redeem
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
,
Tit.
2.
14.
'T
was
,
that
being
delivered
from
our
enemies
,
we
might
serve
him
without
fear
,
in
holiness
and
righteousness
,
all
the
dayes
of
our
lives
,
Luk.
1.
74
75.
That
they
who
live
,
should
not
henceforth
live
to
themselves
,
but
to
him
that
dyed
for
them
,
and
rose
again
,
2
Cor.
5.
15.
Hereupon
sayes
the
Apostle
,
Tit.
2.
11
,
12.
The
grace
of
God
,
which
bringeth
salvation
,
teacheth
us
,
that
denying
all
ungodliness
and
worldly
l●st
,
we
should
live
righteously
,
soberly
,
and
godly
in
this
present
world
.
And
lastly
,
to
redeem
us
,
1
Pet.
1.
4.
To
an
inheritance
incorruptible
,
undefiled
,
and
that
fades
not
away
,
reserved
in
heaven
for
us
.
1.
To
an
inheritance
.
Christians
are
not
brought
out
of
Egypt
,
and
redeemed
from
their
house
of
bondage
,
and
then
left
to
shift
for
themselves
,
or
to
perish
in
the
wilderness
,
they
are
redeemed
to
an
inheritance
,
they
are
a
purchased
people
,
and
there
is
for
them
a
purchased
possession
.
2.
An
incorruptible
and
undefiled
inheritance
,
an
enduring
possession
,
and
an
holy
habitation
.
Holiness
is
a
great
part
of
the
blessedness
of
the
Saints
.
Sinners
,
you
that
despise
holiness
,
despise
one
of
the
riche
stjewels
in
the
Crown
of
glory
.
3.
Reserved
in
heaven
;
there
's
the
good
land
where
their
inheritance
lies
;
that
's
the
Country
which
Christ
hath
purchased
for
his
ransomed
ones
;
The
whole
land
is
theirs
,
theirs
is
the
Kingdom
of
Heaven
.
This
is
that
Redemption
which
by
the
Gospel
is
preached
unto
you
;
and
if
Christ
had
failed
of
performing
and
accomplishing
of
any
of
all
this
,
he
had
been
but
an
incompleat
and
imperfect
Redeemer
.
By
the
way
,
learn
what
great
reason
there
is
,
that
the
Gospel
should
have
better
entertainment
,
than
for
the
most
part
it
meets
withal
in
the
world
;
one
would
think
,
who
considers
what
entertainment
it
hath
,
and
the
Ministry
of
it
,
that
it
were
some
dismal
word
,
and
a
dreadful
errand
that
it
came
upon
;
if
Christ
had
come
to
destroy
the
world
,
could
he
have
had
less
welcome
?
If
the
Gospel
were
as
the
Law
,
not
only
a
dead
,
but
a
killing
Leter
,
a
Ministration
of
Death
and
Condemnation
:
If
the
Ministers
of
the
Gospel
had
been
Messengers
sent
up
from
the
bottomless
Pit
,
to
deceive
the
Nations
,
to
destroy
Souls
,
to
drag
them
down
to
everlasting
darkness
,
there
could
hardly
have
been
a
greater
hate
and
out-cry
,
then
there
is
against
it
and
them
.
Surely
such
a
message
,
and
such
messengers
,
deserve
better
welcome
,
and
better
usage
.
But
to
our
purpose
;
You
have
heard
what
that
Redemption
is
,
which
the
Gospel
brings
us
▪
Now
doth
Christ
do
his
work
by
haives
?
Deliver
out
of
Prison
,
and
leave
his
ransomed
Ones
in
their
vile
Prison-garments
;
change
their
Relations
,
and
never
change
their
Conditions
,
redeem
them
from
death
,
and
not
redeem
them
from
iniquity
?
Was
this
the
intent
of
Christ
in
dying
for
sinners
;
that
they
might
play
the
beasts
and
the
rebels
more
securely
?
Did
this
grace
abound
,
that
sin
might
super-abound
?
Doth
the
law
of
faith
,
make
void
the
law
of
righteousness
?
Doth
it
not
establish
it
?
What
's
the
import
of
those
several
expressions
forementioned
;
That
he
might
redeem
from
all
iniquity
,
and
purifie
a
peculiar
people
zealous
of
good
works
,
that
we
might
serve
him
without
fear
,
in
holiness
and
righteousness
;
that
they
that
live
,
should
not
live
to
themselves
▪
but
to
him
that
dyed
for
them
,
that
denying
all
ungodliness
,
&c.
Is
not
all
this
included
in
the
redemption
which
Christ
hath
wrought
?
And
what
doth
all
this
import
other
,
then
that
godliness
we
are
pleading
for
?
Is
this
a
part
of
that
which
Christ
hath
redeemed
us
to
,
and
is
there
nothing
in
it
?
Hath
Christ
sweat
,
and
groaned
,
and
laboured
,
and
travel'd
in
pain
,
and
all
this
to
bring
forth
a
lye
?
Hath
he
dyed
to
purge
,
and
purifie
,
and
wash
,
and
cleanse
his
people
,
and
when
all
comes
to
all
,
at
this
nothing
but
a
cheat
?
Did
Christ
dye
but
in
conceit
,
and
arise
and
ascend
but
in
conceit
?
As
certain
as
it
is
that
Christ
did
not
barely
personate
a
Redeemer
,
so
certain
it
is
,
that
his
redeemed
do
not
barely
personate
Saints
.
Let
all
the
world
be
Judges
,
what
honour
those
persons
have
for
Christ
,
that
have
no
better
opinion
of
the
fruits
of
his
Death
.
Hence
it
appears
.
1.
That
the
Redemption
of
a
sinner
,
is
the
destruction
of
sin
;
Christ
dyed
to
save
men
from
their
sins
,
not
in
them
,
to
redeem
from
iniquity
all
as
well
as
from
wrath
.
2.
That
Redemption
and
Regeneration
are
linked
together
:
He
that
is
bought
from
being
a
●lave
is
born
a
Son
;
he
that
is
not
partaker
of
the
renewing
of
the
Holy
Ghost
,
is
not
partaker
of
the
Redemption
of
Christ
.
The
Doctrine
of
Redemption
by
Christ
is
abused
by
wilful
Sinners
,
and
made
to
serve
as
their
great
Plea
against
the
necessity
of
Holinesse
:
Convince
them
of
sin
,
of
the
necessity
of
turning
,
of
the
danger
of
continuing
,
and
going
on
,
here
they
presently
take
Sanctuary
,
Christ
dyed
for
sinners
;
and
here
they
think
themselves
sufficiently
secured
,
not
only
against
all
the
threatnings
of
wrath
,
but
against
all
exhortations
to
Holinesse
:
Argue
with
them
from
the
Command
of
God
,
This
is
the
Will
of
God
,
even
your
Sanctification
:
●ast
away
your
transgressions
,
why
will
you
dye
?
turn
and
live
:
From
the
threatnings
of
God
,
If
ye
live
after
the
flesh
ye
shall
dye
,
&c.
Yet
this
they
think
will
answer
all
Your
Arguments
,
Christ
dyed
for
Sinners
:
I
put
my
trust
in
Christ
,
that
I
shall
be
saved
.
What
?
trust
in
Christ
,
and
not
turn
to
Christ
?
Hope
to
be
saved
by
Christ
,
and
refuse
to
be
sanctified
:
Will
Christ
redeem
those
from
the
Curse
,
who
will
not
be
redeemed
from
iniquity
?
Jer.
7.
9.
Will
ye
steal
and
murther
,
and
commit
Adultery
,
and
swear
falsly
,
&c.
And
come
and
stand
before
me
in
my
House
,
and
say
we
are
delivered
to
do
all
these
abominations
?
Will
you
do
wickedly
,
walk
in
all
manner
of
wantonnesse
,
lasciviousnesse
,
lust
,
excesses
,
&c.
and
then
come
and
take
hold
of
a
Redeemer
,
as
if
you
were
delivered
to
do
all
this
wickednesse
?
Is
my
House
become
a
Den
of
Robbers
?
Are
the
Redeemed
of
the
Lord
a
generation
of
Rebels
,
Enemies
of
all
Righteousnesse
,
Lyars
,
Proud
,
Covetous
,
Blasphemers
:
Are
these
the
followers
of
the
Lamb
?
'T
is
true
,
the
Apostle
sayes
,
Such
were
some
of
you
,
1
Cor.
6.
11.
Yet
he
adds
,
But
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
,
in
the
Name
of
our
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
Christianity
without
Godliness
,
this
is
a
fancy
indeed
:
Let
every
one
that
nameth
the
Lord
Jesus
depart
from
iniquity
;
either
turn
from
iniquity
,
or
talk
no
more
of
Christ
:
a
Christian
and
an
Infidel
are
not
more
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
than
a
Christian
and
a
Libertine
:
Take
heed
sinners
,
and
let
not
the
Gospel
undo
you
,
let
not
Mercy
damn
you
;
put
not
your
Faith
to
do
the
sad
office
of
infidelity
.
Beloved
,
let
it
never
,
be
said
while
the
Just
live
,
you
must
die
by
your
Faith
;
this
is
like
to
be
your
case
,
you
would
never
have
dared
so
to
have
slighted
Holiness
,
and
persisted
in
sin
,
had
it
not
been
for
your
trust
in
Christ
.
You
must
count
Christ
to
be
no
Christ
,
no
Redeemer
,
or
but
an
half
,
or
deceitful
Redeemer
,
if
you
count
your selves
good
Christians
while
you
are
yet
in
your
sins
.
You
must
have
another
Christ
,
another
Gospel
,
ere
ever
you
can
be
saved
in
your
sinful
state
,
Rom.
8.
1.
There
is
no
condemnation
to
them
which
are
in
Jesus
Christ
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
:
This
is
Gospel
,
wherein
you
have
the
Redeemeds
Charter
,
and
the
Redeemeds
Character
:
His
Charter
,
He
shall
not
come
into
condemnation
,
His
Character
,
He
walks
not
after
the
flesh
,
but
after
the
Spirit
;
that
is
,
He
is
a
man
of
a
godly
life
.
Whom
doth
the
Gospel
secure
from
condemnation
?
Why
,
those
that
are
in
Christ
.
But
who
are
they
?
Why
,
only
those
who
walk
not
after
the
flesh
,
but
after
the
Spirit
:
those
that
walk
otherwise
can
have
no
benefit
by
the
Gospel
.
You
all
stand
as
convicted
malefactors
guilty
of
death
;
you
have
sinned
,
and
what
have
you
to
say
,
why
you
should
not
dye
,
and
have
your
sentence
of
condemnation
past
upon
you
?
May
be
you
will
call
for
a
Psalm
of
mercy
,
my
Book
,
Lord
,
my
Book
,
the
Gospel
will
,
I
hope
,
secure
me
.
No
sinner
,
thou
canst
not
have
it
,
thou
art
one
that
livest
after
the
flesh
,
and
canst
not
have
the
benefit
of
the
Gospel
.
This
is
the
Law
,
and
the
Gospel
says
not
one
word
to
reverse
it
;
If
ye
live
after
the
flesh
,
ye
shall
dye
:
Christ
never
intended
the
benefit
of
his
Redemption
to
any
of
you
,
whether
you
would
repent
or
no
,
be
holy
or
no
:
you
may
as
well
write
for
Gospel
this
,
He
that
believeth
shall
be
damned
,
as
this
,
He
that
obeyeth
not
the
Gospel
▪
shall
be
saved
:
And
you
may
as
well
say
,
that
sinning
is
serving
of
Christ
,
as
that
those
that
live
after
the
flesh
,
obey
the
Gospel
.
4.
The
Doctrine
of
Regeneration
is
a
real
truth
:
There
are
three
things
most
evident
concerning
this
:
-
1.
That
there
is
such
a
change
,
and
that
necessary
to
salvation
.
-
2.
That
this
is
a
great
and
mighty
change
.
-
3.
That
this
is
an
inward
and
Soul-change
.
1.
That
there
is
such
a
grace
as
Regeneration
,
and
that
necessary
to
salvation
,
1
Joh.
3.
3.
Verily
,
verily
,
or
truly
,
truly
,
or
certainly
,
except
a
man
be
born
again
,
he
cannot
see
the
Kingdom
of
God
.
2.
That
the
change
that
is
wrought
by
Regeneration
is
a
great
and
a
mighty
change
;
it
is
as
great
as
the
making
something
of
nothing
:
Regeneration
is
a
new
Creation
;
it
is
as
great
as
the
raising
up
of
persons
from
death
to
life
.
Regeneration
is
a
Resurrection
:
You
hath
he
quicked
,
who
were
dead
in
trespasses
and
sins
,
Eph.
2.
1.
There
is
as
great
a
power
,
as
much
of
Divinity
manifested
in
quickning
a
dead
soul
,
as
in
raising
a
dead
body
.
When
God
would
confirm
the
faith
of
the
Jews
concerning
their
Conversion
and
Restauration
,
after
their
cutting
off
,
which
the
Apostle
tells
us
shall
be
as
life
from
the
dead
;
he
evidences
that
he
was
able
to
accomplish
it
by
his
making
dry
bones
to
live
:
Ezek.
37.
3.
Can
these
bones
live
?
Son
of
man
,
prophesie
unto
●ese
bones
,
say
unto
them
,
Oh
ye
dry
bones
hear
the
Word
of
the
Lord
:
'T
was
a
strange
service
the
Prophet
was
put
upon
,
but
yet
●e
prophesies
;
and
behold
there
was
a
great
shaking
,
and
bone
came
to
his
bone
,
and
they
were
covered
with
sinews
,
and
with
flesh
,
and
the
breath
of
life
was
breathed
into
them
and
they
stood
upon
their
feet
a
great
Army
:
These
bones
,
saith
the
Lord
,
are
the
house
of
Israel
and
Judah
.
That
is
,
as
they
lay
in
their
state
of
rejection
from
God
;
and
if
the
Lord
could
not
have
made
the
bones
to
live
,
he
had
failed
of
his
confirmation
of
their
faith
,
touching
the
Redemption
of
this
dead
people
.
When
the
Ministers
of
the
Gospel
are
sent
forth
to
preach
to
sinners
,
it
is
even
as
likely
a
service
,
as
if
they
had
been
sent
among
the
Tombs
and
the
Graves
,
to
prophesie
to
the
Skulls
,
and
the
Bones
,
and
the
dust
of
the
dead
?
And
if
there
were
not
a
Divine
and
Almighty
power
accompanying
their
Ministry
,
their
successe
would
be
the
same
,
as
if
they
had
been
preaching
the
beasts
of
●he
field
into
Men
,
or
of
Stones
attempting
to
raise
up
Children
unto
Abraham
.
3.
It
is
an
Inward
Soul
-
change
;
Regeneration
is
●he
uniting
of
dead
Souls
to
Christ
,
Gal.
4.
19.
My
little
Children
,
of
whom
I
travel
in
birth
,
untill
Christ
be
formed
in
you
:
Here
note
three
things
.
1.
That
the
result
of
this
union
with
Christ
is
a
new
Life
,
1
John
5.
12.
He
that
hath
the
Son
hath
Life
,
Generatio
unius
est
corruptio
alterius
.
In
this
Generation
there
is
a
Death
and
a
Life
.
1.
A
Death
,
Colos.
3.
3.
Ye
are
dead
,
that
is
,
Your
sins
are
dead
,
your
old
man
is
dead
;
Our
old
man
is
crucified
with
him
,
Rom.
6.
2.
A
Life
:
There
is
new
sense
and
motion
,
there
is
a
living
power
communicated
to
souls
united
to
Christ
,
whereby
they
are
enabled
to
move
and
act
in
such
an
holy
,
spiritual
and
heavenly
way
,
as
was
impossible
before
.
Grace
is
a
living
thing
,
that
spirits
,
and
animates
all
the
Faculties
a
new
,
that
puts
life
into
all
the
duties
and
performances
of
the
Saints
;
which
though
for
the
matter
of
them
they
might
have
been
done
before
,
yet
they
were
but
the
dead
carcasses
of
duties
,
rather
than
the
things
themselves
.
2.
This
new
Life
is
a
n●w
Nature
;
the
Saints
participation
of
the
Nature
of
Christ
,
a
change
of
the
qualities
of
the
soul
:
they
are
new
Creatures
that
have
passed
the
new
Birth
:
The
second
Adam
as
well
as
the
first
brings
forth
his
Children
in
his
own
likeness
:
The
divine
Birth
is
the
bringing
forth
of
the
divine
Nature
:
2
Pet.
1.
4.
As
they
said
vainly
,
the
Gods
are
come
down
in
the
likeness
of
men
:
It
may
be
here
said
truly
;
Men
are
raised
up
in
the
likeness
of
God
,
renewed
after
his
Image
,
made
partakers
of
his
holiness
:
Those
that
put
any
thing
less
in
this
charge
than
the
new
creature
,
make
Regeneration
to
be
as
very
a
contradiction
as
the
Popish
Transubstantiation
.
Bread
is
made
a
God
,
and
yet
bread
is
still
:
a
brute
is
made
a
Saint
,
and
yet
remains
a
brute
still
.
A
God
under
the
accidents
of
bread
,
and
a
Saint
under
the
qualities
of
a
Swine
.
3.
This
new
nature
is
a
glorious
nature
,
comprehending
in
it
that
divine
light
,
whereby
the
Saint●
are
inabled
to
understand
and
look
into
the
depths
of
eternity
,
the
invisible
things
of
God
,
the
mysteries
of
the
glorious
Gospel
,
that
divine
love
,
and
faith
,
and
hope
,
and
the
whole
train
of
glorious
graces
,
together
with
those
principles
of
righteousness
,
Truth
,
Mercy
,
Charity
,
&c.
whereby
they
are
made
capable
of
injoying
fellowship
and
communion
with
God
,
of
bearing
his
Name
,
shewing
forth
his
Vertues
and
Praises
before
the
world
,
and
doing
his
will
:
In
sum
,
it
is
the
Image
of
God
,
the
Epistle
of
Christ
written
upon
the
Tables
of
their
hearts
:
And
thus
much
those
Scriptural
expressions
,
New
creatures
,
partakers
of
the
Divine
Nature
,
partakers
of
his
holiness
,
children
of
light
,
with
the
life
,
do
signifie
and
import
.
What
a
strange
piece
of
vanity
should
we
make
of
the
Scriptures
,
if
all
these
high
and
various
expressions
should
signifie
no
more
than
that
empty
and
pitiful
thing
that
carnal
men
do
count
their
Religion
,
or
godliness
,
that
ever
that
ignorant
,
Sottish
,
formal
,
brutish
generation
,
which
have
no
more
of
the
knowledge
of
God
than
an
Heathen
,
no
more
of
the
life
of
God
than
a
Stock
,
no
more
of
Religion
,
than
to
say
over
a
Prayer
by
rote
;
So
far
from
being
partakers
of
the
new
Nature
that
they
know
not
whether
there
be
any
such
thing
,
or
what
it
is
:
That
ever
such
a
blind
,
senseless
multitude
should
be
imagined
to
be
the
persons
whom
the
Scripture
means
,
by
new
Creatures
,
the
Children
of
God
,
the
Children
of
Light
,
the
Images
of
God
:
Much
more
that
those
that
live
after
the
flesh
,
who
are
proud
,
covetous
,
sensual
,
filthy
,
beastly
in
their
conversations
,
yet
if
they
have
been
baptized
,
and
passed
under
that
sacramental
Regeneration
,
and
do
but
say
,
now
and
then
,
I
repent
,
or
God
forgive
me
,
that
these
also
are
the
children
of
God
,
and
have
all
that
new
Birth
which
is
necessary
to
their
seeing
the
Kingdom
of
God
,
Who
can
with
any
colour
of
reason
imagine
?
Such
as
can
make
themselves
believe
this
,
have
made
such
a
forfeiture
of
their
understandings
,
that
they
may
be
like
in
time
to
believe
,
that
the
Devil
is
God
,
and
that
Hell
is
Heaven
;
and
may
even
take
up
the
Alcoran
for
their
Bible
,
and
let
the
Scriptures
go
for
a
Fable
.
Sinners
,
consider
with
your selves
,
is
there
any
such
thing
as
the
new
Birth
?
Can
there
be
a
New
Birth
,
without
a
New
Life
?
Doth
Christ
bring
forth
Dead
Children
,
or
do
dry
bones
live
?
Doth
the
Gospel
bring
forth
monstrous
births
,
Children
without
eyes
,
without
an
head
,
without
an
heart
,
or
with
the
heart
of
a
beast
under
the
face
of
a
man
?
Doth
it
bring
forth
Serpents
,
Vipers
,
Dogs
,
Swine
,
for
its
Children
,
and
must
the
Kingdom
of
Heaven
be
peopled
with
such
Inhabitants
as
these
?
If
these
be
the
Children
of
the
Kingdom
,
where
or
who
are
the
Children
of
this
World
?
are
the
Nathaniels
,
the
Israelites
indeed
,
in
whom
there
is
no
guile
:
Are
these
the
true
seed
,
and
the
Saints
spurious
?
are
these
the
sons
,
and
the
Saints
bastards
?
Or
if
you
will
let
these
vile
ones
of
the
earth
go
as
none
of
the
seed
;
take
the
best
of
carnal
men
,
that
have
the
fairest
face
of
Religion
,
and
form
of
holiness
,
without
the
in-side
,
the
new
nature
;
are
these
they
?
Is
the
shadow
the
substance
,
and
the
substance
but
a
shadow
?
To
say
that
the
inward
life
of
godliness
,
the
spirit
and
soul
of
Christianity
,
is
but
a
conceit
,
and
this
out-side
is
all
,
this
Christianity
is
as
good
reason
,
as
to
affirm
,
that
a
picture
is
a
man
,
and
that
a
living
man
is
but
a
picture
;
and
as
good
Divinity
as
I
my self
heard
Preached
at
Oxford
,
about
thirty
years
since
,
by
a
zealous
Advocate
,
for
the
lawfulness
of
Sports
on
the
Lords
Day
;
who
Preaching
about
the
observation
of
the
Sabbath
,
and
distinguishing
betwixt
the
Substantial
,
and
the
Circumstantial
duties
of
that
day
,
said
,
That
Preaching
is
a
Religious
Ceremony
,
Praying
is
a
Religious
Ceremony
,
but
bowing
at
the
Name
of
Jesus
,
standing
at
the
Creed
and
Gospel
,
Holy
and
Religious
Feasting
,
Holy
and
Religous
Dancing
;
these
are
the
Substantials
.
Hence
it
follows
,
1.
That
Regeneration
is
not
a
Suppositious
change
,
or
the
counterfeit
of
a
change
;
there
is
some
difference
hereby
put
betwixt
persons
and
persons
;
the
Regenerate
and
the
Unregenerate
are
not
one
and
the
same
,
no
more
than
the
living
and
the
dead
.
2.
It
is
not
a
bare
Relative
change
,
as
Justification
and
Adoption
are
held
to
be
;
there
is
a
change
of
nature
wrought
by
it
,
and
not
barely
of
Relation
.
3.
It
is
not
a
Superficial
change
,
or
meerly
outward
that
goes
only
skin-deep
;
it
is
not
,
as
't
is
said
concerning
Baptism
,
only
the
washing
away
of
the
filth
of
the
flesh
,
the
cleansing
of
the
out-side
,
and
leaving
lust
to
reign
within
:
Regeneration
is
the
change
of
the
man
,
and
not
barely
of
the
manner
.
4.
In
this
change
we
may
read
all
godliness
,
we
may
read
the
use
of
things
very
much
in
their
beings
;
we
may
know
wherefore
they
are
much
the
better
,
if
we
understand
what
they
are
;
Gods
expectations
may
he
read
in
his
operations
;
we
may
understand
much
of
our
work
,
by
observing
Gods
work
upon
us
:
As
God
,
in
making
men
living
souls
,
does
thereby
tell
us
,
he
expects
other
things
from
them
,
than
from
dead
stocks
and
stones
;
and
in
making
them
reasonable
souls
,
intimates
,
that
he
expects
they
should
live
other
lives
than
dogs
or
swine
,
so
in
making
them
Christians
,
making
them
partakers
of
the
Divine
Nature
,
he
makes
it
evident
,
that
he
expects
they
should
live
another
life
than
other
men
.
The
new
life
,
or
life
of
godliness
,
may
be
read
in
our
new
birth
,
or
new
natures
:
The
Regenerate
are
said
,
Eph.
2.
10.
To
be
created
in
Christ
Jesus
unto
good
works
,
which
God
had
before
ordained
that
they
should
walk
in
them
:
Created
unto
good
works
,
that
notes
two
things
.
-
1.
Intended
to
good
works
.
-
2.
Fitted
to
good
works
.
1.
That
in
their
new
making
,
they
were
intended
to
good
works
,
this
was
Gods
minde
and
meaning
,
he
fore-ordained
that
they
should
walk
in
them
:
He
did
not
set
up
such
a
light
in
man
to
be
put
under
a
bushel
;
he
bestowed
not
such
a
talent
on
man
,
to
be
bound
up
in
a
Napkin
.
2.
That
in
their
new
making
,
they
were
fitted
to
good
works
,
created
to
good
works
,
that
is
,
they
were
brought
forth
in
such
an
holy
nature
,
indued
with
such
a
Divine
light
,
such
holy
principles
,
powers
,
affections
,
dispositions
,
and
inclinations
,
as
fitted
them
for
an
holy
active
life
;
And
this
Divine
,
and
excellent
structure
of
this
new
creature
,
do
both
signifie
what
life
it
is
intended
to
;
and
that
this
life
to
which
it
is
intended
▪
is
indeed
an
excellent
life
;
there
is
something
sure
in
this
godly
life
;
God
did
not
new
make
men
for
nothing
;
and
something
of
worth
and
real
excellency
,
or
else
he
would
not
have
been
at
such
cost
in
preparing
men
for
it
;
if
there
were
no
other
godly
life
,
than
that
which
the
carnal
world
count
godliness
,
there
needed
no
new
Creation
to
fit
men
for
it
,
What
is
there
in
the
whole
frame
of
the
Religion
of
the
vulgar
,
but
a
carnal
man
may
reach
to
?
For
the
devotional
part
of
it
,
Saying
,
or
hearing
of
a
prayer
,
observing
of
dayes
,
rites
and
customes
,
&c.
What
great
difficulty
is
there
in
that
?
May
not
a
Publican
do
the
same
?
Yea
,
may
not
a
Harlot
,
a
Drunkard
,
an
Idiot
do
the
same
?
Such
devotions
will
neither
disturb
their
lusts
,
nor
yet
will
their
lusts
distate
or
disable
such
devotions
;
and
for
the
righteousness
of
it
,
to
love
those
that
love
them
,
to
be
good
neighbours
,
to
be
no
Extortioners
,
no
Adulterers
,
&c.
there
is
not
so
very
much
in
that
,
do
not
even
the
Pharisees
do
the
same
?
What
do
you
more
than
others
?
said
Christ
to
his
Disciples
.
What
singular
or
excellent
thing
do
you
?
God
hath
done
singularly
well
by
you
;
you
are
fearfully
and
wonderfully
made
(
as
't
is
true
of
the
natural
,
so
much
more
of
your
new
birth
)
and
curiously
wrought
,
not
in
the
lower
parts
of
the
earth
,
but
in
the
highest
heavens
;
you
are
born
from
above
,
God
hath
done
more
for
you
than
for
others
;
what
do
you
more
than
others
?
Some
it
may
be
would
have
answered
,
What
do
you
more
than
others
?
Why
,
there
's
no
more
to
be
done
,
all
that
's
done
more
than
others
do
,
is
meer
fancy
or
conceit
:
But
beloved
,
when
you
look
upon
that
sapless
,
lifeless
empty
way
of
Religion
,
which
others
are
content
with
,
methinks
your
reasons
should
demand
,
What
hath
God
new-made
me
,
made
me
partaker
of
the
Divine
Nature
,
of
the
life
of
God
,
for
no
more
but
this
?
hath
God
given
such
a
glorious
Gospel
,
raised
up
such
a
mighty
Saviour
,
who
hath
shed
such
precious
blood
,
sent
forth
such
a
glorious
spirit
,
given
commission
to
such
multitudes
of
heavenly
Ambassadors
,
to
Preach
,
perswade
,
beseech
,
exhort
,
to
travel
in
birth
with
me
,
till
Christ
hath
been
formed
in
me
,
and
all
this
,
to
bring
me
to
no
better
a
life
than
this
?
Surely
there
is
something
farther
,
that
the
Lord
hath
been
at
all
this
cost
,
and
built
this
structure
for
.
Study
this
new
birth
,
study
the
new
▪
Creation
more
throughly
,
and
if
you
see
not
the
most
holy
,
heavenly
,
spiritual
conversation
that
is
pleaded
for
radically
and
seminally
in
the
bowels
of
it
,
then
let
godliness
pass
for
a
fancy
for
ever
.
Let
the
Regenerate
but
live
according
to
their
new
nature
,
and
if
that
be
not
the
very
godly
life
we
contend
with
you
about
,
then
call
us
what
you
will
.
5.
Faith
is
no
fancy
,
Hebr.
11.
1.
Faith
is
the
ground
,
or
the
subsistence
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
It
hath
a
sure
foundation
on
which
it
's
bottom'd
,
that
sure
word
of
promise
,
2
Pet.
1.
19.
To
the
which
(
saith
the
Apostle
)
ye
do
well
,
that
ye
take
heed
.
There
is
a
believing
on
Christ
for
Salvation
,
and
a
believing
that
we
shall
be
saved
by
Christ
;
the
former
is
called
the
direct
act
of
faith
,
and
is
the
Souls
accepting
of
Christ
for
Lord
and
Saviour
,
and
an
adventuring
,
an●
resting
upon
him
for
life
;
this
is
founded
on
the
Rock
of
Ages
,
on
the
veracity
and
faithfulnesse
of
that
God
that
cannot
lye
,
who
hath
said
,
John
3.
16.
Wh●soever
believeth
on
his
Son
,
shall
not
perish
,
but
have
everlasting
life
.
The
latter
,
in
the
Saints
,
is
called
,
The
R●flex
of
Faith
,
and
hath
its
Foundation
,
partly
on
the
Word
of
God
without
them
,
partly
on
the
Work
of
God
within
them
:
And
this
Faith
,
or
rather
this
Act
of
Faith
,
if
the
former
hath
been
first
put
forth
,
is
such
also
,
as
will
never
deceive
.
As
those
that
trust
in
God
,
because
they
have
the
Word
and
Oath
of
God
,
in
which
two
immutable
things
,
it
is
impossible
for
God
to
lye
,
shall
not
be
confounded
,
but
have
strong
consolation
:
So
those
that
believe
they
shall
be
saved
,
because
they
find
their
hearts
purified
;
who
believe
that
their
names
are
written
in
Heaven
,
because
they
find
the
Law
and
Image
of
God
written
.
and
engraven
in
their
hearts
,
who
believe
that
they
shall
not
come
into
condemnation
,
because
they
are
in
Christ
,
and
walk
not
after
the
flesh
,
but
after
the
Spirit
,
who
believe
they
shall
overcome
death
,
because
they
have
overcome
the
World
;
that
they
shall
reap
in
mercy
,
because
they
have
sown
in
righteousnesse
;
that
they
shall
reap
in
joy
,
because
they
have
sown
in
tears
;
that
they
shall
receive
the
inheritance
of
Sons
,
because
they
have
received
the
Adoption
of
Sons
;
who
finding
themselves
firmly
knit
and
joyned
to
the
Lord
,
are
perswaded
,
that
neither
Death
,
nor
Life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
them
from
the
love
of
God
,
which
is
in
Christ
Jesus
their
Lord
.
Those
,
that
on
such
grounds
as
these
,
believe
they
shall
be
saved
,
it
shall
certainly
be
unto
them
,
according
to
their
faith
;
if
it
be
thus
with
them
indeed
;
if
they
be
in
Christ
;
if
they
walk
not
after
the
flesh
,
but
after
the
Sp●●it
;
if
their
hearts
be
purified
,
&c.
The
Word
of
the
Lord
stands
good
and
sure
to
them
,
that
they
shall
not
come
into
condemnation
;
and
they
shall
as
infallibly
be
saved
,
as
if
their
particular
names
had
been
written
in
the
promises
:
The
veracity
of
God
stands
as
firmly
engaged
to
make
good
conditional
promises
,
where
the
condition
is
fulfilled
,
as
if
the
promise
had
been
absolute
.
There
is
a
faith
which
is
a
meer
fancy
.
The
faith
of
Enthusiasts●
who
believe
,
upon
unscriptural
Revelation
,
who
believe
above
and
besides
what
is
●ritten
;
the
f●ith
of
Ignorants
,
whose
belief
is
(
according
to
the
Athenians
workship
)
on
the
unknown
God
;
the
faith
of
Idlers
,
who
believe
they
shall
rest
with
Christ
though
they
never
laboured
with
him
:
The
faith
of
the
profane
,
who
believe
they
shall
be
saved
,
though
they
be
not
sanctified
,
such
faith
is
meer
fancy
;
opinion
or
presumption
you
may
call
it
rather
than
faith
:
You
that
are
ignorant
,
idle
,
profane
,
and
unsanctified
,
and
yet
believe
you
shall
be
saved
,
you
believe
a
lye
;
you
believe
that
which
God
hath
never
said
shall
be
;
nay
,
you
believe
that
which
God
hath
said
shall
never
be
,
Jer.
27.
11.
They
are
a
people
of
no
understanding
,
therefore
●e
that
made
them
will
not
save
them
,
1
Cor.
6.
11.
Such
shall
never
inherit
the
Kingdom
of
God
.
Hear
sinners
,
hear
,
God
must
be
a
lyar
,
or
your
faith
a
lye
.
But
the
faith
of
God's
Elect
,
such
as
hath
been
before
described
,
this
is
that
precious
tryed
faith
▪
by
which
whosoever
believes
shall
not
be
confounded
,
Christians
,
you
that
have
obtained
such
precious
faith
,
a
Christ-imbrac●ng
faith
,
an
heart-purifying
,
a
flesh-mortifying
,
a
world-conquering
faith
,
you
may
venture
safely
upon
it
;
if
ever
this
faith
deceive
you
,
God
hath
deceived
you
,
the
Scriptures
have
deceived
you
▪
Christ
hath
deceived
you
,
who
hath
prayed
(
and
we
may
be
bold
to
turn
Christ's
prayer
into
a
promise
)
that
this
faith
fail
not
;
let
the
Phanatick
world
laugh
,
and
mock
,
and
call
your
consolations
delusions
,
your
confidence
conceit
,
or
what
they
will
,
let
them
alone
,
you
must
give
losers
leave
to
talk
and
laugh
;
yet
,
cast
not
away
your
confidence
,
which
hath
great
recompence
of
toward
.
6.
The
Doctrine
concerning
Good
Works
,
is
a
certain
truth
.
In
this
I
shall
shew
,
First
,
What
we
are
to
understand
by
Good
Works
;
A
good
work
in
general
,
is
an
holy
,
▪
or
gracious
action
;
to
the
making
up
whereof
th●se
four
things
are
necessary
.
1.
The
principle
must
be
good
from
which
it
proceeds
,
it
must
be
from
an
honest
and
upright
heart
,
for
a
pure
conscience
,
from
faith
unfeigned
,
&c.
Mat.
12.
35.
1
Tim.
1.
5.
2.
The
matter
must
be
good
;
something
that
is
commended
,
Micah
6.
8.
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
doth
the
Lord
require
of
thee
?
Isa.
29.
13.
Their
fear
towards
me
,
wa●
taught
by
the
precepts
of
men
.
3.
The
form
or
manner
of
doing
must
be
good
,
it
must
be
well
done
;
this
takes
in
the
con●ideration
of
all
its
circumstances
,
of
time
,
place
,
&c.
4.
The
end
must
be
good
,
it
must
be
done
to
the
glory
of
God
,
1
Cor.
10.
31.
As
to
the
particular
kinds
of
Good
Works
,
they
are
not
easily
to
be
reckon'd
up
:
The
Papists
talk
little
of
any
good
works
,
but
the
exercises
of
bounty
and
liberality
,
in
giving
Alms
,
feeding
the
hungry
,
cloathing
the
naked
,
visiting
and
relieving
the
afflicted
,
building
of
Almes-houses
,
Colledges
▪
and
the
like
;
upon
which
they
●ufist
so
much
,
as
if
there
were
scarce
any
other
good
works
,
but
such
as
these
;
but
we
may
not
confine
them
within
so
narrow
a
compass
.
Good
works
do
signifie
the
same
with
a
good
life
,
or
a
godly
life
;
the
doing
and
observing
all
things
which
God
hath
commanded
us
:
Our
living
holily
,
honestly
,
circumspectly
,
fruitfully
,
imports
the
same
with
our
doing
good
works
;
the
exercising
of
all
the
graces
of
Christ
,
faith
,
love
,
hope
,
&c.
The
subduing
and
mortifying
of
lust
and
corruption
,
the
governing
our
hearts
,
the
governing
our
tongues
,
the
ordering
of
our
carriages
towards
God
,
and
towards
men
;
all
acts
of
Religion
,
Righteousness
,
Mercy
,
Charity
,
Praying
,
Fasting
,
Hearing
,
Sanctifying
the
Sabbath
,
Lending
,
Giving
,
Forgiving
,
Peace-making
,
Instructing
,
Exhorting
,
Reproving
,
Denying
our selves
,
taking
up
our
Cross
,
following
Christ
,
Fighting
the
good
fight
of
Faith
,
laying
up
treasure
in
heaven
,
and
the
like
:
these
are
good
works
;
every
thing
is
a
good
work
,
concerning
which
God
will
say
at
last
,
Well
done
good
and
faithful
Servant
:
In
all
these
the
Lord
requires
,
1.
That
we
act
,
Ad
extremum
virium
,
to
our
utmost
,
Eccles.
9.
10.
What
thine
hand
findeth
to
do
,
and
so
what
thy
head
,
or
thy
heart
findeth
to
do
,
do
it
with
thy
might
,
Tit.
2.
14.
Zealous
of
good
works
,
Rom.
12.
14.
Not
sloathful
in
business
,
but
servent
in
spirit
,
serving
the
Lord
,
Col.
1.
10.
Fruitful
in
good
works
,
1
Cor.
15.
ult.
Abounding
in
the
work
of
the
Lord
.
2.
That
we
act
in
these
,
Ad
extremum
vitae
;
to
the
end
of
our
dayes
,
Deut.
6.
2.
Fear
the
Lord
thy
God
,
and
keep
all
his
statutes
,
and
his
Commandments
all
the
dayes
of
thy
life
.
3.
That
we
be
doing
,
Per
totum
vitae
cursum
,
without
intermission
;
there
must
not
only
be
well-doing
,
but
a
continuance
in
well-doing
,
Rom.
2.
God
will
not
have
any
Chasms
or
vacuities
in
our
lives
,
but
every
day
must
be
filled
up
with
the
duties
of
it
;
Christians
must
not
thin
of
getting
to
heaven
,
persaltum
,
they
must
not
leap
,
but
walk
;
they
must
not
leap
over
a
duty
,
nor
leap
over
a
day
,
nulla
dies
,
fine
linea
.
The
Law
of
God
doth
not
allow
a
day
to
sin
,
not
abate
us
one
dayes
work
.
To
demand
a
breathing
time
from
the
service
of
God
,
is
to
desire
so
much
time
for
the
service
of
sin
.
We
are
ever
serving
one
Master
,
or
the
other
▪
we
are
certainly
serving
sin
,
when
we
are
not
in
one
way
or
other
,
serving
the
Lord
.
Secondly
,
That
go●d
works
are
necessary
:
Necessary
to
salvation
a
so
as
though
we
are
not
like
to
be
saved
by
our
works
,
yet
we
cannot
be
saved
without
them
.
He
that
works
not
,
shall
not
eat
bread
in
the
Kingdom
of
God
.
The
everlasting
Rest
is
not
for
loyterers
,
but
for
labourers
,
Mat
▪
7.
21.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
heaven
,
but
he
that
doth
the
Will
of
my
Father
which
is
in
heaven
.
Faith
cannot
save
us
without
works
:
The
Apostle
tells
us
,
Jam.
2.
26.
Faith
without
works
is
dead
;
and
a
dead
faith
cannot
bring
us
to
life
.
Therefore
the
Apostle
Paul
so
vehemently
charges
,
Tit.
3.
8.
This
is
a
faithful
saying
,
and
these
things
▪
I
will
that
thou
affirm
constantly
,
that
they
which
have
believed
in
God
may
be
careful
to
maintain
good
works
,
for
these
things
are
good
and
profitable
to
men
.
Where
observe
the
Preface
to
the
charge
,
This
is
a
faithful
saying
,
that
is
,
a
true
saying
,
and
a
great
truth
,
a
worthy
saying
,
worthy
to
be
delivered
,
worthy
to
be
received
,
And
these
things
,
I
will
that
thou
affirm
constantly
,
or
teach
constantly
or
strenuously
,
or
resolvedly
,
be
not
beaten
off
from
it
.
Why
,
what
is
this
great
truth
?
Why
,
●his
is
it
,
That
they
which
have
believed
in
God
,
as
ever
they
would
that
their
faith
should
stand
them
in
any
stead
,
must
be
careful
to
maintain
good
works
:
not
only
to
do
good
works
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
maintain
,
or
to
excel
and
abound
in
good
works
;
these
things
are
good
and
profitable
to
men
.
Now
let
me
demand
of
all
the
world
,
where
lies
the
Phanaticisme
in
any
of
all
this
?
Which
of
these
Doctrines
is
it
that
is
but
a
conceit
?
Is
it
this
,
that
Christians
must
not
onely
be
believers
,
but
must
do
good
wo●ks
?
Is
it
this
,
That
they
must
work
with
all
their
might
,
that
they
must
be
doing
to
the
end
of
their
dayes
,
that
they
must
continue
at
their
work
witho●t
intermission
(
that
is
)
that
they
must
bestow
no●e
of
their
time
on
the
Devil
▪
but
all
on
God
?
Or
is
this
the
conceit
,
That
this
well-doing
is
necessary
to
our
well-being
?
Let
this
be
granted
,
that
there
is
no
fancy
in
all
this
,
and
I
have
at
once
dispatched
my
whole
undertaking
,
and
if
I
had
no
more
to
say
,
have
sufficiently
made
it
good
to
you
,
that
strict
godlinesse
is
no
fancy
.
For
this
doctrine
of
good
works
,
which
I
have
laid
before
you
▪
this
is
Godlinesse
,
godlinesse
in
the
greatest
severity
and
strictnesse
of
it
;
grant
a
necessity
of
such
a
life
as
this
,
and
you
grant
all
that
is
desired
.
And
can
any
of
this
be
denied
?
Must
we
serve
the
Lord
?
To
be
doing
good
is
the
same
with
serving
God
.
Must
we
serve
the
Lord
only
,
and
wholly
,
may
not
sin
claim
a
share
,
and
now
and
then
something
to
be
done
for
the
Devil
?
Must
we
serve
the
Lord
with
all
our
might
,
or
may
less
serve
?
Consider
that
Scripture
,
Luke
17.
10.
When
you
have
done
all
that
you
can
,
say
,
we
are
unprofitable
servants
,
we
have
done
no
more
than
is
our
duty
to
do
.
When
we
have
given
unto
God
all
that
we
owe
him
,
then
let
the
flesh
and
the
Devil
take
the
rest
.
Beloved
,
consider
what
I
have
said
,
and
observe
whether
all
that
diligence
,
faithfulness
,
zeal
,
tenderness
,
and
preciseness
,
which
the
strictest
Christians
either
do
or
profess
,
be
not
included
in
these
three
things
,
to
serve
the
Lord
with
all
our
might
,
to
the
end
of
our
dayes
,
and
in
a
constant
and
continued
course
of
godliness
.
Christians
▪
now
that
you
see
that
little
weight
or
reason
hitherto
there
appears
in
this
charge
of
the
world
▪
against
us
,
let
us
be
encouraged
to
hold
fast
,
and
hold
on
our
holy
course
;
let
our
practises
be
exact
according
to
our
principles
,
and
let
our
principles
alone
to
plead
for
themselves
;
God
will
plead
for
them
against
all
the
world
:
Let
us
no●
give
occasion
to
evil
men
to
charge
us
with
looseness
,
and
then
we
may
give
them
leave
to
charge
us
wit●
overmuch
strictness
.
But
oh
!
how
much
reason
have
we
to
blame
ou●selves
on
the
one
hand
,
whilest
they
injuriously
blame
us
on
the
other
:
Too
strict
,
too
precise
,
too
painful
in
the
work
of
the
Lord
?
Oh
,
how
sadly
▪
deficient
rather
are
we
!
How
spare
are
our
duties
how
little
is
our
care
▪
how
uneven
are
our
goings
.
We
need
not
fear
any
excess
where
we
feel
so
many
defects
.
Oh
how
scanty
are
our
services
for
our
God
,
how
barren
are
our
fields
,
how
thin
do
our
good
fruits
spring
up
?
Sinners
charge
us
with
our
barrenness
,
and
we
will
joyn
with
you
in
the
charge
:
The
Lord
pardon
us
,
it
is
but
little
that
we
have
brought
forth
;
our
good
fruits
are
but
like
the
gleanings
of
the
harvest
,
here
and
there
an
ear
,
or
a
poor
handful
:
or
like
the
gleanings
of
the
Olive
tree
,
Is.
17.
6.
Two
or
three
berries
in
the
top
of
the
uppermostbo●gh
,
four
or
five
in
the
outmost
fruitful
branches●
Blessed
be
God
for
any
thing
,
but
woe
to
us
that
there
is
no
more
;
it
is
but
here
a
little
and
there
a
little
,
here
a
line
and
there
a
blank
,
that
we
have
to
shew
.
Oh
how
many
Chasms
and
Vacuities
are
there
to
be
found
in
our
course
?
how
many
empty
hours
,
and
empty
dayes
have
we
lived
,
concerning
which
,
if
we
should
have
asked
,
Anima
qu●d
fecisti
●odie
,
Soul
,
what
account
canst
thou
give
of
this
dayes
work
?
Instead
of
giving
in
our
Bill
we
must
give
in
a
Blank
,
and
write
down
nothing
but
Perdidi
Perdidi
,
I
have
lost
a
day
more
.
Oh
Brethren
,
let
us
take
heed
of
giving
in
any
,
more
such
blank
accounts
,
lest
from
our
Perdidi
we
should
at
last
come
to
write
down
Perii
,
perii
,
I
am
lost
,
I
am
undone
,
I
have
lost
so
much
time
,
that
now
I
am
afraid
I
have
lost
my
Sou●
.
Beloved
,
whilst
others
bespatter
our
diligence
,
let
us
bewaile
our
negligence
,
let
us
bewail
it
and
amend
.
If
to
be
strict
,
and
watchful
,
and
fruitful
,
be
to
be
vile
,
and
foolish
,
let
us
resolve
with
that
holy
King
.
We
will
be
more
vile
then
this
;
we
will
be
more
foolish
then
this
,
if
this
be
folly
:
whilst
men
charge
us
,
that
our
Religion
is
fancy
,
we
have
no
such
way
to
vindicate
it
,
and
prove
it
a
reality
,
but
by
being
more
Religious
,
more
strictly
so
,
more
fruitfully
so
,
our
fruitfulness
in
good
works
will
be
the
proof
of
our
sincerity
,
and
will
silence
our
adversaries
calumnies
.
Object
.
But
is
there
so
much
in
this
Doctrine
of
good
works
,
and
all
necessary
to
Salvation
,
who
then
can
be
saved
?
May
not
a
good
will
serve
to
make
〈◊〉
the
defects
of
good
Works
?
We
have
heard
that
God
accepts
the
will
for
the
deed
and
we
hope
,
that
though
we
have
done
little
,
yet
that
this
will
be
accepted
,
that
we
have
a
willing
minde
.
Sol.
Though
this
be
a
truth
,
and
may
administer
comfort
of
Christians
in
many
cases
,
that
a
willing
minde
is
accepted
with
God
,
where
there
is
little
done
:
yet
because
it
hath
been
by
divers
much
mistaken
and
abused
,
and
this
mi●●ke
hath
probably
proved
fatal
to
many
a
Soul
being
made
use
of
to
serve
for
an
excuse
of
a
lazy
heart
and
b●rren
life
:
give
me
leave
before
I
proceed
any
farther
,
to
turn
aside
a
little
,
and
make
some
stay
upon
the
consideration
hereof
,
and
to
shew
you
in
what
sense
the
will
may
be
accepted
where
the
work
is
not
done
.
There
is
a
question
put
amongst
the
School-men
,
whether
a
will
to
sin
where
the
Act
follows
not
,
conracts
not
as
great
a
guilt
in
the
sight
of
God
,
as
both
the
will
and
the
Act
:
and
Durandus
determines
it
thus
,
The
reason
why
the
will
to
sin
brings
not
forth
the
Act
,
may
be
twofold
,
either
Propter
incompletam
&
impersectam
voluntatem
,
because
the
will
is
not
so
fully
and
peremptorily
resolved
&
set
upon
it
,
or
else
,
Propter
impedimentum
aliquod
,
because
though
the
will
be
fully
resolved
upon
it
,
yet
there
is
something
that
hinders
the
execution
,
as
it
may
be
,
want
of
power
,
or
opportunity
to
commit
it
:
now
in
the
first
case
says
he
,
where
the
reason
of
the
nor
acting
the
sin
,
is
the
incompleatness
of
the
Will
:
ther●
the
will
without
the
act
is
not
as
great
a
sin
as
the
will
and
act
together
:
but
if
the
will
were
so
fully
resolved
,
that
it
would
have
brought
forth
the
act
,
if
it
had
not
been
hindred
,
there
the
guilt
is
as
great
,
if
the
sin
be
not
committed
,
as
if
it
had
been
committed
.
There
may
be
use
of
this
to
the
determining
the
present
qu●●on
:
where
there
is
a
will
to
perform
a
duty
,
and
yet
it
is
not
●●●ne
▪
if
the
reason
of
the
failing
be
not
from
the
●●mpleatness
of
the
will
,
but
from
some
unavoid
●●inderance
,
there
the
will
is
accepted
,
as
if
the
w●●k
had
been
done
:
where
the
will
is
so
strongly
set
upon
a
duty
,
as
that
it
would
have
brought
forth
the
performance
,
had
it
not
been
for
some
invincible
hindrance
,
it
shall
not
fail
of
acceptance
;
the
reason
is
,
because
where
the
defect
is
not
in
the
will
God
hath
the
heart
,
and
wheresoever
God
hath
the
heart
,
there
is
certain
acceptance
with
God
:
where
the
heart
is
ingaged
against
any
particular
lust
,
and
is
resolved
upon
it
,
this
lust
I
must
mortifie
,
and
through
the
help
of
God
will
seek
its
destruction
,
though
it
cannot
yet
compass
it
,
yet
this
resolution
evidences
,
that
the
heart
is
on
Gods
side
;
it
doth
not
side
with
lust
against
God
,
but
●●des
with
God
against
lust
,
and
so
in
all
other
the
like
cases
,
2
Cor.
8.
11.
If
there
be
first
a
willing
mind
,
it
is
accepted
according
to
what
a
man
hath
,
and
not
according
to
what
he
hath
not
:
He
that
gives
according
to
what
he
hath
,
he
that
does
according
to
what
he
hath
,
and
does
it
heartily
,
shall
be
accepted
undoubtedly
.
It
may
be
thy
case
may
be
such
sometimes
,
that
to
will
may
be
all
thou
hast
towards
a
Duty
:
As
for
instance
,
when
thou
hast
a
will
to
shew
mercy
▪
to
give
an
Almes
,
if
thou
hast
nothing
to
give
,
thy
will
is
all
thou
hast
.
'T
is
true
,
there
may
be
mistakes
and
we
are
too
apt
to
such
mistakes
,
to
impute
our
failings
in
duty
to
want
of
ability
▪
when
they
are
from
want
of
will
.
How
ordinarily
do
men
thus
excuse
their
grossest
neglects
,
even
when
they
yield
themselves
over
to
an
universal
,
careless
▪
and
idle
life
,
wherein
there
is
not
the
least
care
or
pains
taken
to
please
or
follow
God
?
Why
,
I
do
what
I
can
,
I
can
do
no
more
than
I
can
;
●ould
live
a
better
life
,
but
I
cannot
,
when
yet
the
will
is
onely
in
fault
;
though
you
can
do
〈◊〉
than
you
can
,
yet
if
you
had
a
good
will
to
it
,
you
●ight
do
more
than
you
do
.
But
still
the
great
question
●●●
be
,
How
may
,
I
knovv
(
in
case
of
failings
of
pers●●●ance
)
whether
my
will
be
so
fully
set
upon
my
duty
,
that
there
would
be
performance
,
if
it
were
not
hindred
,
if
it
were
not
for
vvant
of
povver
or
opportunity
?
I
answer
,
1.
There
is
no
pleading
want
of
ability
to
excuse
a
total
neglect
of
godliness
;
if
the
pretence
be
,
of
want
of
ability
to
live
a
godly
life
in
general
;
I
am
willing
to
live
a
godly
life
,
but
cannot
,
there
't
is
certain
the
defect
is
in
the
will
;
the
Spirit
of
Sanctification
,
is
a
Spirit
of
power
,
and
where
the
will
is
once
savingly
renewed
by
that
mighty
Spirit
,
there
is
certainly
such
a
power
communicated
,
as
will
infallibly
bring
on
the
soul
to
follow
God
in
a
course
of
Godliness
,
whatever
particular
weaknesses
and
failings
there
may
be
,
2
▪
Tim.
1.
7.
God
hath
not
given
us
a
spirit
of
fe●r
▪
but
of
power
,
and
of
love
,
and
of
a
sound
mind
,
Jer.
42
,
20
,
21.
Ye
dess●mble
in
your
hearts
when
you
sent
me
to
the
▪
Lord
your
God
,
saying
pray
for
us
,
and
whatsoever
the
Lord
our
God
shall
speak
,
we
will
do
it
.
Here
was
a
fair
promise
,
what
could
be
said
more
?
whatever
the
Lord
shall
say
,
we
will
do
▪
and
like
enough
they
might
have
some
intention
to
it
;
but
sayes
the
Prophet
,
Ye
dissemble
with
me
all
the
while
;
why
,
how
does
that
appear
?
why
,
in
the
next
verse
,
sayes
he
,
I
have
this
day
declared
it
to
you
,
but
you
have
not
done
any
thing
,
for
which
the
Lord
your
God
sent
me
to
you
.
If
your
hearts
had
been
right
,
there
would
have
been
something
done
,
but
you
have
done
nothing
.
Beloved
,
you
that
say
you
fain
would
follow
God
,
but
cannot
;
you
would
fain
live
a
godly
life
,
but
do
nothing
towards
i●●
you
would
willingly
leave
off
your
worldly
life●
or
your
fleshly
life
,
or
your
idle
life
,
you
would
fain
leave
off
your
drinking
,
and
gaming
,
and
wantonness
,
and
betake
your selves
to
praying
,
and
repenting
,
and
denying
your selves
,
and
minding
your
souls
▪
and
the
things
of
eternity
,
but
you
are
not
able
;
the
meaning
is
this
,
you
are
not
willing
,
you
cannot
find
in
your
hearts
to
take
up
such
a
course
,
you
have
some
velleities
,
some
wishes
,
and
weak
in●linations
to
godliness
,
but
no
will
to
it
;
if
there
were
a
willing
mind
within
,
doubtless
there
would
be
some
sign
of
it
in
your
course
without
.
2.
For
particular
duties
,
when
we
are
willing
to
them
,
and
yet
fall
short
of
performance
,
we
may
know
,
that
the
will
would
bring
forth
the
acts
,
were
it
not
for
some
great
impediments
,
1.
When
the
non-performance
of
duty
brings
forth
sorrow
and
trouble
of
heart
;
when
it
is
a
grief
of
mind
to
us
that
we
cannot
doe
what
we
would
,
Rom.
7.
18
,
19
,
24.
To
will
is
present
with
me
,
but
how
to
perform
that
which
is
good
,
I
finde
not
,
the
good
that
I
would
doe
,
&c.
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
.
That
which
hindred
him
was
a
sore
●urthen
to
him
,
under
which
he
groans
,
and
pas●ionately
wishes
for
his
redemption
and
deliverance
from
it
;
those
who
in
case
of
●ailings
are
quiet
,
and
well
enough
contented
,
much
more
,
those
who
are
glad
of
an
excuse
,
as
too
often
't
is
to
be
observed
in
many
,
who
when
they
are
put
upon
●ifficult
or
displ●asing
Duties
,
are
glad
they
have
so
much
to
say
for
themselves
,
that
they
are
not
able
or
have
not
opportunity
;
't
is
●n
argument
,
that
little
would
have
been
done
,
●ad
they
had
never
so
great
ability
.
2.
When
if
we
cannot
doe
the
duty
,
we
do
what
we
can
towards
it
.
A
man
that
●
poor
,
and
can't
give
an
alms
to
his
Brethren
in
distresse
,
yet
he
can
pitty
them
,
pray
for
them
,
make
their
case
known
to
others
that
can
relieve
them
;
if
he
do
not
what
he
can
,
if
he
do
not
open
his
bowels
to
them
,
though
he
cannot
open
his
hand
,
though
he
had
never
so
much
,
his
poor
brother
would
be
like
to
be
little
the
better
.
The
poor
Widow
,
that
cast
in
her
Mite
into
the
Treasury
,
which
was
all
she
had
;
't
was
a
sign
she
had
a
large
heart
,
though
she
gave
so
small
a
gift
,
1
King
.
8.
17.
David
had
it
in
his
heart
to
build
an
House
for
God
and
yet
did
it
not
;
the
Lord
hindred
him
▪
How
may
it
be
known
that
David
would
indeed
(
if
he
might
)
have
built
it
?
why
,
by
this
it
appeared
,
though
he
might
not
do
it
,
yet
he
did
what
he
might
towards
it
;
though
he
might
not
build
,
yet
he
prepared
materials
for
the
building
.
If
thou
art
but
a
babe
in
Christ
,
hast
had
but
a
little
time
,
hast
yet
but
a
little
understanding
,
a
little
strength
;
though
thou
canst
not
follow
the
Lord
in
such
exactnesse
,
not
attain
to
such
a
fruitful
life
,
as
those
that
are
grown
and
experienced
Christians
have
attained
to
,
yet
if
whilst
thou
art
but
a
child
,
tho●
dost
follow
the
Lord
as
a
child
,
according
to
the
measure
of
thine
understanding
and
ability
,
thou
art
yet
unskilful
,
and
performest
thy
duties
in
a
broken
manner
,
but
yet
thou
dost
perform
them
;
thou
art
weak
as
a
child
,
but
yet
art
tractable
as
a
child
,
willing
to
be
led
where
thou
canst
not
go
:
if
it
be
thus
with
thee
,
thou
netdst
not
be
discouraged
;
he
that
whilst
he
is
but
a
child
,
does
follow
God
as
a
child
according
to
his
measure
,
,
t
is
a
sign
that
if
he
were
a
man
,
he
would
follow
him
as
a
man
.
If
you
labour
under
any
lust
,
or
violent
passion
,
which
it
may
be
flows
from
your
natural
complexion
,
or
bodily
constitution
,
which
whenever
it
s
moved
and
stirred
,
you
are
not
able
to
stand
before
it
:
and
notwithstanding
,
you
know
it
is
your
duty
to
mortifie
and
crucifie
it
,
yet
still
this
is
your
case
,
that
though
it
be
matter
of
great
grief
to
you
,
and
as
a
continual
thorn
in
your
flesh
,
and
it
be
the
longing
desire
of
your
soul
to
have
it
destroyed
,
yet
you
can
do
little
to
it
;
in
this
case
,
1.
If
your
will
to
be
rid
of
it
,
bring
forth
a
continuall
watching
and
praying
against
it
;
if
you
cannot
overcome
it
,
yet
you
are
fighting
against
it
;
i●
it
will
live
in
you
,
yet
you
will
not
let
it
live
in
peac
with
you
,
especially
if
,
2.
Your
striving
again
it
be
not
altogether
without
success
,
but
brings
forth
some
actual
restraint
of
it
.
●
as
to
those
outward
acts
by
which
it
would
vent
it self
;
as
if
you
can't
overcome
passion
,
yet
you
restrain
in
some
measure
your
tongue
from
uttering
i●
in
any
angry
words
:
or
if
you
cannot
overcome
your
inward
pride
,
yet
you
do
forbear
those
self-exalting
words
,
and
vain
boastings
,
&c.
by
which
that
lust
is
fomented
;
if
your
heart
be
so
set
against
it
,
that
it
thus
strives
against
the
lust
within
,
and
does
ordinarily
restrain
some
of
its
outward
actings
,
you
may
be
sure
,
that
if
you
could
have
your
will
,
it
should
not
be
suffered
to
lodge
one
night
more
within
you
.
If
you
have
a
sloathful
heart
,
and
are
naturally
,
or
by
occasion
of
any
bodily
distemper
,
dull
,
heavy
,
and
unactive
,
and
are
still
wishing
for
a
more
active
,
lively
spirit
,
but
cannot
attain
it
;
yet
though
your
heart
be
heavy
and
sleepy
,
you
will
not
let
it
sleep
in
quiet
,
but
are
frequently
jogging
,
and
awakening
it
,
by
the
most
stirring
and
quickning
considerations
;
if
you
endeavour
to
serve
the
Lord
with
the
best
you
have
,
if
what
you
want
in
quickness
and
sprightfulness
,
you
labour
to
make
up
in
seriousness
,
though
you
make
on
by
a
slow
pace
,
yet
you
do
go
on
,
why
,
then
know
that
you
have
to
do
with
a
God
,
that
knows
and
considers
your
frame
,
and
in
this
case
also
wil
accept
you
,
according
to
what
you
have
,
and
not
according
to
what
you
have
not
.
3.
If
there
be
some
Duties
that
you
are
unable
to
,
yet
if
you
be
faithful
in
others
,
that
you
can
do
;
if
you
have
not
an
almes
,
to
give
to
one
that
's
poor
,
yet
you
can
give
counsel
to
him
,
and
therein
shew
kindness
to
his
soul
;
if
you
can't
so
well
compose
your
thoughts
to
any
fixed
meditation
,
but
are
unavoidably
perplexed
with
confusedness
and
distractions
,
yet
you
can
pray
,
or
you
can
spend
the
more
time
in
reading
;
do
you
do
that
?
If
you
cannot
so
profitably
,
or
to
so
much
spiritual
advantage
,
improve
Christian
society
,
do
you
do
the
more
in
private
,
in
your
more
retired
and
immediate
converse
with
God
.
If
you
want
courage
or
boldness
to
appear
for
God
,
in
exhorting
or
reproving
others
,
especially
such
as
are
above
you
,
yet
you
have
families
wherein
you
can
be
bold
;
what
do
you
do
there
?
to
your
Children
,
to
your
servants
?
Do
you
instruct
them
,
warn
and
reprove
them
,
&c.
though
(
as
before
)
you
can't
extend
mercy
to
others
in
their
needs
(
having
not
wherewithal
)
yet
are
you
just
,
and
righteous
and
honest
,
and
peaceable
in
your
dealings
with
,
and
carriage
towards
all
?
If
you
are
just
,
and
would
be
merciful
,
if
you
had
wherewithal
?
if
you
are
profitable
in
your
conversing
with
your
families
,
and
would
be
so
to
others
,
if
you
could
get
up
to
courage
and
boldness
:
if
you
are
serious
,
and
spiritual
,
and
affectionate
in
secret
,
and
have
a
will
to
be
so
in
society
that
's
an
Argument
,
that
your
will
would
bring
forth
performance
there
also
,
if
it
were
not
hindred
.
4.
If
at
such
times
,
when
there
are
not
such
impediments
,
we
then
do
,
what
at
another
time
we
cannot
;
that
which
we
cannot
do
at
some
times
,
as
in
sickness
,
or
in
times
of
desertion
or
temptation
,
may
be
done
at
another
time
,
when
we
are
not
under
such
disadvantages
.
Now
gather
up
all
these
together
,
and
then
the
question
will
easily
●e
determined
.
He
that
hath
a
will
to
walk
in
all
the
Duties
of
godlinesse
;
he
that
d●es
ordinarily
walk
in
the
practice
of
those
holy
duti●s
,
which
he
hath
power
to
do
:
he
that
doeth
what
he
can
towards
those
duties
which
he
cannot
fully
reach
to
;
he
that
mourns
and
is
grieved
in
his
heart
under
his
failings
,
this
man
●ay
have
ground
to
conclude
,
that
his
spirit
is
sincerely
willing
,
though
his
flesh
be
weak
,
and
that
this
willing
mind
is
accepted
with
God
,
as
if
it
did
really
perform
:
But
now
,
those
that
pretend
to
have
a
good
will
to
godlinesse
,
but
yet
in
their
general
course
,
are
carnal
&
carelesse
,
and
●here's
little
or
nothing
of
a
godly
life
to
be
seen
;
those
that
do
not
what
they
can
,
that
do
no●●endevour
to
do
what
they
cannot
,
that
do
not
mourn
under
their
failings
,
but
are
contented
and
quiet
,
and
satisfie
themselves
in
this
,
that
their
will
is
good
,
and
that
God
accepts
their
will
for
the
deed
▪
such
as
these
do
but
deceive
themselves
,
and
are
not
upright
before
God
,
nor
accepted
with
him
.
7.
The
Doct●ine
of
the
last
Judgement
,
and
the
different
rewards
that
shall
then
be
rendred
to
those
that
are
sincerely
godly
,
and
all
others
in
the
world
,
is
no
fancy
,
but
a
real
truth
.
I
am
dealing
with
Pharisees
,
not
with
Sad●uces
,
and
therefore
shall
not
need
to
prove
either
the
Resurrection
or
Judgment
:
My
main
businesse
here
,
will
lye
in
the
proof
of
the
latter
part
,
That
the
sincerely
godly
,
shall
have
in
the
Judgment
,
a
far
different
reward
from
all
other
men
.
That
God
hath
appointed
a
day
,
in
which
he
will
judge
the
world
in
righteousness
;
I
hope
you
will
give
me
leave
to
believe
,
that
you
are
already
satisfied
in
it
;
When
all
the
men
of
this
world
shall
have
run
their
course
;
when
the
Courtly
Gasl●nts
,
and
the
ruffling
Roysters
;
when
the
proud
Minions
,
and
wanton
Mimicks
,
shall
have
acted
their
glorious
parts
;
when
the
trampled
and
contemned
Christians
shall
have
all
run
their
wear
Race
;
when
the
last
Scene
shall
be
over
,
the
Sing
cleared
,
the
Cu●tains
drawn
;
when
the
beggars
Rags
,
and
the
great●●●ens
Robes
;
when
the
Warriors
Swords
,
and
States
men
Gowrs
shall
be
put
off
and
laid
aside
,
and
the
poor
oppressed
shall
stand
upon
even
ground
with
their
mightiest
oppressors
;
when
the
Kings
of
the
Earth
shall
have
laid
down
the●r
Cr●●ns
,
and
the
Princes
their
Sceptors
;
when
the
Judg●s
of
the
earth
shall
have
broken
up
their
Courts
,
and
●heir
term
is
ended
;
then
shall
the
God
of
glory
erect
his
Tribunal
;
before
which
,
all
persons
,
from
the
least
to
the
greatest
,
must
make
their
personal
appearance
,
have
all
their
ways
and
actings
examined
,
and
considered
over
again
,
and
receive
their
doom
:
Then
shall
men
return
,
and
discern
betwixt
the
righteous
and
the
wicked
;
betwixt
him
that
served
the
Lord
,
and
him
that
served
him
not
;
Then
shall
men
say
,
Verily
,
there
is
a
reward
for
the
righteous
(
a
peculiar
reward
)
doubtlesse
be
is
a
God
that
judgeth
in
the
earth
.
If
you
ask
,
What
shall
this
reward
of
the
righteous
be
?
and
what
shall
be
the
difference
betwixt
theirs
,
and
the
rewards
of
all
others
whatsoever
?
Let
these
following
Scriptures
be
examined
,
and
give
in
the
answer
,
Rom.
2.
6
,
7
,
8
,
9.
Who
will
render
to
every
man
according
to
their
deeds
,
to
them
,
who
by
patient
conti●uing
in
well
doing
,
seek
for
glory
,
honour
and
immortality
,
eternal
life
,
but
to
them
that
are
contentious
,
and
obey
not
the
truth
,
but
obey
unrighteousnesse
,
indignation
,
and
wrath
,
tribulation
and
anguish
,
upon
every
soul
of
man
that
doth
evil
;
of
the
Jew
first
,
and
also
of
the
Gentile
.
The
words
refer
to
the
last
Judgment
,
as
appears
by
the
former
part
of
them
,
Who
shall
render
,
&c.
In
the
following
part
,
we
have
the
dividing
of
the
Sheep
from
the
Goats
;
which
are
both
described
,
and
have
their
distinct
rewards
appointed
to
them
.
1.
We
have
a
description
of
the
Sheep
,
and
what
their
reward
shall
be
;
and
by
their
description
,
these
Sheep
should
be
the
very
same
with
Precisians
,
or
circumspect
Christians
:
1.
They
are
such
as
seek
for
glory
,
and
honour
,
and
immortality
;
that
is
,
that
seek
for
a
portion
of
glory
and
immortality
in
the
world
to
come
:
They
leave
the
Kingdoms
of
this
world
to
be
shared
among
the
men
of
this
world
,
and
seek
for
that
Kingdom
which
cannot
be
shaken
.
2.
They
are
well-doers
,
good
men
,
and
holy
men
,
men
of
a
good
and
holy
life
.
3.
They
continue
in
well-doing
,
they
are
not
good
for
a
fit
,
but
it
is
the
way
of
their
life
.
4.
They
patiently
continue
:
Patience
is
either
,
1.
Of
Labour
,
they
do
not
complain
,
nor
are
weary
of
their
work
,
but
buckle
to
it
.
Or
,
2.
Of
Sufferings
;
they
can
bear
as
well
as
doe
.
Or
,
3.
Of
Delay
;
they
are
content
to
stay
for
their
reward
till
hereafter
;
let
others
take
their
portions
and
their
rewards
here
,
they
are
content
to
stay
for
theirs
till
hereafter
.
This
is
the
description
of
the
Sheep
;
and
of
all
the
men
in
the
world
,
who
should
these
Sheep
be
:
Can
they
be
any
other
men
then
those
godly
men
,
that
have
been
laid
open
to
you
?
Well
,
but
what
is
the
Reward
,
which
in
the
Judgement
the
Lord
will
render
to
these
?
Why
,
it
is
eternal
Life
,
eternal
Glory
and
blessedness
:
to
them
that
by
patient
continuance
in
well-doing
,
&c.
he
will
render
eternal
Life
.
This
is
true
,
Sinners
,
this
is
no
conceit
,
it
is
a
certain
truth
,
and
such
a
truth
as
you
yourselves
must
be●ieve
,
before
ever
you
can
come
to
good
Heb.
11.
6.
He
that
cometh
to
God
must
believe
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
(
diligently
)
seek
him
.
Mark
it
,
of
them
that
(
diligently
)
seek
him
.
They
are
the
same
men
you
see
,
that
are
spoken
of
here
,
and
in
the
former
Scripture
:
of
these
God
is
the
rewarder
;
that
is
,
with
a
special
and
glorious
reward
,
that
is
necessary
to
be
understood
.
God
hath
rewards
for
the
ungodly
:
You
that
are
proud
,
&
persecutors
,
and
despisers
of
God
,
and
his
wayes
,
God
will
reward
you
all
for
all
your
doings
,
but
he
hath
a
blessed
reward
for
those
that
seek
him
:
And
thus
saith
the
Text
,
Every
one
that
cometh
to
God
must
believe
.
Sinners
you
will
not
be
perswaded
now
but
these
people
are
foolish
,
self-deluding
people
,
and
that
the
Heaven
,
the
Joy
,
the
Glory
,
and
the
Blessedness
they
feed
themselves
with
the
hope
of
,
is
only
in
their
own
fancies
:
but
yet
,
if
ever
you
come
to
any
thing
,
if
ever
you
be
brought
home
to
God
,
this
is
that
which
you
(
must
)
believe
,
That
God
is
a
Rewarder
,
and
a
glorious
Rewarder
of
them
that
diligently
seek
him
.
Thus
we
have
the
description
of
the
Sheep
,
and
of
their
reward
,
and
the
certainty
therof
;
next
we
have
the
description
of
the
Goates
and
their
reward
,
of
them
there
is
a
general
description
,
The
men
that
do
evil
,
and
this
threefold
particular
description
.
1.
They
are
contentious
.
2.
They
obey
not
the
Truth
:
But
,
3.
They
obey
unrighteousness
.
which
for
methods
sake
I
shall
reduce
to
two
Heads
.
They
are
described
,
1.
By
their
Contention
.
2.
By
their
Conquest
.
1.
By
their
Contention
:
There
is
a
twofold
contention
.
1.
Of
man
with
man
.
2.
Of
man
with
God
.
This
latter
is
●xprest
in
Scripture
,
by
gainsaying
,
Rom.
10.
by
resisting
Acts
7.
51.
Ye
stiff-necked
and
uncircumcised
in
heart
,
ye
do
alwayes
resist
the
Holy
Ghost
by
kicking
,
Deut.
32.
15.
This
kicking
implies
;
1
,
Opposition
against
God
,
2.
Oposition
joyned
with
scorn
and
contempt
,
putting
a
slight
upon
God
,
and
all
his
Counsels
and
way●s
.
Now
this
latter
is
the
contention
meant
in
the
Text
,
contention
against
God
;
they
will
not
heark●n
to
his
voice
,
nor
be
obedient
to
his
truth
:
The
Lord
commands
and
calls
them
to
accept
of
his
grace
,
and
to
be
obedient
to
his
Law
,
but
they
rejected
God
,
kick
against
his
Word
,
and
refuse
to
hearken
to
him
.
2.
By
this
conquest
or
victory
in
this
contest
after
all
the
strivings
of
God
with
them
,
they
still
stand
it
out
and
overcome
;
they
obey
not
the
truth
,
but
persist
to
obey
unrighteousness
:
where
,
1.
By
the
Truth
we
are
to
understand
the
whole
Word
of
God
,
John
17.
17.
Thy
Word
is
Truth
;
both
the
word
of
righteousness
,
the
Law
,
and
the
Word
of
faith
,
the
Gospel
:
by
obeying
the
truth
,
we
are
to
understand
,
submitting
to
the
government
of
the
Law
,
and
accepting
the
grace
of
the
Gospel
.
2
By
unrighteousness
we
are
to
understand
,
all
those
corrupt
Principles
,
according
to
which
the
lnsts
of
men
do
govern
them
;
which
(
I
take
)
the
Apostle
means
,
Rom.
7.
23.
by
the
Law
of
Sin
.
In
that
,
and
the
former
Verse
,
there
is
mention
made
of
Four
Laws
contending
one
against
another
,
whereof
Two
are
on
one
side
and
Two
on
the
other
;
The
Law
of
God
,
the
Law
of
the
Mind
,
the
Law
of
the
Members
,
and
the
Law
of
Sin
.
By
the
Law
of
God
,
is
understood
,
the
Word
of
God
:
by
the
Law
of
the
Mind
,
is
understood
,
in
th●
Regenerate
,
Grace
,
in
the
Unregenerate
,
the
Light
of
the
Natural
Conscience
:
by
the
Law
of
the
Members
,
understand
,
Lust
,
or
Concupiscence
:
by
the
Law
of
Sin
,
those
corrupt
Principles
,
according
to
which
Lust
governs
:
As
the
Law
of
the
Mind
governs
according
to
those
Holy
Principles
contained
in
the
Word
,
so
there
are
certain
Principles
of
Unrighteousness
,
according
to
which
the
Flesh
governs
.
To
enumerate
and
reckon
up
all
these
corrupt
Principles
,
would
be
as
great
a
task
,
as
to
reckon
up
all
th●
Doctrines
of
Truth
,
and
the
Righteous
Commands
of
God
;
to
each
of
which
Holy
Doctrines
and
Commands
,
there
are
in
this
Law
of
Sin
,
Principles
directly
contrary
.
Now
because
it
may
serve
the
design
I
am
now
pursuing
,
viz.
To
help
sinners
to
understand
themselves
,
I
shall
mention
some
of
the
chief
of
them
,
in
number
Ten
;
which
,
if
you
will
,
you
may
call
,
The
Devils
Ten
Commandements
.
1
Live
to
thy self
:
Mind
thine
own
things
:
This
is
the
first
and
great
Commandment
,
on
which
all
the
rest
hang
,
and
to
which
they
serve
,
and
is
the
same
as
,
be
thine
own
God
,
thine
own
Idol
.
2.
Let
thy
Will
be
thy
Law
.
Thou
art
thine
own
,
thy
Tongue
is
thine
own
,
thy
Time
is
thine
own
,
thy
Estate
is
thine
own
,
mayest
thou
not
do
what
thou
wilt
with
thine
own
?
3.
Make
thy
best
if
the
time
present
,
and
of
present
things
.
Lo●e
not
a
certainty
for
uncertainties
;
who
knows
what
shall
be
hereafter
?
Eat
and
drink
,
for
tomorrow
thou
diest
;
be
merry
while
thou
mayest
,
spend
whilst
thou
hast
it
;
make
Hay
while
the
Sun
shines
;
Death
comes
,
and
there
is
an
end
of
all
thy
mirth
.
4.
Stand
fast
in
the
liberties
of
thy
Flesh
.
Come
not
into
boudage
;
be
not
a
voluntary
slave
to
a
strict
and
restrained
life
,
when
thou
mayest
,
if
thou
wilt
,
use
thine
own
liberty
.
5.
Continue
in
sin
,
because
Grace
hath
abounded
.
Christ
died
for
sinners
,
God
is
merciful
,
why
shouldest
thou
then
fear
to
take
thy
course
?
6.
Do
as
others
do
.
Go
along
with
the
multitude
,
fashion
thy self
to
the
times
,
be
not
singular
:
Why
shouldest
thou
think
thy self
wiser
than
others
?
7.
Do
no
more
in
Roligion
than
needs
.
Be
not
Righteous
over-much
;
be
not
over-forward
;
a
little
Faith
,
a
little
Repentance
will
serve
thy
turn
.
8.
Do
not
trouble
thy self
about
small
offences
.
Thoughts
are
free
:
Words
are
but
things
of
course
:
What
man
man
is
there
that
lives
and
sins
not
?
What
shouldest
thou
keap
such
a
do
about
thy
sins
?
Are
they
not
but
little
ones
?
9.
Be
not
over-hasty
.
If
thou
must
repent
,
it
is
time
enough
yet
:
torment
not
thy self
before
thy
time
:
repentance
will
be
well
enough
at
last
:
when
thou
art
old
,
thou
wilt
have
little
else
to
do
:
be
not
old
,
whilst
thou
art
young
.
10.
Trust
God
with
thy
soul
,
rather
then
man
with
thy
body
.
That
is
,
choose
Iniquity
rather
then
Affliction
;
venture
no
farther
in
matters
of
Religion
,
then
thou
mayest
with
safety
.
These
are
some
of
those
corrupt
principles
which
make
up
the
Law
of
Sin
,
to
which
all
others
may
be
reduced
;
and
living
under
the
power
of
any
of
these
or
any
others
of
the
like
nature
,
this
is
obeying
Vnrighteousness
.
As
the
Apostle
says
,
He
that
breaks
one
of
the
Commandments
of
God
,
is
guilty
of
all
:
So
he
that
lives
under
the
power
of
any
one
of
the
Commandments
of
the
Devil
,
is
,
if
not
under
the
power
of
all
,
yet
as
sure
a
slave
to
the
Devil
as
if
he
were
guilty
of
all
;
he
whose
foot
is
entangled
in
one
cord
of
the
Net
,
is
as
fast
,
as
he
that
hath
the
whole
Net
spread
over
him
:
if
a
bird
be
held
by
a
leg
or
a
wing
,
it
is
as
sure
as
if
the
whole
body
were
in
the
Net
.
Here
now
you
may
have
also
the
description
of
the
Goats
;
those
are
contentious
,
resisting
the
Lord
and
the
word
of
his
grace
;
and
who
,
after
all
the
strivings
of
the
Lord
with
them
,
do
overcome
,
and
hold
their
own
,
and
persist
in
their
disobeying
the
truth
,
and
obeying
unrighteousness
,
or
living
under
the
dominion
of
those
corrupt
Principles
,
which
make
up
the
Law
of
Sin
.
Let
me
here
demand
of
you
these
three
things
:
First
,
Are
not
these
Principles
I
have
mentioned
every
one
of
them
evidently
principles
of
unrighteousness
?
And
may
they
not
as
well
be
called
the
Devils
Commandments
,
as
the
Devil
be
called
a
Devil
?
Secondly
,
Are
not
all
those
that
live
under
the
power
of
these
Principles
,
the
very
men
here
meant
in
the
Text
,
by
those
that
obey
Vnrighteousness
,
may
they
not
as
well
be
called
the
Devils
Servants
,
as
those
wicked
Laws
,
the
Devils
Commandments
.
Thirdly
,
Are
not
all
persons
that
are
not
precisely
godly
,
in
the
sense
I
have
before
described
it
,
evidently
held
under
some
of
these
corrupt
Principles
?
Is
not
this
it
which
you
in
reproach
charge
upon
the
Saints
,
that
they
will
not
live
under
these
,
or
some
of
these
Rules
?
That
they
will
not
take
their
liberty
;
that
they
will
nor
do
as
others
,
but
they
must
be
singular
,
forsooth
,
as
if
they
were
wiser
then
their
neighbours
;
that
they
stand
upon
every
trifle
and
small
matter
,
&c.
Some
of
these
Anti-Precisians
,
if
they
be
laid
to
these
black
lines
,
do
touch
with
them
in
every
point
throughout
;
you
may
well
soile
them
Hells
thorough
Conformists
,
or
the
Devils
best
Subjects
.
Sinners
,
the
whole
generation
of
you
that
are
of
such
a
Spirit
,
even
every
one
of
you
that
have
a
word
to
speak
against
the
preciseness
of
godliness
and
godly
men
,
come
and
look
into
this
glass
which
is
here
set
before
you
.
Do
you
know
your
own
faces
when
you
see
them
?
Are
not
these
Principles
the
very
Pictures
and
express
Images
of
you
?
If
you
say
they
are
not
,
it
is
because
you
do
not
know
your
own
faces
;
if
they
are
not
,
let
me
be
rejected
for
a
Lyar
and
a
Slanderer
.
But
if
you
be
,
even
all
of
you
,
these
very
men
,
then
look
a
little
further
,
and
you
may
see
your
reward
will
be
in
the
Judgement
:
Why
,
what
is
it
?
Read
on
and
you
have
it
;
To
them
that
obey
not
the
Truth
,
but
obey
Vnrighteousness
,
indignation
and
wrath
,
tribulation
and
anguish
,
upon
every
soul
of
man
that
doth
evil
,
If
you
say
,
This
is
but
your
opinion
,
but
for
all
that
you
may
be
mistaken
,
we
hope
to
fare
as
well
as
you
,
the
best
of
you
,
for
all
your
great
words
:
but
our
opinion
.
Why
,
is
it
never
your
opinion
too
?
Do
you
never
doubt
?
Are
you
never
afraid
that
this
may
be
,
that
this
will
be
your
portion
?
Did
your
own
consciences
never
preach
to
you
the
same
things
?
but
whether
they
did
or
no
,
this
is
as
true
,
that
indignation
and
wrath
will
be
the
portion
of
every
soul
of
you
thus
living
and
thus
dying
;
this
is
as
tru●
,
as
that
God
is
righteous
.
The
Righteousness
of
God
is
engaged
,
to
render
to
every
man
according
to
his
works
;
and
so
to
them
that
obey
not
the
Truth
,
but
obey
Unrighteousness
,
indignation
and
wrath
,
&c.
And
by
this
time
you
may
see
that
there
is
some
difference
betwixt
the
rewards
of
the
godly
,
and
the
rewards
of
all
others
in
the
world
;
as
much
difference
as
betwixt
Life
and
Death
,
Mercy
and
Wrath
,
everlasting
Joy
and
Peace
,
and
everlasting
Anguish
and
Tribulation
.
If
Heaven
and
Hell
differ
onely
in
conceit
,
and
if
there
be
not
as
great
difference
betwixt
the
rewards
of
these
and
all
others
,
as
betwixt
Heaven
and
Hell
,
then
once
more
I
tell
you
,
we
will
be
content
to
be
the
Phanaticks
.
And
have
you
not
yet
done
with
talking
of
our
fancies
and
conceits
?
Is
it
but
a
conceit
,
that
there
shall
be
a
judgement
?
Or
is
this
a
conceit
,
that
it
shall
then
fare
better
with
the
Sheep
then
with
the
Goats
?
Or
that
those
are
Christs
Sheep
that
hear
his
voice
,
and
follow
his
steps
,
and
keep
by
the
Shepherds
Tents
?
Is
this
a
conceeist
,
that
it
shall
fare
better
with
the
Friends
of
Christ
,
then
with
his
Enemies
;
or
that
those
are
the
friends
of
Christ
,
who
are
the
friends
of
Holiness
?
Is
this
a
conceit
,
that
it
shall
fare
better
with
the
servants
of
Christ
then
with
strangers
?
Or
,
are
those
the
best
servants
,
who
waste
their
Talents
,
or
bind
them
up
in
a
Napkin
?
Will
Christ
say
in
that
day
,
Away
thou
faithful
Servant
;
away
from
me
ye
workers
of
Righteousness
?
You
have
loved
me
too
much
,
you
have
pleased
me
too
well
,
you
have
followed
me
too
close
,
you
have
given
your selves
to
too
much
praying
,
too
much
praising
,
too
much
fasting
;
you
have
been
too
conscientious
,
too
tender
,
too
watchful
,
too
holy
;
you
would
not
be
merry
,
and
idle
,
and
vain
;
you
would
not
go
along
with
your
Neighbours
,
to
their
sporting
,
to
their
Revellings
,
to
their
Pleasures
,
but
must
needs
deny
your selves
,
and
take
up
your
Cross
and
follow
me
;
you
could
not
be
content
with
an
Earthly
happiness
,
but
you
must
have
Glory
and
Honour
,
and
Immortality
;
you
could
not
be
content
to
venture
on
a
groundless
hope
of
Glory
,
but
you
must
needs
make
sure
of
it
,
by
patient
continuance
in
well-doing
,
Away
from
me
you
workers
of
Righteousness
;
you
that
have
followed
me
in
the
Regeneration
,
get
you
gone
,
get
you
down
to
everlasting
destruction
;
Will
this
be
the
voice
of
the
Judge
at
that
day
?
Will
he
call
to
sinners
,
Come
ye
wantons
,
come
ye
Wine-bibbers
,
come
ye
Swearers
,
Lyars
,
Scoffers
,
Whore-masters
,
come
ye
blessed
Crew
,
inherit
the
Kingdome
?
All
this
must
be
so
,
if
godliness
be
but
a
fancy
;
and
do
you
not
yet
see
Sinners
,
what
men
of
Reason
,
what
men
of
Judgement
you
are
,
and
how
much
truth
or
weight
there
is
in
your
charge
against
the
Saints
?
Oh
Christians
,
you
see
I
hope
,
sufficiently
,
how
little
ground
you
have
to
take
the
least
notice
of
,
or
discouragement
from
these
confident
Adversaries
,
who
in
proclaiming
you
Phanaticks
,
must
proclaim
themselves
either
Infidels
or
Ideot●
?
Thus
I
have
shewed
,
that
the
principles
of
Godliness
are
not
Phanatical
.
2.
The
Duties
and
Comforts
of
Godlinesse
are
no
fancies
;
I
shall
instance
in
such
duties
,
and
those
parts
of
duties
,
which
are
most
obnoxious
to
this
censure
;
the
most
spiritual
duties
;
the
most
spiritual
parts
of
duties
,
which
being
most
out
of
fight
,
and
above
the
reach
of
the
carnal
world
,
are
most
of
all
thus
censuted
by
them
;
I
shall
mention
onely
two
,
which
indeed
are
comprehensive
of
all
.
1.
Worshiping
God
in
the
Spirit
.
2.
Walking
in
the
Spirit
.
1.
Worshiping
God
in
the
Spirit
.
If
this
be
a
fancy
,
the
Apostle
Paul
with
the
Christians
his
Contemporaries
,
were
the
great
Phanaticks
of
their
time
:
who
saies
thus
of
himself
and
them
,
Phil.
3.
3.
We
are
the
Circumision
,
who
worship
God
in
the
spirit
.
We
are
the
Circumcision
;
that
is
,
We
are
the
People
of
God
;
we
are
they
who
are
circumcised
with
the
Circumcision
which
is
without
hands
,
circumcised
in
heart
,
which
is
all
one
,
as
if
he
had
said
,
we
are
Christians
,
who
worship
God
in
the
spirit
.
Worshipping
God
in
the
spirit
,
notes
,
1.
The
worship
of
the
soul
,
or
heart-worship
.
2.
The
worshipping
God
through
his
Spirit
,
or
in
the
Holy
Ghost
.
1.
The
worship
of
the
soul
,
or
inward
worship
,
and
that
,
1.
As
it
stands
in
opposition
to
meet
bodily
worship
;
I
say
not
as
it
is
oppos'd
to
bodily
worship
,
but
to
meer
bodily
worship
.
2.
As
it
stands
in
opposition
to
the
Antiquated
Jewish
worship
,
which
was
more
external
,
pompous
,
and
ceremonious
.
We
worship
God
in
the
spirit
,
that
is
,
we
worship
God
in
the
heart
,
and
in
the
simplicity
and
plainness
of
Gospel-worship
.
Heart-worship
is
the
true
worship
;
the
worship
of
the
soul
,
is
the
soul
of
worship
:
The
body
without
the
soul
is
dead
,
and
bodily
worship
without
spiritual
,
i●
dead
worship
,
John
4.
24.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
.
The
latter
word
(
Truth
)
is
exegitical
of
the
former
(
Spirit
)
signifying
,
that
worshiping
in
Spirit
,
is
worshiping
in
Truth
;
This
is
the
true
worship
,
worship
indeed
.
The
worship
of
the
body
,
the
uncovering
of
the
head
,
the
bowing
the
knee
,
the
lifting
up
of
the
hands
,
or
voice
,
these
are
but
the
outside
and
carcase
of
worship
,
and
so
far
only
capable
of
being
accounted
worship
,
as
they
are
helpful
to
,
and
expressive
of
the
devotions
of
the
soul
.
As
bowing
of
the
knee
signifies
the
bowing
of
the
heart
;
as
the
uncovering
of
the
head
either
expresses
,
or
helps
toward
the
inward
reverence
of
the
soul
,
so
far
as
they
worship
,
and
no
farther
,
and
even
then
but
improperly
so
c●lled
.
But
as
they
stand
single
and
separated
from
the
inward
worship
,
they
are
no
worship
,
no
more
then
a
carcase
is
a
man
,
but
are
meer
shadows
and
fansies
.
There
is
no
such
Phanatick
as
the
Formalist
,
who
whilest
with
those
Heathens
,
Mat.
6.
7.
He
thinks
to
be
heard
for
his
much
speaking
,
doth
but
play
the
hypocrite
and
Lyar
:
Look
what
the
Courtiers
Complements
are
,
such
are
the
Formalists
devotions
,
smooth
words
,
tongue-courtefies
,
fl●ttering
salutes
,
fawning
cringes
,
Your
servant
Sir
,
your
servant
,
command
me
what
you
please
,
I
am
ready
to
serve
you
.
Here
is
a
great
shew
of
respect
and
kindness
,
but
what
is
there
in
it
?
What
wise
man
will
regard
it
?
And
what
more
is
there
in
the
Formalists
devotions
?
What
is
it
but
meer
complementing
with
the
Holy
God
?
Very
devout
and
lowly
,
as
to
all
appearance
,
and
a
great
noise
is
there
,
that
such
Devotion
makes
,
but
what
is
there
in
it
?
What
awe
;
and
Soul-reverence
of
God
,
what
heart-striving
and
wrestling
with
God
,
what
heart-elevation
,
or
lifting
up
the
Soul
to
God
is
there
in
all
this
?
Is
there
no
such
thing
as
heart-striving
and
Soul-reverence
required
in
the
Worship
of
God
;
or
are
these
but
shadows
of
worship
,
and
is
the
soul
of
it
onely
in
the
Lips
or
Knees
?
Doth
he
whose
Soul
is
poured
out
in
prayer
,
whose
Spirit
strives
with
the
Lord
,
doth
he
but
pray
in
conceit
,
worship
God
in
conceit
,
and
those
whose
Eyes
and
Tongues
,
and
Hands
onely
pray
,
have
they
gotten
the
substance
,
are
these
the
true
Worshippers
?
Beloved
,
be
not
deceived
,
God
sees
not
as
man
sees
;
he
sees
what
is
within
man
;
he
sees
what
is
within
our
duties
;
they
are
not
shews
or
sounds
that
can
blinde
hi●
Eye
,
or
please
his
Ear.
Ephes.
5.
19.
Be
ye
filled
with
the
Spirit
,
speaking
to
your
s●lve
in
Psalmes
and
Hymns
,
and
Sriritual
Songs
,
singing
and
making
Melody
in
your
hearts
to
the
Lord
.
Believe
it
Christians
,
Heart-musick
is
the
best
Church
musick
,
Heart-praying
,
and
Heart-singing
,
makes
the
best
Melody
in
the
Eares
of
the
Lord
of
Sabbath
.
My
work
and
intent
is
not
to
decry
all
external
worship
,
as
useless
or
unacceptable
;
We
must
glorifie
God
in
our
bodies
,
as
well
as
in
our
spirits
;
Our
Lips
must
bear
their
parts
in
our
praises
and
practises
;
but
I
would
not
that
you
should
take
the
body
of
worship
to
be
the
Soul
,
and
the
Soul
to
be
nothing
.
Be
not
conceited
that
the
outward
part
is
the
worship
,
and
the
inwa●●
but
a
conceit
.
Brethren
,
the
living
God
will
have
living
services
;
the
God
of
our
spirits
,
will
have
the
service
of
our
spirits
;
the
worshipping
God
in
spirit
,
this
is
the
true
worship
God
will
not
be
,
and
take
heed
you
be
not
cheated
with
shews
.
When
all
the
men
of
the
world
,
with
their
wits
,
parts
,
and
interists
,
have
commended
,
garnished
,
and
magnified
,
the
carcass
of
Religion
,
and
decryed
,
and
disgraced
its
soul
and
life
,
yet
this
shall
still
stand
,
as
an
irrefragable
Truth
,
They
are
the
circumcision
,
who
worship
God
in
the
spirit
,
and
rejoyce
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
.
2.
Worshipping
God
through
the
spirit
,
through
the
help
and
assistance
of
the
Spirit
of
God
;
as
to
instance
in
prayer
,
Jude
20.
Praying
in
the
Holy
Ghost
,
Rom.
8.
26.
The
Spirit
it self
helpeth
our
infirmities
.
The
Spirit
of
God
affords
a
three-fold
help
in
prayer
.
1.
He
indites
our
requests
;
suggests
matter
of
Prayers
to
us
,
who
as
the
Apostle
there
tells
us
,
Know
not
what
we
●●●uld
pray
for
as
we
ought
.
Carnal
mens
lusts
do
often
make
their
Prayers
,
and
then
no
wonder
they
ask
amiss
;
when
they
should
be
seeking
the
death
of
their
lust
,
they
ask
meat
for
their
lusts
;
we
often
,
not
knowing
what
we
ought
to
ask
,
do
ask
we
know
not
what
;
we
ask
a
stone
,
a
Serpent
,
a
Scorpion
;
somtimes
,
when
we
think
we
ask
bread
:
If
God
should
alwaies
give
his
people
their
prayers
,
their
prayers
would
undo
them
.
When
we
are
poor
,
we
ask
riches
,
and
it
may
be
,
if
God
should
give
us
them
,
our
riches
might
undo
us
:
Somtimes
we
ask
ease
,
or
credit
,
or
liberty
,
and
if
we
had
what
we
ask
,
it
might
be
our
ruine
;
the
Spirit
of
God
knows
what
's
fit
for
us
,
and
accordingly
guides
our
prayers
;
He
helps
us
to
underst●●●
our
sins
,
and
so
teaches
us
what
confession
to
make
,
carnal
men
will
confess
sins
,
but
any
sins
rather
then
their
own
;
He
helps
us
to
understand
our
wants
,
and
so
teaches
us
what
to
ask
;
He
helps
us
to
understand
our
mercies
,
and
so
teaches
us
what
to
give
thanks
for
;
carnal
men
often
come
before
the
Lord
with
mock
praises
,
give
thanks
for
their
election
,
justification
,
sanctification
,
hope
of
glory
,
when
it
may
be
,
the
power
of
sin
,
and
the
wrath
of
God
abides
upon
them
,
and
they
remain
without
Christ
,
and
without
hope
,
and
without
God
in
the
world
;
the
Spirit
of
God
,
if
they
had
him
,
would
make
their
devotions
more
reasonable
and
regular
.
2.
He
excites
,
and
quickens
,
and
enlarges
their
hearts
in
prayer
.
The
Spirit
of
God
comes
in
and
influences
upon
the
heart
,
and
draws
forth
the
soul
;
and
this
is
the
import
of
the
following
words
,
The
Spirit
it self
maketh
intercession
for
us
,
with
groanings
which
cannot
be
uttered
;
that
is
,
he
sets
up
a
groaning
and
sighing
after
the
Lord
.
Groaning
notes
the
strentgh
and
ardency
of
desire
,
which
through
the
servency
of
it
,
puts
the
Soul
to
paine
,
and
an
holy
impatience
till
it
be
heard
;
in
which
sence
it
s
used
,
verse
21.
For
we
our selves
,
who
have
received
the
first
fruits
of
the
spirit
,
groan
within
our selves
,
waiting
for
the
adoption
,
even
the
redemption
of
our
body
.
It
works
such
groanings
as
cannot
be
uttered
,
it
sometimes
makes
the
hearts
of
Christians
too
big
for
their
mouths
,
their
desires
more
larger
then
their
expressions
;
as
much
warmth
,
and
life
,
and
strength
of
affection
as
there
does
appear
without
,
there
's
more
within●t
Oh
,
how
flat
and
dead
are
our
hearts
oftentimes
;
how
much
are
we
straitned
in
our
prayers
,
we
stand
as
men
struck
dumb
when
we
come
before
the
Lord
;
or
if
there
be
words
in
our
mouths
,
there
is
scare
any
word
in
our
hearts
;
sometimes
we
cannot
speak
,
and
if
we
can
speak
,
we
cannot
groan
;
the
Spirit
doth
either
put
words
in
our
mouths
,
or
else
supply
the
want
of
words
,
by
kindling
and
enlarging
inward
desires
;
helping
us
to
groan
out
a
prayer
when
we
cannot
speak
it
out
;
and
silent
groans
will
sound
in
the
ears
of
the
Lord
,
when
the
loudest
cryes
may
not
be
heard
.
3.
He
encourages
and
emboldens
the
heart
in
prayer
,
enables
us
to
call
God
Father
,
to
pray
to
him
,
to
cry
to
him
,
to
be
confident
of
audience
and
acceptance
with
him
upon
this
ground
,
Gal.
4.
6.
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
Abba
Father
.
And
hereby
he
furnisheth
us
with
a
mighty
Argument
to
plead
with
God
;
Father
hear
me
,
Father
forgive
me
,
Father
pity
me
,
Father
help
me
:
Am
not
I
thy
childe
,
thy
Son
,
or
thy
Daughter
?
To
whom
may
a
childe
be
bold
to
go
?
With
whom
may
a
child
have
hope
to
speed
,
if
not
with
his
Father
?
Father
hear
me
:
The
Fathers
of
our
Flesh
are
full
of
bowels
and
full
of
pity
to
their
Children
,
and
know
how
to
give
good
things
to
them
when
we
ask
them
;
when
they
ask
Bread
,
will
they
deny
them
?
when
they
ask
cloaths
,
or
any
thing
they
want
,
will
they
deny
them
?
And
is
not
the
Father
of
Spirits
more
full
of
bowels
,
more
full
of
bounty
,
than
the
Fathers
of
our
Flesh
,
Father
hear
me
This
is
praying
in
the
Spirit
,
and
if
this
be
a
fancy
with
you
,
I
must
tell
you
sinners
,
that
it
is
such
a
fancy
,
as
experienced
Christians
that
have
most
proved
it
,
would
not
lose
for
all
your
substance
.
But
will
you
stand
to
it
?
Is
this
Fanatical
praying
indeed
?
then
bring
your
Index
expurgatorius
,
and
expunge
these
Text●
out
of
the
Scriptures
▪
or
else
,
if
you
let
them
stand
,
and
look
over
them
again
,
you
will
next
say
,
Their
Bible
is
as
Fanatical
as
themselves
.
But
let
me
add
one
word
to
convince
you
from
your
own
judgement
(
if
you
understand
what
you
doe
)
that
praying
in
the
Spirit
is
no
fancy
;
and
this
,
by
putting
this
one
Question
to
you
;
Dare
any
of
you
all
,
when
you
goe
to
God
in
Prayer
,
deliberately
refuse
to
begge
the
assistance
of
his
Spirit
?
Whether
you
use
a
Form
,
or
Pray
without
a
Form
,
that
is
not
so
material
:
The
assistance
of
the
Spirit
is
needed
as
well
of
those
that
use
a
Form
,
as
of
those
that
pray
without
it
:
Nor
dare
you
,
I
say
,
when
you
goe
to
pray
deliberately
,
refuse
to
beg
the
assistance
of
the
Spirit
?
Dare
you
say
,
Lord
,
I
need
not
,
nor
desire
any
such
assistance
;
I
will
not
ask
it
of
thee
,
that
thy
Spirit
may
be
given
into
me
,
to
help
mine
infirmities
?
If
you
beg
the
assistance
of
the
Spirit
,
you
hope
to
have
it
,
and
if
you
have
it
,
there
is
that
praying
in
the
Spirit
,
which
you
cry
down
for
a
fancy
:
Judge
now
,
whether
you
do
not
condemn
the
things
which
your selves
allow
,
and
in
your
Judgement
and
Practice
justifie
the
reallity
of
that
Duty
,
which
with
your
mouths
you
decree
for
Fanatical
;
Will
you
also
be
his
Disciples
?
Will
you
also
be
Fanaticks
?
2
Walking
in
〈◊〉
Spirit
,
this
is
no
fancy
,
Gal.
5.
25.
If
we
live
in
the
Spirit
,
let
us
also
walk
in
the
Spirit
.
In
the
prosecution
of
this
I
shall
shew
,
-
1.
What
is
meant
by
the
Spirit
.
-
2.
What
by
walking
in
the
Spirit
.
-
3.
That
it
is
no
fancy
.
1.
What
is
meant
by
the
Spirit
here
:
That
,
being
something
that
is
opposed
to
the
Flesh
,
or
corruption
,
as
appears
,
verse
16
,
17.
must
of
necessity
be
one
of
these
two
things
,
possibly
both
,
either
the
Holy
Ghost
,
and
the
influence
,
assistance
,
and
operations
of
that
holy
Spirit
,
or
else
that
New
Nature
which
is
begotten
in
us
by
the
Spirit
;
the
Grace
of
the
Spirit
infused
into
our
hearts
,
and
abiding
in
us
;
which
of
the
two
we
understand
it
of
,
the
difference
will
not
be
considerable
.
2.
What
is
meant
by
walking
in
the
spirit
:
Some
there
are
,
that
by
Spirit
understand
the
Doctrine
of
Christianity
;
and
accordingly
,
would
have
this
walking
in
the
Spirit
,
to
be
nothing
else
,
but
the
embracing
the
Christian
Religion
.
But
if
this
be
so
,
then
what
is
to
be
understood
by
flesh
,
which
verse
17.
is
said
to
be
contrary
to
this
Spirit
?
Why
,
by
flesh
they
will
tell
us
,
we
are
to
understand
Judaism
:
but
then
let
me
ask
,
1.
What
is
meant
by
the
lusting
of
this
flesh
:
which
was
now
dead
,
against
the
Spirit
?
Is
that
the
meaning
of
it
,
Judaism
lusteth
against
Christianity
?
2.
How
can
this
dead
flesh
have
such
a
numerous
off-spring
,
as
is
mentioned
,
verse
10.
The
works
of
the
flesh
are
manifest
,
which
are
these
,
Adultery
,
Fornication
,
Vncleannesse
,
Lasciviousnesse
,
Idolatries
,
Witchcraft
,
Hatred
,
Variance
,
&c.
Must
all
these
brats
be
laid
a●●he
door
of
the
Synagogue
?
are
these
the
brood
of
that
Ceremonious
Law
of
Carnal
Commandments
,
or
are
they
not
manifestly
the
fruits
of
that
corrupt
Law
of
Carnal
Concupiscence
?
I
know
not
with
what
shadow
of
reason
we
can
understand
by
the
flesh
,
any
thing
else
but
Lust
or
Concupiscence
;
and
then
by
the
Spirit
we
must
understand
grace
,
or
the
Spirit
of
Grace
,
which
bid
defiance
,
and
are
contrary
to
it
.
Let
us
consider
further
,
What
is
meant
by
that
expression
,
of
being
led
by
the
Spirit
,
Rom.
8.
14.
Why
,
possibly
the
same
men
will
tell
us
,
there
is
no
more
in
this
then
in
the
former
;
it
implores
no
more
than
the
Spirits
leading
us
into
all
Truth
,
the
truth
of
the
Gospel
,
as
the
Star
led
the
Wise
men
of
the
East
to
the
Messiah
:
If
this
be
granted
to
be
all
,
yet
here
we
have
gotten
somthing
,
viz.
That
the
Spirit
of
God
is
acknowledged
to
be
our
leader
:
but
let
us
consider
one
Scripture
more
,
Ezek.
36.
27.
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
.
What
are
those
Statutes
of
God
,
but
the
whole
Will
and
Word
of
God
?
One
or
two
of
them
I
shall
mention
,
If
any
man
will
come
after
me
,
let
him
deny
himself
,
take
up
his
Cross
,
and
Follow
me
:
Work
out
your
salvation
with
fear
and
trembling
:
Quench
not
the
Spirit
:
Abstain
from
all
appearance
of
evil
:
See
that
you
walk
circumspectly
,
&c.
Are
not
these
,
and
many
more
such
,
found
and
unrepeal'd
in
this
great
Statute
Book
?
What
is
it
to
walk
in
these
Statutes
,
other
then
to
live
in
the
sincere
obedience
of
the
whole
Will
of
God
?
Now
,
saies
the
Lord
,
I
will
give
my
Spirit
,
and
he
shall
cause
them
,
or
help
them
to
walk
in
my
Statutes
,
to
live
an
holy
life
.
Let
these
things
be
considered
,
and
see
if
they
will
not
help
us
to
a
better
interpretation
of
those
words
,
Walk
in
the
Spirit
:
Why
what
is
the
meaning
then
of
them
?
I
shall
give
you
the
Judgment
of
one
who
was
no
Phanatick
:
Cornelius
A
Lapide
,
who
in
his
Commentary
on
ver.
16.
of
this
Chapter
,
interprets
the
same
words
thus
,
Walk
in
the
Spirit
;
that
is
,
Vitam
,
actiones
&
mores
instituite
secundum
dictamen
,
instinctum
,
impulsum
spiritus
,
ac
gratiae
immissae
&
inditae
vobis
à
spiritu
sancto
,
qui
suadet
&
monet
ut
spiritualiter
vivamus
.
To
walk
in
the
Spirit
,
signifies
,
-
1.
To
live
under
the
conduct
of
the
Spirit
.
-
2.
To
live
in
the
power
of
the
Spirit
.
-
3.
To
live
a
Spiritual
life
.
1.
To
live
under
the
conduct
and
guidance
of
the
Spirit
,
Rom.
8.
14.
As
many
as
are
(
led
)
by
the
Spirit
,
are
the
Sons
of
God
:
There
is
a
double
Guide
,
whereby
the
Lord
leads
his
people
;
The
Guide
of
his
Word
,
Psalm
73.
24.
Thou
shalt
guide
me
by
thy
counsel
:
And
the
guide
of
his
Spirit
,
John
16.
13.
He
shall
lead
you
into
all
truth
.
There
are
two
things
which
the
Spirit
doth
in
leading
on
his
People
.
First
,
He
enlightens
their
Eyes
,
opens
their
Understandings
,
that
they
may
understand
the
Scriptures
,
which
point
out
to
us
our
way
,
Luke
24.
45.
Then
opeued
he
their
understandings
,
that
they
might
understand
the
Scriptures
.
Secondly
,
He
takes
them
by
the
hand
,
as
it
were
,
and
leads
them
,
Isa.
40.
11.
He
shall
gather
the
Lambs
with
his
arm
,
and
carry
them
in
his
Bosome
,
and
shall
gently
lead
those
that
are
with
young
.
2.
To
live
in
the
power
of
the
Spirit
,
or
of
that
inherent
and
assisting
Grace
which
we
receive
from
him
,
to
be
carried
on
in
an
holy
course
,
and
all
the
Duties
of
it
,
both
from
the
intrins●cal
power
of
the
Life
of
God
begotten
in
us
,
and
by
the
concurrent
Influences
and
assistance
of
the
Holy
Ghost
,
whom
God
hath
given
us
,
to
help
our
infirmities
.
As
in
the
Duty
of
Prayer
,
Rom.
8.
26.
So
in
all
other
Christian
Duties
,
John
15.
5.
Without
me
(
sayes
Christ
,
that
is
,
without
the
assistance
of
my
Spirit
)
ye
can
do
nothing
.
Therefore
the
Psalmist
resolves
,
Psalm
71.
16.
I
will
goe
in
the
strength
of
the
Lord
,
and
by
thee
I
will
make
mention
of
thy
Name
.
And
this
living
in
the
power
of
the
Spirit
,
is
no
other
then
is
signified
(
if
we
did
understand
what
we
say
)
in
those
common
expressions
which
we
ordinarily
have
in
our
mouths
,
By
the
grace
of
God
,
or
,
by
the
help
of
God
,
I
will
do
this
,
or
that
:
What
the
Apostle
speaks
of
himself
,
as
Minister
,
is
applicable
to
Christians
,
1
Cor.
15.
10.
I
laboured
more
abundantly
then
they
all
,
yee
not
I
,
but
the
Grace
of
God
which
was
with
me
.
Thus
to
walk
in
the
Spirit
,
is
to
follow
those
directions
,
and
intimations
of
the
Will
of
God
,
which
he
gives
us
out
of
the
Word
;
and
those
impulses
of
the
Spirit
upon
our
hearts
,
whereby
,
as
by
a
gale
of
Wind
filling
our
Sails
,
he
moves
and
helps
us
on
.
When
you
find
any
clear
light
,
breaking
in
from
the
Word
upon
your
Consciences
,
and
thereupon
some
stirrings
upon
your
hearts
,
either
by
the
way
of
check
,
restraining
,
and
calling
you
back
from
any
irregular
or
disorderly
walking
,
or
quickening
and
encouraging
you
on
in
a
way
of
duty
,
this
you
may
safely
take
to
be
from
the
Spirit
;
and
when
you
entertain
this
light
,
obey
these
checks
,
and
follow
these
holy
impulses
;
this
is
your
walking
in
the
Spirit
.
3
To
live
a
spiritual
Life
.
In
whom
the
Spirit
hath
begotten
another
heart
,
those
he
leads
on
in
another
life
.
He
that
is
born
of
the
Spirit
is
a
spiritual
man
,
and
those
that
are
led
by
the
Spirit
,
walk
on
in
a
spiritual
course
,
that
is
,
they
live
a
more
noble
and
raised
life
then
the
rest
of
the
world
:
Carnal
men
,
who
are
governed
and
ruled
by
that
evil
spirit
that
is
in
the
world
,
live
an
evil
and
carnal
life
;
worldly
spiritual
men
a
worldly
life
;
sensual
men
a
sensual
life
:
Ephes.
2.
2
,
3.
Wherein
in
time
past
ye
walked
after
the
course
of
this
World
,
according
to
the
Prince
of
the
power
of
the
Air
,
the
spirit
that
now
worketh
in
the
children
of
Disobedience
,
among
whom
we
also
had
our
conversations
in
the
lusts
of
the
flesh
fulfilling
the
desires
of
the
flesh
and
of
the
mind
.
Whilest
we
were
in
the
common
state
we
took
the
common
road
;
whilest
we
were
in
the
flesh
,
fleshly
men
,
we
lived
a
fleshly
life
.
To
serve
ou●
bellies
,
to
serve
our
appetites
,
to
serve
our
pride
,
and
covetousness
,
and
other
lusts
,
this
was
our
life
.
And
this
life
was
sutable
to
that
Spirit
which
was
within
them
,
and
that
evil
Spirit
,
the
Prince
of
this
world
without
them
,
that
govern'd
and
steer'd
their
course
.
Accordingly
,
the
Saints
having
a
new
heart
within
,
and
a
new
leader
without
,
do
lead
a
new
life
;
as
the
flesh
and
the
Devil
carry
evil
men
on
in
a
course
sutable
to
their
leaders
,
so
the
Spirit
and
Grace
of
God
carry
on
the
Saints
in
a
course
sutable
to
theirs
,
an
holy
,
spiritual
,
and
heavenly
lif●
.
So
that
this
is
to
walk
in
the
Spirit
,
to
live
holily
and
spiritually
;
this
is
that
life
which
is
called
,
The
life
of
God
,
Ephes.
4.
19.
The
Conversation
in
Heaven
,
Phil.
3.
20.
Our
Conversation
is
in
Heaven
.
And
a
Spiritual
and
Heavenly
Life
,
this
may
be
called
,
upon
a
three-fold
account
.
-
1
Their
dealings
are
about
Spiritual
and
Heavenly
things
.
-
2
Their
delights
are
Spiritual
and
Heavenly
.
-
3
By
these
Spiritual
dealings
and
delights
themselves
become
daily
more
Spiritual
.
1
Their
dealings
are
about
Spiritual
and
Heavenly
things
,
God
,
and
Heaven
,
and
everlasting
Glory
;
and
those
spiritual
Exercises
,
whereby
God
is
served
,
and
Glory
obtained
:
these
are
the
matters
about
which
this
life
is
spent
.
They
live
with
God
,
they
hold
daily
intelligence
with
Heaven
,
they
are
much
in
the
contemplating
,
and
admiring
,
and
adoring
the
infinite
beauty
and
incomprehensible
perfections
of
God
and
his
unspeakable
love
and
grac●
,
and
goodness
towards
them
.
They
are
searching
into
the
Mysteries
of
Christ
,
studying
out
the
riches
of
the
glory
of
the
Mystery
of
the
Gospel
.
They
live
amongst
Angels
,
their
hearts
and
their
eyes
are
dayly
in
that
general
Assembly
and
Church
of
the
first-born
.
When
they
sleep
they
lay
them
down
under
the
wings
of
their
Lord
;
no
sooner
are
they
awake
,
but
they
get
them
up
to
the
top
of
Pisgah
,
to
take
a
view
of
the
Promised
Land
;
When
I
awake
,
I
am
ever
with
thee
,
says
the
Psalmist
:
When
the
covetous
man
awakes
,
he
is
with
his
God
;
when
the
Epicure
awakes
,
he
is
with
his
God
;
when
the
Adulterer
awakes
,
he
is
with
his
Goddess
:
Christians
are
presently
above
the
clouds
,
above
the
stars
,
falling
down
before
the
Throne
of
the
Almighty
:
Their
work
is
to
seek
,
and
serve
,
and
praise
,
and
please
the
Lord
;
to
carry
themselves
so
,
that
they
may
be
accepted
to
God
;
to
be
washing
their
robes
and
making
them
white
in
the
bloud
of
the
Lamb
;
to
be
minding
their
souls
,
consciences
,
affections
,
thoughts
,
that
these
may
all
,
in
their
several
capacities
,
exalt
and
enjoy
the
Lord
:
Their
Trading
is
for
the
Pearl
,
whilest
the
Merchants
of
the
Earth
are
trading
for
Gold
,
and
Silver
,
and
Spices
,
whilest
the
Muck-worms
of
the
world
are
dealing
in
Corn
,
and
Sheep
,
and
Oxen
,
and
Asses
,
whilst
the
v●luptuous
wantons
of
the
earth
are
dealing
about
fashions
,
and
feasts
,
and
sports
,
trading
in
Toyes
,
Feathers
,
Apes
,
and
Peacocks
;
Christians
are
trading
in
Promises
and
Prayer
,
in
Faith
and
Repentance
,
in
Patience
and
Humility
,
in
Mercy
and
Charity
,
that
by
these
they
may
make
their
Calling
and
Election
sure
,
and
so
an
entrance
may
be
administred
unto
them
abundantly
,
into
the
everlasting
kingdom
of
our
Lord
and
Saviour
Jesus
Christ
.
These
are
the
businesses
of
Christians
lives
,
their
dealings
are
about
spiritual
things
.
2
Their
delights
are
in
spiritual
things
:
The
Lord
is
the
delight
of
their
hearts
,
Delight
thy self
in
God
,
sayes
the
Psalmist
,
Psal.
37.
4.
And
what
he
bids
others
do
,
he
does
himself
,
Psal.
16.
8
,
9.
I
have
set
the
Lord
always
before
me
,
therefore
my
heart
is
glad
,
and
my
glory
rejoyceth
.
The
thoughts
of
God
are
dear
and
precious
to
them
.
The
Word
and
Law
of
God
is
their
delight
,
Psal.
1.
His
delight
is
in
the
Law
of
his
God
,
;
The
Courts
of
the
Lord
,
his
Ordinances
,
Worship
,
Sabbaths
,
are
their
delight
,
Psal.
84.
1.
How
amiable
are
thy
Tabernacles
,
O
Lord
of
Hosts
.
Their
work
is
their
delight
,
Psal.
40.
I
delight
to
do
thy
will
;
Their
hardest
works
,
Fasting
,
and
Watching
,
and
Wrestling
,
and
Fighting
against
Sin
and
Temptations
,
crucifying
,
and
mortifying
their
own
flesh
,
denying
themselves
,
mourning
for
sin
;
there
is
much
sweetness
they
find
in
their
very
travels
,
and
tears
,
and
sorrowings
;
as
sorrowing
,
sayes
the
Apostle
,
yet
alwayes
rejoycing
.
As
Solomon
speaks
of
Carnal
Mirth
,
Prov.
14.
In
the
midst
of
laughter
the
heart
is
sad
:
so
it
may
be
said
of
spiritual
Mourning
,
in
the
midst
of
sorrow
,
the
heart
is
joyful
;
the
heart
of
a
Saint
is
never
in
so
sweet
a
frame
,
as
when
it
is
melted
into
godly
sorrow
;
but
especially
,
Christ
is
their
deleght
,
he
is
the
deliciae
Christiani
orbis
,
Canticle●
2.
3.
I
sate
down
under
●is
shadow
,
with
great
delight
.
Carnal
men
are
ready
to
say
to
them
,
as
the
Daughters
of
Jerusalem
to
the
Spouse
,
Cant.
5.
9.
What
is
thy
beloved
more
●en
another
beloved
?
What
beauty
is
there
in
him
,
that
thou
shouldest
thus
desire
him
,
or
take
such
pleasure
in
him
?
They
see
no
beauty
in
him
,
he
hath
no
Form
,
nor
comeliness
in
their
eye
,
and
therefore
they
think
there
is
none
.
Oh
Sinners
!
you
do
not
know
Christ
,
you
have
had
no
acquaintance
with
him
,
you
have
not
t●sted
of
the
fruits
of
this
Tree
,
of
the
clusters
of
this
Vine
:
I
sate
me
down
under
his
shadow
with
great
delight
,
and
his
fruit
was
swee●
to
my
(
taste
.
)
Saints
have
tasted
of
the
sweetness
of
Christ
;
tasted
that
the
Lord
is
gracious
,
and
therefore
can
take
great
delight
in
him
.
The
delight
they
take
in
Christ
,
is
that
which
puts
such
a
delight
into
every
Ordinance
,
into
every
Duty
;
therefore
Praying
,
and
Reading
is
so
pleasant
to
them
,
because
there
they
meet
with
their
Beloved
.
Christ
appears
to
them
in
his
Word
,
Christ
meets
his
Saints
in
their
Prayings
and
Fastings
,
and
this
makes
all
sweet
to
their
souls
.
Carnal
men
think
the
life
of
Saints
to
be
an
heavy
,
a
sad
,
and
most
troublesome
life
;
they
count
,
that
themselves
have
the
onely
merry
and
pleasant
lives
:
that
their
Hawks
,
and
Hounds
,
their
Carding
and
Dicing
,
and
Drinking
and
Dancing
,
their
Seews
and
Plays
,
that
these
are
the
onely
Heaven
:
This
is
all
one
as
to
say
,
that
God
hath
put
more
sweetness
into
creatures
,
then
is
in
himself
;
that
the
basest
and
vilest
use
of
the
creatures
,
doth
yield
more
true
content
,
then
the
souls
exercising
it self
on
God
;
as
if
the
thorn
should
yield
more
sweetness
,
the
bramble
more
fatness
then
the
Fig-tree
or
Olive
;
where
are
the
understandings
of
these
men
?
I
tell
you
Sinners
,
when
you
have
gone
from
flower
to
flower
,
from
creature
to
creature
,
from
pleasure
to
pleasure
,
and
sucked
out
all
the
fatness
and
sweetness
that
these
will
yield
;
a
poor
Christian
will
get
more
real
pleasure
out
of
one
Chapter
of
his
Bible
,
out
of
an
honest
Sermon
,
out
of
one
hours
converse
with
God
in
Prayer
,
then
yo●r
whole
life
will
bring
you
in
.
The
Gospel
,
with
its
brests
of
consolation
,
at
which
he
sucks
,
yields
him
sweeter
milk
;
those
clusters
of
Canaan
,
on
which
he
lives
,
yield
him
richer
Wine
then
the
whole
world
will
afford
any
;
The
gleanings
of
a
Christians
joy
,
are
better
then
the
Vinta●e
of
Sinner
;
and
you
cannot
so
much
slight
the
glory
of
their
S●n
,
as
they
despise
the
glory
of
your
sparks
.
3
By
these
spiritual
exercises
and
delights
,
they
become
more
and
more
spiritual
themselves
.
By
their
beholding
the
face
of
God
,
they
are
changed
from
glory
to
glory
,
into
his
image
and
likeness
;
by
living
so
much
in
Heaven
,
the
temper
and
frame
of
their
hearts
becomes
heavenly
;
mens
ordinary
company
and
exercises
have
such
an
influence
upon
them
,
that
't
is
not
unusual
that
they
change
their
disposition
.
Frothy
company
,
and
vain
exercises
,
will
leave
a
frothiness
and
vanity
upon
mens
spirits
,
and
serious
,
and
savoury
company
,
and
exercises
,
do
leave
a
good
savour
behind
them
.
He
whose
work
is
in
the
Coal-mines
,
his
hiew
is
thereafter
;
the
flies
that
feed
on
the
dung
,
look
like
the
dung
they
feed
on
.
Carnal
men
,
by
being
continually
conversant
about
their
earthly
affairs
,
have
nothing
but
earthiness
left
upon
their
spirits
;
their
Thoughts
,
Affections
,
their
Souls
are
become
earth
,
earthly
;
their
duties
are
earthly
,
their
prayers
,
their
praises
,
their
hearings
,
all
are
earthly
:
When
they
go
to
Church
,
when
they
go
to
their
Clossets
,
they
must
carry
their
earth
along
with
them
,
or
leave
their
hearts
behind
them
.
On
the
other
side
,
Christians
,
by
having
their
dwellings
with
God
,
their
Delights
,
their
Recreations
,
their
daily
business
with
God
;
the
Spirit
of
Glory
and
of
God
resteth
upon
them
;
by
their
Divine
Exercises
,
they
are
made
more
partakers
of
the
Divine
Nature
;
and
as
Worldlings
businesses
and
delights
,
do
leave
an
earthliness
upon
their
very
Religion
,
so
a
Christians
Religion
doth
Spiritualize
his
Civil
Affairs
:
Carnal
mens
prayers
do
savour
of
their
Fields
,
Oxen
,
and
sports
;
Carnal
mens
Sabbaths
do
smell
of
their
Working-days
,
and
a
Christians
works
do
savour
of
his
prayers
;
a
Christians
Week-days
have
a
tincture
of
his
Sabbaths
;
he
eats
and
drinks
,
he
buys
and
sells
,
he
ploughs
and
threshes
,
not
as
a
man
,
but
as
a
Saint
;
he
doth
not
onely
pray
as
a
Saint
,
and
hear
as
a
Saint
,
but
he
ploughs
as
a
Saint
,
he
trades
as
a
Saint
;
his
heart
is
in
Heaven
while
his
hand
is
at
the
Plough
,
he
is
serving
his
God
while
he
is
serving
his
own
necessities
;
he
seeks
,
he
serves
,
he
eyes
,
he
enjoys
his
God
,
in
all
he
hath
or
doth
;
he
proves
by
his
sense
that
God
is
every
where
;
with
him
he
dwells
,
feeds
,
labours
,
lodges
,
with
him
he
lives
,
he
dies
.
And
thus
you
see
what
it
is
to
walk
in
the
Spirit
.
Look
how
far
forth
such
a
Christian
lives
in
the
Spirit
,
so
far
forth
doth
he
live
such
a
life
as
this
.
3
This
is
no
fansie
,
and
if
I
fail
not
here
,
if
I
prove
this
,
I
hope
Sinners
,
you
will
then
see
reason
enough
to
take
the
Phanatick
upon
your selves
,
and
from
henceforth
stile
these
despised
Saints
in
your
Stilo
novo
,
Israelites
indeed
.
Christians
(
you
that
hear
me
this
day
)
will
you
help
me
in
this
proof
,
this
once
help
me
,
and
the
cause
will
go
cleary
on
the
Lords
side
;
you
may
if
you
will
,
come
in
,
and
be
willing
instances
of
this
Truth
.
Will
you
live
according
to
your
Principles
,
that
Life
of
God
which
is
within
you
?
Will
you
live
according
to
your
Rules
,
that
Word
of
Life
which
is
before
you
?
Will
you
follow
your
Leader
,
that
Holy
Spirit
which
is
given
to
conduct
you
?
Will
you
fall
closer
to
the
practice
of
that
Godliness
which
you
profess
?
will
you
live
in
the
obedience
of
that
Spirit
which
you
have
received
,
will
you
shew
your selves
a
pattern
of
Faith
,
of
Patience
,
of
Righteousness
and
Holiness
?
Will
you
be
dealing
less
about
these
earthly
vanities
,
and
be
less
earthly
in
your
earthly
dealings
;
shall
your
dealings
be
wholly
about
Heaven
and
Heavenly
things
,
and
will
you
make
these
your
dealings
your
delights
?
Will
you
labour
by
being
more
conversant
about
spirituall
things
,
and
in
spiritual
exercises
,
to
become
more
spiritual
,
more
spiritually
minded
,
more
spiritually
tempred
?
Will
you
get
more
clear
off
the
love
,
and
lusts
,
and
fashions
,
and
ways
,
and
joys
of
this
world
?
Will
you
suffer
the
Eternal
Spirit
to
fill
you
with
his
love
,
and
fashion
you
into
his
likeness
?
Will
you
forbear
any
more
resisting
,
grieving
,
slighting
,
quenching
his
holy
motions
;
will
you
hearken
to
his
counsels
,
answer
his
impulses
?
Will
you
grow
on
to
be
more
Christians
daily
,
more
Saints
daily
,
Saints
in
heart
,
Saints
in
tongue
,
Saints
in
the
general
frame
o●
your
course
?
Will
you
make
your
graces
more
vi●●●le
,
your
comforts
more
visible
,
your
spiritual
joys
and
delights
more
visible
will
you
let
your
light
so
shine
before
men
,
that
they
must
either
put
out
their
own
Eyes
,
or
else
be
forced
to
acknowledge
that
God
is
in
you
of
a
truth
?
Brethren
,
We
may
much
thank
our selves
for
all
our
Adversaries
slanders
;
we
have
helped
them
to
reproaches
,
we
have
furnished
them
with
accusations
,
by
our
walking
so
much
in
the
Flesh
,
and
so
little
in
the
Spirit
,
we
have
taught
them
to
question
,
whether
there
be
any
such
thing
a●
walking
in
the
Spirit
.
The
Lord
pardon
us
,
the
Lord
make
us
sensible
of
it
;
we
have
brought
up
an
evil
report
upon
our
God
,
upon
his
Spirit
,
Gospel
and
wayes
,
and
for
ought
we
know
have
undone
many
poor
wretches
,
by
our
hardning
them
in
their
misconceits
of
Godliness
and
Religion
:
There
have
been
so
much
Dross
in
our
Gold
,
so
much
Ashes
upon
our
Fire
,
so
much
Earth
upon
our
Spirits
,
such
sad
mixture
of
Water
with
our
Wine
,
so
much
Liberty
taken
for
our
Carnal
joyes
and
Carnal
pleasures
;
our
Light
hath
been
so
dim
,
our
Grace
hath
been
so
low
,
our
good
works
have
been
so
spare
,
and
so
thin
,
that
we
have
made
them
bold
to
say
,
We
are
not
what
we
are
,
but
a
meer
lie
and
deceit
;
And
we
have
now
no
such
way
to
vindicate
our selves
,
our
Religion
,
our
Holy
profession
,
to
justifie
our
God
and
his
Gospel
,
as
by
blowing
up
the
Coals
,
shaking
off
our
Ashes
,
stirring
up
the
Graces
of
God
within
us
,
and
letting
them
have
their
perfect
work
in
us
.
Will
you
Christians
,
will
you
hearken
to
me
in
this
?
Then
I
should
be
bold
to
bring
you
forth
as
Witnesses
for
God
and
his
Truth
.
However
,
though
upon
your
account
it
would
be
the
more
comfortable
,
though
,
ex
abundanti
,
I
would
bring
in
as
many
evidences
as
possible
,
yet
if
you
should
fail
me
,
or
any
other
particular
congregation
of
professors
,
yet
let
the
World
know
I
have
sufficient
proof
ready
at
hand
.
For
,
If
this
walking
in
the
Spirit
be
a
fancy
,
then
these
Damnable
Absurdities
will
unavoidably
follow
:
-
1.
That
the
Spirit
of
the
Lord
is
unfaithful
in
his
Office
.
-
2.
That
God
himself
is
false
in
his
Promise
.
-
3.
That
the
Devil
doth
more
to
the
Damning
of
Souls
,
than
the
Spirit
of
God
to
the
saving
them
.
-
4.
That
God
hath
no
People
,
no
peculiar
People
in
the
world
.
1.
If
walking
in
the
Spirit
be
a
fancy
,
the
Spirit
is
unfaithful
in
his
Office
.
That
the
Spirit
of
God
is
given
to
the
People
of
God
,
to
every
one
of
them
,
is
so
plainly
asserted
,
that
he
must
deny
the
Scriptures
that
doth
not
grant
it
,
Rom.
8.
9.
Ye
are
not
in
the
Flesh
,
but
in
the
Spirit
,
if
so
be
that
the
spirit
of
God
dwell
in
you
.
Now
if
any
man
have
not
the
spirit
of
Christ
,
he
is
none
of
his
.
That
there
are
certain
operations
of
the
Spirit
,
which
he
is
by
Office
to
perform
,
is
as
certain
,
as
,
1.
To
Enlighten
;
therefore
he
is
called
the
Spirit
of
Wisdome
and
Revelation
,
Ephes.
1.
17
,
18.
2.
To
sanctifie
;
therefore
Sanctification
is
called
,
The
sanctification
of
the
Spirit
,
2
Thes.
2.
13.
3.
To
Lead
,
John
16.
13.
He
shall
lead
you
into
all
Truth
.
4.
To
Assist
,
and
help
,
Rom.
8.
26.
Exek.
36.
27.
5.
To
Comfort
;
therefore
is
he
called
,
The
Comforter
.
If
the
Spirit
of
the
Lord
doth
his
Office
,
then
there
are
persons
that
are
Enlightned
,
Sanctified
,
Led
,
Assisted
,
Comforted
by
him
;
If
there
be
none
such
;
if
the
comfort
of
the
Saints
be
but
pretended
,
if
their
light
,
their
help
,
their
quicknings
,
their
encouragements
,
be
all
fancies
;
if
they
be
but
led
in
conceit
,
quickned
in
conceit
,
comforted
in
conceit
,
then
where
is
the
Spirits
faithfulness
?
See
what
Blasphemies
men
run
themselves
upon
before
they
are
aware
.
Sinners
,
take
heed
what
you
do
;
you
are
bold
to
reproach
the
Saints
with
the
Spirit
,
the
Spirit
;
but
take
heed
mean
while
of
reproaching
the
Spirit
with
unfaithfulness
:
Blasphemy
against
the
Spirit
is
no
small
sin
,
though
every
blaspheming
of
the
Spirit
,
be
not
that
unpardonable
sin
,
yet
it
is
a
fair
step
towards
it
;
look
to
your selves
.
2.
If
walking
in
the
Spirit
be
a
fancy
,
then
God
himself
is
false
in
his
promise
,
Ezek.
36.
27.
before-mentioned
,
I
will
put
my
Spirit
within
them
,
and
cause
them
to
walk
in
my
Statutes
.
If
there
be
no
such
thing
done
,
then
where
is
the
promise
of
God
?
He
that
makes
walking
in
the
Spirit
,
to
be
nothing
but
talks
,
makes
the
promise
of
God
to
be
nothing
but
words
.
3.
If
walking
in
the
Spirit
be
but
fancy
,
Then
the
Devil
doth
more
to
the
destroying
of
Souls
,
than
the
Spirit
of
the
Lord
doth
to
the
salvation
of
Souls
.
Let
us
consider
again
that
Scripture
,
Ephes.
2.
2.
Wherein
in
time
past
ye
walked
according
to
the
course
of
this
World
,
according
to
the
Prince
of
the
power
of
the
Air
,
the
Spirit
that
now
worketh
in
the
Children
of
Disobedience
.
There
are
two
things
there
observable
to
our
purpose
;
1.
Sinners
are
led
by
the
Devil
.
2.
They
are
assisted
and
excited
by
the
Devil
.
1.
They
are
led
by
the
Devil
;
that
's
noted
in
that
expression
,
They
walk
on
according
to
the
Prince
of
the
Power
of
the
Air
;
according
to
his
guidance
,
according
to
his
minde
and
will
,
he
hath
them
at
his
beck
.
When
he
sayes
,
Go
,
they
go
,
and
when
he
sayes
,
Come
,
they
come
;
and
when
he
sayes
do
this
,
they
do
it
.
But
how
comes
this
to
pass
,
that
the
Devil
can
hold
such
an
hand
over
them
,
can
lead
them
thus
at
pleasure
?
VVhy
;
2.
They
are
assisted
and
excited
by
the
Devil
;
that
evil
Spirit
works
in
them
,
suggests
evil
thoughts
into
them
,
and
thereby
excites
and
provokes
,
and
sets
them
a
work
.
The
Devil
is
said
,
Acts
5.
to
fill
the
hearts
of
Ananias
and
Saphira
,
to
lye
against
the
Holy
Ghost
;
And
when
he
had
once
put
a
lye
into
their
Hearts
,
their
Hearts
presently
put
a
lye
into
their
Mouths
.
VVhen
the
Devil
hath
wrought
wickedness
into
the
hearts
of
sinners
,
then
they
presently
fall
to
working
it
out
.
When
wicked
men
lye
,
it
is
the
Devil
lies
in
them
;
when
they
curse
and
rage
,
and
swell
with
madness
,
the
Devil
rages
in
them
;
VVhen
the
lusts
of
men
bring
forth
Adulteries
,
Drunkenness
,
Riot
Revellings
,
&c.
the
Devil
lies
within
blowing
up
the
coals
.
Is
this
but
a
conceit
,
that
wicked
men
walk
in
the
Spirit
?
That
unclean
Spirit
.
That
the
Devil
drawes
them
on
,
and
drives
them
on
,
and
helps
them
on
▪
and
hardens
them
on
in
their
wickedness
?
Could
men
be
so
wicked
as
they
are
,
could
there
be
such
quarrelling
:
and
contentions
,
such
debaucheries
and
villanies
,
such
cursings
and
blasphemings
,
such
rottenness
and
ribaldries
coming
out
of
mens
mouths
,
and
abounding
in
their
lives
?
Could
there
be
so
much
constancy
,
fruitfulness
,
boldness
,
hardness
in
sinning
,
against
all
fears
,
warnings
,
reproofs
,
counsels
,
against
Conscience
,
and
the
Dictates
of
their
Reason
and
common
sense
,
were
it
not
for
that
evil
Spirit
that
works
in
these
Children
of
disobedience
?
Now
if
it
be
no
fancy
,
that
wicked
men
walk
in
the
spirit
(
this
you
must
grant
,
or
else
you
must
conclude
that
they
are
all
Devils
themselves
)
and
if
you
grant
it
,
can
you
conceive
it
to
be
but
a
fancy
,
that
the
Saints
walk
in
the
spirit
?
If
the
Devil
works
lies
and
oaths
,
and
curses
into
the
Hearts
of
sinners
,
sure
you
may
well
allow
that
the
Spirit
of
God
works
duties
,
works
a
prayer
or
praises
,
&c.
into
the
hearts
of
the
Srints
.
Could
a
poor
Christian
,
that
hath
so
many
corruptions
within
,
so
many
Temptations
without
,
so
many
weaknesses
,
hindrances
,
discouragements
,
ever
follow
the
Lord
in
his
holy
wayes
against
them
all
,
if
he
had
no
other
Spirit
than
his
own
to
carry
him
on
?
The
Saints
sure
have
as
much
need
of
that
help
which
is
from
above
,
to
carry
them
on
in
holiness
unto
life
,
as
Sinners
have
of
that
which
is
from
beneath
,
to
carry
them
on
in
iniquity
to
destruction
;
and
me
thinks
you
should
not
question
,
but
the
Spirit
of
God
will
be
as
active
to
stay
,
as
the
Devil
is
busie
to
destroy
.
4.
If
walking
in
the
Spirit
be
but
a
fancy
,
then
God
hath
no
People
in
the
World
,
Rom.
8.
14.
As
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sons
of
God
.
As
many
,
that
is
,
just
so
many
,
and
no
more
:
God
hath
no
more
Children
in
the
VVorld
,
than
there
are
persons
that
are
led
by
the
Spirit
;
to
be
led
by
the
Spirit
,
and
to
walk
in
the
Spirit
,
signifie
one
and
the
same
thing
:
If
then
there
be
no
such
thing
,
nor
no
such
persons
in
the
World
to
be
found
,
where
then
are
Gods
Children
?
God
hath
no
Child
,
if
this
be
so
:
You
must
write
the
God
of
all
the
Earth
childless
,
a
Father
without
a
Childe
,
a
King
without
a
People
;
if
these
wise
men
be
true
men
;
and
true
men
you
can
very
hardly
call
them
,
who
having
robbed
the
King
of
Saints
of
all
his
Subjects
,
and
the
Father
of
Lights
of
all
his
Children
.
You
see
now
to
what
a
plain
issue
this
matter
is
also
brought
:
If
you
be
in
the
right
in
this
thing
,
then
the
Spirit
of
God
must
be
unfaithful
in
his
Office
,
God
must
be
false
in
his
promise
;
the
Devil
doth
more
to
the
damning
,
than
the
spirit
of
God
doth
to
the
saving
of
souls
;
and
one
of
these
two
things
will
follow
hence
,
either
that
the
Devil
is
of
more
might
than
the
Almighty
Spirit
,
or
that
the
God
of
love
hath
not
so
much
love
as
the
Devil
hath
malice
;
and
lastly
,
that
God
hath
no
People
in
the
world
.
But
it
may
be
sinners
,
you
will
yet
reply
,
Well
,
We
will
grant
that
this
is
true
,
that
there
are
those
that
are
led
by
the
spirit
,
and
walk
in
the
spirit
,
but
when
you
talk
of
so
much
Spirituality
in
Mortal
men
,
of
such
high
notions
as
living
in
the
fellowship
of
the
spirit
,
living
in
Heaven
when
you
tell
us
of
such
Glorious
light
,
such
Raptures
of
Joy
,
such
Extasies
of
Spiritual
delights
,
here
are
the
Fancies
;
These
are
the
things
which
we
cannot
but
account
the
foolish
Dreames
of
deluded
hearts
.
And
now
you
think
you
have
hit
at
last
.
But
is
not
this
it
which
you
say
,
The
Spirit
enlightens
,
but
gives
no
light
:
The
enlightned
see
no
more
than
the
blinde
:
The
Spirit
renews
men
,
and
yet
they
are
not
changed
:
The
Spirit
leades
the
Saints
,
and
yet
they
follow
him
just
as
fast
as
those
that
have
no
legs
:
The
Spirit
dwells
in
them
,
and
yet
they
have
no
more
fellowship
or
acquaintance
with
him
,
than
those
that
never
saw
him
:
The
Spirit
assists
,
and
yet
gives
no
help
:
The
Spirit
comforts
,
and
yet
gives
no
joy
;
but
after
all
he
hath
done
,
leaves
them
just
as
other
men
,
and
whatsoever
they
pretend
to
have
more
,
is
a
meer
cheat
and
delusion
.
The
sum
of
all
comes
to
this
,
The
Spirit
doth
,
and
yet
doth
not
;
doth
something
,
some
great
thing
,
and
yet
that
something
is
just
nothing
.
But
is
there
no
such
life
of
God
,
wherein
the
Lord
having
gotten
the
chief
interest
in
the
heart
,
hath
also
the
Dominion
of
the
life
?
Is
there
no
such
life
,
the
main
dealings
and
business
whereof
,
is
the
pleasing
and
honouring
of
God
,
and
the
seeking
that
glory
and
honour
which
is
from
him
?
Must
God
be
an
underling
to
the
World
,
and
be
put
off
with
our
spare
hours
which
the
World
will
allow
him
?
We
were
even
as
good
down-right
to
profess
we
own
no
God
at
all
?
or
if
we
must
have
one
,
a
Baal
,
or
an
Ashtaroth
,
a
Nisroch
,
or
a
Molech
,
an
Oxe
,
or
a
Calf
,
may
serve
us
well
enough
for
a
God
;
a
God
to
be
so
trampled
on
or
to
be
said
unto
,
stand
aside
,
when
ever
the
World
hath
any
thing
for
us
to
do
.
Is
there
no
such
Spiritual
life
,
the
comforts
whereof
are
Spiritual
comforts
,
the
pleasures
and
delights
,
Spiritual
pleasures
and
delights
?
Are
there
no
delights
in
God
,
who
is
a
Well
of
Life
,
and
the
Fountain
of
all
Blessedness
?
Have
the
Creatures
their
several
sweetnesses
issuing
from
them
,
the
Sun
its
light
,
the
Fire
its
warmth
,
the
Fig-tree
its
sweetness
,
the
Olive-tree
its
fatness
,
the
Fruits
of
the
Earth
their
pleasant
tastes
and
smell
,
the
Instruments
of
Musick
their
melodious
Ayres
and
sounds
to
gratifie
and
please
our
senses
,
and
is
the
Fountain
onely
a
dry
and
unsavory
thing
,
when
the
Cisterns
are
so
fresh
and
full
?
Have
fleshly
exercises
their
several
pleasures
?
are
the
labours
of
the
Husband-man
,
the
Travels
of
the
Merchant
,
so
strangely
sweetned
by
the
gain
and
in-come
of
them
?
Are
May-Games
and
Morrice-Dances
,
Sports
and
Playes
,
so
delightsome
to
men
,
that
they
will
sell
their
Souls
for
such
Pleasures
;
and
are
they
the
Exercises
of
Religion
onely
,
that
have
no
juyce
nor
sweetness
in
them
?
Is
it
Godliness
onely
that
hath
no
bud
,
the
stalk
whereof
yields
no
meat
?
Or
are
the
delights
and
comforts
hereof
such
flashy
and
airy
things
,
that
we
cannot
tell
when
we
taste
them
,
whether
we
be
awake
,
or
in
a
dream
?
Once
more
consider
the
Scriptures
;
How
excellent
is
thy
loving
kindeness
,
O
God
,
therefore
the
Children
of
Men
put
their
trust
under
the
shadow
of
thy
Wings
:
They
shall
be
aboundantly
satisfied
with
the
fatness
of
thy
House
,
and
thou
shalt
make
them
drink
of
the
Rivers
of
thy
Pleasures
,
for
with
thee
is
the
Fountain
of
Life
,
and
in
thy
light
we
shall
see
light
.
Delight
thy self
also
in
the
Lord
,
and
he
shall
give
thee
thy
hearts
desire
.
Thou
hast
put
gladness
in
my
heart
,
more
than
in
the
time
,
when
their
Corn
and
Wine
increased
.
with
Joy
shall
they
draw
Water
out
of
the
Wells
of
Salvation
.
Whom
having
not
seen
ye
love
,
in
whom
though
now
ye
see
him
not
,
yet
believing
ye
rejoyce
,
with
joy
unspeakable
and
full
of
glory
.
The
peace
of
God
,
which
passeth
all
understanding
keep
your
hearts
.
Let
him
that
readeth
understand
;
do
all
these
speak
the
life
of
Saints
to
be
such
a
dry
and
dark
,
and
impleasant
life
?
Let
me
farther
ask
you
these
two
Questions
.
1.
Are
there
any
delights
in
Heaven
?
Is
there
any
joy
before
the
Throne
,
and
in
the
face
of
God
?
Are
there
any
pleasures
at
his
right
hand
?
Doth
the
Tree
of
Life
,
that
stands
in
the
midst
of
the
Paradise
of
God
,
yield
any
pleasant
fruit
?
Doth
the
Chrystal
River
that
runs
through
the
City
of
God
,
yield
any
pleasant
streams
?
Are
the
exercises
of
glory
,
blessing
,
praises
,
and
singing
Hallelujah
,
Hallelujah
,
are
there
any
pleasure
in
these
?
Speak
Sinners
,
what
do
you
think
,
are
there
any
delights
in
Heaven
?
2.
Is
there
not
something
of
that
heavenly
joy
and
delight
let
down
to
the
Saints
here
?
Whilest
they
bear
a
part
in
the
same
exercises
,
have
they
not
a
little
share
in
the
same
pleasure
?
What
means
then
the
earnest
of
their
inheritance
,
which
is
given
here
?
The
Apostle
tells
us
,
Eph.
1.
13
,
14.
that
the
Saints
,
after
they
had
believed
,
were
sealed
with
the
holy
Spirit
of
Promise
,
which
is
the
earnest
of
our
inheritance
.
An
earnest
is
a
part
of
that
,
whereof
it
is
an
earnest
given
in
hand
;
The
earnest
of
our
inheritance
is
a
part
of
the
inheritance
.
Believe
it
Sinners
,
Gods
Earnest
is
no
Jest
,
God
will
not
mock
his
Saints
,
though
,
you
do
.
As
sinners
to
their
cost
,
so
Saints
to
their
comforts
,
feel
that
Gods
Earnest
is
in
earnest
.
As
the
Lord
sometimes
(
though
more
seldome
)
causes
some
flashings
of
his
wrath
to
flie
out
in
the
faces
,
to
kindle
in
the
souls
,
and
burn
in
the
bowels
of
some
incorrigible
sinners
,
as
an
earnest
of
those
everlasting
flames
prepared
for
them
,
beginning
their
hell
upon
earth
,
so
doth
he
let
fall
some
handfuls
of
that
Harvest
,
some
drops
of
that
new
Wine
,
the
fuller
draughts
whereof
are
reserved
to
that
time
,
when
they
shall
sit
down
with
him
in
his
Kingdome
;
and
this
is
the
earnest
of
their
inheritance
;
something
of
the
same
joys
,
the
same
pleasures
(
for
kind
)
with
those
that
are
laid
up
for
them
,
and
hereby
assured
to
them
.
And
is
there
not
yet
enough
to
convince
you
?
If
you
will
still
hold
your
own
,
and
go
about
to
perswade
us
that
all
this
is
but
fansie
,
we
must
give
the
same
credit
to
you
,
that
your selves
would
give
to
a
man
that
was
born
blind
,
who
had
never
seen
either
Sun
or
Star
,
and
hearing
you
to
discourse
of
them
,
should
laugh
at
you
for
Phanaticks
,
and
tell
you
there
were
no
such
things
as
Sun
,
or
Stars
,
or
Light
;
you
would
believe
your
own
eyes
before
the
blind
mans
blind
confidence
,
you
would
pity
rather
then
credit
him
,
and
so
must
we
you
.
Do
ye
wonder
there
should
be
such
things
,
and
you
not
see
them
?
The
Riches
of
Christians
are
hidden
riches
;
The
Manna
of
Saints
is
hidden
Manna
:
The
white
Stone
and
the
new
Name
are
not
within
the
Ken
of
●ulgar
eyes
:
Think
not
it
i●
our
pride
or
vanity
thus
to
speak
:
Doth
not
our
Lord
say
the
same
things
?
Rev.
2.
17.
No
man
knoweth
it
but
he
that
hath
it
.
A
stranger
shall
not
meddle
with
his
joy
.
The
sweetness
of
Religion
lies
deep
,
the
rich
Wines
are
in
the
Cellar
,
the
rich
Mines
are
in
the
bowels
of
the
earth
,
the
best
of
sin
is
in
fight
,
the
Flower
&
the
Cream
i●
at
the
top
,
and
the
〈◊〉
and
the
Lees
is
at
the
bottome
;
sin
is
honey
in
the
mouth
,
but
wormwood
in
the
belly
.
Sinner
,
you
have
not
gone
deep
enough
in
Religion
,
to
co●e
to
the
pleasure
of
●t
:
And
will
you
therefore
say
there
is
none
in
it
?
You
may
as
well
say
there
is
no
gall
and
wormwood
in
sin
,
because
you
have
not
yet
met
with
a
bitter
drop
;
that
all
the
anguish
and
horror
that
all
those
pangs
of
misery
,
those
g●awings
,
and
grindings
,
and
torments
that
are
said
to
be
in
sin
,
are
meer
fansies
,
because
you
have
not
yet
felt
them
:
But
stay
a
while
,
you
are
not
yet
at
the
bottome
:
the
d●egs
are
yet
some
draughts
lower
:
Oh
the
under-ground
fruits
of
sin
!
When
these
shall
come
up
,
then
you
shall
taste
what
gall
and
gravel
ther●
is
in
it
;
●never
think
you
are
secure
from
sorrow
,
draught
or
two
deeper
may
confute
you
with
a
witness
.
And
so
on
the
other
side
,
there
is
no
ground
to
suspect
that
the
sweetness
of
Religion
is
a
nothing
,
because
some
smatterers
about
it
,
which
have
onely
trifled
upon
the
surface
and
outside
of
it
,
have
not
had
the
least
taste
of
any
such
thing
:
The
brackishness
and
bitterness
of
Religion
is
at
top
,
the
best
is
at
bottome
;
the
Wine-cellar
is
lower
then
yet
you
have
gone
:
If
you
would
be
perswaded
to
go
deeper
,
to
set
in
more
closely
and
throughly
with
a
godly
life
,
your
own
censure
would
at
length
confute
your
censures
;
&
whatever
you
have
heard
spoken
concerning
the
comforts
and
delights
of
holiness
,
you
would
say
with
the
Queen
of
Sheba
,
The
one
half
was
not
told
me
.
We
will
freely
grant
you
,
that
all
is
not
gold
that
glisters
;
there
are
false
fires
,
false
joys
,
false
comforts
,
which
many
pretenders
to
Christianity
have
boasted
of
,
who
yet
have
had
no
part
nor
lot
in
this
matter
;
and
to
such
as
these
both
Saints
and
Sinners
have
been
but
little
beholding
.
The
calumnies
that
light
upon
them
,
and
the
blindness
that
abides
on
these
,
lie
much
upon
the
score
of
such
false
lights
;
but
because
some
men
dream
they
are
eating
and
drinking
,
or
that
they
are
rich
,
or
making
merry
,
will
you
therefore
that
are
eating
,
or
drinking
,
or
rich
,
or
rejoycing
,
conclude
that
you
also
are
but
in
a
dream
?
because
that
there
are
Come●s
that
shines
amongst
the
Stars
,
are
they
all
Comets
?
Are
there
no
Stars
?
because
there
are
Glow-worms
that
shine
,
is
the
Sun
but
a
Glow-worm
?
Shall
I
add
one
word
more
?
You
that
yet
hold
the
same
tune
,
and
still
cry
out
,
Fansie
,
fansie
,
all
is
but
fansie
;
tell
me
,
that
I
may
know
that
you
are
in
earnest
,
and
believe
your
own
talk
,
tell
me
,
dare
any
of
you
come
and
subscribe
this
with
your
hand
;
This
godliness
which
you
have
been
here
commending
to
me
,
with
all
its
comforts
,
joys
,
and
delights
,
I
do
utterly
renounce
for
ever
;
let
me
never
know
what
any
thing
of
this
means
,
nor
have
my
part
hereafter
with
this
godly
people
.
Dare
you
put
your
hand
to
this
?
It
is
some
comfort
to
us
,
to
hope
that
Relig●on
hath
an
Advocate
in
the
Consciences
of
its
Adversaries
.
But
if
it
have
not
,
yet
know
,
Sinners
,
That
Wisdom
shall
be
justified
of
her
children
.
And
as
for
you
,
Beware
lest
that
come
upon
you
,
which
is
spoken
by
one
of
the
Prophets
;
Behold
ye
despisers
,
and
wonder
,
and
perish
,
for
I
work
a
work
in
your
dayes
,
which
you
will
in
no
wise
believe
,
though
a
man
declare
it
unto
you
.
The
Application
of
the
whole
.
Vse
1.
HAving
thus
,
by
the
help
of
God
,
vindicated
the
good
ways
of
the
Lord
,
from
the
Cavils
and
Reproaches
of
unreasonable
men
;
and
proved
to
you
in
this
,
and
the
precedent
discourse
,
that
the
precisest
Christians
are
the
wisest
men
;
and
that
that
godliness
,
which
is
cried
down
for
folly
and
fansie
,
is
undoubtedly
,
and
indispensably
necessary
to
salvation
;
I
shall
now
take
you
by
the
hand
,
and
lead
you
on
(
as
many
of
you
as
are
willing
to
follow
me
to
the
practice
of
it
.
And
in
this
undertaking
,
I
shall
apply
my self
,
-
1
To
the
Ungodly
.
-
2
To
the
Godly
.
1
I
shall
speak
a
few
words
to
the
ungodly
.
Speak
now
,
O
ye
foolish
sinners
,
Is
Godliness
of
God
?
Is
Christianity
of
Christ
,
or
is
it
not
?
Is
holiness
the
way
of
life
,
or
can
you
hope
to
see
life
without
it
?
If
you
say
it
is
not
of
God
,
and
will
stand
to
it
,
produce
your
cause
,
bring
forth
your
strong
reasoning●
;
onely
I
must
tell
you
,
if
you
say
any
thing
,
you
had
need
look
to
it
,
that
it
be
something
of
weight
that
you
alledge
in
a
matter
of
such
importance
,
ere
you
do
conclude
against
it
.
Let
your
Consciences
speak
,
for
to
them
(
if
you
will
forbear
consulting
with
lust
)
I
dare
now
appeal
;
let
your
Consciences
speak
,
whose
voice
is
this
,
See
that
you
walk
circumspectly
.
S●●
ait
is
the
gate
,
and
narrow
is
the
way
that
leads
to
life
.
God
hath
set
apart
him
that
is
godly
for
himself
.
Follow
holiness
,
without
which
no
man
shall
see
God
.
Speak
Sinners
,
whose
words
are
these
,
and
what
do
Precisians
speak
more
,
or
other
then
this
?
Dare
you
say
concerning
the
way
of
life
,
as
it
hath
been
described
to
you
;
If
this
be
godliness
,
let
me
never
see
God
:
I
'le
never
see
life
,
if
this
be
the
onely
way
to
it
.
But
if
your
Consciences
tell
you
this
is
of
God
,
this
strait
and
narrow
way
,
is
the
onely
way
of
life
:
Then
,
O
consider
,
what
is
it
that
you
have
done
,
whom
is
it
that
you
have
reproached
?
Mean
you
still
to
hold
your
course
,
be
it
right
or
wrong
,
come
life
come
death
?
Is
there
any
among
you
,
whose
heart
smites
him
on
the
mouth
,
and
whispers
him
thus
in
the
ear
,
Blasphemest
thou
God
,
revilest
thou
his
servants
,
and
wilt
thou
still
go
on
to
pervert
the
good
ways
of
the
Lord
?
Is
there
any
among
you
that
doth
enquire
,
what
must
I
do
to
get
into
this
way
of
life
?
Let
such
of
you
hearken
unto
me
,
whilest
I
give
you
these
following
directions
.
Consider
that
I
am
now
dealing
with
you
about
your
entrance
upon
a
godly
life
;
my
present
business
is
to
help
you
over
the
threshold
;
to
get
you
within
the
straight
gate
;
you
must
first
be
Christians
,
ere
you
can
follow
Christ
,
you
must
first
enter
into
the
strait
gate
,
e're
you
can
walk
on
in
the
narrow
way
.
Now
if
ever
you
would
attain
to
the
beginning
of
godliness
,
take
this
course
.
I.
Get
these
three
principles
to
be
deeply
fixed
in
your
heart
.
1
That
the
things
which
are
eternal
,
are
unspeakably
more
considerable
,
than
the
things
which
are
but
temporal
.
2
Tha●
things
not
s●en
are
as
infallibly
certain
,
as
the
things
which
are
seen
.
3
That
according
to
your
present
choice
,
must
be
your
eternal
lot
.
1
That
the
things
which
are
Eternal
,
are
unspeakably
more
considerable
then
the
things
which
are
but
temporal
;
It
's
nothing
so
considerable
what
men
enjoy
,
or
suffer
〈◊〉
this
world
,
as
what
they
shall
enjoy
,
or
may
suffer
in
the
world
to
come
.
There
are
good
things
temporal
,
and
good
things
Eternal
;
and
there
are
evil
thin●s
temporal
,
and
evil
things
Eternal
;
the
●ood
things
Temporal
,
are
Meat
,
and
Drink
,
and
Money
,
and
Cloaths
,
and
Ease
,
and
Pleasures
,
and
Credit
,
&c.
and
the
good
thing
▪
Eternal
,
a●e
G●ory
and
Joy
,
and
Best
,
and
everlasting
blessedness
:
the
evil
〈◊〉
Temporal
,
are
the
sufferings
,
the
losses
and
wants
,
the
sorrow
and
shame
,
and
scorn
and
torments
,
that
men
fall
under
,
or
lye
under
in
this
life
;
the
evill
things
to
come
,
are
in
one
word
,
the
Vengeance
of
Eternal
Fire
.
The
good
things
and
the
evil
things
of
this
life
,
are
more
perceptible
,
having
the
advantage
of
their
presence
,
and
obviousness
to
our
senses
;
the
good
things
and
the
evil
things
to
come
,
are
less
understood
,
having
the
disadvantage
of
their
distance
,
and
those
clouds
that
do
yet
keep
them
out
of
fight
;
and
hereupon
those
are
slighted
,
and
despised
,
and
these
are
looked
upon
as
the
onely
considerable
things
;
till
men
be
set
right
in
their
apprehensions
of
these
things
,
it
will
be
a
vain
and
fruitless
attempt
,
to
perswade
them
to
Christ
;
mistakes
and
misapprehensions
here
,
are
the
grounds
of
mens
miscarriages
.
The
difficulty
of
perswading
sinners
to
Christ
,
lies
mainly
here
;
There
is
so
much
to
be
lost
,
and
left
for
Christ
,
there
is
so
much
to
be
suffered
&
undergone
;
so
much
labour
,
so
much
hardship
and
trouble
,
that
they
cannot
see
how
Christianity
and
Godliness
can
ever
make
them
amends
for
what
they
are
like
to
suffer
▪
they
will
not
be
made
sensible
,
that
the
things
Eternal
will
ballance
the
things
that
are
before
them
;
they
will
not
easily
be
perswaded
,
but
that
they
shall
be
great
losers
by
hearkning
to
Christ
.
Now
,
whence
is
it
that
men
are
thus
foolish
?
If
they
did
but
clearly
understand
,
and
were
deeply
affected
with
the
vast
difference
that
is
betwixt
the
vain
glory
of
the
world
,
and
the
weight
of
that
glory
that
is
to
come
;
betwixt
the
light
afflictions
of
this
life
,
and
the
astonishing
torments
of
the
other
world
,
they
would
sure
be
of
another
mind
;
the
great
objections
against
godliness
,
would
then
be
all
answered
,
and
removed
.
Thou
sayest
Sinner
,
it
is
hard
to
part
with
thine
ease
,
and
thy
pleasure
,
and
thy
liberty
,
and
thy
carnal
contentments
and
delights
,
which
if
thou
wilt
follow
Christ
,
thou
seest
must
all
go
.
But
how
wilt
thou
bear
it
,
to
be
shut
out
of
the
everlasting
Kingdome
,
to
be
shut
out
from
the
presence
of
God
?
Art
thou
indeed
in
the
mind
of
that
Atheist
,
that
said
,
He
would
not
leave
his
part
in
Paris
,
for
his
part
in
Paradise
?
Thou
canst
not
indure
the
trouble
and
persecution
of
this
world
,
but
how
wilt
thou
endure
the
torments
and
plagues
of
the
other
world
?
Oh
,
if
thou
were
but
sensible
,
what
that
exceeding
eternal
weight
of
glory
is
,
what
thou
wilt
find
everlasting
death
and
darkness
to
be
;
then
what
significant
things
would
all
things
that
are
now
before
thee
appear
to
be
!
Satan
would
then
want
arguments
to
disswade
sinners
from
Christ
,
his
tempting
trade
would
quickly
grow
to
be
a
poor
trade
,
if
the
concernments
of
Eternity
were
clearly
understood
,
and
duly
regarded
.
When
the
Lord
hath
once
shewed
you
the
wonderful
things
of
Eternity
,
the
true
riches
,
the
enduring
substance
,
the
lasting
joys
,
his
rivers
of
pleasures
,
together
with
the
worm
that
never
dieth
,
and
the
fire
that
never
shall
be
quenched
:
When
the
Lord
hath
shewed
you
what
a
heaven
he
hath
prepared
for
the
Saints
what
an
Oven
he
hath
prepared
for
sinners
,
then
neglect
Christ
if
you
can
,
then
neglect
holiness
if
you
dare
,
then
look
down
and
see
,
what
poor
contemptible
things
,
the
pleasures
and
the
sufferings
here
below
will
appear
to
be
.
Oh
,
study
things
Eternal
more
,
lanch
forth
into
these
Deeps
,
dwell
upon
the
meditation
of
them
till
your
hearts
and
all
that
is
within
you
acknowledge
and
confess
,
that
things
present
are
nothing
to
things
to
come
.
2.
That
the
things
that
are
not
seen
,
are
as
infallibly
certain
as
the
things
that
are
seen
.
There
is
much
Atheism
and
Infidelity
in
the
hearts
of
men
,
and
more
then
they
are
aware
of
;
if
they
do
not
peremptorily
conclude
,
there
are
no
such
things
;
yet
,
are
there
not
many
whose
hearts
do
question
at
least
,
Whether
there
be
any
such
things
or
no
?
We
have
read
and
heard
of
another
World
,
but
no
Mortal
ever
sa●
it
;
who
ever
hath
ascended
up
to
Heaven
,
and
hath
brought
us
word
what
he
hath
seen
there
?
Who
ever
hath
descended
into
the
Deep
,
and
brought
us
up
tidings
thence
?
It
may
be
,
there
may
be
no
such
matter
as
another
world
;
If
we
could
speak
with
one
that
hath
been
there
,
that
would
be
something
to
assure
us
.
But
what
if
it
appear
,
that
you
may
have
as
great
certainty
of
these
things
,
as
if
one
should
rise
from
the
dead
,
and
come
and
tell
you
?
Do
not
the
Scriptures
tell
you
of
such
things
?
The
Scriptures
are
a
sure
Word
▪
and
there
is
unquestionable
evidence
of
the
truth
of
what
they
speak
;
and
you
have
as
great
reason
to
believe
them
,
as
if
you
had
the
Testimony
of
one
raised
from
the
dead
,
Luke
16.
31.
They
have
Moses
,
and
the
Prophets
,
if
they
will
not
hear
them
,
neither
will
they
be
perswaded
,
though
one
rose
from
the
dead
.
Beloved
,
if
you
should
see
before
your
Eyes
,
persons
rising
from
the
Dead
;
if
one
should
come
down
from
Heaven
,
and
come
in
here
into
this
Congregation
,
in
all
his
Glorious
Robes
,
with
with
his
Palm
in
his
hand
,
his
Crown
on
his
head
,
the
joy
and
glory
of
the
Lord
shining
forth
in
his
Face
,
and
should
declare
to
you
the
wonderful
things
that
his
Eyes
had
seen
,
and
his
Heart
had
been
satisfied
and
ravished
with
in
the
presence
of
God
.
If
you
should
see
another
coming
up
out
of
the
Deep
with
his
Chaines
of
Darkness
upon
him
,
with
the
smell
of
that
Infernal
Fire
and
Brimstone
about
him
,
with
the
print
of
the
Dragons
clawes
appearing
in
his
Flesh
,
and
the
blackness
of
that
smoaking
Furnace
stricking
on
his
Face
,
and
hidgeously
roaring
out
the
anguish
he
felt
burning
in
his
Bowels
,
should
tell
you
,
This
is
the
state
of
them
that
know
not
God
.
If
you
should
see
to
such
sights
appearing
this
hour
here
in
the
midest
of
you
,
would
you
not
think
you
had
reason
to
believe
,
there
were
an
Heaven
and
an
Hell
?
This
word
which
is
before
you
is
a
far
greater
,
and
a
more
certain
Evidence
,
then
if
Tidings
were
thus
brought
to
you
by
persons
rising
from
the
Dead
.
And
if
you
will
not
give
credit
to
this
Testimony
of
God
,
neither
would
you
give
credit
to
any
such
Testimony
.
Sinners
!
believe
God
,
and
believe
him
who
was
once
on
Earth
,
and
now
daily
speaks
to
you
from
Heaven
;
believe
that
Word
which
is
before
you
;
in
which
appear
such
Beames
of
Divine
Light
,
such
an
impress
of
Divine
purity
,
which
hath
been
so
attested
by
a
Divine
power
in
mighty
Signes
and
Wonders
,
that
you
may
as
well
question
,
Whether
the
Sun
hath
light
,
as
whether
his
Word
hath
truth
,
believe
this
Word
to
be
certain
,
and
then
question
if
you
can
,
whether
the
things
not
seen
are
certain
or
no.
Let
these
two
things
sink
into
your
hearts
,
(
Sinners
)
be
once
setled
and
established
in
your
hearts
,
about
the
importance
,
and
about
the
truth
,
and
certai●●ty
of
these
Eternal
things
,
and
then
you
are
go●ten
fairly
onwards
in
your
way
towards
Christ
,
and
a
Godly
life
.
If
men
were
as
sure
that
there
is
an
Heaven
and
an
Hell
,
such
unspeakable
Glory
and
such
intollerable
misery
,
and
an
Eternity
of
both
;
if
men
were
as
sure
of
this
,
and
did
as
verily
believe
it
,
as
they
are
sure
of
what
their
Eyes
have
seen
and
their
Ears
have
heard
,
and
their
hands
have
handled
;
What
a
flying
would
there
be
out
of
the
way
of
Death
and
Hell
,
and
what
a
flocking
would
there
be
into
the
way
of
Life
:
Half
the
work
of
Preachers
,
and
the
hardest
half
(
their
perswading
work
)
would
then
be
at
an
end
:
There
would
be
as
much
knocking
at
their
doors
for
counsel
,
as
now
there
is
at
sinners
doors
for
their
acceptance
.
Oh
Brethren
,
if
you
were
once
brought
to
this
pass
,
if
your
unbelief
were
removed
,
your
darkness
taken
away
,
your
Souls
awakened
,
your
Eyes
opened
to
see
these
marvellous
things
as
unquestionable
Truths
;
would
you
then
scoffe
at
pureness
?
would
you
then
mock
at
godliness
?
would
you
then
slight
reproofs
,
or
need
any
further
conviction
of
your
folly
?
You
would
have
an
Admonisher
within
you
,
a
Remembance
within
you
,
a
Reprover
within
you
;
your
own
Consciences
would
plead
with
you
for
your
entertaining
of
Christ
,
and
embracing
his
Word
,
and
would
continually
cry
in
your
Ears
,
What
meanest
thou
,
O
fool
?
Doest
thou
not
see
a
Kingdome
before
thee
,
which
may
be
thine
,
and
art
thou
willing
to
lose
it
?
Dost
thou
see
that
Gulf
of
Misery
and
Perdition
with
open
mouth
gaping
for
thee
to
devour
thee
?
Arise
sluggard
,
look
to
thy self
,
least
thou
be
undone
before
thou
art
aware
.
3.
That
according
to
your
(
choise
)
in
this
World
your
(
lot
)
must
be
for
ever
in
the
world
to
come
.
Your
chusing
or
refusing
Christ
and
his
holy
ways
is
that
which
doth
determine
your
Eternal
state
;
chuse
Christ
,
and
you
make
Heaven
sure
to
you
;
refuse
Christ
here
,
and
you
will
be
rejected
of
him
for
ever
.
God
doth
offer
you
this
choice
,
either
the
strait
and
the
narrow
way
,
with
that
life
of
blessedness
,
which
is
at
the
further
end
of
this
way
:
Or
the
broad
way
,
with
that
Death
and
Destruction
to
which
it
leads
:
Christ
with
his
Yoak
,
his
Cross
,
and
his
Eternal
Crown
,
or
the
Devil
with
his
golden
mines
,
his
Paradise
and
eternal
Prison
:
and
all
the
parts
of
each
of
these
offers
are
linked
together
:
Chuse
the
Devils
golden
Mines
and
fleshly
Paradise
,
and
you
must
have
his
Prison
too
:
Take
Christs
Yoak
and
his
Cross
,
and
you
shall
have
his
Crown
,
you
cannot
take
the
Devils
Paradise
and
Christs
Crown
;
if
you
will
have
his
Pleasures
,
you
must
have
his
Prison
.
You
cannot
obtain
life
,
but
you
must
chuse
the
narrow
way
that
leads
to
it
.
Here
is
the
choise
,
sinners
,
that
God
puts
you
to
,
this
is
the
business
of
this
World
to
choose
for
Eternity
:
And
that
which
is
the
business
of
this
life
,
is
,
the
business
of
this
hour
.
This
very
little
piece
of
your
time
,
and
the
choice
you
make
now
,
may
be
it
that
will
give
a
final
determination
what
your
Eternal
state
shall
be
:
If
you
make
an
evil
choice
now
,
you
may
never
have
a
minutes
time
to
choose
again
for
ever
.
Oh
,
if
your
hearts
were
sensible
of
this
,
that
there
is
so
much
depending
upon
every
houre
of
your
lives
,
as
Life
or
Death
,
Heaven
or
Hell
,
Eternity
,
sure
you
could
not
but
reason
thus
with
your selves
,
Is
it
a
time
for
me
to
stand
all
the
day
idle
?
To
be
laughing
or
sporting
,
or
to
be
drudging
and
scraping
for
the
muck
of
this
Earth
?
Is
this
a
time
for
me
to
stand
trifling
with
Christ
and
the
Gospel
,
to
make
so
many
delayes
,
to
make
so
many
excuses
;
The
tearms
are
too
high
,
the
way
is
too
strait
,
the
yoak
is
too
heavy
,
this
I
cannot
part
with
,
that
I
cannot
bring
my
heart
to
subscribe
to
?
Is
this
the
business
that
is
now
under
debate
,
what
my
everlasting
state
must
be
?
In
which
of
the
two
Regions
of
Eternity
my
Lot
shall
fall
;
whether
I
shall
be
a
Saint
or
a
Devil
,
a
vessel
of
honour
,
or
a
vessel
of
wrath
?
whether
my
dwelling
shall
be
in
everlasting
blessedness
,
or
in
everlasting
burnings
?
which
way
the
scales
do
turn
now
,
either
for
Christ
or
the
world
;
Do
they
turn
for
everlasting
?
Sure
if
matters
stand
thus
,
I
had
need
be
serious
and
consider
what
I
do
.
This
is
the
first
direction
,
get
these
three
principles
fixed
in
your
hearts
,
that
things
Eternal
are
much
more
confiderable
then
things
Temporal
,
that
things
not
seen
are
as
infallibly
certain
,
as
the
things
that
are
seen
,
that
upon
your
present
choice
depends
your
Eternal
lot
.
Chuse
Christ
and
his
wayes
,
and
you
are
blessed
for
ever
;
refuse
and
you
are
undone
for
ever
.
And
then
,
II.
Make
your
choice
.
Put
your
hearts
to
it
,
to
turn
either
to
the
right
hand
or
to
the
left
,
lay
both
parts
before
you
,
with
every
link
of
each
;
Christ
with
his
Yoak
,
his
Cross
,
and
his
Crown
,
or
the
Devil
with
his
wealth
,
his
pleasure
and
his
curse
:
And
then
put
your selves
to
it
thus
:
Soul
,
Thou
seest
what
is
before
thee
,
what
wilt
thou
do
?
Which
wilt
thou
have
,
either
the
Crown
or
the
Curse
?
If
thou
chuse
the
Crown
,
remember
that
the
day
thou
takest
this
,
thou
must
be
content
to
submit
to
the
Cross
and
Yoke
,
the
service
and
the
sufferings
of
Christ
,
which
are
linked
to
it
.
What
sayest
thou
?
Hadst
thou
rather
take
the
gains
and
the
pleasures
of
sin
,
and
venture
on
the
Curse
?
or
wilt
thou
yield
thy self
a
servant
unto
Christ
,
and
so
make
sure
the
Crown
?
If
your
hearts
flie
off
,
and
would
fain
wave
the
business
,
and
leave
it
undeermined
,
leave
them
not
so
.
If
you
be
onely
unresolved
,
you
are
resolved
.
If
you
remain
undetermined
for
Christ
,
you
are
determined
for
the
Devil
.
Therefore
give
not
off
,
but
follow
your
hearts
from
day
to
day
,
let
them
not
rest
till
the
matter
be
brought
to
an
issue
,
and
see
that
you
make
a
good
choice
.
This
is
your
choosing
the
good
part
,
God
and
your
blessedness
of
the
world
to
come
for
your
portion
and
happiness
:
and
in
this
is
included
,
Your
renouncing
the
world
,
and
a
worldly
happiness
.
III.
Imbarque
with
Christ
.
Adventure
your selves
with
him
,
cast
your selves
upon
his
righteousness
,
as
that
which
shall
bring
you
to
God
:
As
a
poor
Captive
Exile
that
is
cast
upon
a
strange
Land
,
a
Land
of
Robbers
and
Murtherers
,
where
he
is
ready
to
perish
,
and
having
no
hope
,
either
of
abiding
there
,
or
escaping
home
with
life
,
and
meeting
at
length
with
a
Pilot
that
offers
to
Transport
him
safely
home
,
he
imbarkes
with
him
,
and
ventures
himself
,
and
all
he
hath
in
his
Vessel
:
Do
you
likewise
;
you
are
Exiles
from
the
presence
of
God
,
and
fallen
into
a
Land
of
Robbers
and
Murtherers
:
Your
sins
are
Robbers
,
your
pleasures
are
Robbers
,
your
Companions
in
sin
are
Robbers
and
Thieves
:
if
you
stay
where
you
are
you
perish
,
and
escape
home
of
your selves
you
cannot
:
Christ
offers
,
if
you
will
venture
with
him
,
he
will
bring
you
home
,
and
he
will
bring
you
to
God
:
Will
you
say
now
to
him
,
Lord
Jesus
,
wilt
thou
undertake
me
,
wilt
thou
bring
me
to
God
,
bring
me
into
the
Land
of
Promise
?
With
thee
will
I
venture
my self
,
I
cast
my self
upon
thee
,
upon
thy
blood
,
upon
thy
righteousness
,
upon
thy
faithfulness
;
I
say
up
all
my
hopes
,
and
venture
my
whole
interest
,
Soul
and
Body
with
thee
.
This
is
your
closing
with
Christ
as
your
Priest
,
and
in
this
is
included
your
renouncing
your
own
righteousness
;
you
can
never
,
you
will
never
cast
your selves
on
him
alone
,
till
all
your self
hopes
have
given
up
the
ghost
.
There
be
two
things
which
must
necessarily
be
supposed
to
a
sinner
coming
to
Christ
:
1.
A
deep
sense
of
his
sin
and
misery
.
2.
An
utter
despair
of
himself
,
and
all
things
else
besides
Christ
.
1.
A
deep
sense
of
his
sin
and
misery
:
No
man
will
regard
a
Saviour
,
that
doth
not
see
himself
a
Sinner
:
The
whole
regard
not
the
Physitian
,
Therefore
it
is
said
,
That
the
Spirit
of
God
,
when
he
should
come
to
Chrstianize
the
World
,
should
in
the
first
place
convince
the
World
of
sin
;
John
16.
8.
He
shall
convince
the
World
of
sin
,
he
shall
demonstrate
them
Sinners
,
bring
up
their
sins
before
their
Eyes
,
bring
home
their
sins
upon
their
Consciences
,
and
make
them
see
themselves
,
and
feel
themselves
the
most
vile
and
abominable
of
creatures
:
Sin
hides
it self
from
the
sinners
eyes
,
and
all
its
vileness
and
deformity
;
or
if
it
come
in
sight
,
it
presents
it self
to
the
sinner
,
as
the
Witch
of
Endor
brought
up
the
Devil
before
Saul
in
Samuels
Mantle
:
It
shews
it self
as
the
sinners
god
:
Look
how
many
sins
evil
men
have
,
so
many
gods
they
have
rising
up
to
them
.
Their
●ins
are
their
gods
;
the
gods
that
feed
them
,
they
make
a
living
of
their
sins
;
the
gods
that
comfort
and
refresh
them
,
they
take
pleasure
in
iniquity
;
the
gods
that
shelter
them
and
hide
them
,
they
strengthen
themselves
in
their
wickedness
.
But
now
the
Spirit
of
God
plucks
off
the
mantle
,
and
makes
sin
appear
to
be
sin
;
makes
all
the
sinners
Gods
appear
to
be
so
many
Devils
:
brings
forth
the
blackness
and
filthiness
of
sin
into
sight
,
makes
the
sinner
to
see
himself
an
unclean
and
abominable
thing
:
And
withal
,
he
brings
forth
the
guilt
of
sin
,
sets
all
these
Devils
a
tormenting
the
sinner
,
filling
him
with
fear
and
terrour
,
and
amazement
.
In
this
respect
he
is
called
,
Rom.
8.
the
Spirit
of
Bondage
,
that
works
fear
and
trouble
in
the
heart
:
The
Spirit
awakening
a
sleepy
sinner
,
is
a
kind
of
awakening
in
Hell
.
Lord
where
am
I
!
What
mean
these
Legions
round
about
me
?
These
Chains
and
Fetters
that
are
upon
me
?
What
means
the
black
Roll
before
mine
eyes
,
of
curses
,
and
wrath
,
and
woes
!
Lord
where
am
I
!
Have
I
been
playing
,
and
sporting
,
and
making
merry
,
and
my
soul
in
such
a
case
as
this
!
But
is
there
no
hope
of
escaping
out
of
this
wretched
state
?
I
see
there
is
no
abiding
thus
,
I
am
but
a
dead
man
if
I
continue
as
I
am
.
What
may
I
do
to
be
saved
?
And
when
he
is
brought
to
this
,
there
is
some
way
made
for
his
entertainment
of
Christ
:
Yea
this
is
not
all
that
is
needful
,
but
he
must
further
be
brought
to
,
2
An
utter
despair
of
himself
,
and
all
things
else
besides
Christ
.
Being
made
sensible
of
his
sin
and
his
danger
,
a
sinner
will
look
out
for
help
and
deliverance
;
but
he
will
look
every
where
else
,
before
he
will
look
unto
Christ
:
Nothing
will
bring
in
a
sinner
to
Christ
,
but
an
absolute
necessity
.
He
will
try
to
forsake
his
sins
,
will
think
of
leaving
his
drunkenness
and
becoming
sober
;
of
leaving
his
adulteries
and
becoming
chaste
,
and
so
see
if
by
this
means
be
may
not
escape
.
He
will
go
to
Prayers
and
Sermons
,
and
Sacrament
,
and
search
out
if
there
be
not
salvation
in
them
:
but
all
these
though
they
be
useful
in
their
places
,
yet
looking
no
further
,
the
sinner
sees
there
is
no
help
in
them
:
His
righteousness
cannot
help
him
,
this
is
but
rags
;
his
duties
cannot
help
him
,
these
may
be
reckoned
among
his
sins
:
Ordinances
cannot
help
,
these
are
but
empty
Cistern●
;
and
all
tell
him
you
knock
at
a
wrong
door
,
salvation
is
not
in
us
.
Well
,
the
Lord
be
merciful
to
me
,
faith
the
Sinner
,
What
shall
I
do
?
Abide
as
I
am
,
I
dare
not
,
and
how
to
help
my self
,
I
know
not
;
my
praying
will
not
help
me
,
my
hearing
will
not
help
me
;
if
I
give
all
my
goods
to
the
Poor
,
if
I
should
give
my
body
to
be
burned
,
all
this
would
not
save
my
soul
:
Wo
is
me
,
what
shall
I
do
,
and
whether
shall
I
go
!
And
now
,
being
brought
to
this
distress
,
to
this
utter
loss
,
his
despair
drives
him
to
the
onely
door
of
hope
that
is
left
open
.
Then
Christ
will
be
accepted
,
when
he
sees
none
but
Christ
can
stead
him
:
The
Apostle
tells
us
,
Gal.
3.
23.
We
were
kept
under
the
Law
(
shut
up
unto
the
Faith
)
that
should
afterwards
be
revealed
:
All
other
doors
were
shut
up
against
,
there
was
no
hope
of
escaping
,
but
by
that
one
door
that
was
left
,
open
,
The
Faith
that
was
afterwards
to
be
revealed
.
As
the
besieged
in
a
City
,
that
have
every
Gate
blocked
up
,
and
but
one
difficult
passage
left
open
,
by
which
there
is
any
possibility
of
escaping
,
thither
they
throng
for
the
saving
of
their
lives
;
they
are
shut
up
unto
that
door
,
to
which
(
if
there
had
been
any
other
way
open
)
they
would
never
have
come
.
And
as
Christ
will
never
be
accepted
,
so
can
the
sinner
never
be
received
of
him
,
till
be
let
go
al●
other
props
,
and
trust
on
him
alone
.
Christ
will
have
no
sharer
with
him
in
the
work
of
saving
souls
.
If
ye
seek
me
,
let
these
go
their
way
:
As
he
said
in
another
case
;
Let
not
onely
your
sins
go
,
but
let
your
righteousness
go
,
all
the
refuges
of
lies
wherein
you
have
trusted
;
let
all
go
if
you
will
have
me
to
be
a
Refuge
to
you
.
I
came
not
to
call
the
Righteous
,
if
I
should
,
they
would
not
come
;
or
if
they
come
,
let
them
go
as
they
come
,
let
them
go
to
their
righteousness
in
which
they
trust
,
and
let
naked
,
destitute
sinners
,
distress●d
sinners
come
to
me
,
who
am
come
to
this
end
,
to
seek
and
to
save
them
that
are
lost
.
Sinners
,
Will
you
come
now
?
Will
you
venture
here
?
For
this
your
adventuring
on
Christ
,
you
have
this
three-●old
warrant
:
1
Gods
Ordination
.
This
is
he
whom
God
the
Father
hath
appointe●
,
and
sent
into
the
World
,
to
help
and
bring
back
his
Exiles
to
himself
,
to
save
sinners
:
This
is
he
whom
God
the
Father
hath
sealed
,
Job
.
6.
27.
hath
marked
him
out
for
that
chosen
person
,
in
whom
is
Salvation
,
hath
sealed
him
his
Commission
,
for
the
Redeeming
and
Reconciling
the
world
to
himself
.
As
God
said
unto
the
three
friends
of
Job
,
when
he
was
angry
with
them
Job
42.
8.
Go
to
my
Servant
Job
,
and
he
shall
offer
●acrifice
for
you
,
he
shall
pray
for
you
,
for
him
will
I
accept
.
So
to
sinners
,
Go
saith
the
Lord
,
to
my
servant
Jesus
,
he
shall
offer
●acrifice
for
you
,
he
shall
make
reconciliation
for
you
:
Isa.
42.
1.
Behold
my
ervant
whom
I
uphold
,
mine
Elect
in
whom
my
soul
deigh●eth
;
I
have
put
my
spirit
upon
him
,
be
shall
bring
forth
judgment
to
the
Gentiles
.
2
Gods
command
;
1
Joh.
3.
23.
This
is
his
Commandment
,
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
,
3
The
Promise
of
God
;
1
Pet.
2.
6.
Behold
I
lay
in
Sion
a
chief
Corner-stone
,
Elect
precious
;
He
that
believeth
on
him
,
shall
not
be
confounded
.
Now
having
this
three-fold
warrant
,
the
warrant
of
Gods
Ordination
,
Command
,
and
Promise
;
you
may
be
bold
to
adventure
on
Christ
,
and
to
apply
your selves
to
him
thus
;
Lord
Jesus
,
here
I
am
,
a
poor
Captive
Exile
,
a
lost
Creature
,
an
enemy
to
God
,
under
his
wrath
and
curse
.
Wilt
thou
,
Lord
,
undertake
for
me
,
reconcile
me
to
God
,
and
save
my
soul
;
do
not
,
Lord
,
refuse
me
,
for
if
thou
refuse
me
,
to
whom
then
shall
I
go
?
Art
not
thou
he
,
and
he
alone
,
whom
God
the
Father
hath
sealed
,
the
Saviour
of
sinners
?
The
Lord
God
hath
sent
me
to
thee
,
hath
bid
me
come
,
he
hath
commanded
me
to
believe
,
and
cast
my self
upon
thee
.
Lord
Jesus
,
wilt
thou
refuse
to
help
a
distressed
creature
,
whom
the
Father
hath
sent
to
thee
for
thy
help
?
If
I
had
come
on
my
own
bead
,
or
in
mine
own
name
,
thou
mightest
well
have
put
me
back
;
but
since
I
come
at
the
command
of
the
Father
,
reject
me
not
;
Lord
help
me
,
Lord
save
me
.
Art
thou
not
he
,
concerning
whom
the
Father
hath
promised
,
He
that
believeth
on
him
,
shall
not
be
confounded
:
I
come
Lord
,
I
believe
Lord
,
I
throw
my self
upon
thy
grace
and
mercy
;
I
cast
my self
upon
thy
blood
and
bowels
,
do
not
refuse
me
,
I
have
no
whether
else
to
go
;
here
I'ls
stay
,
I
will
not
stir
from
thy
door
;
on
thee
I
'le
trust
,
and
rest
,
and
venture
my self
;
God
hath
laid
my
help
on
thee
,
and
on
thee
i
'le
lay
my
hope
for
pardon
,
for
life
,
for
salvation
,
if
I
perish
,
i
'le
perish
on
thy
shoulders
;
if
I
sink
,
i
'le
sink
in
thy
Vessel
;
if
I
die
,
i
l'e
die
as
thy
door
;
bid
me
not
go
away
,
for
I
will
not
go
.
IV.
Resign
,
and
deliver
up
your selves
to
God
in
Christ
.
2
Chron.
30.
8.
Yield
your selves
to
the
Lord
;
that
is
,
as
his
servants
,
give
up
the
dominion
and
government
of
your selves
to
Christ
,
Rom.
6.
13.
Neither
yield
your
members
as
instruments
of
unrighteousness
unto
sin
,
but
yield
your selves
to
God
,
as
those
that
are
alive
from
the
dead
,
and
your
members
,
as
instruments
of
righteousness
unto
God
,
Ver.
16.
To
whom
ye
yield
your selves
servants
to
obey
,
his
servants
you
are
to
whom
you
obey
:
Yield
your selves
so
to
the
Lord
,
that
you
may
henceforth
be
the
Lords
;
I
am
thine
,
saith
the
Psalmist
,
Psal.
119.
Those
that
yield
themselves
to
sin
,
and
the
World
,
their
hearts
say
,
Sin
,
I
am
thine
;
World
,
I
am
thine
;
Riches
,
I
am
yours
;
Pleasures
,
I
am
yours
,
I
am
thine
,
saith
the
Psalmist
,
devoted
to
thy
fear
,
dedicated
to
thy
service
;
I
am
thine
,
save
me
:
Give
your selves
to
Christ
sinners
,
be
devoted
to
his
fear
.
And
this
giving
your selves
to
him
,
must
be
such
,
as
supposes
that
you
be
heartily
contented
:
-
1
That
he
appoint
you
your
work
.
-
2
That
he
appoint
you
your
station
.
1
That
he
appoint
you
your
work
,
that
he
put
you
to
whatsoever
he
pleaseth
;
servants
,
as
they
must
do
their
Masters
work
,
so
they
must
do
that
work
which
their
Master
appoints
them
,
they
must
be
for
any
work
their
Master
hath
for
them
to
do
;
they
must
not
pick
and
chuse
,
this
I
will
do
,
and
that
I
will
not
dot
;
they
must
not
say
,
this
is
too
hard
,
or
this
is
too
mean
,
or
this
may
be
well
enough
let
alone
.
Good
servants
when
they
have
chosen
their
Master
,
will
let
their
Master
chuse
their
work
,
and
will
not
dispute
his
Will
,
but
do
it
.
Christ
hath
many
services
to
be
done
,
some
are
more
easie
and
honourable
,
others
more
difficult
and
disgraceful
;
some
are
sutable
to
our
inclinations
and
interests
,
others
are
contrary
to
both
:
In
some
we
may
please
Christ
,
and
please
our selves
,
as
when
he
requires
us
to
feed
and
cloath
our selves
,
to
provide
things
honest
for
our
own
maintenance
;
yea
,
and
ther
are
some
spiritual
duties
that
are
more
pleasing
then
others
;
as
to
rejoyce
in
the
Lord
,
to
be
blessing
and
praising
of
God
,
to
be
feeding
our selves
with
the
delights
and
comforts
of
Religion
;
these
are
the
sweet
works
of
a
Christian
,
But
then
,
there
are
other
works
wherein
we
cannot
please
Christ
,
but
by
denying
our selves
;
as
giving
and
lending
,
bearing
and
forbearing
,
reproving
men
for
their
sins
,
withdrawing
from
their
societies
,
witnessing
against
their
wickedness
,
owning
and
confessing
Christ
and
his
Name
,
when
't
will
cost
us
shame
and
reproach
;
sailing
against
the
wind
,
swimming
against
the
tide
,
steering
contrary
to
the
temper
and
disposition
of
the
times
;
pinching
upon
the
flesh
,
parting
with
our
ease
,
our
liberties
,
relations
,
and
accommodations
for
the
Name
of
our
Lord
Jesus
,
with
much
work
of
this
kind
.
It
is
necessary
Beloved
,
to
sit
down
and
consider
what
it
will
cost
you
to
be
the
servants
of
Christ
,
and
take
through
●urvey
of
the
whole
business
of
Christianity
,
and
not
engage
hand
over
head
to
you
know
nor
what
.
First
,
See
what
it
is
that
Christ
doth
expect
,
and
then
yield
your selves
to
his
whole
will
.
Do
not
think
of
indenting
,
and
compounding
,
or
making
your
own
terms
with
Christ
,
that
will
never
be
allowed
you
.
Go
to
Christ
and
tell
him
,
Lord
Jesus
,
if
thou
wilt
receive
me
into
thine
house
,
if
thou
wilt
but
●wn
me
as
thy
servant
,
I
will
not
stand
upon
terms
;
impose
on
me
what
condition
thou
pleasest
,
write
down
thine
own
Articles
,
command
me
what
thou
wilt
,
put
me
to
any
thing
thou
seest
good
.
Let
me
come
under
thy
roof
,
let
me
be
thy
servant
,
and
spare
not
to
command
me
.
I
will
be
no
longer
mine
own
but
give
my self
up
to
thy
will
in
all
things
.
2
That
he
shall
appoint
you
your
station
and
condition
,
whether
it
be
higher
or
lower
,
a
plentiful
,
or
a
wanting
,
a
prosperous
,
or
an
afflicted
estate
.
Be
concontent
,
that
Christ
should
both
choose
your
work
,
and
choose
your
condition
,
that
he
should
have
the
command
of
you
,
and
the
disposal
of
you
;
make
me
what
thou
wilt
,
Lord
,
and
set
me
where
thou
wi●●
:
let
me
be
a
Vessel
of
Silver
or
Gold
,
or
a
Vessel
of
Wood
or
Stone
,
so
I
be
a
Vessel
of
Honor
,
of
whatsoever
form
or
mettal
,
whether
higher
or
lower
,
siner
or
courser
,
I
am
content
;
If
I
be
not
the
head
,
or
the
eye
,
or
the
ear
,
one
of
the
nobler
and
more
honorable
instruments
thou
wilt
imploy
,
let
me
be
the
hand
,
or
the
foot
,
one
of
the
most
laborious
,
and
lowest
,
and
most
contemptible
of
all
〈◊〉
serv●n●s
of
my
Lord
,
let
my
dwelling
be
on
the
dunghill
,
my
portion
in
the
wildernesse
,
my
name
and
my
lot
be
amongst
the
he●ers
of
wood
,
or
drawers
of
water
,
among
the
door-keepers
of
thy
house
;
and
where
,
where
I
may
be
serviceable
and
use●ul●
;
I
p●t
myself
wholly
into
thy
,
hands
;
Put
me
to
what
thou
wilt
,
rank
me
with
whom
thou
wilt
,
put
me
to
doing
,
put
me
to
suffering
,
let
me
be
imployed
for
thee
,
or
laid
aside
for
thee
,
exalted
for
thee
,
or
trodden
under
foot
for
thee
;
let
me
be
full
,
let
me
be
empty
,
let
me
have
all
things
,
let
me
have
nothing
,
I
freely
and
heartily
resign
all
to
thy
displeasnre
and
disposal
.
This
now
is
your
closing
with
Christ
,
as
your
King
and
Sovereign
Lord
;
and
in
this
is
included
,
your
renouncing
the
Devil
and
his
works
the
flesh
and
its
lusts
,
together
with
your
consenting
to
all
the
Laws
and
Ordinances
of
Christ
;
and
his
Providential
Government
.
Beloved
,
such
a
close
with
Christ
,
as
you
have
been
here
exhorted
to
,
is
that
wherin
the
Essence
of
Christianity
lies
;
when
you
have
chosen
the
incorruptible
crown
,
that
is
,
whan
you
have
chos●n
God
to
be
your
portion
and
happinesse
:
when
you
have
adventured
and
laid
up
your
whole
interest
,
and
all
your
hopes
with
Christ
,
casting
your selves
wholly
upon
the
merit
of
his
Righteousnesse
,
when
you
have
understandingly
and
heartily
resign'd
and
given
up
your
●●vs
to
him
,
resolving
for
ever
to
be
at
his
command
,
and
at
his
disposal
:
when
you
are
Christians
indeed
,
and
never
till
then
.
Christ
will
be
the
Saviour
of
none
but
of
his
servants
:
He
is
the
Author
of
Eternal
Salvation
to
those
that
obey
him
,
Heb.
5.
Christ
will
have
no
Servant
but
by
consent
,
His
people
are
a
willing
people
,
Psal.
1●0
.
And
Christ
will
accept
of
no
consent
but
in
full
,
to
all
that
he
requires
,
he
will
be
all
in
all
,
or
he
will
be
nothing
.
V.
Confirm
and
compleat
all
this
by
Solemn
Covenant
.
Give
your selves
to
the
Lord
as
his
Servants
,
and
bind
your selves
to
him
as
his
Covenant-Servants
,
Jer.
30.
21.
Who
is
this
that
engageth
his
heart
to
approach
unto
me
;
Isa.
44.
5.
One
shall
say
,
I
am
the
Lord
,
another
shall
call
himself
by
the
name
of
Jacob
,
and
another
shall
subscribe
with
his
hand
to
the
Lord
.
Upon
your
entring
into
Covenant
with
God
,
the
Covenant
of
God
stands
firm
to
you
,
God
gives
you
leave
,
every
man
,
to
put
his
own
name
into
the
Covenant
;
grant
if
it
be
not
found
there
at
last
,
it
will
be
your
own
fault
;
if
it
be
not
there
,
there
will
be
nothing
found
in
the
whole
Covenant
belonging
unto
you
:
If
it
be
there
,
all
is
yours
;
if
you
have
come
into
the
bond
of
the
Covenant
,
you
shall
have
your
share
in
the
blessings
of
the
Covenant
,
Jer.
30.
21
,
22
Who
is
this
that
engaged
his
heart
to
approach
to
me
.
And
ye
shall
be
my
people
,
and
I
will
be
your
God
.
Engage
to
me
,
and
I
stand
engaged
to
you
;
Deut.
26.
17
,
18.
Thou
hast
avouched
the
Lord
this
day
to
be
thy
God
,
to
walk
in
his
Ways
,
and
to
keep
his
Statutes
,
and
his
Commandments
,
and
his
Jud●ments
,
to
hearken
to
his
Voice
.
And
the
Lord
●ath
avouched
thee
this
day
to
be
his
peculiar
people
,
as
he
hath
promised
thee
.
Observe
it
,
The
same
day
that
they
avouched
the
Lord
to
be
their
God
,
the
same
day
the
Lord
avouched
them
to
be
his
peculiar
people
:
The
same
day
that
they
engag●
to
keep
the
Commandments
of
God
,
the
same
day
the
Lord
engageth
to
keep
his
Promise
with
them
.
There
is
a
twofold
Coven●nting
with
God
,
In
P●ofession
,
and
in
Reality
:
and
entring
our
Names
,
and
an
engaging
our
Hear●s
:
The
former
is
done
in
Baptism
,
by
all
that
are
Baptized
,
who
by
receiving
the
Seal
of
the
Covenant
,
are
visibly
,
or
in
profession
entred
into
it
:
The
latter
is
also
twofold
:
1.
Virtual
.
Which
is
done
by
all
those
that
have
sincerely
made
that
closure
with
God
in
Christ
forementioned
:
Those
that
have
chosen
the
Lord
,
embarqu●d
with
Christ
,
resigned
up
,
and
given
themselves
to
the
Lord
,
are
all
engaged
persons
have
virtually
Covenanted
with
him
.
2.
Formal
.
Which
i●
our
binding
our selves
to
the
Lord
by
solemn
Vow
or
Promise
,
to
stand
to
our
choice
,
&c.
And
this
may
be
,
either
only
inward
in
the
Soul
O
outward
,
and
expressed
,
either
by
words
lifting
up
of
the
hand
,
subsccibiug
the
hand
,
or
the
like
;
And
by
how
much
the
more
express
our
solemn
Covenanting
with
God
is
,
by
so
much
the
more
sensibly
and
strongly
it
is
like
to
hold
our
hearts
to
him
.
Now
that
which
I
would
perswade
you
to
,
is
this
Solemn
and
express
covenanting
with
God
;
Providence
hath
lately
brought
to
my
hand
the
Advice
of
a
dear
Friend
,
and
faithful
Labourer
in
the
work
of
the
Lord
about
this
matter
,
together
with
an
excellent
Form
of
words
,
composed
for
the
help
of
weaker
Christians
,
and
aptly
accommodateed
to
all
the
substantials
of
our
Baptismal
Covenant
,
which
having
found
great
acceptance
with
many
precious
Christians
,
I
do
with
much
zeal
,
and
great
hope
of
good
success
,
for
the
establishing
of
Souls
in
Holinesse
and
Comfort
,
commend
it
to
the
use
not
only
of
young
Converts
,
but
of
the
more
grown
Christians
,
that
have
not
experimented
this
or
the
like
course
.
And
in
order
to
the
putting
this
matter
into
practice
,
I
shall
first
give
you
these
few
directions
.
First
,
Set
apart
some
time
,
more
than
once
,
to
be
spent
in
secret
before
the
Lord
.
1.
In
seeking
earnestly
his
special
assistance
and
gracious
acceptance
of
you
.
2.
In
considering
distinctly
all
the
Termes
or
Conditions
,
of
the
Covenant
,
as
they
have
been
laid
before
you
,
in
the
Directions
already
given
you
,
and
are
also
expressed
in
the
form
hereaf●er
proposed
.
3.
In
searching
your
bearts
whether
you
either
have
already
,
or
can
now
,
freely
make
such
a
closure
with
God
in
Christ
,
as
you
have
been
exhorted
to
.
In
special
,
Consider
what
your
sins
a●e
,
and
examine
whither
you
can
resolve
to
forgo
them
all
.
Consider
what
the
Lawes
of
Christ
are
,
how
holy
,
strict
and
spiritual
,
and
whether
you
can
upon
deliberation
make
choice
of
them
all
(
even
those
that
do
most
crosse
your
worldly
interests
,
beloved
sins
,
and
corrupt
inclinations
)
as
the
rule
of
your
whole
life
.
Be
sure
you
be
clear
in
these
matters
,
see
that
you
do
not
lye
unto
God
,
Consider
,
whether
however
corruption
will
play
its
part
,
and
be
pulling
you
back
,
yet
the
prevailing
part
of
you
will
be
for
God
and
Christ
,
and
all
his
holywayes
.
Secondly
,
Compose
your
spirits
into
the
most
serious
frame
possible
,
sutable
to
a
transaction
of
so
high
importance
.
Thirdly
,
Lay
hold
on
the
Covenant
of
God
,
and
rely
upon
his
promise
of
giving
grace
,
and
strength
,
whereby
you
may
be
enabled
to
performe
your
promise
.
Trust
not
to
your
own
strength
,
to
the
strength
of
your
own
resolutions
,
but
take
hold
on
●●nstehig●s
.
Fourthly
,
resolve
to
be
faithful
.
Having
engaged
your
hearts
,
opened
your
mouths
,
and
subscribed
with
your
hands
to
the
Lord
▪
resolve
in
his
strength
never
to
go
back
.
Lastly
,
Being
thus
prepared
,
on
some
convenient
time
set
apart
for
the
purpose
,
set
upon
the
work
,
and
in
the
most
solemn
manner
possible
,
as
if
the
Lord
were
visible
present
before
your
Eyes
,
fall
down
on
your
knees
,
and
spreading
forth
your
hands
towards
Heaven
,
open
your
hearts
to
the
Lord
,
in
these
or
the
like
words
.
O
Most
dreadful
God
,
for
the
passion
of
thy
Son
,
I
beseech
thee
accept
of
thy
poor
prodigal
now
prostrating
himself
at
thy
door
;
I
have
fallen
from
thee
by
mine
iniquity
,
and
am
by
Nature
a
Son
of
Death
,
and
a
thousand-fold
more
the
Childe
of
Hell
by
my
wicked
practice
;
but
of
thine
infinite
Grace
thou
hast
promised
Mercy
to
me
in
Christ
,
if
I
will
but
turn
to
thee
with
all
my
heart
:
And
because
thou
requirest
,
And
forasmuch
as
thou
hast
of
thy
bottomless
Mercie
offered
most
Graciouslie
to
me
wretched
sinner
,
thy
servant
,
promising
and
vowing
to
serve
thee
in
holiness
and
righteousness
all
the
daies
of
my
life
.
And
since
thou
hast
appointed
the
Lord
Jesus
Christ
,
O
blessed
Jesus
,
I
come
to
thee
▪
hungry
and
hardly
bestead
,
poor
and
wretched
,
and
miserable
,
and
blinde
,
and
naked
▪
a
most
loathsome
pollu●ed
wretch
,
a
guilty
condemned
Malefactor
,
unworthy
for
ever
to
wash
the
feet
of
the
servants
of
my
Lord
,
much
more
to
be
solemnly
married
to
the
King
of
Glorie
:
But
〈◊〉
such
is
thine
unparallel'd
love
,
I
do
here
with
all
my
power
accept
thee
,
and
do
take
thee
for
my
head
and
husband
,
for
better
for
worse
,
for
richer
for
poorer
,
for
all
times
and
conditions
,
to
love
,
and
honour
,
and
obey
thee
before
all
others
,
and
this
to
the
death
,
I
embrace
thee
in
all
thine
offices
:
I
renounce
mine
own
worthiness
,
and
do
here
avow
thee
to
be
the
Lord
my
Righteousness
:
I
re●ounce
mine
own
wisdome
,
and
do
here
take
thee
for
mine
onely
Guide
:
I
renounce
●ine
own
will
,
and
take
thy
will
for
my
Law
.
And
since
thou
hast
told
me
that
I
must
●uffer
if
I
will
reign
,
I
do
here
covenant
with
thee
to
take
my
lot
,
as
it
falls
,
with
thee
,
and
by
thy
grace
asisting
to
runne
all
hazzards
with
thee
,
verily
supposing
,
that
neither
life
nor
death
shall
part
between
thee
and
me
.
And
because
thou
hast
been
pleased
to
give
me
thy
holy
Laws
,
Onely
because
through
the
frailty
of
my
flesh
,
〈◊〉
am
subject
to
many
failings
;
I
am
bold
humbly
to
protest
,
That
unallowed
miscarriages
,
contrary
to
the
setled
bent
and
resolution
of
my
heart
,
shall
not
make
void
this
Covenant
;
for
so
thou
hast
said
.
Now
Almighty
God
,
searcher
of
hearts
,
thou
knowest
that
I
make
this
Covenant
with
thee
this
day
,
without
any
known
guile
or
reservation
,
beseeching
thee
,
that
if
thou
espiest
any
flaw
or
falshood
therein
,
thou
wouldst
discover
it
to
me
▪
and
help
me
to
do
it
aright
.
And
now
glory
be
to
thee
,
O
God
the
Father
,
whom
I
shall
be
bold
from
this
day
forward
,
to
look
upon
as
my
God
and
Father
;
That
ever
thou
shouldest
find
out
such
a
way
for
the
recovery
of
undone
sinners
;
Glory
be
to
thee
,
O
God
the
Son
▪
who
hast
loved
me
and
washed
me
from
my
sinnes
in
thine
own
blood
,
and
art
now
become
my
Saviour
and
Redeemer
:
Glory
be
to
thee
,
O
God
the
Holy
Ghost
,
who
by
the
Finger
of
thine
Almighty
power
hast
turned
about
my
heart
from
sin
to
God
.
O
dreadful
Jehovah
,
the
Lord
God
omnipotent
,
Father
,
Son
,
and
Holy
Ghost
,
thou
art
now
become
my
Covenant
friend
,
and
I
through
thine
infinite
Grace
,
am
become
thy
Covenant-servant
,
Amen
,
So
be
it
:
And
the
Covenant
which
I
have
made
on
earth
,
let
it
be
ratified
in
Heaven
.
The
Authors
advice
.
THis
Covenant
I
advise
you
to
make
,
not
onely
in
heart
,
but
in
word
;
not
onely
in
word
,
but
in
writing
;
and
that
you
would
with
possible
reverence
spread
the
writing
before
the
Lord
,
as
if
you
would
present
it
to
him
as
your
Act
and
Deed.
And
when
you
have
done
this
,
set
your
hand
to
it
▪
Keep
it
as
a
memorial
of
the
solemn
transactions
that
have
passed
between
God
and
you
,
that
you
may
have
recourse
to
it
in
doubts
and
temptations
.
And
now
Beloved
,
having
shewed
you
the
way
the
Father
,
give
me
leave
to
be
instant
with
you
,
in
pressing
you
to
hearken
to
me
herein
,
to
come
and
joyn
your selves
thus
to
the
Lord
.
And
if
you
will
not
be
perswaded
to
this
solemn
and
express
way
of
Covenanting
with
him
,
which
I
believe
you
will
find
a
great
advantage
,
and
do
therefore
make
it
my
great
request
unto
you
)
yet
,
if
you
will
not
do
that
,
take
heed
you
refuse
not
to
engage
your
hearts
to
the
Lord
,
and
make
a
full
closure
with
Christ
,
upon
all
the
particular
terms
laid
before
you
,
till
that
be
done
,
I
must
be
bold
to
tell
you
again
▪
as
I
have
told
you
already
,
that
you
are
short
of
Christianity
,
strangers
from
the
Covenant
of
Promise
,
and
Aliens
from
the
Commonwealth
of
Israel
.
Brethren
,
the
Lord
God
hath
sent
me
amongst
you
upon
the
same
E●●and
,
as
Abraham
sent
his
servant
,
Gen.
24.
To
take
a
wife
for
his
Son
,
to
espouse
you
to
Christ
:
I
am
not
without
●ear
,
as
that
servant
was
not
,
that
some
of
you
will
not
follow
me
;
but
if
the
Lord
see
it
good
to
send
his
Angel
before
me
,
to
make
my
way
prosperous
,
if
the
Lord
give
me
success
in
this
great
thing
,
that
I
may
thus
bring
you
into
Covenant
with
him
,
I
shall
therein
have
performed
the
main
part
of
my
Ministerial
work
among
you
,
I
shall
have
espoused
you
to
Christ
,
ma●ried
you
to
that
one
Husband
;
I
shall
have
brought
you
within
the
strait
gate
,
and
set
your
foot
safe
into
that
narrow
way
that
leads
to
life
,
and
have
laid
the
foundation
of
your
following
the
Lord
in
holiness
and
comfort
here
,
and
of
living
with
him
in
blessedness
for
ever
.
For
,
1
When
once
you
are
sincerely
in
Covenant
,
from
thenceforth
you
have
a
God
that
you
may
call
your
own
,
to
whom
you
may
have
free
access
,
with
whom
you
may
be
sure
to
find
grace
,
to
help
in
all
times
of
need
.
How
blessed
is
his
condition
,
who
is
able
to
say
,
I
have
no
fri●●●
in
the
world
,
but
I
have
a
God
in
Heaven
;
I
have
many
enemies
,
but
I
have
a
God
;
I
have
no
house
,
nor
money
,
nor
lands
,
but
I
have
a
God
;
I
have
troubles
,
I
have
sins
that
are
a
daily
torment
and
vexation
to
me
,
but
I
have
a
God
,
a
God
to
feed
me
,
a
God
to
succour
me
,
God
to
shelter
me
,
a
God
to
pardon
me
,
a
God
to
sanct●fie
me
,
to
●ave
me
.
2
From
the
time
of
this
your
Covenant
Union
with
Christ
,
you
have
the
blessing
of
communion
with
him
.
〈◊〉
Whatsoever
is
Christs
,
is
now
become
yours
;
the
husband
gives
the
wife
leave
to
set
he●
name
on
all
his
goods
,
and
all
that
Christ
hath
,
you
may
now
write
your
name
upon
it
,
&
say
boldly
,
All
this
is
mine
;
his
prayers
,
his
tears
,
his
obedience
,
his
blood
,
his
spirit
,
all
are
mine
,
because
he
is
mine
.
2.
Whatsoever
is
yours
,
is
his
;
your
sufferings
,
your
sins
your
debts
,
your
wants
are
all
upon
your
husband
.
Christ
says
to
you
,
as
the
old
man
,
Judg.
19.
20.
to
the
Levite
,
Let
all
thy
wants
be
on
me
;
and
so
all
thy
debts
and
straits
,
and
fears
,
and
troubles
,
let
them
all
be
on
me
.
3
Christ
and
you
shall
have
your
lot
together
;
God
deals
with
Christ
and
a
Believer
,
as
one
and
the
same
party
who
must
be
absolved
and
condemned
,
stand
or
fall
,
live
or
die
together
.
In
Christs
being
justified
,
your
justification
is
secured
;
in
Christs
Resurrection
,
your
Resurrection
;
in
Christs
Glorification
,
your
Glorification
is
secured
for
ever
;
Because
I
live
,
ye
shall
live
also
.
This
is
the
portion
,
this
is
the
Inheritance
of
all
Gods
Covenanting-Servants
.
You
that
are
yet
in
your
sins
,
in
your
old
Covenant
with
Death
,
and
agreement
with
Hell
,
Will
you
yet
be
perswaded
by
what
hath
been
said
,
to
say
one
to
another
,
Come
let
us
break
these
bonds
asunder
▪
and
cast
these
cords
from
us
;
come
let
us
go
over
to
Christ
▪
let
us
joyn
our selves
to
the
Lord
in
a
perpetual
Covenant
that
never
shall
be
forgotten
,
You
that
are
sincerely
come
within
the
bonds
of
this
Covenant
of
the
Lord
;
the
Lord
is
henceforth
become
your
God
,
Christ
is
henceforth
become
your
Saviour
,
you
have
shot
the
Gulf
;
that
good
work
is
begun
,
which
the
Lord
will
perform
to
the
day
of
Christ
;
you
are
gotten
within
the
gate
,
you
are
entred
into
the
Path
of
Life
.
2
In
the
next
place
therefore
,
I
shall
give
some
advice
to
the
godly
▪
or
those
that
are
already
in
Christ
,
whom
I
shall
direct
:
1
To
a
right
performance
of
holy
duties
;
these
four
duties
especially
,
Prayer
,
holy
Meditation
,
Self-examination
,
and
renewing
their
Covenant
.
2
To
a
right
improvement
of
holy
Duties
.
3
To
the
carrying
on
an
holy
course
.
In
all
which
,
though
I
shall
apply
my self
especially
to
those
that
are
in
Christ
,
yet
I
shall
also
give
some
farther
helps
to
those
that
are
yet
out
of
Christ
.
Before
I
shall
enter
upon
the
Directions
for
the
right
performance
of
holy
Duties
,
it
will
not
,
I
hope
,
be
lost
labour
,
if
I
prefix
a
word
of
encouragement
to
duty
,
by
laying
before
you
the
influences
which
holy
duties
will
have
upon
the
carrying
on
a
holy
life
,
which
I
shall
dispatch
in
these
four
particulars
.
1
Duties
are
the
exercise
of
Grace
.
Grace
out
of
exercise
grows
quickly
out
of
case
;
Idleness
breed●
ill
humours
and
diseases
in
the
body
,
and
no
less
in
the
soul
;
stirring
keeps
us
warm
and
healthful
.
Now
Duties
are
the
stirrings
and
exercises
of
the
soul
.
Reading
of
the
word
is
not
the
exercise
of
the
eye
onely
,
but
of
the
understanding
;
Prayer
is
not
an
exercise
of
the
tongue
onely
,
but
of
the
heart
;
it
sets
all
the
faculties
of
the
soul
on
work
,
it
sets
the
several
graces
on
work
,
i●
sets
faith
on
work
,
it
sets
hope
and
holy
desires
on
work
;
and
grace
kept
in
action
,
will
be
by
so
much
the
more
active
and
powerful
in
the
whole
course
▪
2
In
Duties
we
have
an
intimate
converse
with
God
:
Therefore
they
are
sometimes
called
,
Our
drawing
●igh
to
God
,
Lev.
10.
3.
I
will
be
sanctified
in
them
them
that
come
nigh
me
.
Sometimes
,
Our
meeting
with
God
,
Amos
4.
12
Prepare
to
meet
thy
God
,
O
Israel
;
to
meet
with
a
Present
,
as
Jacob
met
his
angry
Brother
;
to
meet
him
with
a
Prayer
,
and
supplication
,
Exod.
25.
32.
There
will
I
meet
thee
;
when
the
Saints
go
up
to
meet
the
Lord
,
the
Lord
comes
down
to
give
them
a
meeting
:
Sometimes
,
Our
visiting
of
God
,
Isay
26.
16.
In
their
trouble
they
have
visited
thee
.
When
God
visiteth
his
people
with
a
Rod
,
they
visit
him
with
a
Prayer
;
when
we
come
to
Duty
as
we
ought
,
we
put
our selves
under
Gods
eye
,
we
set
the
Lord
before
our
face
,
it
's
necessary
to
the
right
performance
of
Duties
,
that
we
have
right
and
clear
apprehensions
of
God
,
deep
impressions
of
the
Majesty
of
God
,
of
his
Omnipotence
,
Omnipresence
,
Holiness
,
Goodness
and
Faithfulness
upon
our
hearts
;
This
is
required
in
that
forementioned
expression
,
I
will
be
sanctified
in
them
that
come
nigh
me
.
Now
what
an
influence
will
this
have
upon
the
upholding
and
carrying
on
the
life
of
God
in
us
,
to
have
daily
such
a
sight
of
God
before
our
eyes
,
and
such
a
sense
of
God
upon
our
hearts
.
3
In
Duties
we
obtain
new
supplies
,
and
fresh
influences
from
God
.
The
flourishing
state
of
a
Christian
is
set
forth
,
Isay
58.
11.
by
a
well-watered
Garden
;
and
Jer.
31.
12.
it
is
promised
,
They
shall
come
and
flow
together
to
the
goodness
of
the
Lord
for
Wheat
,
and
for
Corn
,
and
for
Wine
,
and
for
Oyl
.
And
their
soul
shall
be
as
a
well-watered
Garden
:
Where
observe
these
three
things
:
1
That
the
watering
of
the
soul
is
from
the
goodness
of
the
Lord
;
all
the
dews
and
showers
of
Grace
are
from
above
,
our
Springs
do
not
rise
in
our
own
Gardrns
:
All
my
Springs
are
in
thee
.
2
All
the
influences
of
the
grace
and
goodness
of
the
Lord
,
are
gotten
down
by
your
applying
your selves
to
him
in
duty
:
That
is
the
meaning
of
that
expression
,
They
shall
flow
together
to
the
goodness
of
the
Lord
,
they
shall
assemble
and
come
together
to
seek
the
Lord
.
3
The
People
of
God
in
their
addresses
to
him
in
Duty
,
though
it
be
but
for
a
supply
of
things
temporal
,
do
get
something
for
their
souls
;
They
shall
come
for
Wheat
,
and
for
Wine
,
&c.
And
their
(
souls
)
shall
be
as
a
well-watered
Garden
.
We
never
come
to
pray
for
any
temporal
mercy
,
and
pray
as
we
should
,
but
our
souls
are
gainers
thereby
.
A
Christian
cannot
come
near
the
Throne
of
Grace
for
any
thing
,
bot
his
heart
hath
a
share
in
the
Blessing
.
And
there
are
three
Reasons
for
it
.
1
A
Christian
never
prays
for
temporal
mercies
,
but
he
hath
some
words
or
other
to
speak
for
his
soul
.
2
Prayer
,
whatever
it
be
for
,
is
the
souls
drawing
nigh
to
God
,
and
exercising
it self
on
God
:
And
the
soul
never
goes
to
God
,
but
it
brings
back
something
of
God
upon
it
,
even
then
when
it
may
be
denied
the
temporal
mercy
it
seeks
:
As
when
a
Saint
is
praying
for
a
Sinner
,
and
God
will
not
hear
him
for
that
Sinner
,
yet
he
loses
not
that
Prayer
,
but
hath
it
returned
into
his
own
bosome
.
So
when
the
soul
is
praying
for
the
concernments
of
the
outward
man
,
though
it
be
denied
in
its
particular
request
,
yet
its
prayer
shall
not
be
lost
to
it self
.
3
Temporal
mer●ies
obtained
as
a
return
of
prayer
,
are
soul-blessings
.
But
now
when
the
matter
of
our
requests
is
particularly
for
our
souls
:
When
Grace
is
that
we
come
for
▪
when
love
,
and
life
,
and
zeal
,
and
spiritual
strength
,
is
that
we
come
for
:
when
the
watering
of
a
dry
and
barren
,
and
the
refreshing
of
a
weary
heart
,
is
that
we
seek
for
,
shall
our
souls
then
be
sent
b●rren
,
and
weary
,
and
empty
away
.
Our
hearts
are
as
Cisterns
,
which
however
sometimes
they
may
be
full
of
water
,
yet
if
there
be
not
a
supply
from
the
Well
,
the
waters
and
the
Cistern
will
waste
,
and
mud
,
and
at
length
dry
away
,
Duties
are
our
labouring
at
the
Pump
,
which
will
keep
the
Cisterns
full
Isa.
12.
3.
Therefore
with
joy
shall
ye
draw
water
out
of
the
W●lls
of
Salvation
.
Christian
,
thou
complainest
thy
heart
is
barr●n
and
dead
,
and
dry
,
and
fit
for
nothing
:
Why
,
is
there
not
a
Well
by
thee
,
where
there
is
water
enough
to
refresh
and
fill
thee
?
Why
do●st
thou
no
oftner
let
down
thy
Pitcher
,
or
labour
at
the
Pump
,
why
art
thou
no
oftner
with
thy
God
?
Thy
heart
wants
watering
,
get
thee
oftner
to
the
Well
:
more
praying
,
more
fasting
,
more
conversing
with
Christ
,
studying
the
Gospel
,
searching
and
sucking
the
Promises
,
would
quickly
get
thee
into
a
better
plight
.
He
that
is
much
with
God
,
is
rich
in
grace
.
Thou
art
not
so
much
stra●●ned
,
thou
canst
not
be
brought
so
poor
,
and
Iean
,
and
out
of
case
,
but
thou
knowest
where
there
is
enough
to
fetch
thee
up
again
,
thou
knowest
where
there
is
a
Well
,
that
hath
not
onely
water
enough
,
healing
water
,
but
Wine
,
and
Milk
,
and
Honey
enough
;
but
thou
must
go
oftner
for
it
.
if
thou
wilt
have
the
benefit
of
it
;
Go
therefore
,
and
let
down
thy
Pitcher
,
and
thou
needest
not
fear
its
coming
up
empty
.
Onely
in
exercising
thy self
in
duty
,
take
heed
thou
mistake
not
the
Pitcher
for
the
Well
;
take
heed
thou
fix
not
thine
eye
on
duty
,
as
if
this
were
thy
Christ
,
thy
Fountain
out
of
which
thou
mayest
be
supplyed
.
Duties
are
but
the
pipes
,
it
is
the
Lord
that
is
the
Fountain
from
whence
all
the
water
comes
.
4
Duties
are
our
conflicting
with
corruption
▪
or
striving
against
sin
.
When
ever
we
are
striving
with
God
,
we
are
thereby
striving
against
sin
.
Duty
and
sin
contend
for
the
Victory
;
whilest
Duty
holds
up
,
sin
goes
down
:
when
Duty
flags
,
sin
gets
up
.
Holy
Prayer
will
make
us
weary
of
i●●quity
;
or
our
iniquity
will
quickly
make
such
praying
a
weariness
unto
us
:
it
is
not
for
the
interest
of
the
flesh
to
suffer
the
heart
to
be
much
in
prayer
,
or
other
du●ies
,
and
therefore
we
find
for
the
whole
Generation
of
carnal
men
,
a
little
of
it
must
serve
their
turn
.
There
is
no
such
way
for
Christians
to
be
revenged
on
sin
,
and
to
see
their
desires
on
this
Enemy
,
as
to
bring
it
before
the
Lord
.
They
never
fight
against
it
with
greater
zeal
,
or
with
more
success
,
then
upon
their
knees
.
When
the
sinner
kneels
in
earnest
before
his
God
,
his
lusts
must
quickly
kneel
to
him
;
our
confession
of
sin
,
and
laying
it
open
before
the
Lord
,
our
complaining
to
the
Lord
of
it
,
our
●●ying
to
the
Lord
against
it
,
pressing
him
upon
his
Promise
,
upon
his
Covenant
to
help
against
it
;
these
are
the
mightiest
●atteries
our
souls
can
make
,
to
the
beating
down
its
strong
holds
:
When
the
Lord
hears
the
groanings
of
his
Israel
,
under
their
oppressing
Egyptians
,
he
will
arise
and
relieve
them
.
Christians
tell
one
another
,
how
sad
it
is
with
them
,
what
woful
work
they
have
with
a
proud
heart
,
or
a
covetous
heart
,
or
an
hard
heart
,
or
an
hypocritical
heart
;
and
you
mry
tell
one
another
such
stad
stories
long
enough
,
and
find
little
help
:
Goe
tell
thy
God
of
thy
sins
,
carry
them
before
the
Throne
of
Grace
,
make
thy
complaints
against
them
there
,
and
there
thou
▪
wilt
find
compassion
and
deliverance
.
Now
gather
up
these
four
particulars
together
,
consider
them
well
▪
and
then
you
will
see
,
you
that
intend
holiness
in
earnest
,
wh●t
great
reason
you
have
to
set
close
in
with
Duties
,
and
to
accept
of
those
Directions
which
shall
now
be
tendered
unto
you
.
The
first
sort
of
Directions
are
such
as
concern
the
right
performance
of
the
Duty
of
Prayer
;
the
advice
I
shall
give
you
touching
this
,
take
in
these
four
particulars
.
1.
Bring
your selves
,
and
hold
your selves
to
a
frequent
and
constant
performance
of
this
duty
.
There
must
be
performance
,
or
there
cannot
●e
a
right
performance
:
Those
that
pray
not
,
or
but
seldome
,
is
a
shrewd
signe
that
the
root
of
the
matter
is
not
in
them
;
they
that
can
live
without
prayer
are
dead
while
they
are
alive
:
Prayer
is
the
first
fruits
of
Christianity
:
It
was
said
of
Saul
,
a●
a
token
that
he
was
a
Convert
,
Behold
he
prayeth
.
The
living
Childe
comes
crying
into
the
World
▪
and
as
it
is
a
token
of
life
,
so
it
is
a
meanes
by
which
this
New
Life
is
nourished
.
Prayer
is
a
Christians
Key
to
unlock
the
Store-houses
and
the
Treasuries
of
Souls
,
he
that
can
pray
,
God
hath
given
him
a
Key
to
all
his
Treasuries
.
Prayer
will
not
only
unlock
the
Clouds
as
Elijahs
prayer
did
,
and
bring
down
Rain
to
refresh
the
dry
and
parched
Earth
,
but
it
will
unlock
Heaven
too
.
It
will
unlock
the
Ark
and
the
Mercy-seat
,
and
get
downe
Spiritual
blessinge
on
the
Soul
:
Praying
is
a
Christians
knocking
at
the
Gate
of
Heaven
,
that
knocking
to
which
the
promise
is
made
,
Matthew
7.
7.
Knock
and
it
shall
be
opened
.
The
word
which
the
Lord
speakes
to
us
is
Gods
knocking
at
our
doores
;
Rev.
3.
20.
Behold
,
I
stand
at
the
door
and
knock
.
And
praying
is
our
knocking
at
the
Lords
door
,
at
the
Gate
of
Heaven
,
that
this
may
be
opened
.
By
the
way
learn
,
that
if
you
will
not
hear
God
knock
▪
it
is
just
to
hear
not
yours
.
If
Gods
voice
may
not
be
heard
on
Earth
,
your
voice
will
not
be
heard
in
Heaven
;
fear
not
,
you
shall
be
heard
,
if
you
will
hear
;
hear
him
that
speaks
to
you
from
Heaven
,
and
your
cry
shall
enter
into
Heaven
.
Our
Soules
will
never
thrive
or
flourish
,
unless
the
Rain
and
the
Showers
of
Heavenly
Grace
descend
and
fall
upon
them
,
and
we
cannot
look
that
those
Showers
should
come
down
,
unless
we
look
up
.
Persons
that
pray
not
,
may
be
written
among
the
Heathens
,
Jer.
10.
25.
Pour
out
thy
fury
upon
the
Heathen
,
and
the
Families
that
call
not
on
thy
Name
.
Among
the
Prophane
ones
of
the
Earth
,
who
are
described
by
this
Character
,
Psalm
42.
4.
They
call
not
upon
God
,
they
are
altogether
become
filthy
and
abominable
,
there
is
none
that
doth
good
,
they
call
not
u●on
God
.
Where
Prayer
is
not
,
there
is
usually
cursing
and
swearing
,
and
every
abomination
;
look
upon
the
non-praying
persons
,
look
upon
the
non-praying
families
among
you
,
and
see
how
little
good
there
is
to
be
found
;
see
if
they
be
not
as
so
many
dead
and
dry
Trees
,
on
which
no
Spiritual
fruit
appears
,
as
so
many
dark
holes
,
into
which
no
Spiritual
light
doth
ever
shine
,
as
so
many
filthy
sinks
,
in
which
every
vile
thing
lodges
.
Beloved
,
I
have
often
pressed
this
Duty
on
you
,
both
personal
secret
Prayer
,
that
there
be
not
one
person
found
among
you
that
prayes
not
;
and
Family
joynt
Prayer
,
that
there
be
not
one
Family
found
among
you
,
among
whom
God
is
not
thus
worshipped
;
I
have
often
pressed
this
upon
you
,
and
given
you
particular
helps
and
Directions
about
it
,
and
have
not
been
negligent
to
put
you
in
remembrance
of
it
,
so
that
if
there
be
prayerless
persons
or
families
found
among
you
,
the
guilt
of
it
must
lie
at
your
own
doors
.
But
will
you
yet
hearken
to
me
in
this
thing
?
Will
you
give
your selves
to
prayer
?
No
word
that
is
spoken
to
you
for
the
good
of
your
Soules
,
will
ever
prosper
with
you
,
if
this
Word
prosper
not
,
it
is
in
vain
for
me
to
perswade
you
to
live
a
Godly
life
,
if
you
will
not
be
perswaded
to
live
a
praying
life
.
Would
you
ever
come
to
any
thing
,
see
then
that
this
Exhortation
doe
not
come
to
nothing
,
be
ye
therefore
serious
,
Be
yee
therefore
sober
▪
and
watch
unto
Prayer
,
1
Pet.
4.
7.
Be
ye
instant
,
be
constant
in
Prayer
;
Set
up
your
resolutions
and
set
your
time
;
set
your
times
,
and
keep
your
time
;
do
not
put
off
this
Duty
,
by
pretending
you
pray
alwayes
,
every
day
,
and
every
hour
;
as
the
pretence
of
an
every
dayes
Sabbath
comes
just
to
no
Sabbath
,
so
it
is
usually
in
the
case
of
prayer
,
some
Carnal
wretches
praying
alwayes
is
●ot
prayiug
at
all
:
Get
thee
into
thy
Closet
,
saith
Christ
,
get
thee
a
place
,
set
thee
a
time
,
wherein
thou
sayest
vacare
De●
,
wherein
thou
mayest
make
it
thy
business
to
seek
the
Lord
.
Brethren
,
I
say
again
,
if
you
will
not
suffer
me
to
prevail
with
you
in
this
thing
,
I
may
even
spare
my
labour
of
speaking
any
other
things
to
you
,
wherein
I
shall
have
no
hope
of
success
,
if
I
speed
not
here
:
Some
among
you
in
some
private
Conferences
I
have
had
with
you
,
have
given
me
some
good
hopes
of
the
work
of
grace
begun
upon
your
hearts
:
I
have
found
that
there
hath
been
stil
a
neglect
of
daily
prayer
,
this
hath
struck
such
a
damp
upon
my
spirit
,
as
hath
brought
down
those
hopes
to
be
even
almost
as
low
as
nothing
,
and
by
experience
I
have
found
,
that
such
persons
,
as
upon
advice
and
warning
would
not
afterwards
be
brought
to
the
constant
exercise
〈◊〉
this
duty
,
if
they
have
retained
any
favour
of
Religion
at
all
,
have
yet
from
year
to
year
been
at
a
stand
,
and
not
the
least
sign
of
any
improvement
hath
been
to
be
seen
.
If
ever
therefore
you
will
hearken
to
me
in
any
thing
that
I
tender
for
your
souls
good
,
deny
me
not
in
this
,
set
upon
the
daily
exercise
of
secret
prayer
;
and
if
you
be
resolved
on
the
performance
,
I
shall
then
be
encouraged
in
the
next
place
to
help
you
on
in
the
right
performance
.
Therefore
.
2.
Come
to
pray
with
an
actual
and
great
expect
〈◊〉
of
obtaining
grace
and
help
from
God
.
Do
not
barely
impose
this
duty
upon
you
,
as
your
task
,
but
excite
and
encourage
your selves
to
it
,
by
looking
for
a
return
:
think
what
it
is
that
you
would
have
,
and
look
to
receive
it
:
The
reason
why
we
obtain
no
more
in
prayer
,
is
,
because
we
expect
no
more
:
God
usually
answers
us
according
to
our
own
hearts
:
Narrow
hearts
and
low
expectations
have
usually
as
little
as
they
look
for
or
desire
:
large
expectations
are
ordinarily
answered
with
large
returns
:
Expectation
will
put
life
into
action
;
you
will
then
pray
with
most
enlarged
hearts
,
when
you
are
most
full
of
hopes
,
the
reward
that
is
looked
for
in
the
Evening
will
much
encourage
and
quicken
the
labour
of
the
day
,
fear
not
to
expect
too
much
from
Heaven
:
Be
not
straitned
in
in
your
own
Bowels
;
and
you
shall
not
be
straitned
in
the
God
of
bowels
:
open
thy
Mouth
wide
and
he
will
fill
it
▪
God
will
never
upbraid
his
Beggars
for
looking
for
too
great
an
Almes
;
he
hath
enough
to
supply
them
,
and
he
hath
a
heart
to
bestow
it
:
God
will
never
say
to
you
,
you
are
too
bold
,
you
ask
too
much
;
too
much
Grace
,
too
much
holiness
,
why
cannot
less
content
you
?
God
hath
given
you
commission
to
ask
what
you
will
,
not
to
the
one
half
,
but
the
whole
of
his
Kingdome
;
the
Kingdome
you
shall
have
,
if
no
less
will
serve
your
turn
.
Christians
be
thankfull
for
every
little
you
receive
,
but
look
for
much
:
be
thankful
for
every
little
,
every
little
received
from
God
is
much
:
A
drop
from
that
Fountain
is
worth
the
World
,
yet
content
not
your selves
with
some
drops
,
when
,
if
you
will
,
the
Fountain
may
be
yours
.
The
King
of
Glory
loves
to
give
like
a
King
,
and
will
never
say
,
This
is
too
much
,
either
for
a
King
to
give
,
or
a
Beggar
to
receive
;
Since
he
hath
given
you
leave
,
spare
not
to
speak
in
large
your
desires
,
and
let
your
Eye
be
as
big
as
your
Belly
.
God
hath
promised
you
,
and
therefore
you
may
promise
your selves
;
whatever
you
ask
(
that
is
good
for
you
)
you
shall
not
ask
in
vain
.
Oh
,
if
we
had
so
much
in
our
Eye
when
we
come
before
the
Throne
of
Grace
,
we
should
be
oftner
there
,
and
yet
still
return
with
our
load
.
Well
Christians
,
remember
this
when
ever
you
come
to
begg
,
look
to
receive
,
come
not
to
prayer
as
to
dry
breast
that
is
like
to
yield
no
milk
,
or
to
an
empty
Cistern
that
will
yield
no
water
.
3.
Learn
the
skill
to
plead
with
God
in
Prayer
.
Though
the
Breasts
be
full
,
yet
they
must
be
drawn
hard
ere
the
milk
will
come
.
Though
the
Lord
be
willing
to
give
those
that
task
,
yet
he
will
have
them
first
to
prove
they
are
in
earnest
.
Store
of
Arguments
he
hath
furnished
us
with
,
to
press
him
withal
,
but
he
will
have
us
use
them
.
We
must
strive
with
God
,
if
we
will
prevail
,
and
the
best
striving
is
with
his
own
weapons
.
The
counsel
I
give
you
in
this
is
,
Plead
hard
with
God
,
but
plead
with
him
upon
his
own
Arguments
;
there
are
amongst
many
others
,
these
four
grounds
on
which
to
bottom
your
plea
:
-
1.
On
God
himself
.
-
2.
On
Christ
.
-
3.
On
the
Promises
.
-
4.
On
Experiences
.
1.
On
God
himself
.
And
there
are
two
special
things
,
from
which
you
may
plead
here
.
1.
His
gracious
Nature
.
Fetch
your
Arguments
by
which
you
plead
with
God
for
Mercy
thence
,
whence
he
originally
fetched
his
Arguments
to
perswade
himself
to
shew
mercy
;
from
his
own
bowels
,
from
his
gracious
nature
,
from
his
natural
goodness
and
gracious
inclination
to
mercy
,
John
3.
16.
God
so
loved
the
world
,
that
he
grve
his
onely
Son
&c.
Eph.
1.
5.
to
vers.
10.
Having
predestinated
us
to
the
adoption
of
Children
by
Jesus
Christ
unto
himself
,
(
according
to
the
good
pleasure
of
his
Will
)
to
the
praise
of
the
glory
of
his
Grace
,
wherein
he
hath
made
us
accepted
in
the
beloved
;
in
whom
we
have
redemption
through
his
blood
,
even
the
forgiveness
of
sins
,
(
according
to
the
riches
of
his
Grace
)
wherein
he
hath
(
abounded
)
towards
us
in
all
wisdome
and
prudence
,
having
made
known
unto
us
the
mystery
of
his
Will
,
according
to
his
good
pleasure
which
he
hath
purposed
of
himself
:
Here
we
have
heaped
up
in
a
few
words
the
Riches
of
Mercy
which
God
hath
bestowed
on
his
People
.
Christ
his
beloved
,
Redemption
through
Christ
,
and
the
forgiveness
of
our
sins
,
the
adoption
of
Children
,
acceptance
in
his
fight
,
the
Revelation
of
the
Mystery
of
his
Will
,
or
the
discovering
or
making
known
these
glorious
mercies
to
us
.
But
whence
is
all
this
,
who
is
it
,
or
what
was
it
,
that
perswaded
the
Lord
to
this
aboundant
kindness
?
Why
,
all
this
arose
from
himself
,
He
purposed
it
in
himself
.
He
consulted
no
other
Argument
,
but
what
he
found
in
his
own
heart
:
it
was
from
his
love
,
the-good
pleasure
of
his
Will
,
his
Grace
,
the
Riches
of
his
Grace
,
wherein
he
hath
abounded
towards
us
,
Hosea
11.
8
,
9.
How
shall
I
give
thee
up
Ephraim
?
How
shall
I
deliver
thee
up
Israel
?
I
cannot
do
it
:
I
will
not
do
it
.
I
will
not
execute
the
fierceness
of
mine
anger
,
I
will
not
destroy
Ephraim
.
But
why
wilt
thou
be
angry
,
Lord
,
why
wilt
thou
not
destroy
Ephraim
?
Oh
,
sayes
the
Lord
,
Mine
heart
is
turned
within
me
;
my
heart
sayes
,
Spare
him
,
my
Bowels
say
,
Destroy
him
not
.
I
am
God
,
and
not
Man
.
I
love
him
,
and
my
love
is
the
love
of
a
God
.
I
have
compassion
on
him
,
and
my
compassion
is
the
pity
of
a
God
:
I
will
bear
with
him
,
I
am
a
God
of
Patience
:
Love
is
my
nature
,
Pity
,
and
Mercy
,
and
Compassion
are
my
nature
:
I
cannot
destroy
Ephraim
,
but
I
must
deny
mine
own
Nature
,
Love
,
and
Pity
,
and
Mercy
,
and
Goodness
are
essential
to
God
:
He
can
as
soon
cease
to
be
God
as
to
be
Gracious
,
and
this
is
the
Fountain
of
all
our
Mercy
;
Hence
Christ
sprung
,
hence
the
Gospel
came
,
and
all
the
Unsearchable
Riches
of
Mercy
,
prepared
for
poor
,
lost
,
and
undone
creatures
.
When
you
come
to
pray
,
fetch
your
Arguments
hence
:
Plead
with
the
Lord
upon
his
own
nature
,
his
Natural
Love
,
Grace
and
Goodness
.
Thus
we
finde
the
Apostle
Peter
praying
for
the
Christians
to
whom
he
wrote
,
1
Pet.
5.
10.
[
The
God
of
all
Grace
]
make
you
perfect
,
stablish
,
strengthen
,
settle
you
.
Plead
with
the
Lord
in
your
Prayers
,
as
the
Psalmist
pleades
with
himself
in
his
Affliction
,
Psalm
77.
7
,
&c.
Will
the
Lord
cast
off
for
ever
,
and
will
he
be
favourable
no
more
?
Is
his
Mercy
clean
gone
for
ever
,
hath
God
forgotten
to
be
Gracious
,
hath
he
in
anger
shut
up
his
tender
Mercies
?
Is
(
his
)
Mercy
clean
gone
?
Hath
(
God
)
forgotton
to
be
gracious
?
That
men
should
be
merciless
;
that
men
should
forget
themselves
,
and
their
Friends
in
their
low
estate
,
is
no
such
wonder
But
hath
God
,
who
is
all
Grace
,
all
Mercy
,
all
Pity
,
hath
God
forgotten
?
Doth
Mercy
cease
to
be
merciful
,
Grace
cease
to
be
gracious
;
do
Compassions
cease
to
be
pitiful
?
Hath
God
not
onely
forgotten
his
servant
,
but
forgotten
himself
?
Remember
thy self
,
Lord
,
thine
own
Heart
,
thine
own
Soul
,
and
according
to
it
,
remember
me
.
2.
His
glorious
Name
.
The
Lords
Nature
is
to
be
gracious
,
and
according
to
his
Nature
such
is
his
Name
,
Exod.
34.
6.
The
Lord
,
the
Lord
God
merciful
and
gracious
,
long-suffering
,
and
abundant
in
goodness
and
truth
.
This
is
an
Argument
which
the
Lord
puts
into
the
mouths
of
his
People
,
telling
them
,
Ezek.
36.
21
,
22.
I
had
pity
for
my
Holy
Name
;
this
I
do
,
not
for
your
sakes
,
but
for
●y
Holy
Names
sake
.
And
upon
this
we
find
them
frequently
pleading
with
him
,
Psal.
31.
3.
For
thy
Names
sake
lead
me
,
and
guide
me
.
Jer.
14.
21.
Do
not
abhor
us
,
for
thy
Names
sake
;
do
not
disgrace
the
Throne
of
thy
Glory
,
remember
,
break
not
thy
Covenant
with
us
.
Go
you
and
do
likewise
.
2
On
Christ
.
And
there
are
four
things
from
which
you
may
plead
with
God
upon
this
account
.
1
The
Lords
giving
of
Christ
to
you
as
your
Lord
,
and
your
Saviour
.
Upon
which
gift
you
may
call
him
your
own
.
2
The
Purchase
of
Christ
:
who
hath
bought
from
the
hands
of
the
Father
,
all
that
you
stand
in
need
of
:
He
hath
bought
your
Lives
,
1
Cor.
6●
Ye
are
bought
with
a
price
.
He
hath
bought
you
a
livelihood
,
hath
purchased
an
Inheritance
and
Possession
for
you
,
1
Pet.
1.
3
The
Interest
that
Christ
hath
in
the
Father
;
being
the
Son
of
God
,
the
Son
of
his
Love
,
the
Servant
of
God
,
in
whom
his
soul
delights
,
Isa.
4●
.
1
,
Behold
my
Servant
whom
I
have
chosen
,
mine
Elect
,
in
whom
my
soul
delighteth
;
whose
Name
is
so
precious
,
and
powerful
with
the
Father
,
that
it
will
carry
any
suit
,
obtain
any
request
,
Job
.
16.
23.
Whatever
you
ask
the
Father
in
my
Name
,
he
will
give
it
you
.
4
The
Interest
that
you
have
in
Christ
.
As
he
is
precious
to
his
Father
,
so
you
are
precious
to
him
;
as
the
Father
can
deny
him
nothing
,
so
he
can
deny
his
nothing
,
John
14.
13
,
Whatsoever
you
shall
ask
the
Father
in
my
Name
,
I
will
do
it
.
He
gives
you
Commission
to
put
his
Name
upon
all
your
requests
,
and
whatsoever
prayer
comes
up
with
his
Name
upon
it
,
he
will
procure
it
an
answer
.
Now
when
you
are
praying
for
any
mercy
,
especially
for
any
Soul-mercie
,
make
use
of
all
these
arguments
:
Lord
,
Hast
thou
given
Christ
unto
me
,
and
wilt
thou
not
with
him
give
me
all
things
I
stand
in
need
of
?
Hast
thou
given
me
the
Fountain
,
and
wilt
thou
deny
me
the
Stream
?
When
I
beg
pardon
of
sin
,
when
I
beg
power
against
sin
,
when
I
beg
Holiness
,
&c.
Is
not
all
this
granted
me
,
in
thy
gift
of
Christ
to
me
?
Is
Christ
mine
,
and
is
not
his
bloud
mine
,
to
procure
my
pardon
?
his
Spirit
mine
,
to
subdue
mine
iniquities
?
Are
these
mine
,
and
wilt
thou
with-hold
them
from
me
?
Oh
,
shall
this
guilt
lie
upon
me
,
these
sins
live
in
me
,
these
losts
rule
over
me
,
when
by
giving
me
in
hand
that
whereof
thou
hast
already
given
me
a
grant
,
all
this
would
be
removed
from
me
?
Look
,
upon
Christ
,
Lord
;
Thou
hast
said
to
me
,
Look
unto
Jesue
and
give
thy
servant
leave
to
say
the
same
to
thee
,
Look
thou
upon
Jesus
,
and
give
out
to
me
,
what
thou
hast
given
me
,
in
giving
of
him
to
me
.
Look
upon
the
purchase
of
Christ
;
Do
I
want
any
thing
,
or
desire
any
thing
,
but
what
my
Lord
hath
bought
and
paid
for
,
and
thou
hast
accepted
of
the
price
?
Look
upon
the
Name
of
Christ
,
which
thou
mayest
behold
written
upon
every
prayer
I
make
;
Though
thou
mayest
s●y
,
for
thy
own
sake
thou
shalt
have
nothing
,
not
a
drop
,
not
a
crumb
,
yet
wilt
thou
say
,
nor
for
his
Name
sake
neither
?
Is
not
that
Name
still
a
mighty
Name
,
a
precious
Name
before
the
Lord
?
&c.
By
these
hints
you
may
learn
,
how
to
plead
with
God
from
any
other
arguments
,
drawn
from
his
promises
,
your
experience
,
&c.
Quest.
But
of
what
use
is
this
our
pleading
with
God
?
and
in
what
stead
doth
it
stand
us
,
in
order
to
our
prevailing
with
him
?
Ans.
1
It
is
not
of
use
to
change
the
purpose
of
God
,
to
prevail
with
him
to
do
that
for
us
,
which
before
he
resolved
not
to
do
;
but
to
bring
forth
his
purposes
into
performance
.
We
may
say
concerning
the
purposes
of
God
,
what
himself
says
concerning
the
accomplishing
of
his
Promise
,
Ezek.
36.
37.
Yet
will
I
be
euquired
of
by
the
House
of
Israel
,
to
do
this
for
them
.
Such
praying
fetches
out
those
mercies
which
were
in
the
heart
of
God
,
and
puts
them
into
our
hand
.
2.
By
pleading
with
God
for
audience
,
we
plead
our selves
into
credence
,
or
the
more
firm
belief
the
Lord
acceps
and
will
answer
.
And
if
by
all
these
Arguments
,
we
can
plead
our selves
into●a
stronger
faith
,
our
faith
will
certainly
bring
us
down
a
fuller
answer
.
Quest.
2.
These
Arguments
the
Saints
may
use
In
Prayer
:
but
is
there
no
plea
for
poor
natural
men
,
that
are
yet
in
their
sins
,
to
make
use
of
?
What
may
they
say
themselves
,
when
they
come
before
the
Lord
?
Have
you
never
a
word
to
put
in
their
mouths
?
They
have
more
need
of
Arguments
then
any
;
What
shall
they
say
?
Answ.
1.
I
shall
premise
,
That
its
the
duty
of
meer
natural
men
to
pray
;
For
,
1.
Prayer
is
a
part
of
Gods
Natural
Worship
.
If
there
were
no
positive
Law
requiring
it
,
yet
the
Law
of
Nature
enjoynes
it
,
and
no
man
is
exempted
from
the
Obligation
of
the
Law
of
Nature
.
2.
Otherwise
it
were
none
of
their
sin
to
neglect
and
restrain
Prayer
;
where
no
Law
is
,
there
is
no
Transgression
.
Now
we
finde
in
Scripture
,
that
neglect
of
Prayer
is
reckoned
up
amongst
wicked
mens
sins
,
Psal.
14.
3.
4.
They
are
altogether
become
filthy
,
&c.
they
call
not
upon
God
.
Sin
,
though
it
doth
disable
,
yet
it
doth
not
disoblige
to
Duty
.
Object
.
That
which
is
usually
objected
against
this
is
,
God
heareth
not
sinners
;
The
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
:
Now
,
no
man
is
bound
to
offer
up
to
God
an
abominable
thing
;
better
offer
up
nothing
,
than
an
abomination
.
Sol.
In
answer
to
this
,
consider
,
There
are
two
sorts
of
sinners
,
Resolved
Sinners
,
and
Returning
Sinners
;
and
accordingly
there
are
two
sorts
of
Prayers
made
by
Sinners
,
1.
Dissembling
prayers
,
mocking
and
lying
Prayers
,
Hos.
11.
12.
Ephraim
compasseth
me
about
with
lyes
;
lying
Sacrifices
,
lying
Devotions
;
makes
as
if
he
had
a
minde
to
know
me
,
and
serve
me
,
when
it
is
not
in
his
heart
;
and
such
prayers
are
made
use
of
,
either
as
r●vail
to
hide
and
cover
their
wickedness
,
and
to
make
them
appear
to
men
to
be
righteous
,
or
else
as
an
Engine
or
Device
,
to
quiet
and
pacifie
their
consciences
in
a
course
of
sin
.
They
make
confessing
of
sin
,
to
serve
instead
of
forsaking
of
sin
;
praying
,
to
serve
instead
of
repenting
;
their
prayers
help
them
to
sin
the
more
freely
;
They
think
they
may
go
out
with
any
thi●g
,
if
when
they
have
done
iniquity
,
they
do
but
pray
for
forgiveness
;
Such
prayers
are
an
abomination
to
God
,
and
a
desolation
to
sinners
.
Bring
me
no
more
vain
Oblations
,
Incense
is
an
abomination
to
me
.
Sinners
,
not
onely
your
wickedness
,
but
your
very
prayers
will
undo
you
.
If
you
make
them
a
shelter
for
sin
,
your
very
prayers
will
be
turned
into
sin
.
2.
Returning
Prayers
.
When
a
Sinner
,
being
struck
with
a
sense
of
his
sin
,
and
of
his
necessity
of
changing
his
way
,
and
of
his
utter
inability
to
turne
of
himself
,
under
the
fears
and
troubles
of
his
heart
,
goes
to
God
,
and
cryes
out
,
Lord
,
what
shall
I
do
?
I
see
I
am
in
an
evil
case
my
soul
is
running
on
in
sin
,
and
they
curse
and
wrath
I
behold
running
on
upon
me
;
Lord
,
save
me
;
Lord
,
help
me
;
Lord
,
pardon
,
Lord
convert
me
,
break
me
off
from
my
sins
,
break
me
off
from
my
sinful
companions
;
I
cannot
get
loose
,
my
heart
is
too
hard
,
my
lusts
are
too
strong
,
my
Temptations
are
too
many
for
me
to
overcome
of
my self
;
Lord
help
me
,
turn
me
and
I
shall
be
turned
,
pluck
my
foot
out
of
the
snare
that
I
be
not
utterly
destroyed
:
forgive
mine
iniquity
,
make
me
a
clean
heart
,
make
me
thy
childe
,
make
me
thy
servant
,
that
I
may
never
again
yield
up
my self
a
servant
to
sin
;
Such
a
prayer
as
this
,
if
it
be
hearty
and
and
in
earnest
;
if
there
be
no
promise
of
audience
,
yet
at
least
there
is
an
half
promise
;
Who
can
tell
?
Or
,
it
may
be
the
Lord
may
hear
.
Though
it
cannot
be
properly
said
,
the
Lord
doth
accept
,
neither
can
any
man
say
,
he
will
reject
it
as
an
abominable
thing
:
This
being
premised
.
2.
I
answer
to
the
question
,
That
sinners
,
if
they
have
but
an●
heart
to
it
,
have
also
a
price
in
their
hand
;
God
hath
put
arguments
into
their
mouths
also
,
to
plead
with
him
for
mercy
.
As
,
1.
The
grace
of
God
,
or
his
gracious
Nature
;
his
readiness
to
shew
mercy
;
this
even
strangers
may
lay
hold
upon
.
Benhadad's
encouragement
to
beg
his
life
of
the
King
of
Israel
,
may
be
the
sinners
plea
in
the
begging
of
his
.
We
have
heard
that
the
Kings
of
Israel
are
merciful
Kings
;
Go
Sinner
to
the
Lord
,
and
speak
thus
in
his
ears
;
Lord
I
have
heard
that
the
King
of
Glory
is
a
merciful
King
;
Thy
name
is
the
Lord
,
merciful
and
gracious
,
and
thy
Nature
is
according
to
thy
Name
;
It
is
thy
Nature
to
pity
,
and
in
thy
heart
there
is
plenteous
compassion
;
Oh
,
I
am
a
miserable
creature
,
a
poor
,
undone
,
helpless
wretch
;
do
for
me
according
to
thy
Nature
;
do
for
me
according
to
thy
Name
;
will
the
God
of
mercy
send
away
such
a
wretch
that
comes
for
mercy
;
will
the
God
of
Grace
send
me
away
without
Grace
?
The
God
of
Mercy
hear
me
,
the
God
of
Grace
grant
me
to
find
grace
in
his
eyes
.
2
Gods
Call
,
or
gracious
Invitation
,
Isa.
55.
Ho
,
(
every
one
)
that
thirsteth
,
come
to
the
Waters
,
and
he
that
hath
no
Money
,
come
ye
,
buy
and
eat
:
buy
Wine
,
and
Milk
,
without
Money
and
without
●rice
.
Look
unto
me
,
and
be
ye
saved
,
all
the
ends
of
the
Earth
.
Come
unto
me
all
that
are
weary
and
heavy
laden
,
and
I
will
give
you
rest
.
Rise
sinner
,
he
calleth
thee
:
Go
to
the
Lord
,
and
when
thou
goest
,
tell
him
,
Lord
,
thou
hast
bid
me
come
,
and
behold
here
I
am
;
I
come
Lord
at
thy
Word
,
I
come
for
a
little
Water
,
I
come
for
thy
Wine
and
thy
Milk
,
I
have
brought
no
price
in
my
hand
,
but
thou
hast
bid
▪
me
come
,
and
buy
without
Money
and
without
Price
.
Though
I
have
no
grace
,
yet
behold
at
thy
word
I
come
for
Grace
;
though
I
have
no
Christ
,
yet
I
come
for
Christ
;
though
I
cannot
call
thee
Father
,
yet
being
called
,
I
come
to
thee
as
Fatherless
;
With
thee
the
Fatherless
shall
finde
mercy
.
And
is
it
only
those
that
want
the
Fathers
of
their
Flesh
?
is
it
not
also
those
that
want
the
Father
of
Spirits
?
Shall
earthly
Orphans
find
pity
,
and
onely
Spiritual
Orphans
be
left
Orphans
?
If
I
am
not
thy
child
,
may
I
not
be
made
thy
Child
?
Hast
thou
not
a
childs
Blessing
left
yet
to
bestow
upon
me
?
Thou
hast
bid
me
come
,
come
for
a
Blessing
,
bless
me
,
even
me
also
,
O
Lord
.
Wherefore
hast
thou
sent
for
me
?
Shall
I
be
sent
away
as
I
came
?
I
come
at
thy
word
,
do
not
say
again
,
be
gone
,
be
gone
out
of
my
fight
;
I
cannot
go
at
thy
Word
;
I
will
not
go
;
for
,
Whither
shall
I
go
from
thee
?
Thou
hast
the
Words
of
Eternal
life
.
Since
thou
wilt
have
me
speak
;
Lord
answer
;
Though
I
dare
not
say
,
Be
just
to
me
a
Saint
,
yet
I
do
say
,
I
will
say
,
I
must
say
,
Lord
be
merciful
to
me
a
sinner
.
3.
Christ
.
And
there
are
two
things
in
Christ
,
upon
which
sinners
may
plead
with
God
.
1.
His
Sufficiency
.
There
is
enough
in
Christ
,
in
his
obedience
and
death
,
to
save
the
worst
of
sinners
,
to
save
the
whole
World
of
Sinners
,
There
is
a
fulnesse
in
Christ
,
Col.
1.
19.
It
pleased
the
Father
,
that
in
him
should
all
fulnesse
dwell
.
There
is
a
fulnesse
of
Merit
to
obtain
pardon
,
to
make
reconciliation
for
whoever
comes
;
a
fulnesse
of
the
Spirit
to
Sanctifie
,
and
cleanse
them
from
their
sins
;
He
's
able
to
save
unto
the
uttermost
,
all
those
that
come
unto
God
by
him
.
From
this
,
Sinners
may
reason
thus
with
the
Lord
.
O
Lord
,
I
do
not
come
to
beg
that
of
thee
,
that
cannot
be
had
;
Thou
hast
enough
by
thee
;
Look
upon
Jesus
that
sits
at
thy
right
hand
,
〈◊〉
there
not
Righteousnesse
enough
in
him
,
to
answer
for
all
my
u●righteousnesse
:
Are
there
not
riches
enough
in
him
,
to
supply
my
povertie
?
Oh
,
shall
I
die
for
want
of
a
pardon
,
when
there
is
such
blood
continually
before
thee
,
pleading
for
pardon
!
Oh
,
shall
I
lie
down
in
my
own
vomit
,
and
wallow
in
the
mire
of
my
filthie
lusts
,
when
there
is
such
a
Fountain
by
thee
,
that
's
still
open
for
sin
and
for
uncleannesse
!
Oh
sprinkle
me
with
this
blood
.
O
wash
me
in
this
Fountain
.
Hear
Lord
,
send
me
not
away
without
an
Almes
,
when
hast
it
by
thee
.
2.
His
Office
:
which
is
to
bring
sinners
to
God
,
to
make
reconciliation
for
sinners
,
to
make
intercession
for
Transgressors
,
Isa.
53.
Psal.
68.
18.
Thou
hast
received
gifts
for
men
,
yea
even
for
the
rebellious
also
.
What
a
strange
and
mighty
Plea
is
here
for
poor
sinners
!
Oh
,
it
is
true
Lord
,
I
am
a
Transgressor
,
and
have
been
from
the
Womb
:
I
have
played
the
Traytor
,
and
been
a
Rebel
against
thee
all
my
dayes
:
But
is
there
none
in
Heaven
that
will
i●tercede
for
a
Transgressor
?
Hath
the
Lord
Jesus
received
no
gift
for
this
poor
Rebel
,
that
falls
down
before
thee
?
Though
I
am
a
Rebel
,
Lord
,
yet
I
am
a
returning
Rebel
:
Though
I
am
a
Rebel
,
yet
let
me
recieve
a
Rebels
gift
,
not
a
Rebels
reward
,
Lord
,
that
would
be
dreadful
,
but
some
of
those
gifts
which
Christ
received
for
the
Rebellious
.
Doth
Christ
make
intercession
for
Transgressors
,
and
shall
not
he
be
heard
?
If
thou
wilt
not
hear
me
who
am
a
sinner
,
yet
wilt
thou
not
hear
him
that
speaks
for
sinners
,
whose
blood
speaks
,
whose
bowels
speak
,
whose
spirit
speaks
?
Doth
he
speak
for
sinners
,
and
yet
not
for
me
?
4.
Their
own
necessity
;
Sinners
are
necessitous
Creatures
,
they
have
nothing
of
value
left
them
,
In
the
fulnesse
of
their
sufficiency
they
are
in
straits
;
As
a
sinner
of
an
hundred
years
is
but
a
child
,
so
a
sinner
of
thousands
by
the
year
is
but
a
beggar
;
poor
,
miserable
,
blind
,
and
naked
:
He
can
want
nothing
,
and
yet
doth
want
every
thing
that
is
good
;
Sinne
hath
stript
him
to
the
skin
:
stab●d
him
to
the
heart
,
the
iron
hath
entred
into
his
Soul
,
it
hath
left
him
nothing
but
wounds
,
and
bruises
,
and
putrifying
sores
:
Is
this
thy
case
,
sinner
,
and
hast
thou
nothing
to
say
?
Spread
thy
wants
and
necessities
before
the
Lord
,
and
let
these
speak
for
thee
:
Learn
of
Beggars
that
come
to
thy
door
,
who
if
they
have
ever
a
sore
or
malady
about
them
,
a
blinde
eye
,
a
lame
leg
,
a
burnt
hand
,
a
broken
arm
,
that
they
will
be
sure
to
open
,
to
move
pity
and
procure
an
Alms.
Their
pinching
hunger
,
their
parching
thirst
,
their
naked
backs
,
their
cold
lodging
,
thy
door
shall
be
sure
to
ring
of
:
Never
a
pe●ny
in
my
purse
,
never
a
morsel
of
bread
have
I
had
for
this
long
time
;
their
necessity
will
both
make
them
to
speak
,
and
help
them
to
speak
.
Sinner
,
spread
thy
necessities
before
the
Lord
,
spread
thy
wants
,
open
thy
wounds
and
thy
sores
,
tell
him
how
desperately
sad
thy
case
is
,
tell
him
of
the
guilt
that
is
upon
thy
head
,
the
curse
that
is
on
thy
back
,
the
plague
that
is
in
thy
heart
:
God
of
Bowels
look
hither
,
behold
what
a
poor
,
blind
,
dead
,
hardned
,
unclean
,
guilty
creature
,
what
a
naked
,
empty
,
helplesse
creature
I
am
:
Look
upon
my
sin
and
my
misery
,
and
let
thine
eye
affect
thine
heart
:
One
deep
calls
to
another
,
a
deep
of
Misery
cries
out
to
a
deep
of
Mercy
.
Oh
my
very
sins
,
which
cry
so
loud
against
me
,
speak
also
for
me
.
My
misery
speaks
,
my
curses
,
the
woe
and
the
wrath
that
lies
upon
me
;
my
bones
speak
,
my
perishing
Soul
speaks
,
and
all
cry
in
thine
ears
,
Help
Lord
,
God
of
pity
help
,
help
and
heal
me
,
help
and
save
me
:
Come
unto
me
,
for
I
am
a
sinful
man
,
O
Lord
:
I
dare
not
say
as
once
it
was
said
,
Depart
from
me
,
for
I
am
a
sinful
man
.
Come
Lord
,
for
I
am
a
sinful
man
.
Thou
couldst
never
come
where
is
more
need
;
Who
have
need
of
the
Physitian
but
the
sick
?
Come
Lord
;
I
have
too
often
said
Depart
from
me
,
but
if
thou
wilt
not
say
,
Depart
,
to
me
,
I
hope
I
shall
never
again
say
,
Depart
,
to
thee
;
My
misery
saith
come
,
my
wants
say
come
▪
my
guilt
and
my
sins
say
come
,
and
my
soul
saith
come
;
Come
and
pardon
,
come
and
convert
,
come
and
teach
,
come
and
sanctifie
,
come
and
save
me
;
Even
so
come
Lord
Jesus
.
Thus
you
have
the
sinners
plea.
Poor
Sinner
▪
Art
thou
willing
to
return
from
thy
sins
,
fear
not
to
go
to
thy
God
.
Take
thee
some
such
words
as
these
,
and
go
and
tell
the
Lord
,
that
one
of
his
poor
Ambassadors
told
thee
from
him
,
that
he
expects
thee
before
the
Throne
of
Grace
,
and
is
ready
if
it
be
not
thine
own
fault
,
to
grant
thee
mercy
.
Go
,
and
the
Lord
help
thee
,
give
thee
thy
hearts
desire
,
and
fulfil
all
thy
mind
,
and
for
thy
encouragement
take
along
with
thee
this
Scripture
,
Isa.
55.
6.
Seek
ye
the
Lord
while
he
may
be
found
,
call
ye
upon
him
while
he
is
near
;
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
to
our
God
,
for
be
will
abandantly
pardon
.
4.
Pray
in
Faith
,
James
1.
6.
But
let
him
ask
in
Faith
.
You
will
here
enquire
;
What
Faith
is
it
that
is
necessary
to
our
prevailing
in
prayer
?
I
answer
;
Not
onely
the
Faith
mentioned
by
the
Apostle
,
Heb.
11.
6.
He
that
cemeth
to
God
must
believe
that
God
is
;
Nor
onely
a
perswasion
that
he
is
able
to
performe
our
petitions
,
or
that
he
is
ready
to
answer
those
that
seek
him
aright
,
nor
onely
a
perswasion
concerning
prayer
,
that
this
is
Gods
Ordinance
,
appointed
by
him
as
a
means
whereby
we
may
obtain
mercy
from
him
:
Though
all
this
be
included
in
it
,
yet
this
is
not
all
.
The
same
faith
is
necessary
to
the
acceptance
of
our
prayers
,
which
is
required
to
the
acceptance
of
our
persons
,
That
faith
which
gives
a
person
interest
in
Christ
,
will
alone
procure
the
acceptance
of
his
prayers
.
Now
this
faith
puts
forth
in
prayer
a
three-fold
Act.
1.
It
presents
and
offers
up
the
prayer
in
the
Name
of
Christ
,
Heb.
11.
4.
By
faith
Abel
offered
his
Sacrifice
.
Faith
carries
our
Prayers
to
our
Mediator
,
the
great
Master
of
Requests
,
for
his
hand
to
be
put
to
them
,
without
which
they
will
not
be
regarded
;
yea
,
it
puts
them
into
his
hand
,
it
saies
unto
Christ
,
Lord
Jesus
,
take
thou
this
prayer
,
what
infirmities
there
are
in
it
,
do
thou
cover
;
what
sinnes
thou
findest
in
them
,
do
thou
hide
▪
Mingle
thy
blood
with
my
Sacrifice
,
let
thine
incense
ascend
with
my
offering
,
and
thus
let
it
be
carried
before
the
Throne
of
Grace
,
where
that
it
may
speak
for
me
,
let
thy
blood
speak
for
it
.
2.
It
depends
and
relies
upon
God
through
Christ
for
acceptance
and
performance
.
It
eyes
and
leans
upon
the
Promise
of
God
,
which
in
Christ
is
Yea
and
Amen
;
and
setting
to
its
seal
,
that
God
is
true
,
upon
this
it
stayes
it self
.
3.
It
works
the
heart
to
a
confidence
,
or
a
confident
perswasion
,
that
God
for
Christs
sake
will
hear
and
answer
,
1
John
5.
14.
This
is
the
confidence
that
we
have
in
him
,
that
if
we
ask
any
thing
according
to
his
will
,
he
heareth
us
:
But
here
consider
that
this
confident
perswasion
,
that
God
doth
hear
and
accept
us
,
however
it
ar
gues
an
higher
degree
of
Faith
,
and
brings
in
much
Peace
and
Comfort
to
the
heart
;
and
if
it
be
well
grounded
,
is
a
good
Argument
that
the
Lord
intends
to
fulfil
our
desires
;
yet
is
it
not
so
necessary
to
the
acceptance
of
our
Prayers
,
but
that
they
may
be
heard
where
this
is
wanting
.
If
the
former
Acts
have
been
put
forth
;
if
there
hath
been
a
presenting
them
in
the
hands
of
our
Mediatour
,
joyned
with
some
little
staying
of
our
hearts
upon
the
Promise
;
though
there
be
a
great
fear
upon
the
spirit
,
that
God
doth
not
regard
them
,
yet
for
all
this
they
may
not
be
rejected
.
I
fear
,
saith
a
doubting
Saint
,
I
fear
the
Lord
will
not
hear
me
,
nor
regard
my
prayers
;
there
is
so
much
sin
in
them
,
so
many
weaknesses
,
wandrings
,
distr●sts
,
distractions
,
that
I
much
doubt
whether
the
Holy
God
will
ever
have
respect
to
them
;
but
such
as
they
are
,
there
I
leave
them
,
in
the
hands
of
my
Advocate
;
I
leave
mine
Offering
on
the
Altar
;
as
poor
as
it
is
,
it
is
the
best
I
have
;
and
though
I
much
question
,
whether
it
will
be
accepted
,
yet
there
I
leave
it
,
waiting
what
answer
the
Lord
will
give
.
I
doubt
not
but
such
a
Prayer
will
be
heard
,
and
my
ground
is
this
,
as
it
is
the
justification
or
acceptance
of
our
persons
,
so
it
is
in
the
acceptance
of
our
duties
;
〈…〉
our
person
,
will
doubt
less
justifie
our
prayers
,
and
that
weakness
or
wavering
,
which
will
not
hinder
the
one
,
will
neither
h●nder
the
other
.
Now
it
is
universally
granted
,
that
our
persons
may
be
justified
,
even
when
we
are
strongly
perswaded
of
the
contrary
;
and
:
know
no
reason
why
the
like
must
not
be
granted
concerning
our
prayers
.
I
note
this
the
rather
,
for
the
support
and
comfort
of
many
of
the
poor
weakling
servants
of
Christ
,
or
such
as
are
in
a
troubled
or
deserted
estate
;
who
,
after
they
have
sign'd
out
their
broken
prayers
,
because
their
own
misgiving
hearts
return
them
a
negative
answer
,
conclude
that
God
doth
so
too
:
my
prayers
are
lost
,
the
Lord
doth
not
regard
them
:
Why
,
how
can
you
tell
God
doth
not
regard
them
?
How
can
I
tell
,
why
,
I
cannot
believe
;
the
Lord
will
hear
none
but
the
P●ayers
of
Faith
,
and
I
cannot
believe
;
I
cannot
be
perswaded
that
God
doth
hear
.
But
by
what
hath
been
said
you
may
perceive
your
●●istake
;
you
cannot
be
perswaded
that
God
hears
you
,
therefore
you
do
not
believe
?
Why
,
you
may
even
then
believe
when
you
want
this
perswasion
:
Have
you
offered
up
your
Prayers
in
the
Name
of
Christ
?
Have
you
committed
them
to
his
hand
,
to
present
them
to
his
Father
,
and
leaving
them
with
him
,
and
adventuring
them
upon
his
Interest
,
can
you
now
but
wait
what
answer
the
Lord
will
give
?
This
is
that
▪
Faith
which
will
secure
your
Prayers
from
being
lost
.
Having
thus
in
brief
shewed
you
what
it
is
to
pray
in
Faith
,
what
remains
,
but
that
you
practice
accordingly
,
study
the
Attributes
of
God
,
his
Power
,
Goodness
,
Mercy
and
Truth
:
Study
Christ
,
his
Office
,
Interest
,
Sufficiency
,
and
Faithfulness
,
study
the
Promises
and
the
stability
of
them
;
let
your
faith
set
its
seal
to
all
this
,
that
God
is
good
,
merciful
,
mighty
,
and
true
:
that
Christ
will
be
faithful
in
his
Office
,
that
his
Name
is
mighty
with
the
Father
,
that
the
Promises
of
God
are
in
him
,
Yea
and
Amen
.
Strengthen
your selves
here
,
and
so
go
before
the
Lord
:
let
God
be
in
your
heart
,
Christ
be
in
your
hand
,
the
Promise
in
your
eye
,
when
ever
there
is
a
Prayer
in
your
mouth
.
Let
your
Prayer
be
so
presented
,
your
dependance
be
so
settled
,
and
your
confidence
,
as
much
as
may
be
,
so
raised
;
as
before
you
have
been
directed
;
or
whether
you
can
attain
to
this
confience
or
no
,
yet
do
not
fail
of
such
dependance
,
and
then
see
,
what
a
rich
return
your
prayers
will
sooner
or
later
bring
down
upon
you
:
But
he
that
will
pray
without
thus
believing
,
let
not
that
man
think
to
receive
any
thing
of
the
Lord
;
and
if
he
doth
get
nothing
,
let
him
not
lay
the
blame
on
Prayer
,
as
if
this
were
an
empty
useless
thing
,
but
on
his
unbelief
.
The
answer
,
which
God
gives
to
Prayer
is
alwayes
this
,
Be
it
unto
thee
according
to
thy
Faith
:
And
in
this
is
included
,
Be
it
unto
thee
according
to
thy
unbelief
.
This
is
the
first
means
or
help
to
a
godly
life
,
Prayer
.
THe
second
special
Duty
I
shall
direct
you
in
,
is
holy
Meditation
.
And
touching
this
,
my
purpose
is
not
to
insist
upon
the
general
nature
of
it
,
but
onely
to
give
you
some
directions
for
your
putting
it
in
practice
.
The
directions
which
I
shall
give
,
shall
be
such
as
concern
,
-
1.
The
matter
of
it
.
-
2.
The
Method
.
Concerning
the
former
,
I
shall
reduce
the
chief
matters
to
be
ordinarily
meditated
on
to
seven
heads
;
which
,
as
I
shall
afterwards
advise
may
save
an
Head
for
a
day
,
and
so
in
every
week
you
may
go
over
the
whole
.
I.
Head
concerning
God
.
BEgin
with
him
who
is
the
beginning
of
all
things
,
in
whom
we
have
our
being
;
in
whose
nature
,
as
well
as
his
will
,
is
the
very
foundation
of
Religion
.
In
the
spiritual
nature
of
God
,
is
the
reason
of
our
spiritual
worship
,
his
wisdom
is
the
reason
of
our
submission
to
him
,
his
power
of
our
dependance
on
him
,
his
holinesse
of
our
conformity
to
him
,
his
justice
of
our
fear
,
his
goodnesse
of
our
love
,
his
truth
of
our
trust
,
his
grace
of
our
prayers
,
his
glory
of
our
praiser
.
Now
there
are
two
things
especially
(
that
I
may
contract
all
into
as
narrow
a
room
as
possible
)
which
you
may
pitch
your
thoughts
,
and
exercise
your
meditations
upon
concerning
God
;
Namely
his
-
Dreadfulnesse
.
-
Goodness●
.
Direct
.
1.
In
order
to
the
bringing
you
to
a
due
apprehension
,
and
sense
of
the
dreadfulness
of
God
;
set
before
your
eyes
,
what
the
Scriptures
speak
of
the
Majesty
,
Glory
,
Omnipoten●●
,
Omniscience
,
Holiness
,
Severity
,
and
Righteousness
of
God
.
The
Scriptures
speak
of
the
Name
of
God
,
as
a
fearful
Name
,
Deut.
28.
58.
That
thou
mayest
fear
this
glorious
and
fearful
Name
,
[
the
Lord
thy
God
.
]
And
this
dreadfulness
of
God
,
is
set
forth
,
1
By
the
greatness
of
his
power
,
Jer.
5.
22.
Fear
ye
not
me
,
saith
the
Lord
,
Will
ye
not
tremble
at
my
presence
?
Luk.
12.
5.
2
By
the
immensity
of
his
Nature
,
Psal.
139
,
7.
Whither
shall
I
go
from
thy
Spirit
?
Whither
shall
I
flee
from
thy
presence
?
3
By
the
Glory
of
his
Holiness
,
Exod.
15.
11.
Who
is
like
unto
thee
,
O
Lord
,
who
art
glorious
in
Holiness
,
fearful
in
Praises
,
doing
Wonders
.
4
By
his
Justice
and
Severity
,
Hebrews
10.
31.
It
is
a
fearful
thing
to
fall
into
the
hands
of
the
Living
God
.
Heb.
12.
29.
For
our
God
is
a
consuming
Fire
.
Direct
.
2.
That
you
may
understand
,
and
be
duly
affected
with
the
goodness
of
God
,
consider
what
the
Scripture
speaks
concerning
his
All-sufficiency
,
loving
Kindness
,
Mercie
,
Faithfulness
,
Patience
,
&c.
Gen.
15.
1.
Fear
not
Abraham
,
I
am
thy
Shield
,
and
thy
exceeding
great
Reward
,
Psal.
36.
7
,
8
,
9.
Thy
mercie
,
O
Lord
,
is
in
the
Heavens
,
and
thy
Faithfulness
reacheth
unto
the
Clouds
.
How
excellent
is
thy
loving
Kindness
,
O
God
,
therefore
the
Children
of
Men
put
their
●ust
in
●hee
.
They
shall
be
abundantly
satisfied
with
thy
fatness
,
for
with
thee
is
the
Fountain
of
Life
,
in
thy
Light
,
we
shall
see
Light
,
Psal.
10.
5.
For
his
anger
endureth
but
a
moment
;
in
his
favour
is
Life
,
Psal.
73.
26.
My
flesh
and
my
heart
faileth
,
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
ever
,
Psal.
91.
4.
He
shall
cover
thee
with
his
feathers
,
and
under
his
wings
shalt
thou
trust
,
his
Truth
shall
be
thy
Shield
and
Buckler
,
Psal.
84.
11.
The
Lord
God
is
a
Sun
and
a
Shield
.
These
Scriptures
set
forth
the
Lord
,
as
a
sufficient
portion
,
wherein
his
people
may
be
happy
,
and
a
sure
refuge
,
wherein
they
may
be
safe
.
He
is
a
Fountain
of
Light
,
Life
,
Joy
,
Rest
,
Peace
,
Everlasting
blessedness
,
and
Everlasting
safety
.
He
is
the
inheritance
of
the
Saints
,
wherein
they
shall
be
satisfied
;
and
their
defence
,
wherein
they
shall
be
safe
for
ever
.
Direct
.
3.
Ask
thy
heart
these
Questions
.
Quest.
1.
Is
not
this
God
worthy
to
be
feared
,
believed
in
,
and
chosen
for
my
portion
and
trust
?
Some
chuse
riches
for
their
portion
,
some
pleasures
,
some
put
their
trust
in
worldly
friends
;
but
will
it
not
be
well
with
me
,
if
I
can
bring
my
heart
to
chuse
,
and
can
obtain
the
Lord
to
be
my
friend
,
my
refuge
and
my
portion
?
Quest.
2.
Is
it
not
good
for
me
to
draw
nigh
unto
God
?
To
get
acquaintance
and
intimacie
with
God
,
to
dwell
in
his
Presence
,
and
to
live
in
the
light
of
his
Countenance
;
is
there
any
life
so
full
of
true
pleasure
,
and
satisfying
delight
,
as
to
enjoy
and
behold
the
Face
of
God
in
Righteousness
?
Quest.
3.
Is
the
Lord
mine
?
Is
he
reconciled
to
me
,
is
his
love
and
mercie
made
sure
to
me
?
Some
are
confident
the
Lord
is
theirs
,
but
they
are
mistaken
.
Am
not
I
mistaken
?
Is
the
Lord
mine
indeed
?
My
God
and
my
Portion
,
and
my
Friend
indeed
?
If
he
be
not
,
then
,
Quest.
4.
How
may
I
obtain
the
Lord
to
be
mine
?
What
pains
should
I
refuse
?
What
course
should
I
count
too
hard
?
what
price
too
great
to
lay
out
for
such
an
inheritance
?
Oh
,
how
happily
were
I
provided
for
,
what
a
sufficiency
had
I
laid
up
for
me
,
for
my
body
,
for
my
soul
,
for
this
life
,
for
everlasting
;
were
the
Lord
once
sure
to
me
?
What
shall
I
do
to
obtain
him
?
if
he
be
mine
,
then
,
Quest.
5.
What
shall
I
render
to
the
Lord
?
Oh
the
height
,
and
depth
,
and
length
,
and
breadth
of
the
Love
and
Goodness
of
God
to
my
Soul
,
that
he
should
bestow
himself
on
such
a
worm
.
'T
is
much
that
he
should
give
me
a
being
in
his
sight
;
that
he
should
give
me
bread
,
or
cloaths
;
that
he
should
feed
me
with
the
crumbs
that
fall
from
his
Table
.
'T
is
a
wonder
he
should
not
feed
me
with
Ashes
,
with
Gall
and
Wormwood
,
with
Fire
and
Brimstone
,
that
he
hath
not
cloathed
me
with
flames
,
with
fury
and
vengeance
.
'T
is
a
wonder
he
should
give
any
of
his
good
Creatures
to
comfort
me
,
his
Earth
to
be
mine
inheritance
,
and
my
portion
;
but
that
he
should
give
himself
to
me
,
that
ever
a
poor
Creature
should
be
so
provided
for
,
as
to
feed
upon
his
God
,
to
live
upon
his
God
,
to
possess
his
God
for
a
portion
;
Oh
,
come
unto
me
,
all
ye
that
fear
the
Lord
,
come
unto
me
,
and
I
will
tell
you
what
he
hath
done
for
my
Soul
,
He
that
is
mighty
hath
done
for
me
great
things
,
and
holy
is
his
Name
.
Oh
,
that
I
could
love
thee
more
!
Oh
,
that
I
could
please
thee
,
and
praise
thee
,
and
honour
thee
,
and
rejoyce
,
and
triumph
,
and
make
my
boast
of
my
God
,
and
speak
good
of
thy
Name
while
I
have
any
being
,
The
Lord
is
my
portion
,
the
lines
are
fallen
to
me
in
a
pleasant
place
,
and
I
have
a
goodly
heritage
.
II.
Head
concerning
Sin
.
Direct
.
1.
EXercise
your
thoughts
on
the
evil
nature
of
sin
,
and
consider
what
the
Scriptures
speak
,
concerning
,
-
1.
The
Malignity
that
is
in
Sin
.
-
2.
The
Guilt
of
Sin
.
1.
Concerning
the
malignity
which
is
in
sin
,
calling
it
by
the
name
of
plague
,
leprosie
,
gangrene
,
poison
,
death
,
hell
,
enmity
,
treachery
,
rebellion
,
filthiness
,
rottenness
,
vomit
,
&c.
All
which
are
Scripture
expressions
,
which
also
tell
us
,
that
it
hath
made
us
in
Gods
account
,
fouls
,
beasts
,
dogs
,
swine
,
serpents
,
vipers
.
devils
,
&c.
What
a
Monster
is
sin
,
that
must
have
so
many
,
and
such
names
,
to
express
the
malignitie
that
is
in
it
?
2.
Concerning
the
guilt
of
sin
,
Rom.
3.
19.
All
the
World
is
become
guilty
before
God
,
Mat.
5.
22.
Guilt
hath
two
things
in
it
.
First
,
A
merit
of
everlasting
wrath
.
Every
sinner
is
worthy
to
die
,
worthy
to
be
damned
.
Secondly
,
An
Obligation
,
or
binding
over
to
wrath
,
Act.
8.
23.
For
I
perceive
that
thou
art
in
the
gall
of
bitternesse
,
and
the
bond
of
iniquity
.
Sinners
are
bound
under
a
curse
,
bound
over
to
eternal
vengeance
.
Direct.
2
Consider
your
own
particular
sinnes
,
both
,
the
special
prevailing
sins
of
your
Hearts
;
as
ignorance
,
unbelief
,
stubbornness
,
obstinacy
,
pride
,
passion
,
covetousness
,
malice
,
&c.
And
the
evils
of
your
practice
,
lying
,
swearing
,
drunkennesse
,
oppression
.
Reckon
up
as
near
as
you
can
,
and
write
down
in
a
Roll
or
Catalogue
,
all
the
several
wickednesses
you
have
been
guilty
of
,
and
can
remember
,
together
with
your
sins
of
Omission
,
neglects
of
Prayer
,
Hearing
,
&c.
your
neglect
of
Christ
,
and
the
Gospel
,
&c.
Direct
.
3.
Ask
thy
heart
these
Questions
.
Quest.
1.
Am
I
not
a
sinner
?
Quest.
2.
Is
all
this
which
the
Scriptures
speak
of
sin
,
and
sinners
in
general
,
true
of
me
.
Am
I
by
my
very
nature
,
such
a
serpent
,
such
a
viper
,
such
a
dog
,
such
a
beast
in
the
sight
of
God
?
Is
there
all
this
enmity
,
and
treachery
,
and
rebellion
,
rooted
in
my
nature
?
Am
I
this
guilty
creature
,
worthy
to
die
?
Am
I
in
this
gall
of
bitterness
,
and
bond
of
iniquity
?
If
this
be
my
case
,
oh
,
how
can
I
lift
up
my
face
in
the
presence
of
God
,
without
shame
,
and
blushing
,
and
self-loathing
,
and
self
abhorrence
?
Quest.
3.
Is
my
filth
and
guilt
done
away
?
This
was
once
my
condition
,
is
it
not
still
?
Is
the
Enmity
slain
,
is
my
corruption
subdued
;
is
my
conscience
purged
,
my
soul
washed
?
are
my
sins
pardoned
,
is
my
guilt
removed
?
If
not
,
then
,
Quest.
4.
What
if
this
corruption
should
never
be
purged
,
this
guilt
never
be
removed
?
What
if
I
should
die
in
this
case
?
If
all
this
sin
and
this
guilt
,
should
stand
and
stare
me
in
the
face
,
when
I
come
to
look
death
in
the
face
?
What
if
I
should
appear
in
this
woful
plight
before
the
Judgment
Seat
?
May
I
not
fear
it
may
be
so
?
My
sin
hath
been
so
long
growing
,
and
rooting
in
my
heart
;
I
have
stood
it
out
so
long
against
the
Gospel
,
I
have
had
so
many
warnings
,
so
many
convictions
,
and
yet
mine
iniquitie
remains
unpurged
,
that
I
have
reason
to
fear
that
it
may
never
be
purged
.
And
,
Oh
,
what
if
it
should
not
?
Quest.
5.
What
must
I
do
to
be
saved
from
my
sins
.
I
see
I
am
in
an
evil
and
woful
case
,
bu●
is
there
no
Balm
in
Gilead
,
is
there
no
Physitian
there
,
that
can
heal
such
a
desperate
disease
?
Is
there
no
ransome
to
be
fonnd
,
that
may
redeem
such
a
captive
?
Is
there
no
blood
shed
,
that
may
cleanse
me
,
even
me
from
all
my
unrighteousnesse
?
Is
not
Christ
exalted
to
be
a
Prince
and
a
Saviour
,
to
this
very
purpose
,
that
he
might
give
Repentance
and
Forgivenesse
of
Sinnes
?
Wherefore
is
the
Gospel
preached
to
me
?
Doth
not
Christ
therein
call
to
me
,
and
bid
me
come
to
him
and
be
saved
?
Is
such
an
opportunitie
to
be
slighted
?
Is
Redemption
from
such
a
state
,
worth
the
making
after
?
May
I
obtain
Redemption
by
Christ
,
whether
I
seek
it
or
not
?
whether
I
repent
or
not
?
Must
I
not
believe
or
be
damned
,
repent
or
perish
?
Is
it
a
time
for
me
to
delay
,
or
linger
in
a
matter
of
such
importance
?
Awaken
,
O
my
Soul
,
put
away
thy
sloth
,
lay
aside
thy
excuses
,
and
be
think
thy self
what
thou
wilt
do
.
The
Lord
calls
thee
this
day
,
calls
thee
to
return
and
repent
,
that
thine
iniquities
may
be
blotted
out
;
bethink
thy self
what
answer
thou
wilt
return
.
Wilt
thou
hearken
,
or
not
?
III.
Head
concerning
Christ
.
Direct
.
1.
FIrst
,
Consider
what
the
Scriptures
speak
;
1.
Concerning
the
Excellencie
of
his
Person
,
John
1.
14.
And
the
Word
was
made
flesh
,
and
dwelt
among
us
,
and
we
beheld
his
glory
,
the
glory
as
of
the
only
begotten
of
the
Father
,
full
of
grace
and
truth
:
Heb.
1.
3.
Who
being
the
brightnesse
of
his
Glory
,
and
the
expresse
Image
of
his
Person
.
2.
Concerning
the
Glorie
of
the
Mystery
of
Christ
Crucified
,
Isa.
53.
throughout
;
He
is
despised
and
rejected
of
men
;
a
man
of
Sorrowes
,
and
acquainted
with
grief
,
and
we
hid
as
it
were
our
faces
from
him
.
He
was
despised
,
and
we
esteemed
him
not
;
Surely
he
hath
born
our
griefs
,
and
carried
our
sorrowes
,
yet
we
did
esteem
him
stricken
,
smitten
of
God
.
But
he
was
wounded
for
our
Transgressions
,
he
was
bruised
for
our
iniquities
,
the
chastisements
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
All
we
like
Sheep
,
have
gone
astray
,
and
have
turned
every
on
to
this
way
,
and
God
hath
laid
on
him
the
iniquities
of
all
.
He
was
oppressed
and
afflicted
,
yet
he
opened
not
his
mouth
,
Col.
1.
27.
To
whom
God
will
make
known
what
is
the
riches
of
the
Glory
of
this
Mystery
among
the
Gentiles
,
which
is
Christ
in
you
the
hope
of
Glory
,
Phil.
2.
6
,
7
,
8.
Who
being
in
the
Form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
,
but
made
himself
of
no
reputation
,
and
took
upon
him
the
forme
of
a
Servant
,
and
was
made
in
the
likenesse
of
men
;
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
Cross
.
The
Gospel
is
a
Mystery
full
of
wonders
.
1.
There
is
a
wonder
of
Righteousnesse
and
Severitie
;
That
God
should
not
spare
,
but
punish
Sin
,
though
upon
his
own
Son
.
2.
A
Wonder
of
wisdome
;
That
God
should
being
Light
out
of
Darknesse
,
Life
out
of
Death
;
that
God
should
bring
about
the
Rising
of
the
World
,
by
the
Fall
of
the
Lord
;
the
Riches
of
the
Word
,
by
the
Povertie
of
their
Lord
;
the
Fulnesse
of
the
Saints
,
by
the
emptinesse
of
the
King
of
Saints
.
3.
A
Wonder
of
Mercy
;
That
God
should
harden
his
Heart
against
the
Crie
of
his
Son
,
and
open
his
Bowels
to
the
cry
of
Sinners
.
4.
A
Wonder
of
Love
;
Love
in
the
Father
,
in
giving
his
Son
;
Love
in
the
Son
,
in
giving
himself
,
his
blood
,
his
life
,
his
Soul
,
a
Ransom
for
sin
;
and
all
this
,
for
Worms
,
Traytors
,
Enemies
.
Direct
.
2.
Ask
thy
heart
these
Questions
:
Quest.
1.
Oh
,
what
monster
is
sin
?
What
an
Hell
,
what
a
bottomless
pit
is
it
,
of
malignity
,
and
wickednesse
,
that
none
but
God
can
expiate
or
purge
it
away
;
that
God
cannot
do
it
,
but
by
taking
flesh
;
that
God
manifested
in
the
flesh
could
not
purge
away
sin
but
by
suffering
;
that
no
suffering
would
serve
but
Death
;
that
no
death
could
serve
but
such
a
cruel
and
cursed
death
?
Oh
what
a
Monster
is
Sin
,
that
must
have
such
blood
,
the
blood
of
God
to
take
it
away
!
Quest.
2.
What
strange
Love
is
the
Love
of
Christ
?
1.
Strange
in
regard
of
the
fruit
and
benefit
of
it
:
All
that
Holinesse
and
Beauty
that
my
Spirit
is
cloathed
with
,
all
that
peace
and
joy
that
possesses
my
heart
,
all
my
glorious
hopes
and
expectations
for
hereafter
,
all
that
difference
that
is
betwixt
my
state
and
the
state
of
Cain
,
Judas
,
and
the
whole
reprobate
World
;
this
is
the
Love
of
Christ
.
Where
had
I
now
been
,
had
it
not
been
for
the
Love
of
Christ
?
2.
Strange
Love
in
regard
of
the
fervency
and
ardency
of
it
;
and
that
not
onely
to
the
whole
generation
of
the
Elect
,
but
to
my
Soul
in
particular
.
To
expresse
this
,
ask
this
one
Question
farther
,
What
if
Christ
had
done
and
suffered
all
this
for
me
alone
?
What
if
there
had
been
but
one
Sinner
in
the
World
,
and
I
had
been
that
Sinner
,
and
Christ
should
have
come
down
from
Heaven
,
cloathed
himself
with
flesh
,
giving
himself
to
death
,
given
such
a
glorious
Gospel
,
sent
forth
such
a
multitude
of
Ambassadours
,
to
preach
to
,
to
convert
,
and
save
this
one
Soul
,
this
my
Soul
,
this
had
been
strange
love
.
Such
is
the
love
of
Christ
to
every
Elect
person
,
that
if
there
had
been
but
one
Sinner
,
Christ
would
have
done
and
suffered
all
this
for
one
sinner
,
rather
then
he
should
have
perished
.
Quest.
3.
Is
Christ
mine
?
Have
I
a
share
in
the
Gospel
?
is
my
name
written
in
the
Lambs
Book
?
All
are
not
Israel
;
though
Christ
died
for
all
,
yet
all
are
not
made
alive
by
him
.
There
are
many
from
whom
the
Gospel
is
hid
,
there
are
many
that
have
rejected
the
Gospel
,
that
have
put
from
them
the
Word
of
Life
.
Whilest
there
are
such
multitudes
that
are
lost
and
perish
for
ever
,
is
my
Soul
found
,
found
in
Christ
?
Hath
he
that
hath
died
for
me
drawn
me
to
himself
?
Hath
he
that
hath
given
me
a
liberty
to
lay
hold
on
him
,
given
me
a
heart
to
lay
hold
on
him
:
Hath
he
given
me
his
Spirit
in
my
heart
,
to
sanctifie
and
cleanse
me
from
my
sins
?
If
I
have
not
the
Spirit
of
Christ
in
me
;
I
am
none
of
his
.
Vnless
I
wash
thee
thou
hast
no
part
with
me
.
If
he
be
not
mine
,
then
,
Quest.
4.
What
may
I
doe
to
get
Christ
to
be
mine
?
May
I
have
him
without
seeking
him
?
Can
I
live
by
Christ
without
coming
to
Christ
,
believing
,
repenting
and
following
of
Christ
?
is
this
ignorance
,
this
idleness
,
is
this
earthly
,
this
Carnal
course
I
take
;
is
this
loose
and
vain
life
I
live
;
is
this
the
way
to
get
an
interest
in
Christ
?
if
Christ
be
mine
,
then
,
Quest.
5.
How
may
I
walk
worthy
of
Christ
?
Is
it
not
by
being
made
conformable
to
him
?
Conformed
to
his
image
,
by
being
holy
,
humble
,
and
meek
;
Conformed
to
him
in
his
obedience
,
chearfully
and
readily
doing
the
Will
of
God
?
Conformed
to
him
in
his
sufferings
,
by
being
content
to
be
brought
down
and
laid
low
,
and
made
vile
for
his
Name
;
Conformed
to
his
Resurrection
and
Ascension
,
that
this
poor
Soul
which
hath
descended
with
Christ
,
may
also
ascend
with
him
?
Ascend
in
holy
desires
and
affections
,
ascend
in
holy
praises
and
acknowledgements
,
confessing
to
him
,
Worthy
is
the
Lamb
that
wa●
slain
,
to
receive
power
and
riches
,
and
wisdome
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
,
for
thou
hast
redeemed
my
Life
from
Death
,
and
Crowned
me
with
loving
Kindness
and
tender
Mercies
.
IV.
Head
,
concerning
the
vanitie
and
miserie
of
a
worldlie
life
.
BY
a
Worldly
life
,
understand
any
course
or
way
of
life
,
which
is
short
of
a
godly
life
.
That
which
the
Apostle
calls
,
Ephes.
2.
2.
The
course
of
this
World
:
Such
a
life
,
the
main
business
,
care
,
and
delight
whereof
lies
in
the
managing
our
Worldly
affairs
and
interests
,
in
buying
,
selling
,
working
,
trading
to
get
together
this
worlds
good
.
The
main
comfort
whereof
stands
in
the
enjoying
these
Earthly
things
,
when
as
for
Souls
,
and
the
things
of
another
World
,
little
or
no
care
is
taken
about
them
,
and
as
little
pleasure
taken
in
them
.
Direct
.
1.
Consider
what
the
Scripture
speak●
concerning
the
vanity
and
misery
of
such
a
life
,
Psal.
30.
6.
Surely
man
walketh
in
a
vain
shew
,
he
is
disquieted
in
vain
;
he
heapeth
up
riches
,
and
knoweth
not
who
shall
gather
them
.
Matth.
16.
26.
For
what
is
man
profited
,
if
he
should
gain
the
whole
World
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
Jam.
5.
1.
2
,
3.
Go
to
now
ye
rich
men
,
weep
and
howl
for
your
miseries
that
shall
come
upon
you
:
Your
Riches
are
corrupted
,
and
your
garments
moth-eaten
;
your
gold
and
silver
is
cankered
,
and
the
rust
of
them
shall
be
a
witness
against
you
,
and
shall
eat
you
as
it
were
fire
,
ye
have
heaped
up
treasures
together
for
the
last
dayes
.
Luke
12.
16
,
17
,
18
,
19
,
20.
And
he
spake
a
parable
unto
them
concerning
a
certain
rich
man
,
whose
ground
brought
forth
very
plenteously
,
and
he
thought
within
himself
,
saying
,
What
shall
I
do
,
because
I
have
no
room
where
to
bestow
my
fruits
?
And
he
said
,
this
I
will
do
,
I
will
pull
down
my
barns
,
and
build
greater
,
and
there
will
I
bestow
all
my
fruits
:
and
I
will
say
to
my
Soul
,
Soul
,
thou
hast
much
goods
laid
up
for
many
years
;
take
thine
ease
,
eat
drink
,
and
be
merry
.
But
God
said
to
him
,
Thou
fool
,
this
night
shall
thy
soul
●e
required
of
thee
then
whose
shall
those
things
be
that
thou
hast
provided
?
So
is
he
that
layeth
up
treasure
for
himself
,
and
is
not
rich
towards
God
.
Direct
.
2.
Ask
thy
heart
,
Quest.
1.
Is
not
my
life
a
worldly
life
?
What
have
I
done
for
hereafter
?
What
have
I
laid
up
for
the
World
to
come
?
Have
I
been
trading
for
Heaven
,
have
I
been
trading
in
faith
,
repentance
,
prayer
,
have
I
been
sowing
in
righteteousness
and
mercy
,
following
of
holiness
and
purity
?
What
labour
and
pains
have
I
taken
in
seeeking
Knowledge
,
Grace
,
an
interest
in
Christ
,
reconciliation
with
God
,
&c.
that
it
might
be
well
with
my
soule
hereafter
?
My
body
is
cared
for
,
I
have
enough
laid
up
for
that
,
my
Wife
and
Children
are
all
cared
for
,
I
have
made
sufficient
provision
for
them
,
but
is
not
my
poor
soul
uncared
for
.
Quest.
2.
How
long
will
this
life
and
the
comforts
of
it
last
.
My
soul
is
immortal
,
and
must
never
die
.
I
must
have
a
being
some
where
or
other
to
all
Eternity
.
Is
the
happiness
which
I
have
chosen
and
pursued
an
everlasting
happiness
?
Are
my
Money
,
and
my
Corn
,
and
my
Land
,
everlasting
.
Quest.
3.
What
shall
become
of
me
when
this
life
and
the
comforts
of
it
fail
?
Will
this
golden
or
silve●●●ey
open
the
gate
of
Heaven
to
me
?
Will
my
money
buy
me
an
inheritance
in
the
Land
of
Promise
?
will
my
thriftiness
and
good
husbandry
for
this
world
plead
for
me
before
my
Judge
,
or
excuse
my
neglect
of
my
soul
?
Will
the
memory
of
my
plenty
,
or
my
pleasure
,
or
my
ease
,
in
which
I
have
lived
here
,
be
a
comfort
and
refreshing
to
my
soul
hereafter
?
Can
all
my
carnal
friends
and
companions
,
with
whom
I
have
lived
so
merrily
,
and
spent
so
many
a
jolly
hour
,
can
their
good
word
stand
me
in
stead
then
?
Will
God
own
me
,
or
Christ
plead
for
me
then
?
Is
not
this
he
whom
I
have
despised
,
and
refused
to
hearken
to
,
and
will
he
not
then
say
to
me
,
Go
to
the
Gods
whom
thou
hast
chosen
.
Go
to
thy
Money
,
and
thy
pleasures
,
and
thy
companions
,
let
these
save
thee
if
they
can
.
Oh
what
shall
I
do
,
and
where
shall
I
dwell
for
ever
if
I
continue
in
this
vain
course
?
Quest.
4.
Shall
I
now
set
upon
a
better
course
?
Shall
I
in
earnest
?
wilt
thou
,
oh
my
Soul
,
wilt
thou
now
in
earnest
become
an
adventurer
for
another
World
?
A
Traveller
to
the
holy
City
,
which
is
above
?
Wilt
thou
cast
in
thy
lot
with
Christ
and
the
everlasting
Gospel
?
Wilt
thou
at
last
fall
to
labour
for
the
true
Riches
,
and
enduring
substance
;
Wilt
thou
provide
the
bags
that
wax
not
old
,
a
treasure
in
Heaven
that
faileth
not
?
Shall
I
take
this
course
,
or
shall
I
continue
as
I
am
?
V.
Head
concerning
the
excellency
,
blessednesse
,
and
necessity
of
a
Godly
Life
.
-
Direct
.
1.
COnsider
what
the
Scriptures
speak
concerning
,
-
The
-
Entrance
-
Nature
-
Blessedness
-
Necessity
-
of
a
godly
Life
,
1.
Concerning
the
Entrance
of
a
godly
Life
,
or
the
way
by
which
we
come
to
be
godly
;
that
is
exprest
,
by
being
born
of
God
,
John
3.
by
being
converted
to
God
,
Acts
3.
19.
Repent
therefore
and
be
converted
;
by
having
Christ
formed
upon
our
hearts
,
Gal.
4.
19
My
little
children
,
of
whom
I
travel
in
birth
again
,
until
Christ
be
formed
in
you
.
A
new
birth
must
go
before
a
new
life
,
conversion
before
an
holy
conversation
.
2.
Concerning
the
Nature
of
a
Godly
Life
;
which
the
Scripture
sets
forth
in
these
and
such
like
expressions
:
Walking
with
God
,
walking
in
the
fear
of
God
,
and
the
Comforts
of
the
Holy
Ghost
,
living
by
Faith
,
having
our
Conversation
in
Heaven
,
and
as
it
becometh
the
Gospel
,
being
holy
,
harmless
;
the
Sons
of
God
without
rebuke
,
in
the
midst
of
a
crooked
Generation
,
shining
forth
as
lights
in
the
world
,
denying
all
ungodliness
,
and
worldly
lusts
,
living
righteously
,
soberly
,
and
godly
;
keeping
our selves
unspotted
from
the
world
:
walking
circumspectly
,
keeping
a
good
Conscience
,
&c.
By
all
which
expressions
,
and
many
such
like
,
it
appears
,
that
there
is
more
required
to
a
true
godly
life
than
is
ordinarily
imagined
.
3.
Of
the
Blessedness
of
a
Godly
life
,
Psal.
1.
1
,
2.
Blessed
is
the
man
that
walketh
not
in
the
way
of
sinners
,
but
his
delight
is
in
the
Law
of
the
Lord
,
Psal.
4.
4.
The
Lord
hath
set
apart
him
that
is
godly
for
himself
,
hath
taken
him
out
from
the
rest
of
the
world
,
to
be
his
own
peculiar
possession
,
his
Favourite
,
his
Servant
,
his
Child
,
on
whom
he
intends
to
bestow
himself
for
an
Inheritance
.
Direct
.
2.
Ask
thy
heart
,
Quest.
1.
Am
I
converted
to
God
?
Is
there
any
supernatural
change
wrought
upon
me
?
Is
this
change
a
thorough
change
?
Conversion
is
not
a
slight
,
but
a
great
and
marvellous
change
.
Am
I
become
a
new
Creature
?
Is
there
a
new
light
set
up
in
me
,
a
new
life
begotten
in
my
heart
?
Am
I
become
a
man
of
quite
another
constitution
,
temper
,
disposition
,
then
formerly
I
was
?
Am
I
born
from
above
,
and
is
my
heart
now
set
upon
things
above
?
Quest.
2.
Is
my
life
a
godly
life
?
Do
I
think
in
my
Conscience
,
that
the
course
of
life
which
I
live
,
is
that
which
the
Scriptures
mean
by
walking
with
God
,
living
by
Faith
;
having
the
conversation
in
Heaven
,
keeping
a
good
Conscience
,
walking
circumspectly
,
&c.
Can
this
fleshly
,
idle
,
easie
,
trifling
,
life
which
I
live
,
be
possibly
accounted
a
truly
godly
life
?
Quest.
3.
Is
a
godly
life
necessary
?
Can
I
be
saved
without
it
?
Do
not
the
Scriptures
entail
everlasting
blessedness
in
the
life
to
come
,
on
godliness
of
life
here
?
Quest.
4.
Can
I
be
too
godly
?
Can
I
have
too
much
likeness
to
God
?
too
much
care
of
my
ways
?
too
much
fear
of
sin
▪
Can
I
be
too
sure
that
God
is
mine
?
Can
I
have
too
much
peace
,
too
much
joy
,
and
inward
comfort
?
I
may
be
too
rich
to
be
happy
,
too
great
to
be
good
,
too
merry
to
be
wise
,
but
I
cannot
be
too
gracious
,
too
humble
,
too
watchful
,
too
circumspect
!
Let
me
ask
of
dying
,
persons
,
whether
they
have
taken
more
care
then
needs
?
whether
they
have
more
grace
then
needs
?
Let
me
ask
of
those
who
when
they
come
at
last
to
be
weighed
in
the
ballance
,
are
found
wanting
,
whether
there
were
any
fear
of
making
too
sure
,
or
being
too
busie
,
and
diligent
,
and
painful
about
the
work
of
their
Souls
?
Quest.
5.
Shall
I
now
,
without
any
longer
delay
,
set
upon
a
godly
Life
?
If
it
be
necessary
to
take
up
this
holy
course
,
When
shall
I
begin
?
Shall
I
this
day
resolve
upon
it
?
Can
I
begin
too
soon
?
Can
I
look
after
God
too
soon
?
I
may
defer
too
long
,
till
it
be
too
late
,
and
what
if
I
should
?
What
if
I
should
stay
so
long
in
Sodome
,
till
it
be
too
late
to
escape
to
Zoar
?
What
if
I
should
dwell
in
the
Tabernacles
of
Wickedness
,
till
it
be
too
late
to
return
into
the
way
of
Righteousness
?
Awake
,
O
my
Soul
,
awake
from
thy
worldiness
,
and
sensuality
;
away
from
thy
carelesness
.
To
day
,
to
day
,
if
thou
wilt
hear
his
voice
,
give
thy self
to
God
,
give
thy self
up
to
the
power
of
his
Spirit
,
and
government
of
his
Word
.
Hitherto
I
have
been
a
fool
,
hitherto
I
have
been
a
Servant
of
Sin
and
the
World
.
Oh
,
that
from
henceforth
I
might
yield
my self
to
God
,
as
one
made
alive
from
the
dead
.
VI.
Head
concerning
Death
and
Judgement
.
Direct
.
1.
THink
on
what
the
Scriptures
speak
concerning
,
-
The
-
Dread
-
Death
-
of
Death
.
1
Concerning
the
Dread
of
Death
,
Rev.
6.
8.
It
is
set
forth
by
a
pale
Horse
,
an
horse
for
strength
,
there
is
no
resistance
of
it
;
an
horse
for
its
swiftness
,
an
horse
for
its
office
,
and
use
,
to
carry
away
:
a
pale-Horse
for
its
ga●●●iness
:
Death
hath
a
grim
and
gastly
countenance
,
that
strike
,
terrour
into
all
hearts
,
and
paleness
into
all
faces
Job
18.
14.
It
is
called
the
King
of
terrours
,
the
Black
Prince
,
the
Prince
of
Clouds
and
Darkness
,
as
some
render
it
:
Darkness
hath
its
terrour
in
it
,
and
the
King
of
Terrours
,
that
notes
,
the
highest
and
most
terrible
of
Terrours
.
The
terrour
of
death
arises
,
1
From
its
Office
or
Errand
,
upon
which
it
comes
,
which
is
,
1
To
arrest
the
guilty
sinners
,
and
commit
them
to
custody
,
to
be
reserved
to
Judgment
.
2
To
revenge
the
quarrel
of
an
angry
God
.
By
sin
death
entered
:
Death
came
into
the
world
,
not
onely
as
the
Per
dissequa
peccati
,
one
of
its
Retinue
or
Attendants
,
but
as
the
vindex
peccati
.
By
sin
,
man
provoked
God
;
by
death
,
God
takes
vengeance
on
man
.
3
To
cut
off
,
and
carry
us
away
to
our
place
,
Death
is
the
door
betwixt
the
two
worlds
;
the
parting
point
,
where
sinners
take
their
leave
for
ever
of
their
pomps
,
and
their
pleasures
,
of
their
Houses
and
Lands
,
and
their
Friends
,
so
as
never
to
return
to
them
again
.
It
is
dreadful
to
be
carried
away
from
our
habitations
and
acquaintance
,
we
know
not
whither
;
sad
was
the
death
of
him
,
who
dying
said
,
Anxius
vixi
,
dubius
motior
,
&
nunc
quo
vado
nescio
;
I
have
lived
in
care
,
I
die
in
doubt
,
but
whither
I
am
going
,
I
cannot
tell
:
but
to
them
that
understand
whither
death
is
carrying
them
,
(
as
it
is
the
case
of
self-condemned
sinners
)
into
the
place
of
darkness
and
eternal
misery
;
This
is
it
that
make
Death
indeed
the
King
of
Terrours
.
2
From
its
Armour
:
Death
is
furnished
,
1
With
a
Dart
;
this
notes
the
stroke
of
Death
,
whe●●by
it
dissolves
this
Tabernacle
,
divides
betwixt
Soul
and
Body
.
This
dart
of
Death
is
such
,
against
which
there
is
no
Armour
of
Proof
can
secure
us
;
from
which
no
quality
or
condition
can
exempt
us
;
neither
King
nor
Captive
,
neither
Rich
nor
Poor
,
neither
evil
Men
nor
good
Men
,
can
escape
this
Dart
:
whomsoever
Death
strikes
,
it
strikes
sure
,
and
strikes
home
,
and
never
fails
of
doing
Execution
.
2
With
a
Sting
,
1
Cor.
15.
56.
The
sting
of
Death
is
sin
.
A
sting
doth
two
things
,
1
It
pierces
,
2
It
poysons
.
Hence
follow
those
rumours
and
inflamations
,
and
that
anguish
that
a
sting
puts
men
to
.
But
what
is
the
sting
of
Death
?
'T
is
Sin
.
This
is
the
Poyson
upon
the
Dart
of
Death
,
that
makes
it
so
full
of
torment
;
an
evil
heart
,
an
evil
conscience
,
an
evil
life
,
this
is
it
that
makes
Death
so
terrible
.
A
guilty
Conscience
often
stings
a
sinner
,
in
his
life
,
in
his
health
,
in
the
midst
of
all
his
prosperity
;
but
when
Death
and
a
guilty
Conscience
strike
in
together
,
then
it
stings
with
a
witness
.
2
Concerning
the
Death
of
Death
,
or
its
destruction
.
This
Enemy
is
to
be
destroyed
,
Hos.
13.
14.
Yea
,
it
is
in
part
destroyed
already
,
2
Tim.
1.
10.
Christ
,
by
dying
,
and
rising
again
,
hath
overcome
Death
;
and
this
not
for
himself
,
but
for
his
Members
,
on
whose
behalf
he
hath
disarmed
Death
,
and
taken
away
its
sting
,
so
that
though
it
strike
them
,
yet
it
cannot
sting
them
.
Death
a●
an
hornet
hath
stung
our
Lord
,
and
in
him
hath
lost
his
sting
.
Hereupon
the
Apostle
,
in
the
persons
of
all
Believers
,
triumphs
over
Death
,
1
Cor.
15.
55
,
57.
O
Death
,
where
is
thy
sting
?
Thanks
be
to
God
who
hath
given
us
the
Victory
,
through
our
Lord
Jesus
Christ
Christians
,
that
through
Christ
have
conquered
sin
,
by
the
same
Jesus
have
conquered
Death
;
so
that
now
it
is
possible
for
thee
to
live
above
the
fear
of
Death
:
some
natural
fears
there
may
be
,
some
shrinkings
back
of
the
flesh
,
but
the
great
fear
is
over
,
the
bitterness
of
Death
is
past
.
2
Consider
what
the
Scripture
speaks
concerning
Judgement
;
Consider
these
two
Scriptures
,
2
Cor.
5.
10.
For
we
must
all
appear
before
the
Judgement-Se●●
of
Christ
,
Mat.
25.
34.
to
the
end
.
The●
shall
the
King
say
unto
them
on
the
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
,
before
the
foundation
of
the
world
,
&c.
Direct
.
2.
Ask
thy
heart
these
questions
.
Quest.
1.
Must
I
not
dye
?
Quest.
2
,
Whither
will
my
death
carry
me
?
In
which
of
the
two
Regions
of
the
other
world
,
is
my
death
like
to
land
me
?
Either
in
the
Region
of
Everlasting
Light
,
or
in
the
Region
of
Everlasting
Darkness
?
To
which
of
those
two
Regions
am
I
now
travelling
?
By
this
I
may
guess
,
whither
my
death
will
transport
me
.
Quest.
What
a
strange
change
will
Death
make
upon
me
?
What
a
change
of
my
Judgment
,
and
Opinion
?
With
what
a
different
eye
shall
I
look
on
all
things
then
,
from
what
I
do
now
?
Shall
I
look
on
God
,
on
Christ
,
on
Holinesse
,
on
peace
of
Conscience
,
with
such
a
slighting
and
undervaluing
eye
:
or
on
the
Glory
,
and
Pleasures
,
and
Lusts
of
the
World
,
with
such
an
admiring
and
doting
eye
,
when
Death
comes
,
as
now
I
do
?
A
godly
Life
,
a
good
Conscience
,
the
promises
and
priviledges
,
and
hopes
of
the
Gospel
,
I
can
now
look
on
as
follies
,
and
fancies
,
and
trifles
;
shall
I
count
them
so
then
?
Sin
,
and
guilt
,
I
make
a
matter
of
nothing
now
;
shall
I
have
the
same
thoughts
at
death
?
It
I
could
speak
with
any
soul
,
that
's
gotten
one
step
beyond
the
Grave
,
and
should
ask
him
,
What
do
you
think
of
sin
,
and
the
pleasures
of
sin
now
?
What
an
answe●
might
I
then
expect
?
What
a
strange
change
will
Death
make
upon
my
person
?
When
,
if
I
be
a
Saint
,
this
poor
Soul
?
that
hath
had
its
habitation
in
Meshech
,
hath
been
imprisoned
in
a
sinful
body
,
mourning
,
and
sighing
,
and
labouring
under
the
burthen
of
sinnes
,
and
lusts
,
and
temptations
,
and
doubts
,
and
fears
,
and
scotts
,
and
scornes
,
shall
in
an
instant
be
set
at
liberty
from
all
this
,
and
be
lodged
in
the
armes
and
bosome
of
the
Lord
of
Glory
.
Or
,
if
I
be
a
sinner
,
when
I
shall
be
taken
from
all
my
glory
and
greatnesse
,
from
all
my
delights
and
dalliances
;
from
all
my
hopes
and
confidence
,
and
be
thrown
down
like
Lucifer
,
Son
of
the
Morning
,
from
all
my
brightnesse
,
into
the
blacknesse
of
darknesse
for
ever
.
When
,
though
I
lie
down
in
hopes
and
confidence
,
that
I
shall
have
rest
,
yet
within
a
minute
after
Death
hath
closed
mine
eyes
,
I
shall
awaken
in
everlasting
flames
:
How
will
my
undone
soul
then
cry
out
,
Oh
,
where
am
I
?
Is
this
my
place
?
Must
this
be
my
dwelling
for
ever
?
Are
all
my
hopes
and
confidences
come
to
this
?
Is
all
my
mirth
and
my
pleasures
come
to
this
?
Wo
,
wo
,
wo
to
me
miserable
Wretch
;
how
am
I
deceived
,
whether
am
I
fallen
?
Quest.
4.
How
dreadful
will
this
day
of
Death
be
to
sinners
,
when
it
is
come
?
Whilst
its
only
preached
,
or
thought
of
at
a
distance
,
it
affects
but
little
;
but
when
the
day
of
darkness
is
come
,
and
they
shall
feel
their
house
of
Clay
falling
;
when
their
last
Sand
is
running
,
their
last
breath
drawing
,
their
miserable
,
souls
lanching
into
the
depth
of
Eternity
;
when
a
few
minutes
will
lodge
them
in
the
place
of
darkness
,
and
everlasting
torments
;
What
a
black
day
will
it
appear
then
?
Quest.
5.
On
which
hand
am
I
like
to
stand
in
the
Judgment
?
Am
I
like
to
stand
on
the
right
hand
,
or
on
the
left
?
Among
the
Sheep
,
or
among
the
Goats
?
On
which
hand
do
I
stand
now
?
Have
I
my
Conversation
among
the
Goats
,
my
fellowship
with
the
Goats
here
,
and
can
I
expect
to
have
my
sentence
with
the
Sheep
?
Quest.
6.
What
may
I
do
to
get
above
the
fear
of
death
,
and
Judgment
?
How
blessed
is
the
state
of
those
Christians
,
that
are
gotten
beyond
this
fear
?
They
may
well
be
content
to
bear
the
Cross
;
they
may
well
be
patient
in
tribulation
;
they
need
fear
none
of
those
things
they
shall
suffer
here
,
their
great
fear
is
over
;
Death
is
swallowed
up
in
victory
.
But
how
may
I
,
upon
good
grounds
,
be
out
of
this
fear
?
How
I
be
fit
to
die
,
&
to
stand
in
the
Judgement
,
and
not
may
thence
be
afraid
?
Oh
,
if
I
could
get
the
Sting
of
Death
out
,
this
sin
crucified
,
this
guilt
removed
;
Oh
,
if
I
could
get
such
a
Life
,
over
which
Death
can
have
no
power
;
if
I
could
get
Christ
to
be
my
Life
,
my
Judge
,
to
be
my
Friend
,
then
welcome
Death
,
and
the
Grave
;
welcome
the
Great
Day
;
then
that
black
hour
will
become
the
blessed
hour
;
then
that
dark
and
gloomy
day
,
at
the
approach
wherof
,
this
sinful
world
will
call
to
the
Mountains
to
cover
〈◊〉
and
the
Rocks
to
fall
on
them
,
would
be
to
me
a
glorious
day
;
wherein
I
should
lift
up
my
head
with
joy
,
because
my
Redemption
is
so
nigh
.
So
let
me
live
,
that
I
may
be
fit
to
die
,
and
then
let
my
Lord
com●
,
whenever
he
pleases
:
Yea
,
then
I
may
say
,
Wh●●
are
the
wheels
of
his
Chariot
so
long
a
coming
?
Make
haste
,
my
Beloved
,
and
be
thou
like
to
a
Roe
on
the
Mountains
of
Spices
.
VII
.
Head
concerning
Eternitie
,
or
the
World
to
Come
.
THere
is
a
two-fold
Eternity
:
Of
Blessednesse
,
and
of
Misery
:
The
ones
the
portion
of
the
Saints
:
the
other
,
the
reward
of
all
the
ungodly
of
the
Earth
.
Direct
.
1.
Consider
what
the
Scriptures
speak
,
1.
Concerning
the
Eternity
of
Blessednesse
;
Heb.
4.
9.
There
remaineth
therefore
a
Rest
to
the
People
of
God
?
Psal.
16.
ult.
At
thy
right
hand
there
are
pleasures
for
evermore
,
2
Cor.
4.
17.
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
Whence
note
,
that
the
state
of
the
Godly
in
another
World
,
is
,
1.
A
State
of
Rest
.
2.
A
State
of
Joy
.
3.
A
State
of
Glory
.
4
That
the
Joy
of
this
Rest
is
unspeakable
and
unconceivable
;
Therefore
called
the
Rest
of
God
,
the
Joy
of
the
Lord
;
When
a
King
makes
a
Feast
,
he
makes
a
Royal
Feast
;
When
a
King
gives
Gifts
and
Favours
,
he
gives
like
a
King
.
God
will
save
like
a
God
,
reward
like
a
God
;
such
shall
be
the
reward
of
the
Righteous
,
that
men
shall
say
,
Verily
he
is
a
God
that
Judgeth
,
Psal.
58
11
,
5.
that
this
Joy
is
Eternal
,
2
Cor.
4
18.
The
things
which
are
not
seen
,
are
Eternal
.
2.
Concerning
the
Eternity
of
Misery
;
Isa.
30.
33.
For
Tophet
is
ordained
of
old
.
Tophet
is
a
place
lying
in
the
Valley
of
Hinnom
,
near
Jerusalem
,
where
the
Idolatrous
Jewes
burnt
their
Children
in
Sacrifice
to
Molock
.
And
it
is
used
as
a
Type
to
signifie
Hell
,
or
the
place
and
Punishment
of
the
Damned
hereafter
:
Whereof
this
is
the
Description
;
He
hath
made
it
deep
and
large
,
the
Pile
thereof
is
Fire
and
much
Wood
;
the
breath
of
the
Lord
,
like
a
stream
of
brimstone
,
doth
kindle
it
,
Matth.
8.
12.
But
the
Children
of
the
Kingdome
shall
be
cast
into
utter
darknesse
,
there
shall
be
weeping
and
gnashing
of
Teeth
,
Mark
9.
44.
Where
their
Worm
dieth
not
,
and
the
fire
is
not
quenched
.
Whence
note
,
That
the
torments
of
the
ungodly
in
another
world
shall
be
,
1.
Intollerable
.
It
is
the
wrath
of
the
Lord
that
will
lie
upon
them
;
the
breath
of
the
Lord
shall
kindle
and
feed
their
flames
.
As
the
Lord
will
save
like
a
God
,
so
he
will
punish
like
a
God
.
The
Wisdome
,
Power
,
Severity
,
and
Justice
of
God
shall
be
exercised
in
compounding
such
a
deadly
Draught
,
such
exquisite
Torments
,
that
the
ungodly
World
shall
feel
,
that
he
is
a
God
with
whom
they
have
to
do
.
2.
Eternal
.
That
shall
never
have
an
end
.
This
makes
Hell
to
be
Hell
indeed
,
a
Pit
without
bottome
,
a
night
that
hath
no
day
following
it
,
a
Grave
from
which
there
is
no
Resurrection
.
Oh
the
heighth
and
depth
,
and
length
,
and
breadth
of
this
one
word
Eternity
.
Direct
.
2.
Ask
thy
Heart
,
Quest.
1.
Who
shall
ascend
into
the
Holy
hill
?
Shall
the
unclean
enter
in
thither
?
Or
the
Ignorant
,
or
unbelievers
,
or
adulterers
,
or
drunkards
?
doth
not
the
Scriptures
tell
me
who
they
are
?
Psalm
15.
throughout
,
He
that
walketh
uprightly
,
and
worketh
Righteousness
,
and
speaketh
the
truth
in
his
heart
;
he
that
back-biteth
not
with
his
Tongue
,
nor
doth
evil
to
his
Neighbour
,
in
whose
eyes
a
vile
person
is
contemned
,
&c.
Matth.
5.
3.
to
the
12.
The
poor
in
Spirit
,
they
that
mourn
,
the
meek
,
they
which
do
hunger
and
thirst
after
righteousness
,
the
merciful
,
the
poor
in
heart
,
the
peace-makers
.
These
are
they
that
shall
ascend
into
the
Holy
hill
.
Quest.
2.
Who
shall
descend
into
the
Deep
?
Rev.
20.
15.
And
who●oever
was
not
found
written
in
the
Book
of
Life
,
was
cast
into
the
lake
of
fire
.
Chap.
22.
15.
For
without
are
Dogs
,
and
Sorcerers
,
and
Whoremongers
,
and
Adulterers
,
and
Idolaters
,
and
whosoever
loveth
and
maketh
a
lie
.
2
Thes.
1.
8.
9.
In
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
,
who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
Quest.
3.
Am
I
in
the
way
to
this
rest
of
God
?
Quest.
4.
Is
my
Title
to
this
rest
sure
?
Is
my
name
written
in
the
Book
of
Life
?
am
I
sealed
with
that
Spirit
of
promise
,
which
is
the
earnest
of
my
inheritance
?
have
I
gotten
an
assurance
that
Christ
is
mine
and
Heaven
is
mine
?
is
not
this
assurance
to
be
had
?
is
there
not
a
promise
left
unto
me
of
entring
into
the
Rest
?
May
not
this
promise
,
by
my
believing
and
accepting
,
and
adventuring
upon
it
,
be
made
sure
to
me
?
what
mean
I
to
sit
down
so
quietly
,
short
of
this
assurance
?
am
I
content
to
leave
my
earthly
inritance
under
such
uncertainties
,
that
I
cannot
tell
what
to
call
my
own
,
I
cannot
tell
whether
I
have
any
thing
or
nothing
?
Do
I
refuse
any
labour
,
cost
,
counsel
that
may
secure
my
worldly
interest
?
and
what
is
it
onely
Heaven
and
everlasting
glory
,
this
is
not
worth
the
securing
?
Quest.
5.
What
if
I
should
fall
short
of
this
Rest
?
If
at
last
I
should
see
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
Prophets
,
sit
down
in
the
Kingdome
of
Heaven
,
and
my
self
be
thrust
out
?
I
have
made
profession
of
Religion
,
I
have
some
good
will
to
the
waies
of
God
,
born
some
affection
to
the
People
of
God
,
had
some
communion
and
fellowship
with
them
,
had
a
nam●●nd
good
opinion
amongst
them
;
I
have
gone
to
the
House
of
God
with
them
,
joyned
in
Prayers
,
Fastings
,
Sacraments
with
them
,
I
have
attained
to
some
probable
Evidences
of
Grace
:
But
what
if
notwithstanding
all
this
I
should
be
found
at
last
to
be
short
of
sincerity
and
of
true
saving
Grace
?
I
have
complained
often
of
an
carthly
heart
,
of
a
slothful
heart
,
of
a
carelesse
heart
,
of
a
lingring
delaying
heart
,
I
have
had
some
motions
and
stirrings
in
me
to
shake
my self
out
of
this
sloth
,
to
awaken
and
rouze
my self
out
of
these
delayings
and
triflings
;
I
have
been
thinking
often
of
taking
more
care
and
pains
;
I
have
been
wishing
often
for
a
diligent
heart
;
I
have
been
hoping
that
it
will
not
be
thus
alwayes
with
me
:
but
that
one
time
or
other
I
shall
attain
to
more
life
and
seriousness
:
But
what
if
after
all
this
complaining
,
and
thinking
,
and
wishing
,
and
hoping
it
will
be
better
,
I
should
still
run
on
thus
from
one
day
to
another
,
from
one
year
to
another
,
till
I
be
surprized
,
and
should
be
taken
away
before
I
have
gotten
my
heart
to
a
thorow
closing
with
God
in
Christ
?
Quest.
6.
How
joyful
will
my
state
be
when
that
day
comes
,
if
I
may
then
be
counted
worthy
to
enter
into
this
Rest
?
When
the
voice
shall
sound
in
mine
ears
,
Well
done
good
and
faithful
Servant
,
enter
thou
into
the
joy
of
thy
Lord
,
When
all
these
filthy
garments
and
ragges
of
the
Flesh
shall
be
but
off
,
when
all
these
bitter
teares
shall
be
wiped
a●ay
,
when
all
the
clouds
of
darkness
,
doubts
,
feares
,
sorrows
,
afflictions
shall
be
blown
over
,
when
I
shall
be
brought
into
the
presence
of
the
King
of
Saints
,
and
see
all
those
glorious
things
that
have
been
spoken
of
the
city
of
God
:
When
mine
head
shall
wear
that
Immortal
Crown
,
and
my
heart
shall
taste
and
drink
of
those
everlasting
pleasures
at
Gods
right
hand
:
When
I
shall
be
brought
into
that
general
assembly
,
and
Church
of
the
first-born
which
are
written
in
Heaven
,
to
an
innumerable
company
of
Angels
,
to
God
the
Judge
of
all
men
,
to
Jesus
the
Mediator
of
the
New
Testament
,
to
the
Spirits
of
just
men
made
perfect
;
when
my
heart
shall
acknowledge
,
Now
I
know
indeed
whom
I
have
believed
,
and
see
for
what
I
have
laboured
:
When
this
poor
Soul
,
that
in
its
travel
towards
Sion
hath
passed
through
a
Wilderness
,
lyen
among
the
Pots
,
been
fed
with
Tears
,
cloathed
with
Reproaches
,
clog'd
with
Infirmities
,
discouraged
with
fears
and
dismayings
,
shall
after
all
this
be
set
down
in
the
Kingdome
of
God
,
and
be
lodged
in
the
armes
and
bosome
of
the
Lord
of
Glory
,
and
bear
a
part
in
those
everlasting
praises
and
Hallelujahs
before
the
Throne
of
God
for
ever
,
when
mine
eyes
shall
come
to
see
all
this
,
and
my
heart
to
possess
it
,
will
it
not
be
a
joyful
day
?
Quest.
7.
Can
mine
heart
endure
to
think
of
being
shut
out
from
this
blessedness
forever
?
Can
I
burn
?
Can
I
endure
the
vengeance
of
Eternal
fire
?
VVill
boyling
Oyl
,
burning
Brimstone
,
scalding
Lead
,
a
glowing
Oven
,
a
scorching
Furnace
,
be
an
easie
Lodging
for
me
?
Thou
wilt
not
(
oh
my
soul
)
be
perswaded
to
repent
,
there
is
too
much
pain
in
that
:
Thou
canst
not
bear
a
cross
,
or
an
affliction
,
a
scoffe
,
or
a
reproach
,
talk
to
thee
of
crucifying
the
flesh
,
of
denying
thy self
,
of
parting
with
thy
fleshly
Insts
,
thy
worldly
companions
,
of
entring
in
at
the
strait
gate
,
of
walking
strictly
and
precisely
according
to
the
Gospel
,
thou
cryest
out
,
Oh
these
are
hard
sayings
who
can
bear
them
?
But
how
wilt
thou
do
to
dwell
with
the
devouring
fire
?
How
wilt
thou
dwell
with
everlasting
burnings
?
Whatsoever
it
seems
to
thee
now
,
think
what
Hell
will
be
to
thee
when
the
day
comes
that
thou
must
descend
into
it
:
Now
thou
lookest
at
it
as
a
scare-crow
,
or
a
bug-bare
;
thou
canst
drink
away
,
or
laugh
away
the
fear
of
it
;
but
what
will
it
be
to
thee
,
when
thou
feelest
thy self
wrapt
up
in
the
flames
of
it
,
and
not
a
drop
of
water
left
to
cool
thy
tongue
?
Think
on
Hell
,
oh
my
soul
,
and
then
think
on
Christ
,
and
consider
,
if
a
Redeemer
from
such
misery
,
be
not
worth
the
accepting
;
think
on
Hell
,
and
then
think
on
Sin
,
then
think
on
thy
carnal
pleasures
and
delights
,
and
consider
how
they
will
relish
with
thee
,
when
thus
salted
with
everlasting
fire
.
Are
these
the
things
,
for
which
I
dye
?
Are
these
the
price
for
which
I
sell
my
soul
to
Hell
?
Away
,
away
from
me
all
my
lusts
and
pleasures
,
away
from
me
my
companions
in
sin
,
I
confess
I
love
you
too
well
,
but
I
must
not
burn
for
you
,
I
must
not
damn
my
soul
to
please
my
flesh
.
Touching
the
practice
of
this
Duty
,
take
these
two
further
Directions
.
1.
Every
day
,
morning
and
evening
;
set
apart
sometime
for
secret
prayer
;
and
when
you
go
to
pray
,
do
not
rush
inconsiderately
upon
it
,
but
first
sit
down
and
take
one
of
those
Heads
,
meditate
on
what
the
Scriptures
speak
upon
them
,
and
then
propose
the
several
questions
to
your
hearts
,
and
when
you
find
your
hearts
affected
and
warmed
by
these
Meditations
,
then
fall
to
prayer
.
2.
Let
each
mornings
Meditation
be
ordinarily
matter
for
your
thoughts
,
to
work
on
,
and
for
discourse
that
day
,
unless
providence
cast
in
,
and
calls
you
to
some
other
profitable
subjects
.
The
matter
of
Meditation
is
purposely
divided
into
seven
Heads
,
to
the
end
you
may
take
one
of
the
Heads
for
each
dayes
Meditation
,
and
so
in
every
week
you
may
go
over
the
whole
,
being
the
chief
things
of
Religion
:
And
thus
continuing
from
day
to
day
,
from
week
to
week
,
you
will
be
both
more
thorowly
acquainted
;
and
more
deeply
affected
with
the
things
of
God
,
and
will
find
,
through
his
blessing
,
more
liveliness
and
enlargement
in
Prayer
,
and
more
comfortable
successe
.
Only
take
heed
of
formalitie
,
of
resting
in
the
work
done
,
of
going
on
in
a
round
of
Duty
,
without
a
due
regard
to
the
end
of
Duty
:
Let
this
be
your
aim
in
all
,
to
get
your
hearts
more
fixed
upon
,
and
affected
with
the
things
of
the
world
to
come
,
more
enlarged
and
quickned
,
and
more
effectually
carried
on
in
that
course
of
holy
and
heavenly
walking
,
the
end
whereof
is
everlasting
life
.
But
now
,
least
any
should
complain
that
this
course
is
too
tedious
,
and
that
which
they
cannot
have
time
daily
for
;
or
that
by
reason
of
ignorance
,
or
want
of
helps
,
they
cannot
perform
it
:
I
shall
adde
this
,
that
such
persons
who
are
weaker
in
their
understandings
,
and
thence
unable
to
go
through
with
this
course
,
and
all
others
at
such
seasons
as
they
are
unavoidably
straitned
for
time
,
nay
,
instead
of
the
larger
,
take
this
shorter
course
.
When
ever
thou
settest
upon
the
Duty
of
prayer
,
sit
down
,
and
ask
thy
heart
these
Questions
.
Quest.
1.
What
am
I
?
am
I
a
Believer
or
an
unbeliever
,
converted
or
unconverted
?
do
I
think
in
my
Conscience
I
belong
to
God
,
or
do
I
not
fear
I
am
yet
the
child
of
the
Devil
?
Quest.
2.
What
do
I
?
what
are
my
wayes
,
are
they
such
as
please
the
Lord
,
and
tend
to
the
Salvation
of
my
Soul
,
or
are
they
the
wayes
of
death
and
damnation
?
Quest.
3.
Before
whose
presence
do
I
now
stand
?
Is
it
not
before
the
Lord
,
the
Almighty
God
,
who
is
the
rewarder
of
them
that
diligently
seek
him
,
and
the
avenger
of
those
that
slight
or
rebel
against
him
?
Quest.
4.
What
am
I
come
before
the
Lord
about
.
Is
it
not
to
plead
with
him
for
my
soul
,
to
beg
my
life
at
his
hands
,
to
beg
my
pardon
,
and
redemption
from
everlasting
death
,
and
to
obtain
grace
for
the
salvation
of
my
Soul
?
This
short
and
〈◊〉
course
would
be
some
advantage
,
thou
〈…〉
that
are
able
,
and
can
redeem
so
much
〈…〉
would
commend
the
constant
use
of
〈…〉
●rections
THe
third
special
Duty
I
shall
direct
you
in
is
,
Self-examination
:
It
is
of
great
use
to
the
carrying
us
on
in
an
holy
course
,
to
know
our
state
.
For
,
By
the
knowledge
of
our
state
we
shall
the
better
know
our
work
,
when
we
know
what
we
are
,
we
shall
the
better
know
what
we
have
to
do
.
If
the
question
be
,
What
must
I
do
to
be
saved
?
The
answer
of
that
will
depend
upon
another
question
,
How
far
forth
am
I
come
already
?
Am
I
converted
or
unconverted
,
in
a
state
of
sin
,
or
in
a
state
of
grace
?
Let
that
question
be
first
answered
,
and
the
answer
of
the
other
will
be
easie
.
2
By
the
knowledge
of
this
,
that
we
are
in
a
good
estate
,
we
sha●l
have
much
encouragement
to
hasten
on
.
Assurance
will
quicken
and
encourage
us
on
in
the
way
of
holyness
:
Those
that
a●firm
,
that
the
Doctrine
of
assurance
is
a
licentious
Doctrine
,
and
serves
for
nothing
,
but
to
maintain
men
in
a
loose
,
lazy
,
and
idle
life
,
understand
not
what
they
say
,
nor
whereof
they
affirm
.
'T
is
all
one
as
if
they
affirmed
.
That
the
more
assurance
any
person
hath
of
the
love
of
God
,
the
less
he
will
love
God
,
or
that
the
more
he
loves
God
,
the
less
care
he
will
take
to
serve
or
please
him
.
Those
that
know
no
other
motive
to
Duty
,
but
fear
,
may
preach
such
Doctrine
;
but
those
that
have
found
the
quickning
and
constraining
power
of
love
,
must
lay
down
both
their
reason
and
sense
too
,
before
they
can
believe
it
.
The
way
to
know
our selves
,
is
,
to
search
,
and
examine
our selves
,
1
Cor.
13.
4.
Examine
your selves
,
prove
your selves
,
know
ye
not
your
own
selves
?
Now
to
help
you
in
this
duty
of
Self-examination
,
I
shall
give
you
these
two
Directions
:
1.
When
you
set
to
examine
your selves
by
any
marks
or
signs
:
In
the
first
place
,
examine
your
Marks
that
you
would
try
your selves
by
.
If
you
would
prove
your selves
,
whether
you
have
true
grace
or
no
,
by
any
mark
that
's
given
,
examine
that
Mark
by
the
Scriptures
,
whether
it
be
a
certain
and
infallible
sign
of
grace
,
so
that
you
may
be
bold
to
conclude
,
that
if
you
can
find
this
Mark
in
you
,
you
are
undoubtedly
in
the
state
of
grace
.
That
's
a
proper
mark
of
true
grace
,
which
,
whosoever
hath
it
,
hath
grace
,
and
whosoever
hath
it
not
,
hath
not
grace
.
If
you
take
that
for
a
mark
of
true
grace
,
which
is
common
to
Saints
and
Sinners
,
you
may
take
your selves
to
have
grace
,
when
you
have
none
.
And
if
you
take
a
mark
to
try
your selves
by
,
which
is
proper
to
Saints
,
but
is
not
common
to
all
Saints
,
you
may
take
your selves
to
have
no
grace
,
when
you
have
.
The
former
mistake
may
lose
you
your
peace
;
this
may
lose
you
your
souls
;
therefore
Christians
,
be
wary
here
;
try
your
marks
,
before
you
try
your selves
by
them
.
2.
For
the
matter
of
your
enquiry
,
let
it
be
,
1.
Whether
you
are
gotten
into
the
way
of
life
,
or
not
;
or
,
whether
you
are
translated
out
of
a
state
of
sin
and
death
,
into
a
state
of
grace
and
salvation
?
And
if
so
,
then
,
2.
Whether
you
be
in
a
thriving
or
flourishing
state
;
or
in
a
languishing
or
decayed
state
?
To
help
you
in
the
former
tryal
,
I
might
only
send
you
back
to
those
directions
formerly
given
,
concerning
your
closure
with
Christ
,
whence
it
will
not
be
difficult
to
gather
some
certain
marks
to
try
your selves
by
;
but
I
shall
add
two
or
three
more
,
wherein
,
let
it
not
be
offensive
to
any
,
that
I
follow
that
light
which
I
have
received
from
the
worthy
labours
of
that
faithful
Servant
of
Christ
,
Mr.
Baxter
;
whence
I
confess
my self
to
have
,
through
mercy
,
grown
into
the
fuller
acquaintance
with
mine
own
heart
,
and
which
I
shall
therefore
the
rather
make
use
of
,
for
the
help
and
benefit
of
others
.
1.
Mark
.
1.
Wheresoever
there
is
true
Grace
,
there
is
an
hearty
willingness
to
part
with
every
sin
.
The
first
work
of
the
sanctifying
Spirit
upon
the
soul
,
is
,
the
discovering
of
sin
,
making
it
appear
to
be
an
enemy
;
and
the
first
saving
work
is
,
the
dividing
betwixt
sin
and
the
soul
,
making
an
utter
breach
betwixt
them
.
The
Spirit
of
God
makes
us
first
to
look
on
sin
as
an
enemy
,
and
then
to
deal
with
it
as
an
enemy
;
to
hate
it
,
to
fear
it
,
to
be
impatient
at
the
presence
of
it
.
Rom.
7.
24.
Wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
When
the
good
Spirit
enters
into
the
heart
,
from
that
day
forward
,
the
Soul
looks
on
sin
,
as
Saul
look'd
on
David
,
when
the
evil
spirit
fell
upon
him
;
It
's
said
,
he
eyed
David
from
that
time
forward
,
he
looked
on
him
with
an
evil
eye
,
with
an
envious
eye
:
Oh!
that
I
were
once
well
rid
of
this
David
;
Oh!
(
saith
a
Convert
)
that
I
were
once
well
rid
of
this
Lust
.
It
's
now
become
to
the
Soul
,
as
the
Daughters
of
Heth
were
to
Rebeccah
,
Gen.
26.
35.
A
grief
of
mind
to
it
,
a
weariness
to
it
.
I
am
weary
of
my
life
,
because
of
these
daughters
of
Heth.
When
there
is
this
breach
made
betwixt
sin
and
the
Soul
,
it
's
grace
that
hath
made
it
;
when
sin
hath
lost
the
will
,
it
hath
lost
the
man
;
when
Christ
hath
gotten
the
will
,
he
hath
gained
the
man
.
The
will
,
is
the
heart
;
give
me
thy
heart
,
is
the
same
,
as
be
willing
to
be
mine
;
the
will
is
the
strong
hold
of
the
soul
;
this
is
it
that
holds
out
last
against
God
;
when
this
is
won
,
all
is
won
.
Sin
may
have
lost
the
understanding
,
and
lost
the
conscience
;
these
may
plead
for
God
,
and
for
holiness
,
and
may
cry
out
against
sin
,
Away
with
it
,
away
with
it
;
Crucifie
it
,
crucifie
it
;
there
is
Death
and
Hell
in
the
bowels
of
it
,
away
with
it
.
But
as
long
as
sin
hath
the
will
for
it
,
it
still
hath
the
man
.
Reason
saith
,
I
ought
to
tura
;
Conscience
saith
,
I
must
turn
,
but
yet
nothing
follows
;
but
when
the
heart
sayes
,
I
will
turn
,
then
the
work
is
done
:
Reason
saith
,
these
Idols
ought
not
to
stand
;
Conseience
saith
,
these
Iusts
must
be
subdued
;
these
my
sinful
pleasures
,
these
my
sinful
wayes
,
these
my
sinful
companions
,
must
be
left
;
but
when
the
will
sayes
to
them
,
Get
you
hence
,
there
's
a
work
of
Grace
begun
.
But
now
this
willingness
to
part
with
,
or
turn
from
sin
,
that
it
may
infallibly
prove
grace
to
be
in
us
,
must
be
,
1.
Universal
.
A
willingness
to
be
rid
of
all
sin
.
The
enmity
against
sin
,
that
's
wrought
by
grace
,
is
against
the
whole
kind
,
against
all
sin
,
Root
and
Branch
,
Body
and
Members
.
A
true
Israelite
,
would
not
have
one
Canaanite
left
in
the
Land
,
would
have
the
whole
generation
rooted
out
,
Psal.
119.
I
hate
every
false
way
.
Psal.
139.
Search
me
,
O
Lord
and
see
if
there
be
(
any
)
wickedness
in
me
.
2.
Habitual
.
It
must
not
be
onely
for
the
time
that
the
heart
is
set
against
sin
,
when
it
is
under
some
terrour
or
trouble
,
but
there
must
be
an
abiding
willingness
.
Pharaoh
,
when
the
Thunder
,
and
the
Hail
,
and
the
Fire
,
and
the
Frogs
,
and
the
Flies
,
were
upon
him
,
for
the
time
was
willing
to
let
Israel
go
,
but
presenrly
after
he
meant
no
such
thing
:
'T
is
not
what
thou
art
in
a
fit
,
in
a
fright
,
or
sudden
passion
,
in
sickness
,
or
under
the
apprehensions
of
death
,
that
will
give
thee
any
certain
light
,
by
which
thou
mayest
judge
of
thy
state
,
but
what
thou
art
in
the
standing
and
abiding
disposition
and
bent
of
thy
soul
:
A
Godly
man
is
never
unwilling
(
when
he
is
himself
)
to
be
rid
of
every
sin
.
3.
Prevalent
.
The
willingness
must
be
greater
than
the
unwillingness
.
A
gracious
heart
is
more
willing
to
be
rid
of
sin
,
than
to
continue
in
sin
.
He
had
much
rather
,
if
it
were
put
to
his
choice
,
live
without
all
sin
,
than
to
be
allowed
to
live
in
any
sin
.
Whatever
the
pleadings
and
reasonings
of
his
flesh
are
,
for
an
indulgence
to
any
particular
sins
,
whatever
the
advantages
of
yielding
to
the
flesh
herein
mîght
be
,
whatever
dammages
or
prejudices
might
follow
upon
his
parting
with
them
,
yet
he
had
much
rather
,
whatever
comes
of
it
,
be
freed
from
them
all
.
If
the
Lord
should
come
to
such
a
soul
,
and
give
him
as
large
●grant
as
he
did
to
Solomon
,
Ask
what
I
shall
give
thee
,
ask
what
I
shall
do
for
thee
,
write
down
what
thou
wilt
,
and
thou
shalt
have
it
;
this
is
that
which
he
would
have
,
Lord
take
away
mine
iniquittes
.
'T
is
not
the
lives
of
mine
enemies
,
or
a
revenge
upon
them
,
that
I
desire
;
't
is
not
freedom
from
trouble
,
or
affliction
,
that
I
desire
;
make
me
a
clean
heart
,
O
Lord
,
purge
me
from
my
sins
,
let
my
lusts
die
,
my
corruptions
die
,
and
then
though
mine
enemies
live
,
and
their
malice
lives
,
and
my
troubles
live
,
yet
if
my
sins
be
once
dead
,
I
have
my
desire
.
And
this
willingness
will
discover
it self
to
be
prevailing
by
bringing
forth
,
-
1.
Resolution
.
-
2.
Resistance
against
sin
.
1.
Where
a
man
is
truly
willing
to
be
rid
of
sin
,
there
will
be
resolution
against
it
;
he
will
not
only
be
patient
and
content
to
give
God
leave
to
crucifie
all
his
beloved
lusts
,
and
darling
corruptions
,
and
give
the
world
leave
to
hew
and
strike
home
at
the
root
of
them
,
without
hiding
them
,
or
warding
off
the
blow
,
or
wishing
they
might
be
spared
to
him
,
but
stands
stedfastly
on
Gods
side
,
and
taking
part
with
him
against
sin
,
resolves
to
use
all
his
means
for
the
conquering
and
overcoming
of
them
.
2.
This
resolution
will
bring
forth
resistance
.
An
heart
that
's
weary
of
sin
,
will
fall
to
striving
against
sin
,
Gal.
5.
17.
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
for
these
two
are
contrary
the
one
to
the
other
.
Contraries
are
naturally
expulsive
each
of
other
.
Such
a
pair
as
a
Jacob
and
an
Esau
,
such
Twins
,
as
an
Isaac
,
and
an
Ishmael
,
cannot
lie
quietly
togeth●●
in
the
same
womb
;
no
,
nor
live
quietly
together
in
the
same
house
,
but
there
will
be
a
mutual
prosecuting
and
persecuting
each
of
other
;
fire
and
water
may
as
well
agree
in
the
same
vessel
,
as
grace
and
sin
in
the
same
heart
.
A
gracious
heart
will
be
restraining
,
curbing
,
and
withstanding
it
,
in
all
its
workings
.
It
's
a
mere
vanity
,
for
men
to
talk
of
being
willing
to
be
rid
of
sin
,
when
they
let
it
live
,
and
work
,
and
rule
,
and
run
in
its
course
,
without
ever
laying
the
hand
to
the
bridle
to
restrain
it
.
Let
me
add
one
word
more
;
if
you
strive
against
sin
,
and
your
striving
be
attended
with
success
;
if
you
have
gotten
any
degree
of
victory
,
the
evidence
will
be
much
more
full
and
clear
.
This
now
is
the
first
Mark
,
by
which
you
may
try
your selves
,
whether
there
be
the
truth
of
grace
in
you
,
or
not
.
He
that
is
willing
to
be
freed
from
all
sin
,
habitually
willing
,
prevailingly
willing
;
he
that
's
more
willing
to
be
freed
from
sin
,
than
to
be
allowed
to
live
in
sin
,
and
hereupon
is
resolved
to
use
all
God's
means
for
the
conquering
of
it
;
and
accordingly
strives
,
prayes
,
watches
,
and
wrestles
against
it
,
especially
if
he
finds
his
lusts
begin
to
fall
before
him
,
undoubtedly
there
is
grace
in
that
mans
heart
.
As
Haman's
Wife
said
to
her
Husband
,
If
this
Mordecai
be
of
the
seed
of
the
J●ws
,
before
whom
thou
hast
begun
to
fall
,
thou
shalt
not
prevail
against
him
;
I
shall
be
bold
to
say
to
such
a
person
,
without
any
ifs
or
ands
,
this
Mordecai
is
of
the
seed
of
the
Jews
,
this
grace
,
before
which
thy
lusts
have
begun
to
fall
,
is
the
Seed
of
God
,
and
therefore
thy
sins
shall
never
totally
preval
against
it
;
but
shall
finally
fall
and
be
destroyed
by
it
.
2.
Mark
.
2.
Wheresoever
there
is
true
grace
,
there
is
a
preferring
in
the
esteem
and
choice
of
a
strict
and
sincere
godly
life
,
above
any
other
life
in
the
world
.
A
godly
man
loves
all
godliness
,
and
he
loves
it
above
all
.
Psal.
19.
9
,
10.
The
fear
of
the
Lord
is
clean
,
and
endureth
for
ever
,
the
Judgments
of
the
Lord
are
true
and
righteous
altogether
;
more
to
be
desired
are
they
than
gold
,
yea
,
than
much
fine
gold
,
sweeter
also
than
the
honey
and
the
honey-comb
;
that
is
,
than
all
the
world
:
more
to
be
desired
are
they
;
that
is
,
the
fear
of
the
Lord
,
and
the
Judgements
of
God
deserve
more
respect
from
men
,
are
of
more
value
,
more
worth
the
desiring
and
looking
after
,
than
gold
or
honey
;
Here
are
all
the
advantages
of
a
worldly
life
put
together
in
two
words
;
The
profits
of
it
,
and
the
pleasures
of
it
;
and
the
fear
of
the
Lord
preferr'd
before
them
all
.
(
Than
Gold
)
Gold
is
all
things
;
Gold
,
much
gold
hath
greatness
following
it
:
Gold
hath
glory
,
all
the
glory
of
the
world
attending
it
:
Lands
,
and
livings
,
and
honours
,
and
friends
,
and
all
things
that
a
carnal
heart
can
desire
,
are
hidden
in
the
golden
Mines
.
Honey
notes
all
the
sweetness
,
pleasures
,
and
delights
of
a
worldly
life
.
Now
,
saith
the
Psalmist
:
put
all
this
together
,
all
the
revenues
,
and
incomes
of
a
worldly
life
,
together
with
all
it's
pleasures
and
delights
,
and
the
fear
of
the
Lord
will
weigh
them
down
all
.
Though
this
foolish
world
run
a
madding
after
money
,
and
pleasure
,
spend
their
dayes
,
waste
their
lives
,
prostitute
their
consciences
,
throw
away
their
souls
upon
these
things
,
yet
one
dram
of
godliness
,
one
day
spent
in
the
fear
of
the
Lord
,
is
better
than
all
this
:
this
the
Psalmist
gives
as
his
Judgment
.
Let
us
next
consider
what
his
Choice
is
:
Psal.
4.
6.
There
be
many
that
say
,
who
will
shew
us
any
good
?
Lord
,
lift
thou
up
the
light
of
thy
countenance
upon
us
;
thou
hast
put
gladness
in
mine
heart
,
more
than
in
the
time
when
their
corn
and
wine
encreased
.
Psal.
17.
14
,
15.
The
men
of
the
world
have
their
portion
in
this
life
,
their
bellies
thou
fillest
with
thy
hid
treasure
;
they
are
full
of
Children
,
and
leave
the
rest
of
their
substance
to
their
babes
:
but
as
for
me
,
I
will
behold
thy
face
in
Righteousness
.
The
men
of
this
world
;
as
they
seek
,
so
they
have
their
portion
in
this
life
,
they
have
a
glorious
and
a
gallant
time
of
it
here
,
great
portions
,
great
possessions
,
great
prosperity
;
their
bellies
full
of
pleasure
,
enough
to
spend
upon
themselves
,
and
to
leave
to
their
Children
after
them
;
this
they
have
,
and
much
good
may
it
do
them
:
Let
me
but
behold
the
face
of
God
in
Righteousness
,
walk
before
the
Lord
in
my
integrity
,
keep
a
good
conscience
,
live
in
the
obedience
of
his
Will
,
and
in
the
light
of
his
Countenance
,
and
then
let
them
take
the
corn
,
and
wine
,
and
what
else
they
can
get
:
let
the
Lord
be
mine
,
and
I
shall
never
envy
them
their
portion
:
Psal.
84.
10.
I
had
rather
be
a
door-keeper
in
the
House
of
the
Lord
,
than
to
dwell
in
the
Tents
of
Wickedness
.
The
meanest
condition
of
those
that
live
in
the
presence
and
favour
of
God
,
I
more
desire
,
and
would
rather
have
,
than
the
highest
condition
of
others
.
Let
me
be
a
door-keeper
among
the
Saints
,
rather
than
a
dweller
with
the
wicked
.
So
Moses
,
Heb.
11.
25.
Chusing
rather
to
suffer
Affliction
with
the
People
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
;
esteeming
the
Reproaches
of
Christ
greater
Riches
than
the
Treasures
of
Egypt
.
Psal.
119.
30.
111.
I
have
chosen
the
way
of
Truth
,
&c.
Thy
testimonies
have
I
taken
as
mine
heritage
for
ever
.
Where
observe
,
1.
How
he
came
into
the
way
of
Truth
:
that
is
,
not
by
chance
,
but
by
choice
;
I
have
chosen
the
way
of
truth
.
There
are
some
that
stumble
in
upon
Religion
,
who
being
cast
into
such
places
or
societies
,
where
Godliness
is
in
fashion
and
credit
,
joyn
in
to
do
as
others
do
,
and
yet
their
hearts
have
never
chosen
Religion
:
but
I
have
chosen
the
way
of
truth
,
saith
the
Psalmist
.
2.
What
it
is
he
chose
of
Religion
;
The
way
of
Truth
,
the
Testimonies
or
Precepts
of
the
Lord
.
Some
there
are
that
have
chosen
the
wages
of
Righteousness
,
but
not
the
way
of
Righteousness
,
the
Promises
,
but
not
the
Precepts
of
the
Lord
;
as
much
as
you
will
of
the
sweet
,
but
none
of
the
sweat
of
Religion
:
But
I
(
saith
he
)
have
chosen
the
way
of
Truth
.
3.
What
account
he
hath
of
what
he
hath
chosen
;
He
accounts
it
as
his
heritage
.
There
be
some
that
choose
Religion
,
but
it
is
only
for
a
covering
,
or
a
cloak
to
hid
their
wickedness
,
making
the
same
use
of
it
,
which
a
Whore
doth
of
her
paint
,
to
hide
the
deformity
that
is
under
.
Others
take
up
Religion
for
their
last
Refuge
;
something
they
must
have
,
to
which
they
may
have
recourse
at
last
;
but
they
will
not
have
much
to
do
with
it
,
nor
take
much
pleasure
in
it
at
present
:
But
he
chooses
it
,
not
only
as
his
Refuge
,
bur
as
his
Riches
,
not
only
to
be
the
ground
of
his
future
hopes
,
but
to
be
the
matter
of
his
present
joy
.
From
all
these
Scriptures
,
observe
,
1.
That
a
godly
mans
settled
Judgment
is
,
That
a
godly
life
is
the
best
and
happiest
life
.
2.
That
a
godly
mans
choice
is
according
to
his
Judgment
.
He
esteems
the
fear
of
the
Lord
above
Gold
,
and
he
chooses
it
before
gold
;
He
is
better
pleased
,
and
doth
rather
take
up
with
the
meanest
,
and
most
afflicted
condition
,
in
a
way
of
holiness
,
than
with
the
most
plentiful
,
and
prosperous
estate
,
in
a
way
of
sin
;
he
prefers
the
poverty
of
Christ
,
before
the
riches
of
the
World
.
3.
Godly
men
and
worldly
men
are
distinguished
,
and
may
be
known
the
one
from
the
other
,
by
their
choice
they
make
for
themselves
.
He
that
makes
a
worldly
choice
,
is
a
worldly
man
;
and
he
is
a
godly
man
that
makes
a
godly
choice
.
Take
Godliness
with
all
its
inconveniencies
,
with
all
its
difficulties
and
distresses
,
when
it
is
most
under
a
cloud
of
reproach
and
contempt
,
and
take
a
worldly
life
with
all
its
advantages
,
preferments
,
pleasures
,
in
its
greatest
Sun-shine
of
outward
prosperity
and
glory
:
And
he
is
not
a
godly
man
,
he
is
not
of
the
Psalmist's
Spirit
,
that
is
not
able
to
say
,
Give
me
this
poor
despised
,
godly
life
,
before
the
most
flourishing
life
of
worldlings
.
3.
Mark
.
3.
Whosoever
hath
true
Grace
,
doth
actually
live
a
godly
life
.
The
tree
is
best
known
by
its
fruits
,
the
sincerity
of
our
purposes
,
by
our
performances
.
If
you
think
you
have
chosen
a
godly
life
,
and
yet
do
not
live
a
godly
life
,
it
is
a
sign
you
are
mistaken
,
and
have
not
sincerely
chosen
it
.
1
John
3.
7
,
10.
He
that
doth
righteousness
is
righteous
;
he
that
doth
not
righteousnese
is
not
of
God
.
There
is
a
two-fold
Righteousness
,
and
there
is
a
two-fold
doing
Righteousness
.
First
,
There
is
a
two-fold
Righteousness
.
Righteousness
is
taken
,
1.
In
a
strict
sense
for
Justice
,
properly
so
called
,
which
stands
in
the
due
observation
of
that
Rule
,
Whatsoever
you
would
that
men
should
do
to
you
,
do
you
e●en
so
to
them
.
2.
In
a
larger
sense
for
Holiness
,
or
an
universal
rectitude
of
all
our
actions
.
To
live
according
to
our
Rule
,
the
whole
Word
of
God
,
is
,
to
live
righteously
.
In
this
Scripture
it
is
taken
in
this
latter
and
larger
sense
;
He
who
carries
himself
holily
and
unblameably
,
both
in
the
things
pertaining
to
God
,
and
also
in
the
things
pertaining
to
men
,
he
doth
righteosness
.
Secondly
,
There
is
a
two-fold
doing
Righteousness
.
1.
In
a
Legal
sense
,
which
stands
in
an
exact
obeying
and
fulfilling
the
Law
.
And
thus
there
is
none
righteous
,
no
not
one
;
because
thus
,
there
is
none
that
doth
righteousness
.
2.
In
an
Evangelical
sense
:
A
walking
uprightly
according
to
the
Truth
of
the
Gospel
:
A
sincere
endeavour
to
observe
all
things
which
the
Lord
hath
commanded
us
.
For
the
further
clearing
whereof
,
I
must
make
use
of
a
two-fold
distinction
.
1.
I
must
distinguish
betwixt
a
single
good
action
,
and
a
series
of
good
actions
.
It
is
not
one
,
or
a
few
single
good
actions
,
but
a
continued
course
of
holy
actions
,
that
denominates
us
holy
.
As
there
is
no
man
so
holy
,
who
doth
not
sometimes
fall
into
sin
;
so
there
are
few
men
so
wicked
,
who
do
not
sometimes
fall
in
with
that
which
is
good
,
and
as
every
sin
which
a
godly
man
,
through
infirmity
,
falls
into
,
doth
not
presently
denominate
him
ungodly
;
so
neither
will
a
few
good
actions
done
by
another
man
prove
him
godly
.
'T
is
what
the
course
and
tenour
of
the
life
,
that
must
be
diligently
observed
.
A
godly
man
makes
godliness
the
business
of
his
Life
.
Religion
is
a
Christians
trade
,
and
you
may
well
call
it
his
trade
upon
a
double
account
.
1.
It
is
his
living
and
livelihood
;
men
live
upon
their
trades
,
a
mans
trade
is
his
maintenance
,
his
bread
,
and
his
cloaths
,
and
his
lodging
,
all
comes
in
from
his
trade
:
Godliness
is
a
Christians
whole
living
,
he
prayes
,
and
he
lives
by
praying
;
he
believes
,
and
he
lives
by
faith
;
he
loves
,
and
he
lives
by
love
;
all
the
supports
,
succours
,
comforts
of
this
life
,
come
in
this
way
.
A
Christians
livelyhood
is
all
laid
up
in
Christ
,
and
in
the
exercises
of
godliness
,
he
gets
it
down
into
his
Soul
:
Take
away
from
a
Christian
his
Religion
,
take
away
Faith
and
Prayer
,
and
Hope
and
Love
,
and
the
Labours
and
Exercises
of
them
,
and
you
leave
him
a
poor
man
indeed
;
take
away
his
house
,
and
his
means
,
and
yet
he
lives
;
take
away
his
bread
,
and
yet
he
lives
;
but
take
Faith
,
and
Hope
,
and
Prayer
,
&c.
from
him
,
and
he
dies
.
2.
Godliness
is
the
business
of
his
life
:
A
mans
trade
is
his
constant
work
;
not
the
exercise
of
now
and
then
a
day
,
or
an
hour
,
upon
occasion
,
but
it
is
his
every
dayes
work
.
Godliness
,
as
it
is
a
Christians
daily
bread
,
so
it
is
his
daily
work
.
Judge
not
thy self
by
what
thou
art
in
some
few
Holy
dayes
of
thy
life
,
when
perhaps
by
falling
into
affliction
,
or
into
some
good
society
,
or
being
present
at
some
good
Duty
,
or
Ordinance
,
thou
seemest
for
a
fit
,
to
be
another
man
than
thou
art
at
other
times
.
Judge
not
thy self
to
be
what
thou
art
,
when
thou
art
not
thy self
,
when
thou
art
but
in
a
fit
:
but
see
what
the
trade
and
ordinary
way
of
thy
life
is
;
he
that
in
his
ordinary
course
does
righteousness
,
he
is
righteous
.
2.
I
must
distinguish
betwixt
a
Christians
actions
,
and
his
care
about
his
actions
:
the
Holy
actions
of
some
that
are
really
Godly
,
especially
of
young
beginners
,
may
be
but
few
,
in
comparison
,
but
their
care
is
more
continued
:
what
the
Apostle
saith
of
unmarried
persons
,
is
true
of
all
Christians
;
every
soul
that
is
married
to
the
Lord
,
careth
how
to
please
his
Husband
:
though
I
do
nor
say
,
that
all
carelesness
doth
conclude
we
have
no
grace
;
yet
this
I
say
,
it
is
more
than
careless
Christians
can
tell
,
whether
they
have
any
grace
or
no
,
though
such
may
have
grace
,
yet
they
can
have
no
assurance
.
He
that
finds
that
the
great
care
of
his
life
is
how
to
please
the
Lord
,
is
of
God
.
Try
your selves
by
this
Mark
also
:
do
not
enquire
only
about
your
affections
,
what
your
desires
are
,
or
what
your
joyes
are
,
what
your
comforts
are
,
or
what
your
peace
is
,
but
what
your
paths
are
:
when
all
comes
to
all
,
this
is
the
surest
mark
,
He
that
doth
Righteousness
is
Righteous
,
he
that
doth
not
Righteousness
,
is
not
of
God
.
Put
all
these
together
,
and
whosoever
there
is
of
you
that
is
thus
willing
to
part
with
sin
,
doth
thus
esteem
,
and
hath
thus
chosen
a
godly
life
above
all
other
lives
;
and
hath
this
attested
by
his
actual
care
in
his
ordinary
course
to
please
God
,
Oh!
be
thankful
,
and
bless
God
for
ever
:
there
is
that
work
of
Grace
begun
in
thy
soul
,
that
doth
undoubtedly
prove
thee
to
be
of
God
,
and
in
the
State
of
Salvation
.
Having
faithfully
tryed
your selves
by
these
certain
and
infallible
marks
,
and
proved
your selves
to
be
in
the
state
of
Grace
,
(
for
I
would
advise
you
,
to
bring
your
trial
to
a
clear
judgment
)
then
proceed
in
the
next
place
to
examine
;
2.
Whether
you
be
in
a
thriving
and
flourishing
estate
or
no
?
whether
you
have
made
a
comfortable
progress
in
holiness
?
or
whether
you
be
at
a
stand
,
or
behind
hand
?
To
help
you
in
this
,
I
shall
only
give
you
these
two
or
three
short
directions
:
1.
Compare
your selves
with
your selves
;
your
present
state
with
your
former
state
:
Look
back
and
consider
what
you
were
,
or
have
been
at
any
time
since
you
first
believed
,
and
then
see
what
ground
you
have
gotten
or
lost
.
2.
Compare
your
state
with
your
time
that
you
have
had
,
and
your
means
,
and
opportunities
,
and
the
several
talents
that
you
have
received
.
See
if
your
stature
in
grace
be
answerable
to
your
standing
,
if
you
are
of
seven
,
or
ten
,
or
twenty
yeares
standing
in
the
Vineyard
of
the
Lord
,
consider
▪
if
you
also
be
of
so
many
years
growth
;
See
if
your
reckonings
you
have
to
bring
in
be
answerable
to
your
receipts
;
If
you
have
been
of
long
standing
,
and
yet
are
but
little
of
stature
;
if
your
knowledge
be
as
little
,
your
faith
as
weak
,
your
love
as
cold
,
your
peace
,
your
comforts
as
uncertain
,
your
corruptions
as
many
and
mighty
as
they
have
been
many
years
since
,
much
more
if
the
waters
of
grace
and
peace
run
lower
now
than
they
did
heretofore
,
you
may
conclude
your selves
to
be
but
in
a
poor
case
,
and
indeed
to
be
out
of
case
.
3.
Compare
your selves
with
the
best
of
other
Christians
,
to
whom
you
have
been
equal
in
time
,
and
other
circumstances
.
See
if
you
have
kept
pace
with
the
best
of
your
time
.
If
you
see
your selves
behind
your
company
,
much
more
if
you
see
divers
that
have
set
forth
after
you
,
to
have
out-run
you
,
and
gotten
much
before
you
:
If
you
see
Christians
of
less
time
,
of
less
parts
,
that
have
had
fewer
helps
,
greater
hinderances
,
to
have
gotten
the
start
of
you
:
if
those
that
have
been
but
a
few
hours
in
the
field
are
returning
home
laden
with
the
sheaves
they
have
gotten
,
and
you
that
have
been
there
all
the
day
,
have
gotten
only
a
few
poor●handfuls
,
you
will
have
no
reason
to
think
it
over-well
with
you
.
Christians
,
you
,
whose
case
this
is
,
a
barren
and
unthriving
case
:
Oh!
labour
to
see
it
,
and
to
lament
it
,
and
to
acknowledge
it
;
I
confess
it
is
even
thus
with
me
,
I
confess
this
is
my
case
;
if
it
be
,
bewail
it
,
mourn
over
your
neglects
,
and
bemoan
your
poverty
:
If
you
had
had
a
great
trade
in
the
world
,
and
a
good
stock
,
and
good
markets
,
and
shouldst
trade
and
trade
from
time
to
time
and
never
prosper
,
but
be
poor
and
low
,
when
you
see
others
of
the
same
trade
to
flourish
and
grow
rich
,
how
near
would
it
go
to
your
hearts
?
Christianity
is
a
good
trade
,
Grace
is
a
good
stock
,
the
Ordinances
of
God
,
under
which
you
have
lived
,
have
been
good
Markets
,
many
that
have
set
up
long
since
you
did
,
are
grown
rich
,
rich
in
grace
,
rich
in
comfort
,
rich
in
good
Fruits
,
and
yet
that
you
should
still
be
so
poor
,
and
behind
hand
,
this
is
lamentable
:
And
oh
!
lament
over
it
,
and
consider
,
that
it
is
time
for
you
now
at
length
to
look
better
to
your selves
.
That
you
may
get
into
a
better
case
,
examine
a
little
farther
,
what
it
is
that
hath
hindered
your
thriving
,
and
kept
you
back
:
Some
of
these
following
hindrances
,
which
I
shall
name
in
a
word
to
you
;
some
one
,
or
more
of
them
,
it
's
very
likely
,
have
kept
you
thus
back
.
Either
,
1.
A
slight
and
overly
performance
of
Holy
Duties
:
Duties
have
a
great
influence
upon
the
state
of
our
Hearts
and
Lives
.
Look
what
Christians
are
in
their
secret
duties
,
you
shall
find
them
much
after
the
same
rate
in
their
ordinary
course
;
if
you
see
a
Professor
that
's
dead
and
barren
,
and
careless
,
and
unsavoury
in
his
life
,
follow
him
into
his
Closet
,
and
you
shall
(
ten
to
one
)
find
him
as
slight
,
and
dead
,
and
heedless
in
his
Prayers
;
and
those
that
shift
over
their
duties
,
will
but
shuffle
in
their
conversations
.
Try
if
this
be
not
your
case
.
Or
,
2.
Unprofitable
Converse
with
Christian
Friends
.
The
Communion
of
Saints
should
be
improved
to
the
edification
of
Saints
.
Christians
should
find
other
matters
to
talk
of
,
than
of
their
Corn
and
Cattel
,
the
Weather
,
or
News
;
What
?
have
you
not
a
God
,
nor
a
Christ
,
nor
a
Soul
to
be
minding
each
other
of
?
Never
a
word
of
your
Country
whither
you
are
Travelling
?
We
should
come
together
,
to
get
light
from
each
others
Candle
,
to
get
warmth
from
each
others
fire
:
If
you
squander
away
such
opportunities
,
no
wonder
if
you
remain
dark
and
cold
:
Examine
if
you
be
not
faulty
here
.
Or
,
3.
Unnecessary
Converse
with
Carnal
Friends
.
Frothy
and
Unsavoury
Company
leaves
a
chill
,
and
a
damp
,
and
a
vanity
upon
our
Spirits
.
It
is
not
for
nothing
that
Christ
requires
his
Disciples
,
to
forsake
all
the
world
,
Father
and
Mother
,
Son
and
Daughter
,
much
more
such
carnal
friends
as
are
at
a
greater
distance
;
if
we
cannot
forget
these
,
they
will
quickly
help
us
to
forget
our
God
,
and
our selves
.
Yet
Religion
doth
not
teach
us
to
be
unnatural
,
or
uncivil
,
it
requires
that
we
give
to
all
their
dues
,
friendship
to
whom
friendship
,
courtesie
to
whom
courtesie
;
and
duty
to
whom
duty
belongs
;
but
this
it
teacheth
,
that
we
do
not
unnecessarily
converse
with
those
,
whose
society
we
may
avoid
,
nor
unwaily
with
those
whom
we
may
not
avoid
.
With
whom
soever
your
dwelling
be
,
let
your
delight
be
in
the
Saints
:
if
God
cast
you
among
others
,
let
them
he
your
fear
,
rather
than
your
familiars
;
and
keep
suce
a
due
distance
,
as
may
neither
hinder
you
in
your
duties
to
them
,
nor
prejudice
you
in
your
duty
to
God
;
examine
how
it
hath
been
with
you
upon
this
account
.
Or
,
4.
Over-busying
your selves
about
the
affairs
of
this
life
.
It
may
be
,
you
find
so
much
work
to
do
abroad
,
that
you
let
all
lye
at
randome
within
.
It
may
be
,
the
reason
why
your
hearts
are
so
cold
,
is
,
because
you
have
so
many
Irons
in
the
fire
,
you
have
so
many
fields
to
look
to
,
that
your
garden
is
all
over-run
with
weeds
:
Or
,
5.
The
remaining
guilt
of
some
unrepented
sin
,
Israel
cannot
prosper
whil'st
there
is
an
accursed
thing
in
the
Camp
.
Or
else
,
6.
Some
unmortified
lust
that
you
live
under
the
power
of
,
and
yet
,
it
may
be
,
take
no
notice
of
.
You
have
,
it
may
be
,
a
proud
heart
,
or
an
angry
,
fretful
heart
,
or
an
envious
,
revengeful
heart
,
and
this
may
be
it
that
makes
you
pine
away
.
An
unmortified
lust
in
the
heart
,
is
like
a
moth
in
the
Garment
,
that
eats
out
the
strength
,
and
marrs
the
beauty
of
it
.
Pride
in
the
heart
,
is
as
proud
flesh
in
a
wound
,
whatever
medicines
be
used
,
the
wound
remains
uncured
,
till
the
proud
flesh
be
taken
off
.
An
angry
,
fretful
heart
,
is
like
a
Wolf
in
the
breast
,
whatever
be
applyed
,
it
will
prey
upon
and
devour
it
,
and
the
body
pine
away
,
till
the
fretting
humour
be
cured
.
And
so
any
other
prevailing
lust
will
have
the
same
effect
.
As
a
man
in
a
Consumption
,
that
's
wasted
to
skin
and
bone
,
whatever
cordials
,
or
restoratives
he
takes
,
his
flesh
will
never
be
gotten
up
,
his
strength
will
never
return
,
till
the
corroding
Rheum
be
staid
.
If
there
be
any
prevailing
lust
in
thy
soul
,
especially
if
thou
indulgest
to
it
,
in
vain
shalt
thou
use
many
Medicines
,
for
thou
shalt
not
be
cured
,
till
that
lust
be
subdued
.
Thou
may'st
pray
,
and
fast
,
and
complain
all
thy
life
long
,
of
thy
deadness
,
and
barrenness
,
and
languishing
state
,
and
yet
still
be
pining
away
,
whil'st
there
is
any
iniquity
that
thy
heart
gives
indulgence
to
.
Search
diligently
,
and
see
if
this
be
not
thy
case
.
7.
Slothfulness
.
The
field
of
the
sluggard
is
a
barren
field
.
He
that
will
not
plough
,
nor
sow
,
nor
weed
,
nor
watch
,
nor
work
in
his
field
,
is
like
to
have
but
a
poor
crop
,
Prov.
24.
30.
8.
Contentedness
with
thy
poor
,
and
low
,
and
barren
state
.
Some
that
are
born
poor
,
live
all
their
dayes
,
and
take
up
with
their
poor
state
,
and
never
look
after
riches
.
For
ought
thou
knowest
,
thy
heart
might
have
been
in
much
better
case
,
if
thou
hadst
intended
riches
.
'T
is
the
covetous
Christian
,
that
is
the
rich
Christian
.
As
't
is
with
worldly
men
,
the
Covetous
of
the
earth
,
these
are
the
rich
men
of
the
earth
,
these
are
the
monied
men
,
the
landed
men
,
that
have
laid
house
to
house
,
field
to
field
:
and
it
may
be
,
if
thou
hadst
been
spiritually
covetous
,
thou
mightest
have
laid
grace
to
grace
,
comfort
to
comfort
,
and
have
been
a
man
of
great
possessions
before
this
day
:
but
thou
hast
been
a
narrow-hearted
,
poor-spirited
creature
,
that
never
hadst
any
ambition
,
not
tookest
up
any
design
to
grow
great
and
rich
towards
God
;
and
hereupon
't
is
that
thou
art
as
thou
art
.
Christian
,
though
there
be
none
of
the
former
causes
mentioned
,
but
may
have
an
hand
in
bringing
poverty
upon
thee
,
or
holding
thee
under
it
;
yet
,
it
may
be
,
this
last
,
a
contentedness
with
a
little
grace
,
is
that
to
which
thow
owest
most
of
thy
pining
disease
.
This
is
too
common
a
case
with
Christians
.
We
have
not
large
hearts
towards
God
,
we
are
not
covetous
after
holiness
,
we
are
too
well
contented
to
be
Babes
in
Christ
,
to
be
children
in
the
grace
and
knowledge
of
God
;
where
shall
we
find
a
Christian
almost
,
that
is
resolved
to
be
rich
;
to
seek
great
things
for
himself
,
the
great
things
of
Eternity
I
mean
,
to
bring
forth
much
fruit
.
It
is
no
wonder
there
are
so
many
barren
sheep
in
Christs
Fold
,
so
many
barren
fig-trees
in
Christs
Vineyard
,
so
many
starveling
souls
among
the
Professors
of
Religion
;
when
there
are
so
few
that
do
seriously
design
fruitfulness
.
We
might
have
been
as
those
sheep
which
Solomon
mentions
,
to
resemble
the
Church
by
,
Cant.
6.
6.
Whereof
every
one
beareth
Twins
;
we
might
have
gotten
double
to
what
we
have
done
,
if
we
had
had
a
mind
in
earnest
to
it
.
Brethren
,
Consider
how
it
is
with
you
,
and
if
you
find
this
to
be
your
case
,
that
your
souls
are
in
an
unthtiving
state
,
search
narrowly
if
some
of
the
fore-mentioned
particulars
be
not
those
that
have
kept
you
back
;
and
when
you
have
found
out
the
cause
of
your
disease
,
rest
not
till
it
be
removed
;
for
be
ye
well
assured
,
That
that
which
hath
hindered
,
will
hinder
,
till
it
be
taken
out
of
the
way
.
THe
fourth
and
last
Special
Duty
I
shall
direct
you
in
,
is
,
the
Renewing
of
your
Covenant
:
Wherein
,
before
I
give
you
the
Directions
,
I
shall
premise
,
1.
That
every
sincere
Christian
is
(
as
hath
been
before
shewed
)
entred
into
Covenant
with
God
.
2.
That
Christians
are
guilty
of
much
treachery
and
false-dealing
with
God
.
They
break
Covenant
daily
.
The
Lord
may
take
up
that
complaint
against
many
of
us
,
which
he
took
up
against
Israel
,
Psal.
78.
36
,
37.
Nevertheless
they
did
flatter
him
with
their
mouth
,
and
lyed
unto
him
in
their
tongue
;
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
the
Covenant
.
There
is
a
double
falshood
in
the
Covenant
,
which
we
may
be
guilty
of
.
1.
There
is
a
falshood
in
our
entring
into
Covenant
;
when
we
do
it
not
heartily
,
but
feignedly
,
when
our
promises
to
God
are
nothing
but
words
;
when
we
mean
not
,
nor
intend
any
such
thing
as
our
mouth
speaks
;
this
is
lying
unto
God
.
They
lyed
to
him
in
their
Tongues
.
Oh!
how
many
such
lyars
are
there
to
be
found
amongst
those
that
are
called
Christians
!
We
have
all
covenanted
to
renounce
the
world
,
and
the
love
of
it
,
to
renounce
the
flesh
,
and
the
lusts
of
it
,
to
renounce
the
Devil
and
his
works
.
We
have
all
Covenanted
,
to
take
the
Lord
to
be
our
God
,
to
cleave
to
him
,
obey
and
serve
him
only
,
and
all
our
dayes
.
All
this
we
have
done
in
our
Baptism
,
and
in
our
profession
that
we
have
since
made
,
to
stand
to
our
Baptismal
Covenant
.
But
have
we
not
,
many
of
us
,
lyed
unto
the
Lord●
Hath
there
ever
been
any
such
thing
in
our
hearts
?
Those
that
are
false
in
this
Foundation
of
their
Christianity
,
are
but
false
Christians
;
those
that
have
lyed
unto
God
in
their
Covenants
,
are
but
lying
Converts
.
2.
There
is
a
falshood
in
our
keeping
Covenant
;
when
,
whatever
reality
there
hath
been
in
our
intention
,
yet
we
fail
in
execution
;
when
we
do
not
stand
to
our
word
,
nor
are
stedfast
in
our
Covenant
,
and
every
part
thereof
.
And
thus
every
Christian
is
more
or
less
guilty
.
Every
sin
we
commit
,
is
,
in
a
degree
,
a
breaking
Covenant
,
a
departing
and
going
back
from
the
Lord
,
and
a
dealing
treacherously
with
the
most
high
.
Oh!
how
much
falshood
of
this
kind
is
there
to
be
found
in
every
one
of
us
,
when
some
of
our
hearts
are
so
set
upon
the
world
,
and
take
so
much
liberty
in
pursuing
,
and
so
much
pleasure
in
the
enjoying
of
these
earthly
things
,
that
the
Lord
is
the
less
regarded
and
looked
after
.
Is
this
according
to
our
Covenant
?
When
there
is
such
fleshliness
and
sensuality
to
be
found
amongst
others
,
when
we
live
such
idle
,
easie
,
careless
lives
;
when
our
appetires
,
our
passions
,
our
tongues
are
left
so
much
at
their
liberty
;
when
there
is
so
much
provision
made
for
the
flesh
,
and
so
little
for
the
soul
;
Is
this
according
to
our
Covenant
?
Is
this
all
we
meant
,
in
promising
to
be
Christians
?
Is
this
our
living
to
God
,
our
living
to
Christ
?
Oh!
what
falshood
have
we
been
guilty
of
!
3.
That
all
our
breaches
of
Covenant
,
do
exceedingly
weaken
the
bond
and
obligation
of
the
Covenant
.
The
obligation
of
the
Covenant
may
be
said
to
be
weakened
in
a
double
sense
.
1.
Really
,
when
the
tye
of
it
is
relaxed
and
loosened
,
and
we
cease
to
be
so
strongly
bound
as
before
;
and
thus
no
sin
can
weaken
our
Covenant-obligation
;
it
doth
not
become
ever
the
less
our
duty
,
to
cleave
unto
God
,
for
that
we
have
so
often
departed
from
him
,
or
ever
the
less
our
sin
,
to
follow
the
world
,
for
that
we
have
followed
it
so
long
.
Our
sins
,
in
this
sense
do
rather
add
to
the
obligation
,
by
how
much
the
less
we
have
paid
off
our
debt
,
by
so
much
the
more
there
is
behind
;
Our
former
neglects
do
oblige
us
to
the
more
care
for
the
future
.
2.
Sensibly
.
When
the
bond
of
the
Covenant
being
so
often
broken
,
is
not
now
accounted
so
solemn
or
so
sacred
as
before
;
by
how
much
the
more
it
hath
been
broken
,
by
so
much
the
less
sensible
hold
hath
it
upon
us
.
It
seemeth
but
a
very
light
thing
to
persons
that
have
so
often
and
ordinarily
broken
their
Faith
with
God
,
to
break
it
over
and
over
again
;
It
doth
not
much
affect
or
trouble
such
hearts
which
have
been
accustomed
to
transgress
,
ro
revolt
more
and
more
.
When
sin
can
plead
prescription
,
it
grows
bold
.
If
I
were
to
begin
again
(
saith
the
sinner
)
I
would
take
more
eare
,
and
look
better
to
my
wayes
;
but
over
shoes
over
boots
,
now
I
have
gone
on
so
long
,
it
will
not
be
much
worse
if
I
go
on
a
little
longer
.
4.
The
Renewing
of
our
Covenant
,
will
revive
the
Obligation
of
it
.
Though
there
be
not
a
stricter
,
yet
there
is
another
Tye
;
There
is
a
new
link
added
to
the
old
cord
.
Men
are
more
afraid
and
ashamed
to
break
their
word
as
soon
as
it
is
gone
forth
out
of
their
mouths
.
The
seriousness
wherewith
such
a
sacred
duty
should
be
performed
,
will
leave
some
impressions
upon
the
heart
.
The
very
considering
over
our
Covenant-breaches
,
which
is
necessary
to
our
renewing
of
it
,
will
awaken
our
hearts
to
more
care
and
watchfulness
.
These
things
being
premised
,
I
shall
give
you
this
double
Direction
for
the
performance
of
this
Duty
.
-
1.
For
the
time
when
.
-
2.
For
the
manner
how
.
Touching
the
former
,
there
are
some
special
times
when
this
Duty
is
especially
seasonable
.
As
,
1.
Upon
your
falls
into
any
greater
sins
.
Great
sins
make
great
breaches
,
and
't
is
not
safe
to
let
them
lie
unmade
up
.
Breaking
of
Covenant
makes
a
breach
upon
Conscience
,
and
this
will
prove
as
the
breaking
down
the
banks
of
the
Sea
,
which
,
if
they
be
not
presently
made
up
,
there
may
be
no
stopping
them
.
2.
In
great
straights
and
Afflictions
.
We
have
then
our
hearts
at
the
advantage
,
to
bring
them
back
,
or
to
bind
them
the
faster
to
the
Lord
,
when
we
stand
in
any
special
need
of
comfort
,
or
help
from
God
.
Gen.
28.
20
,
21.
when
Jacob
fled
from
his
Fathers
house
,
for
fear
of
his
Brother
Esau
,
he
vowed
,
If
God
will
be
with
me
,
and
will
keep
me
in
this
way
that
I
go
,
and
will
give
me
bread
to
eat
,
and
rayment
to
put
on
,
so
that
I
come
again
to
my
Fathers
house
in
peace
,
then
shall
the
Lord
be
my
God
.
Times
of
straights
and
difficulties
are
a
special
season
for
this
Duty
;
though
it
be
too
ordinary
that
those
vows
which
we
make
in
the
dayes
of
our
distress
,
are
quickly
forgotten
in
the
dayes
of
our
prosperity
:
Sickness-promises
are
in
our
health
like
Sampsons
Withs
,
broken
,
as
Tow
when
it
toucheth
the
fire
.
3.
In
case
of
any
declinings
to
a
careless
remiss
,
and
sensless
frame
of
heart
or
life
.
4.
At
our
approaches
to
the
Table
of
the
Lord
.
These
are
some
of
the
special
times
for
the
performance
of
this
Duty
.
2.
For
the
manner
how
.
1.
Remember
your
Covenant
,
read
over
,
and
consider
distinctly
the
terms
of
it
,
and
weigh
diligently
the
strictness
,
and
great
solemnity
of
your
engaging
to
God
therein
,
that
your
hearts
may
be
the
more
deeply
affected
herewith
.
2.
Remember
your
faults
:
Read
over
,
and
consider
distinctly
the
sins
you
have
fallen
into
since
your
engaging
to
the
Lord
;
together
with
the
several
aggravations
of
them
,
and
repent
and
be
humbled
under
them
,
Isa.
50.
4
,
5.
3.
Especially
,
consider
how
your
hearts
have
stood
towards
the
Lord
in
the
main
;
whether
your
falls
have
not
been
such
as
give
you
occasion
to
suspect
that
you
were
not
upright
in
your
first
engaging
.
Consider
whether
such
a
life
as
you
have
led
since
,
such
sins
as
you
have
been
overcome
by
since
,
are
consistent
with
sincerity
.
4.
Resolve
upon
more
care
,
watchfulness
,
and
faithfulness
for
the
future
.
Verbal
promises
,
though
there
appear
some
affection
at
the
time
,
if
they
be
not
joyned
with
a
resolution
to
take
more
care
,
are
like
to
come
to
nothing
.
5.
Have
a
special
eye
in
your
engaging
to
the
Lord
at
your
special
sins
,
failings
and
neglects
,
that
you
have
found
your selves
more
enclined
to
,
and
more
ordinarily
overtaken
by
.
I
will
,
through
the
help
of
God
,
watch
against
every
sin
,
but
especially
against
covetousness
,
passion
,
or
lying
,
&c.
This
is
my
sin
,
herein
I
am
apt
to
be
faulty
,
here
my
hardest
work
lies
.
I
will
watch
to
every
Duty
,
but
especially
to
temperance
,
or
patience
,
or
self-denial
,
herein
I
have
been
most
wanting
.
6.
Lay
hold
on
the
Covenant
or
Promise
of
God
,
for
the
renewing
of
his
Grace
towards
you
,
for
the
renewing
of
your
strength
,
whereby
you
may
be
more
enabled
to
perform
your
promises
,
and
pay
your
vowes
.
It
may
be
your
former
experiences
of
your
unfaithful
hearts
,
have
quite
discouraged
you
.
I
have
found
this
heart
of
mine
so
fickle
,
and
so
false
,
and
so
feeble
,
that
I
dare
not
trust
it
so
far
,
as
to
engage
any
further
for
it
.
I
have
found
my
work
so
hard
,
my
lusts
so
strong
,
my
temptations
so
many
,
my
strength
so
small
,
my
attempts
to
follow
God
,
so
successess
,
that
I
am
afraid
I
shall
never
come
to
any
thing
;
I
doubt
I
shall
but
mock
God
,
and
bring
more
guilt
upon
my self
,
by
adventuring
to
promise
any
thing
farther
for
this
sinful
,
infirm
,
and
unfaithful
heart
.
Why
?
though
thou
darest
not
trust
thy
heart
,
yet
trust
thy
God
,
who
hath
said
,
That
he
will
put
his
fear
into
thee
,
that
thou
shalt
not
depart
from
him
,
that
he
will
renew
thy
strength
,
and
that
his
grace
is
sufficient
for
thee
.
Depend
upon
God
for
the
renewing
of
thy
strength
,
and
then
fear
not
to
renew
thy
Vows
.
7.
In
this
strength
of
the
Lord
,
go
into
his
presence
,
and
with
sorrow
in
thine
heart
,
and
shame
in
thy
face
,
falling
down
before
him
,
humbly
confess
and
acknowledge
thy
falls
and
failings
;
and
then
,
in
the
like
solemn
manner
,
as
thou
hast
been
before
directed
,
engage
thy self
again
to
the
Lord
in
the
same
Covenant
.
2.
I
shall
next
direct
you
to
make
right
improvement
of
Duties
.
Godliness
doth
not
stand
barely
in
Praying
,
Meditating
,
or
Examining
;
there
is
something
farther
that
these
Duties
have
a
respect
,
and
must
be
useful
to
;
'T
is
an
holy
life
,
that
is
the
end
to
which
our
holy
Duties
are
to
lead
,
and
help
us
on
.
That
they
may
do
so
,
take
these
two
following
Directions
.
1.
Whenever
you
set
upon
Duties
,
resolve
to
put
hard
for
it
,
to
enjoy
such
sensible
Communion
with
God
in
them
,
that
you
may
come
off
in
a
better
and
more
spiritual
frame
of
heart
than
you
came
on
.
2.
Having
gotten
up
your
hearts
to
any
better
frame
in
Duty
,
be
careful
to
keep
it
up
after
Duty
.
Whenever
you
set
upon
Duties
,
resolve
to
put
hard
for
it
,
to
enjoy
such
sensible
Communion
with
God
,
that
you
may
return
from
them
with
some
advantage
upon
your
spirits
.
Resolve
with
him
,
Nunquam
à
te
absque
te
recedam
,
whenever
I
come
before
the
Lord
,
I
will
never
go
away
without
him
.
The
reason
why
we
thrive
no
more
by
Duties
,
is
,
because
we
do
not
meet
our
God
in
them
:
God
never
meets
with
his
Saints
,
but
he
sends
them
away
with
some
marks
of
his
Goodness
upon
them
.
The
reason
why
we
do
seldome
meet
with
God
in
our
Duties
,
is
,
because
we
do
not
so
wishly
look
for
his
appearance
.
God
waits
for
thy
coming
,
Soul
,
and
,
if
it
be
not
thy
fault
,
thou
mayest
see
his
face
before
thou
departest
;
and
,
if
thou
see
God
in
a
Duty
,
thou
wilt
not
then
return
without
some
impressions
of
God
upon
thy
heart
.
When
Moses
came
down
from
the
Mount
,
where
he
had
seen
the
Lord
;
his
face
did
shine
,
there
was
something
of
the
glory
of
God
upon
his
countenance
.
Israel
might
plainly
see
that
Moses
had
met
with
God
,
they
might
see
the
beams
of
divine
Glory
in
his
face
.
Oh!
how
sad
is
it
,
that
Christians
should
return
from
duty
with
no
more
of
God
in
their
faces
,
or
upon
their
spirit
,
than
for
the
most
part
they
do
.
We
come
many
times
with
no
other
spirits
from
our
Bibles
,
or
our
Closets
,
than
we
come
out
of
our
Shops
,
or
out
of
our
Barns
,
no
body
would
ever
think
we
had
been
praying
,
or
conversing
with
God
,
there
is
so
little
savour
of
God
upon
our
hearts
,
that
we
bring
back
with
us
.
Brethren
,
whenever
you
let
down
your
Pitchers
into
the
Wells
of
Salvation
,
be
not
content
to
bring
them
up
empty
:
be
so
conversant
with
God
in
your
Duties
,
that
you
come
off
laden
,
as
the
Bee
from
the
Flower
,
with
the
honey
and
sweetness
of
your
duties
.
And
this
I
advise
you
to
endeavour
after
,
not
only
in
your
secret
duties
,
not
only
in
your
solemn
publick
duties
,
on
Sabbaths
,
Humiliation-dayes
,
or
Thanksgivings
,
but
in
your
daily
family-duties
,
your
Reading
,
Singing
,
Praying
,
yea
,
even
in
those
shorter
Prayers
and
Praises
which
you
use
before
and
after
Meals
.
Whenever
you
draw
nigh
to
God
,
look
to
see
God
,
to
taste
of
God
,
and
to
get
down
something
of
God
upon
your
hearts
.
And
then
,
2.
Whatever
you
have
gotten
from
God
in
Duty
,
what
life
,
what
warmth
,
what
refreshing
,
what
enlargement
of
heart
,
be
careful
to
maintain
and
keep
it
alive
afterwards
.
See
that
your
Spirits
do
not
presently
sink
and
cool
again
,
after
they
have
been
thus
raised
and
warmed
.
Do
not
satisfie
your selves
with
this
,
that
you
have
some
comfortable
entertainment
with
God
,
and
feel
some
warm
and
lively
works
of
your
heart
towards
God
,
and
some
refreshings
from
him
in
Duty
;
but
look
to
it
,
that
you
keep
that
holy
fire
that
is
there
kindled
,
from
being
presently
quenched
again
.
You
do
not
eat
and
drink
for
an
hour
only
,
that
you
may
have
the
comfort
of
your
food
while
your
meal
lasts
,
but
you
eat
for
afterwards
,
that
the
spirits
and
strength
which
you
get
by
one
meal
may
hold
you
out
to
the
next
meal
.
Duties
are
the
set-meals
of
the
soul
,
wherein
it
so
feeds
it self
upon
God
,
that
in
the
strength
of
what
it
receives
,
it
may
afterwards
walk
with
God
more
comfortably
and
chearfully
.
The
Lord
promiseth
to
his
people
,
Lev.
26.
5.
The
Threshing
shall
reach
to
the
Vintage
,
and
the
Vintage
to
the
Seed-time
.
And
Amos
9.
13.
The
Plough-man
shall
overtake
the
Reaper
,
and
the
treader
of
Grapes
him
that
soweth
Seed
.
The
meaning
is
,
Your
old
store
shall
be
so
much
,
and
last
you
so
long
as
till
new
com
again
:
you
shall
not
only
reap
enough
for
the
time
of
Harvest
;
you
shall
not
only
gather
enough
to
serve
you
during
the
time
of
the
Vintage
,
but
your
corn
shall
last
from
Harvest
to
Harvest
;
your
Wine
shall
serve
you
from
Vintage
to
Vintage
:
your
Old
store
shall
not
be
spent
till
New
come
to
supply
you
.
Duties
are
the
Harvests
and
Vintages
of
our
souls
.
Oh!
what
blessed
lives
should
we
live
,
did
we
so
improve
and
husband
what
we
get
in
one
Duty
,
that
it
might
last
us
out
to
another
;
that
the
Vintage
might
reach
to
the
Vintage
,
the
Harvest
to
the
Harvest
;
that
the
life
,
and
warmth
,
and
refreshing
we
get
in
one
Duty
,
might
hold
by
us
till
the
next
,
and
so
we
might
be
carried
on
in
an
holy
,
lively
,
heavenly
Frame
from
Duty
to
Duty
,
as
Israel
walked
on
from
strength
●o
strength
,
till
they
came
and
appeared
before
God
in
Sion
.
That
which
holds
us
so
low
and
barren
in
Religion
,
is
,
that
whatever
we
have
obtained
from
the
Lord
in
Duties
and
Ordinances
,
we
presently
lose
it
:
when
we
have
been
weeping
sometimes
before
the
Lord
,
and
wrestling
with
him
,
and
pleading
hard
for
some
quickning
or
comforting
influences
of
his
Spirit
upon
our
hearts
,
and
the
Lord
hath
heard
us
,
and
given
us
our
desires
;
yet
then
as
soon
as
duty
is
over
,
we
go
away
,
and
forget
all
,
and
bury
all
that
we
have
thus
obtained
,
in
a
confused
heap
of
worldly
thoughts
and
businesses
;
we
unbend
,
and
let
down
our
spirits
,
and
lay
aside
all
thoughts
of
God
,
till
we
come
to
duty
again
;
we
conrent
our selves
to
live
in
such
an
estrangement
from
God
all
the
rest
of
our
time
,
that
sin
and
the
world
have
a
whole
dayes
time
to
pull
down
what
an
hours
duty
hath
been
building
;
a
whole
weeks
time
to
destroy
and
steal
away
what
a
Sabbath
hath
gotten
in
;
and
so
at
the
returns
of
duty
,
we
find
our
hearts
at
the
same
loss
,
in
the
same
deadness
and
hardness
that
they
were
before
.
In
the
Old
Testament
,
though
the
Sacrifices
were
offered
but
morning
and
evening
,
yet
the
fire
that
kindled
them
was
not
to
go
out
night
nor
day
;
there
must
be
fire
kept
alive
from
the
Morning-Sacrifice
,
to
kindle
the
Evening-Sacrifice
,
and
fire
left
from
the
Evening
to
kindle
the
Morning-Sacrifice
:
Oh!
Behold
,
how
often
is
it
,
that
though
at
our
Morning-Sacrifice
a
fire
is
kindled
,
yet
we
let
this
fire
lie
all
day
under
the
ashes
,
and
take
so
little
care
to
keep
blowing
at
it
,
that
it
goes
quite
out
before
the
Evening
;
and
when
we
come
to
offer
our
Evening-Sacrifice
,
we
have
no
fire
to
kindle
it
Brethren
,
hath
the
Lord
visited
you
,
and
quickned
,
and
comforted
you
in
duty
;
Oh!
think
with
your selves
,
what
a
sweet
life
should
I
live
,
might
it
be
thus
with
me
alwayes
?
What
pity
is
it
,
that
such
light
should
ever
go
out
?
that
such
grace
should
be
so
short
liv'd
?
Why
?
if
I
do
not
look
to
my self
the
better
,
this
Sun-shine
will
last
but
a
little
while
;
and
how
will
the
Lord
take
it
,
if
I
suffer
such
sparks
that
he
hath
kindled
,
so
suddenly
to
be
quenched
?
How
is
my
Soul
ever
like
to
prosper
,
if
such
precious
food
pass
away
from
it
as
soon
as
it
is
received
?
Is
this
a
fast
that
I
have
chosen
,
for
a
man
to
afflict
his
Soul
for
a
day
?
Is
this
a
prayer
that
God
regards
,
for
a
man
to
afflict
his
heart
for
an
hour
?
to
be
in
the
Mount
with
God
,
to
be
raised
up
to
Heaven
for
the
time
,
and
within
a
few
minutes
after
to
be
sunk
into
the
dirt
of
the
earth
?
What
a
sad
change
is
this
!
How
can
you
bear
such
a
loss
as
this
?
When
will
your
souls
come
to
any
thing
,
if
you
have
only
some
few
such
lucida
intervalla
,
and
all
the
rest
of
your
time
are
covered
over
with
clouds
and
darkness
?
Beloved
,
as
ever
you
expect
to
prosper
in
grace
,
or
be
settled
in
peace
,
be
chary
of
maintaining
your
duty
in-comes
;
do
not
think
to
make
use
of
your
prayer-comforts
,
to
save
you
the
labour
of
an
after
care
,
but
to
help
you
to
be
more
careful
and
fruitful
.
But
how
may
we
do
to
keep
this
Holy
and
lively
frame
?
1.
Be
watchful
.
Nehem.
4.
9.
Nevertheless
we
prayed
,
and
set
a
watch
against
them
night
and
day
.
Beloved
,
it
is
with
you
as
it
was
with
those
Jews
,
whatever
you
have
gained
,
you
have
Adversaries
lying
in
wait
to
steal
it
away
;
whatever
you
have
built
,
you
have
adversaries
lying
in
wait
to
pull
down
again
.
I
have
heard
of
some
inchanted
places
,
where
what
men
built
in
the
day
,
the
Devil
pull'd
down
at
night
,
and
this
danger
you
are
continually
in
;
what
's
built
at
one
prayer
,
the
Devil
labours
to
pull
down
before
the
next
.
Let
your
eye
be
much
upon
your
hearts
,
observe
diligently
,
how
they
hold
up
or
sink
,
that
if
there
be
the
least
damp
or
decay
,
growing
upon
you
,
you
may
espie
it
before
it
be
gone
too
far
:
'T
is
no
wonder
we
lose
all
upon
such
a
sudden
,
when
ordinarily
,
as
soon
as
ever
our
duties
are
done
,
away
we
goe
,
and
think
no
more
where
we
have
been
,
or
what
we
have
been
about
;
as
if
we
were
well
content
to
take
our
leave
of
our
duties
,
and
our
God
together
.
When
you
depart
out
of
your
Closets
,
leave
your
hearts
behind
you
;
Worldlings
seldom
bring
their
hearts
thither
;
when
they
come
to
pray
,
they
leave
their
hearts
behind
them
:
Let
Christians
never
carry
them
thence
:
when
you
have
done
praying
,
and
must
abroad
to
your
earthly
affairs
,
let
your
hearts
stay
behind
with
your
God
:
Let
your
thoughts
be
much
upon
the
entertainment
you
have
had
;
see
to
it
,
that
the
temptations
you
meet
with
,
do
not
so
easily
divert
you
from
minding
what
you
have
been
begging
,
or
wrestling
for
.
2.
Make
present
use
of
what
you
have
obtained
;
God
gives
Grace
,
and
Strength
,
and
Life
,
for
use
,
and
use
will
preserve
it
.
Hath
the
Lord
warm'd
thy
heart
?
goe
warm
thy
Brothers
heart
,
and
that
will
keep
thine
from
cooling
:
Hath
God
spoken
comfortably
to
thy
soul
?
goe
and
speak
of
thy
God
,
and
what
he
hath
done
for
thee
to
others
.
Hath
God
inclined
,
and
thereby
fitted
thee
for
action
,
take
the
season
;
thou
may'st
do
more
for
God
,
and
for
thy
soul
,
in
such
an
hour
,
than
in
many
dayes
beside
;
be
doing
with
what
thou
hast
received
,
and
thou
need'st
not
fear
losing
it
:
when
we
are
idle
,
then
we
fall
asleep
and
grow
cold
;
Instruments
do
not
rust
while
they
are
in
use
.
We
never
more
spend
our
strength
,
than
when
we
spare
our
labour
.
3.
Life
up
your
hearts
to
the
Lord
often
every
hour
,
in
some
short
Ejaculations
.
No
business
,
no
company
can
hinder
this
duty
,
and
this
will
be
of
special
advantage
to
you
,
therefore
neglect
it
not
;
every
sigh
,
or
breathing
of
your
souls
Heaven-wards
,
will
fetch
down
fresh
influences
from
Heaven
upon
you
.
4.
Charge
this
whole
course
actually
upon
your selves
every
morning
,
and
examine
every
evening
how
you
have
kept
to
it
.
5.
If
you
cannot
otherwise
bring
,
or
hold
your selves
〈◊〉
this
course
,
bind
your selves
to
it
for
some
time
,
by
special
vow
;
till
being
a
while
inured
to
it
,
it
may
become
at
length
more
easie
.
Being
thus
entred
upon
,
and
prepared
for
a
godly
life
,
I
shall
give
you
some
directions
.
3.
How
to
carry
it
on
;
and
for
your
help
herein
,
take
these
following
counsels
.
I.
In
your
whole
course
,
pursue
,
and
as
much
as
possible
,
eye
your
end
,
God
,
and
your
own
salvation
.
Consider
often
wherefore
you
live
,
and
what
it
is
you
would
have
;
and
if
this
be
it
,
that
God
may
be
honoured
,
and
your
souls
saved
,
let
this
be
pursued
and
prosecuted
in
all
the
parts
of
your
life
.
Take
not
that
course
,
do
not
that
action
,
that
hath
not
some
tendency
that
way
,
and
that
which
hath
a
tendency
,
let
it
be
directed
to
that
glorious
end
.
Let
every
arrow
be
levell'd
at
your
mark
.
The
reason
why
the
end
is
no
more
attained
,
is
,
because
it
is
more
intended
;
't
is
no
wonder
we
shoot
short
,
or
beside
our
mark
,
when
our
eye
is
not
upon
it
.
The
eying
our
end
,
will
both
direct
our
course
,
and
quicken
and
encourage
us
on
.
Set
the
Lord
much
before
your
eyes
,
dwell
upon
the
contemplation
of
his
Glory
,
and
glorious
Excellencies
;
consider
,
how
worthy
the
Lord
is
to
be
exalted
,
and
what
an
honour
it
is
to
poor
creatures
,
to
be
any
way
serviceable
to
his
Honour
;
&
what
pity
it
is
,
that
any
of
your
time
,
any
of
your
strength
should
be
spent
upon
vanity
,
which
might
be
so
improved
,
to
so
worthy
aud
high
an
end
?
Begrutch
every
minute
of
your
time
that
is
not
bestowed
on
God
.
Consider
the
blessedness
of
living
for
ever
in
the
presence
and
enjoyment
of
God
.
Look
towards
the
holy
City
,
enter
by
faith
into
the
Holy
of
Holies
,
set
your selves
before
the
Throne
of
God
;
view
(
as
much
as
at
this
distance
you
are
capable
)
that
everlasting
light
,
those
blessed
and
glorious
joyes
,
those
rivers
of
pleasure
,
that
exceeding
eternal
weight
of
glory
,
which
is
there
possessed
by
the
Saints
;
And
then
say
to
your
hearts
,
Come
on
soul
,
come
on
,
here
's
that
thou
art
praying
for
,
here
's
that
thou
art
labouring
for
,
here
's
the
Country
,
the
Kingdom
,
the
Crown
that
thou
art
fighting
for
,
and
wrestling
for
,
and
running
,
and
suffering
for
.
The
setting
this
glory
before
your
eyes
,
will
both
quicken
and
sweeten
your
holy
course
,
and
take
off
your
hear●●
from
any
other
courses
.
The
end
puts
a
beauty
upon
the
means
,
and
a
blackness
upon
all
the
hinderances
of
its
attainment
.
A
sight
of
Heaven
will
make
a
holy
life
a
beautiful
life
.
There
are
two
things
that
make
an
holy
life
beautiful
,
-
1.
That
it
's
the
Image
of
an
Heavenly
life
.
-
2.
That
it
's
the
way
to
it
.
All
the
labours
,
difficulties
sufferings
of
a
godly
life
,
are
therefore
pleasant
and
beautiful
,
because
they
are
the
way
of
the
Kingdom
.
And
,
on
the
other
side
,
a
sight
of
Heaven
,
will
make
the
wayes
of
sin
to
be
unpleasant
,
to
be
dark
and
black
wayes
.
There
are
two
grounds
upon
which
sin
is
odious
to
the
Saints
.
1.
It
's
Opposition
and
unlikeness
to
God
;
it
bears
the
Image
of
Hell
upon
it
,
not
of
Heaven
.
2.
It
's
Interposition
betwixt
them
and
their
end
.
Nothing
else
can
ever
keep
them
from
God
;
There
's
no
danger
of
their
falling
short
of
Everlasting
blessedness
,
but
by
sin
.
This
is
the
only
Gulf
that
's
fixed
between
them
and
Glory
.
And
hence
't
is
that
the
way
of
sin
,
with
all
its
pleasures
,
ease
and
delights
,
is
to
the
Saints
,
a
dark
and
dismal
way
.
The
pleasures
of
sin
are
black
pleasures
,
the
gains
of
sin
are
black
gains
,
the
jollity
,
and
liberty
,
and
prosperities
of
sin
,
are
all
dark
and
black
in
their
eye
.
These
clouds
,
whatever
brightness
there
seems
in
them
,
do
keep
the
Sun
from
shining
on
them
.
Oh!
what
progress
might
you
make
in
the
way
of
Life
,
where
Holiness
with
all
its
difficulties
become
beautiful
,
and
Sin
with
all
its
delights
become
odious
!
What
would
there
then
be
wanting
,
that
might
encourage
you
on
,
what
would
there
be
then
left
to
hinder
you
?
Why
,
let
God
and
Glory
be
more
in
your
eye
,
and
then
Sin
will
be
more
odious
,
Holiness
will
be
more
precious
in
your
eye
;
you
would
then
neither
want
encouragements
to
lead
you
on
,
nor
be
incumbred
with
such
temptations
as
now
keep
you
back
.
Tit.
2.
11
,
12
,
13.
The
Grace
of
God
(
which
bringeth
Salvation
)
teacheth
us
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
righteously
,
&c.
Looking
for
the
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
.
2
Cor.
4.
16
,
18.
For
the
which
cause
we
faint
not
,
while
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
.
Before
he
had
declared
how
hard
't
was
with
them
,
troubled
,
perplexed
,
persecuted
,
cast
down
,
always
bearing
about
in
the
body
,
the
dying
of
the
Lord
Jesus
,
&c.
Notwithstanding
,
saith
he
,
we
faint
not
,
—
while
we
look
not
at
the
things
that
are
seen
,
but
at
the
things
that
are
not
seen
.
Brethren
,
look
on
the
things
not
seen
,
and
take
from
them
both
direction
in
your
way
,
and
encouragement
to
go
in
it
.
1.
Take
Direction
from
Heaven
;
when
you
are
travelling
,
and
see
the
place
before
you
whither
you
are
going
,
your
eye
will
tell
you
your
way
.
When
you
are
entring
upon
any
Course
,
then
look
up
,
and
consider
,
Is
this
my
way
to
God
?
When
you
are
eagerly
and
greedily
pursuing
the
world
,
ask
your
hearts
;
Is
this
my
way
to
Heaven
?
Am
I
now
working
out
my
salvation
?
When
you
are
walking
in
the
way
of
carnal
pleasure
or
liberty
,
then
look
up
to
the
Lord
,
and
look
in
upon
your
heart
,
and
say
,
if
you
can
,
Now
,
Lord
,
I
am
hastening
to
thee
,
now
Soul
,
I
am
taking
care
for
thee
,
my
sports
and
my
pleasures
,
and
my
lusts
,
are
the
way
to
mak
God
sure
,
and
Heaven
sure
to
me
.
Can
you
say
so
?
Will
not
your
own
heart
tell
you
,
that
is
not
the
way
?
If
Heaven
be
it
that
I
intend
,
if
Salvation
be
it
I
mind
,
sure
then
I
am
not
out
of
my
way
?
2.
Look
Heaven-ward
,
and
take
encouragement
thence
to
go
on
,
View
the
glory
that
is
above
,
and
consider
what
happy
men
you
would
be
,
if
you
were
once
safely
there
:
and
let
such
thoughts
press
you
to
hasten
on
,
and
encourage
you
against
all
the
labours
and
difficulties
you
must
first
pass
through
.
Think
with
your selves
,
when
you
are
setting
upon
any
duty
,
If
I
can
get
well
through
this
duty
,
I
shall
be
one
step
nearer
Heaven
;
When
you
come
to
the
beginning
of
every
day
well
,
I
shall
this
evening
be
gotten
one
dayes
journey
nearer
home
;
when
you
are
falling
into
any
trouble
or
affliction
,
if
I
can
cut
my
way
well
through
this
wave
,
I
shall
be
so
much
nearer
Harbour
.
Every
new
degree
added
to
your
grace
,
is
,
another
stone
laid
up
upon
the
building
of
glory
,
every
holy
Duty
you
have
rightly
performed
,
you
are
gotten
one
round
higher
in
Jacob's
Ladde●
;
look
how
many
dayes
you
have
walked
with
God
,
so
many
dayes
journey
you
are
nearer
your
rest
.
Look
how
many
troubles
and
temptations
you
have
gotten
Christianly
through
,
so
many
gulfs
have
you
shot
,
so
many
rocks
have
you
passed
by
towards
your
harbour
.
Oh!
if
such
thoughts
and
considerations
were
continually
upon
your
hearts
,
and
before
your
eyes
,
how
strangely
would
they
quicken
you
,
and
encourage
you
on
your
way
!
Consider
,
Christians
,
and
thence
take
courage
,
after
a
few
dayes
more
,
a
few
duties
more
,
a
few
wayes
more
,
you
will
be
safely
landed
in
your
Countrey
.
Lift
up
your
eyes
and
see
,
and
then
lift
up
your
heads
and
rejoyce
to
see
,
how
by
every
duty
and
difficulty
your
redemption
draweth
nigh
.
A
traveller
in
his
journey
,
that
's
almost
spent
and
tired
,
if
he
once
comes
within
sight
of
home
,
and
be
almost
there
,
this
adds
new
strength
and
life
,
and
on
he
goes
again
amain
.
Let
your
eye
be
more
on
your
home
,
and
there
will
be
less
loytering
or
weariness
in
your
way
.
II.
Walk
on
your
way
in
the
name
of
Christ
.
Or
,
live
by
faith
,
Gal.
2.
20.
The
life
which
I
now
live
in
the
flesh
,
I
live
by
the
Faith
of
the
Son
of
God
.
The
strength
of
a
Christian
is
his
Faith
;
the
strength
of
Faith
is
Christ
;
the
strength
of
Christ
is
put
into
the
Promises
.
If
you
would
live
to
God
,
live
by
Faith
,
if
you
would
live
by
Faith
,
go
often
to
the
Promises
.
1.
Study
the
Promises
,
the
freeness
of
them
;
there
's
Grace
in
the
Promise
.
The
fulness
of
them
,
there
's
Christ
in
the
Promise
,
and
with
him
all
things
;
there
's
wisdom
,
righteousness
,
strength
;
there
's
bread
,
and
cloaths
,
and
lands
,
and
friends
and
safety
;
study
the
sureness
of
the
Promises
,
there
's
an
Yea
and
Amen
set
to
them
;
All
the
Promises
of
God
are
Yea
and
Amen
.
2.
Set
thy
Seal
to
them
.
Believe
that
God
is
true
.
3.
Clear
up
thine
interest
in
them
,
and
thereby
make
it
out
that
they
are
sure
to
thee
.
4.
Treasure
up
in
thy
memory
,
a
stock
and
store
of
particular
promises
,
which
may
answer
every
case
of
thy
life
,
that
so
thou
may'st
have
a
word
alwaies
at
hand
to
rely
upon
.
And
then
,
5.
Upon
the
credit
of
that
word
,
venture
on
after
thy
Lord
in
any
duty
,
through
any
sufferings
he
calls
thee
to
;
whatsoever
difficulty
thou
seest
in
thy
work
,
whatsoever
danger
thou
seest
in
thy
way
,
whatsoever
want
,
or
weakness
thou
seest
growing
upon
thee
,
go
on
,
resting
upon
Christ
for
success
in
thy
duties
,
and
support
under
thy
trouble
,
and
supply
of
thy
wants
,
according
to
his
Word
.
It
may
be
when
thou
lookest
before
thee
upon
an
holy
life
,
thou
wilt
say
,
This
is
indeed
a
beautiful
and
blessed
life
,
if
I
could
attain
to
it
:
but
oh
!
I
see
there
is
so
much
to
be
done
,
and
so
much
to
be
born
,
that
I
am
in
great
doubt
how
I
shall
ever
be
able
to
go
through
it
.
The
Lord
requires
me
,
if
I
will
come
after
him
,
to
deny
my self
;
This
first
step
puts
me
to
a
stand
;
I
doubt
I
shall
stumble
and
fall
at
the
very
Threshold
of
Christianity
.
Deny
my self
!
Alas
!
I
cannot
deny
my
friend
or
companion
,
I
cannot
deny
mine
Enemy
that
entices
me
to
sin
.
If
Satan
do
but
speak
a
word
to
me
,
to
draw
me
aside
to
iniquity
,
he
presently
prevails
;
and
must
I
yet
deny
my self
,
when
I
see
how
unable
I
am
to
deny
mine
enemies
?
I
cannot
,
I
c●●not
do
it
.
Why
,
here
thy
faith
,
if
thou
wilt
con●lit
with
it
,
will
furnish
thee
with
this
encouragement
,
Though
thou
art
able
to
do
nothing
of
thy self
,
yet
though
may'st
be
able
to
do
all
things
through
Christ
which
strengtheneth
thee
,
Phil.
4.
13.
Again
,
thou
sayest
,
The
Lord
requires
me
to
make
me
a
clean
heart
,
to
purge
my
conscience
,
to
crucifie
my
lusts
:
But
who
am
I
,
that
ever
I
should
think
of
doing
such
great
works
?
I
could
as
easily
make
a
new
world
,
as
a
new
heart
;
I
can
as
well
stop
the
Sun
in
its
course
,
as
stop
my
lusts
in
theirs
;
I
can
as
easily
dry
up
the
fountains
of
the
great
Deep
,
as
cleanse
the
fountain
of
my
corrupt
heart
,
and
purge
my self
from
an
evil
conscience
.
I
,
but
now
thy
faith
will
tell
thee
,
He
that
bids
thee
cleanse
thy
heart
,
hath
said
to
thee
,
Ezek.
36.
25.
That
he
will
sprinkle
clean
water
upon
thee
,
and
thou
shalt
be
clean
from
all
thy
filthiness
.
Thy
faith
will
carry
thy
fountain
(
of
)
sin
to
that
fountain
that
is
opened
for
sin
and
for
uncleanness
,
Zech.
13.
1.
Wherein
thou
may'st
wash
and
be
clean
:
thy
faith
will
tell
thee
,
Thy
old
man
is
already
crucified
with
Christ
,
Rom.
6.
6.
By
whom
the
body
of
sin
is
destroyed
;
that
is
,
hath
received
its
deaths
wound
,
that
thou
mayest
not
serve
sin
,
and
that
the
same
mouth
that
commands
thee
,
Let
not
sin
reign
in
thy
mortal
body
,
the
same
mouth
hath
promised
thee
,
Sin
shall
not
have
dominion
over
thee
.
But
yet
thou
addest
,
The
Lord
commands
me
to
keep
my
heart
,
to
keep
my
tongue
,
mine
eyes
,
to
make
strait
steps
to
my
feet
,
that
I
turn
aside
to
no
iniquity
,
that
I
turn
aside
from
all
temptations
to
sin
,
●●stain
from
all
appearance
of
evil
;
and
many
〈◊〉
the
like
words
hath
he
given
me
in
charge
,
requiring
me
to
walk
in
all
his
Commandments
,
and
to
keep
all
his
Statutes
and
Judgements
,
to
do
them
;
these
are
hard
sayings
,
who
can
hear
them
?
I
,
but
he
that
said
this
,
(
saith
Faith
)
said
one
word
more
that
will
make
all
this
easie
.
Ezek.
36.
37.
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
,
and
ye
shall
keep
my
Judgments
,
and
do
them
.
Once
more
thou
repliest
,
but
Christ
commands
me
to
take
up
my
Cross
,
to
suffer
with
him
,
to
part
with
all
I
have
,
to
lay
down
my
life
for
his
Name
.
Can
I
do
so
little
for
his
Name
,
and
am
I
ever
like
to
be
able
to
suffer
for
his
Name
?
Am
I
put
so
hard
to
it
in
every
light
affliction
that
befalls
me
,
and
is
it
possible
I
should
be
able
to
resist
unto
blood
?
The
Lord
pardon
me
,
I
have
found
that
a
little
shame
or
reproach
is
more
than
I
can
well
bear
;
a
scoff
or
a
scorn
for
Christ
,
to
what
impatience
hath
it
often
put
me
?
Have
I
run
with
the
foot-men
,
and
have
these
wearied
me
?
how
then
shall
I
contend
with
horses
?
But
God
is
faithful
,
1
Cor.
10.
13.
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
.
The
Lord
will
lay
on
thee
(
saith
Faith
)
no
more
than
thy
load
;
either
he
will
encrease
thy
strength
,
or
not
encrease
thy
burthens
.
He
that
hath
given
thee
a
little
strength
to
go
through
small
trials
,
hath
said
,
he
will
,
and
thou
mayest
trust
him
,
if
he
lay
more
load
on
thee
,
give
thee
more
strength
to
bear
it
.
The
Lord
will
either
enable
thee
to
die
for
his
Name
,
or
he
will
not
call
thee
to
it
.
Christians
,
believe
God
,
to
him
that
believes
,
all
things
are
possible
,
and
,
if
you
believe
,
they
shall
be
so
to
you
:
He
hath
said
he
will
be
,
and
therefore
you
may
boldly
say
,
The
Lord
is
my
helper
.
Trust
in
the
Lord
,
and
keep
his
way
;
trust
in
the
Lord
,
and
be
doing
good
,
and
verily
you
shall
be
fed
,
verily
you
shall
be
assisted
,
verily
you
shall
be
supported
;
commit
your
way
to
him
,
and
whatever
difficulty
there
be
in
your
work
,
he
shall
bring
it
to
pass
:
commit
the
keeping
of
your selves
to
him
,
and
you
shall
be
kept
by
his
power
,
through
faith
unto
salvation
.
Faithful
is
he
that
hath
called
you
,
and
will
do
it
.
Distrust
your selves
as
much
as
you
will
,
but
distrust
not
your
Rock
:
you
are
weak
creatures
,
but
you
have
a
strong
God
:
you
have
empty
hearts
,
but
a
full
Saviour
:
you
have
but
a
poor
stock
in
your selves
,
but
a
rich
stock
in
the
Promise
,
whence
you
shall
have
such
a
continual
supply
,
that
your
barrel
of
meal
shall
not
waste
,
nor
your
cruse
of
oyl
spend
,
till
you
have
finished
your
work
and
your
course
.
Hang
on
your
crucified
Lord
,
take
hold
on
his
Covenant
,
take
hold
on
his
Strength
,
go
forth
in
his
Strength
and
Name
,
and
then
fear
not
;
your
difficulties
shall
vanish
,
your
way
shall
prosper
,
your
Souls
shall
flourish
,
you
shall
have
your
fruit
unto
Holiness
,
and
your
end
everlasting
Life
.
III.
Deny
your selves
.
Matth.
16.
24.
If
any
man
will
come
after
me
,
let
him
deny
himself
.
Remember
your
Covenant
,
you
have
given
your
selves
to
the
Lord
,
and
are
now
no
longer
your
own
;
you
are
not
debtors
to
the
flesh
,
to
live
after
the
flesh
;
you
owe
your
flesh
no
observance
,
you
have
already
paid
it
more
than
its
due
;
let
him
that
liveth
,
live
to
the
Lord
;
let
them
,
for
whom
Christ
died
,
live
no
longer
to
themselves
,
but
to
him
that
died
for
them
,
and
rose
again
.
Christ
and
Self
are
contrary
;
you
cannot
serve
these
two
Masters
:
If
you
will
not
deny
your selves
,
you
cannot
but
deny
your
Lord
;
and
if
you
can
deny
your selves
in
any
thing
,
you
will
deny
Christ
in
nothing
:
If
you
can
heartily
say
,
Not
my
will
,
you
will
easily
add
,
but
thine
be
done
.
But
what
is
this
Self
we
must
deny
?
I
answer
,
as
Christ
said
to
the
Woman
of
Samaria
,
He
whom
thou
hast
for
thy
Husband
,
is
not
thy
Husband
:
That
which
thou
holdest
for
thy self
,
is
not
thy self
;
thou
callest
it
,
and
countest
it
thy self
,
and
lovest
,
and
cherishest
it
as
thy self
,
but
it
is
not
thy self
.
That
which
is
here
called
thy self
,
is
elswhere
in
Scripture
called
thy
flesh
,
thy
corrupt
,
or
carnal
part
;
that
corruption
that
is
gotten
into
thy
understanding
,
and
sits
there
,
giving
thee
evil
counsel
;
That
corruption
which
is
gotten
into
thy
will
,
and
sits
there
,
swaying
thee
in
all
things
to
choose
thy
hurt
;
that
is
gotten
into
thy
appetite
,
and
makes
thee
to
fall
a
lusting
after
all
things
that
are
pernicious
to
thee
,
and
a
resisting
all
that
would
do
thee
good
.
This
is
thy self
to
he
denied
,
the
corruption
of
thy
nature
,
that
hath
insinuated
it self
into
all
thy
parts
and
powers
,
and
governs
thee
in
all
thy
actions
.
This
is
it
which
carries
thee
from
God
,
keeps
thee
from
Christ
,
resists
the
Word
of
Life
,
leads
thee
out
of
the
way
of
Life
,
leads
thee
about
after
thy
pleasures
and
sports
,
and
companions
,
holds
thee
down
to
this
earth
,
and
is
dragging
thee
to
Hell
.
This
is
it
which
makes
sinners
say
concerning
the
Word
of
Life
,
The
Word
that
is
spoken
to
us
in
the
Name
of
the
Lord
,
we
will
not
do
,
but
will
do
whatsoever
proceeds
out
of
our
own
mouths
:
That
makes
them
say
concerning
Christ
,
We
will
not
have
this
man
to
Reign
over
us
:
Let
the
World
reign
if
it
will
,
let
the
Devil
reign
if
he
will
,
let
Pride
,
and
Envie
,
and
Malice
reign
if
they
will
;
but
whosoever
reigns
,
this
man
shall
not
reign
over
me
.
'T
is
this
that
layes
so
many
blocks
,
creates
so
many
difficulties
in
the
way
of
Holiness
,
makes
this
way
seem
too
strait
and
narrow
;
the
duties
of
it
impossible
,
the
troubles
of
it
intolerable
.
Were
it
not
for
this
,
the
way
of
Christ
would
be
easie
,
and
his
burthen
light
:
This
is
that
Self
which
must
be
denied
,
if
you
will
follow
Christ
.
If
you
ask
what
it
is
to
deny
self
?
In
short
,
it
is
to
shake
off
its
government
,
to
resist
its
reasonings
,
to
disobey
its
commands
,
to
refuse
to
follow
its
inclinations
,
or
satisfie
its
lustings
.
Brethren
,
whatever
Christ
counsels
you
to
,
or
commands
(
as
I
told
you
)
this
Self
will
be
reasoning
against
it
,
and
counter-manding
it
.
When
Christ
sayes
,
Be
humble
,
be
watchful
,
be
circumspect
,
be
perfect
,
labour
,
run
,
strive
,
suffer
;
Your
flesh
will
contradict
,
this
is
an
hard
Master
,
these
are
hard
sayings
;
all
this
is
both
needless
and
intolerable
:
Shake
off
thy
heavy
yoke
,
and
take
thy
liberty
,
turn
out
of
this
straight
way
,
and
take
thy
course
;
pity
thy self
,
spare
thy self
,
and
put
not
thy
self
to
such
hard
service
when
thou
mayest
be
free
;
at
least
,
thou
mayest
abate
something
of
this
strictness
:
If
thou
wilt
be
holy
,
what
need
so
much
care
and
labour
about
it
?
Allow
thy self
some
liberty
,
some
ease
,
some
pleasure
.
And
if
you
yield
in
a
little
,
then
it
will
counsel
you
to
take
a
little
more
,
and
a
little
more
,
and
never
give
over
till
it
hath
reasoned
you
out
of
all
Christianity
,
and
commanded
you
into
very
Brutes
or
Devils
.
But
what
shall
we
do
,
or
how
shall
we
deal
with
this
Self
when
it
is
thus
set
upon
us
?
Why
,
return
the
same
Answer
to
it
as
Christ
did
to
Peter
,
when
he
gave
him
the
like
counsel
,
Master
,
pity
thy self
.
Get
thee
behind
me
Satan
,
(
saies
he
)
Hold
thy
peace
,
Devil
,
Speak
no
more
thus
to
me
;
Say
to
this
Flesh
,
as
the
men
of
Sodom
said
to
Lot
,
Gen.
19.
Stand
back
:
This
fellow
came
in
to
sojourn
,
and
he
will
needs
be
a
Judge
,
or
a
Ruler
.
Thou
art
stollen
in
,
I
know
not
how
,
stollen
into
my
head
,
stollen
into
my
heart
,
and
now
thou
thinkest
to
be
a
Counseller
,
to
be
a
Ruler
.
Stand
back
(
Flesh
)
hold
thy
peace
,
for
I
may
not
hearken
to
thee
.
Say
to
it
as
the
King
of
Israel
said
concerning
the
Prophet
,
I
hate
him
,
for
he
never
speaks
good
to
me
,
but
evil
.
Say
to
this
wicked
Flesh
,
as
those
wicked
ones
said
against
the
Lord
,
The
word
which
thou
hast
spoken
to
me
,
I
will
not
do
:
The
liberty
thou
demandest
,
thou
shalt
not
have
:
the
pleasure
,
and
the
ease
which
thou
cravest
,
I
will
not
allow
thee
:
my
Lord
,
whom
thou
counsellest
me
against
,
shall
be
my
Lord
;
him
will
I
love
,
him
will
I
obey
,
him
will
I
follow
in
all
that
he
shall
say
to
me
:
I
will
not
pamper
this
Flesh
,
but
pinch
it
the
more
:
I
will
not
humour
this
fleshly
mind
,
but
cross
it
the
more
:
I
will
not
feed
this
fleshly
appetite
,
but
hold
it
the
shorter
for
its
cravings
and
lustings
:
I
will
not
Pray
the
less
,
or
Fast
the
less
,
or
Hear
the
less
,
because
this
Flesh
is
against
it
,
but
will
Pray
the
more
,
and
Fast
the
more
,
and
beat
down
this
bodie
,
and
bring
it
into
subjection
with
the
more
care
and
diligence
:
I
will
starve
this
proud
beggar
,
and
weary
it
out
of
its
imperious
demands
;
it
shall
get
nothing
,
if
I
can
help
it
,
by
all
this
ado
it
makes
,
but
shall
rather
be
held
the
shorter
;
I
will
the
rather
deny
my self
what
I
may
allow
my self
,
because
I
will
not
feed
or
foster
such
an
enemy
.
Oh
Christians
!
What
an
exact
life
might
we
live
,
and
with
what
ease
might
we
go
on
our
holy
course
,
if
this
enemy
were
once
well
laid
?
What
an
uncontrouled
dominion
might
our
Lord
have
over
us
,
if
this
Self
were
pulled
down
from
sitting
with
him
in
the
Throne
?
And
how
much
might
be
done
to
the
destroying
of
it
,
by
our
constant
denying
it
?
Keep
the
Flesh
low
,
and
by
degrees
you
kill
it
.
But
woe
to
us
,
what
Friends
are
we
of
this
Enemy
?
how
gently
do
we
deal
with
this
old
man
?
What
provision
do
we
make
for
this
Flesh
?
What
we
have
a
mind
to
,
we
must
have
;
what
we
have
a
mind
to
do
,
we
will
do
;
whither
we
have
a
mind
to
go
,
we
will
go
,
and
seldome
give
our
Reasons
,
or
our
Consciences
liberty
to
say
to
us
,
What
dost
thou
?
or
once
to
judge
,
whether
it
be
good
for
us
,
or
fit
for
us
,
or
safe
to
us
,
or
no
?
We
are
just
like
some
fond
Parents
,
if
their
Child
cry
,
though
it
be
but
for
a
knife
,
or
a
handfull
of
dirt
,
it
must
have
it
to
still
it
.
A
wise
Parent
will
rather
give
his
Child
a
Rod
,
than
that
which
will
hurt
it
,
and
knows
that
this
will
be
hurt
enough
,
that
a
Child
should
alwayes
have
its
will
:
Oh
check
and
whip
this
Brat
,
and
let
not
thy
Soul
spare
for
its
crying
.
Better
the
Child
cry
,
than
the
Parent
;
better
the
Flesh
cry
,
than
the
Soul
and
Conscience
.
But
oh
what
a
sad
wonder
is
it
to
observe
,
how
strangely
indulgent
too
many
Christians
are
this
way
,
who
suffer
their
flesh
to
leave
them
almost
to
any
thing
;
who
in
a
self-seeking
,
flesh-pleasing
life
,
have
equalled
and
even
out-gone
many
of
the
carnal
world
.
What
a
liberty
have
many
that
seem
to
be
Christians
,
even
of
the
highest
form
,
often
taken
in
the
dayes
of
their
prosperity
?
Some
seeking
great
things
for
themselves
,
driving
so
hard
after
estates
,
honour
,
high
places
,
&c.
as
if
they
meant
to
return
,
and
take
their
portion
with
the
men
of
this
world
.
Others
living
in
pleasure
with
Solomon
,
Eccles.
2.
10.
Whatever
their
eyes
desire
,
they
keep
not
from
them
,
they
withhold
not
themselves
from
any
joy
.
VVho
,
as
if
they
hoped
to
charm
their
flesh
out
of
its
enmity
,
or
to
kill
it
bd
kindness
;
or
if
this
were
the
Enemy
,
which
when
it
hungers
,
they
must
feed
,
when
it
thirsts
,
they
must
give
it
drink
,
and
thereby
heap
devouring
coals
upon
its
head
;
will
not
say
it
nay
whenever
it
craves
.
Oh
what
liberty
have
we
seen
taken
by
many
such
,
for
excessive
feastings
,
costly
attire
,
vain
fashions
,
frothy
,
light
and
carnal
merriments
;
yea
,
and
despisings
,
and
condemnings
of
the
stricter
,
and
more
self-denying
way
of
more
severe
and
mortified
Christians
;
as
if
this
proceeded
out
of
an
affectation
of
a
voluntary
humility
,
or
an
ignorance
of
their
Christian
liberty
.
But
is
this
indeed
the
way
to
crucifie
the
flesh
?
Or
have
you
gotten
it
so
much
under
command
already
,
that
now
you
can
securely
trust
it
with
,
any
thing
it
would
have
,
without
fear
of
its
getting
head
,
and
making
war
against
Christ
or
your
Souls
again
?
Look
to
your selves
,
Christians
;
look
back
,
and
consider
,
whether
your
Souls
have
not
suffered
,
whilst
your
flesh
have
been
thus
surfeited
;
whether
there
have
not
been
some
abatements
made
to
Christ
,
for
every
such
allowance
granted
to
the
flesh
;
and
whether
God
hath
not
been
provoked
,
whilst
self
hath
been
thus
pleased
.
Think
sadly
,
whether
this
abuse
of
our
liberty
be
not
something
that
the
Lord
is
now
pleading
with
us
about
,
and
scourging
us
for
.
We
have
even
put
the
Lord
to
it
,
to
cast
us
into
the
house
of
mourning
,
thereby
to
repair
the
breaches
that
have
been
made
upon
our
Souls
in
our
Houses
of
Feasting
:
And
our
Lord
Jesus
puts
us
the
harder
to
the
second
Lesson
,
Take
up
your
Cross
,
because
we
did
no
better
learn
our
first
,
Deny
your selves
.
IV.
Order
your selves
aright
.
Beloved
,
if
you
will
observe
the
former
Rules
well
,
all
that
remains
will
be
the
more
easie
,
and
I
shall
be
the
shorter
in
it
.
Order
your selves
aright
,
in
those
things
I
mean
,
that
especially
concern
your
own
persons
;
keep
your
own
hearts
with
all
diligence
,
look
well
to
your
own
wayes
,
Gal.
6.
4.
Le
every
man
prove
his
own
work
,
and
then
shall
he
hav●
rejoycing
in
himself
,
and
not
in
another
.
Keep
a
strict
and
severe
eye
upon
your selves
;
hold
a
strict
hand
upon
your selves
,
be
more
severe
towards
your selves
,
than
towards
all
the
World
.
It
's
an
ill
sign
,
to
see
Professors
of
Religion
severe
in
their
observing
,
imposing
upon
,
and
censuring
others
;
and
more
remiss
towards
themselves
.
Be
more
can
did
and
charitable
towards
others
,
but
exercise
more
severity
at
home
.
In
the
right
ordering
your selves
,
take
great
care
that
you
,
-
1.
Allow
not
your selves
in
the
least
know
Sin
.
-
2.
Live
not
in
the
neglect
of
any
known
Duty
.
-
3.
Take
heed
of
the
World
.
-
4.
Be
Humble
.
-
5.
Be
Temperate
.
-
6.
Be
Moderate
.
1.
That
you
allow
not
your selves
in
the
practice
of
the
least
known
sin
.
Do
not
look
on
this
as
any
Apology
for
sin
,
or
your
easier
entertaining
of
it
,
That
it
is
but
a
little
one
.
There
is
no
sin
that
can
properly
be
termed
little
.
The
least
iniquity
will
cost
either
the
Blood
of
Christ
or
the
blood
of
your
own
Souls
.
Little
Sins
are
spreading
sins
;
a
little
leaven
leaveneth
the
whole
lump
:
Elijahs
Cloud
,
out
of
the
bignesse
of
a
Mans
hand
,
in
a
few
hours
cloathed
the
whole
Heavens
in
black
:
You
will
find
it
something
in
your
Repentance
,
which
you
counted
as
nothing
in
the
Commission
.
Little
sins
are
leading
sins
;
the
child
conveighed
in
at
the
Window
,
will
open
the
door
to
let
all
the
great
Thieves
in
.
When
Gad
came
into
the
world
,
his
Mother
said
,
Behold
a
Troop
cometh
,
2
King
.
6.
32.
When
the
Messenger
of
the
King
of
Israel
came
to
the
Prophet
,
Shut
the
door
,
hold
him
fast
(
sayes
he
)
at
the
door
;
Is
not
the
sound
of
his
Masters
feet
behind
him
?
Shut
the
door
against
every
sin
,
for
whose
Messenger
is
it
?
Look
behind
,
and
see
who
comes
after
;
Is
not
the
sound
of
his
Masters
feet
behind
him
?
The
Devil
is
not
far
off
,
whenever
Sir
knocks
for
admission
;
and
the
door
being
opened
to
the
Messenger
,
it
's
like
to
stand
open
for
the
Master
to
enter
:
Take
heed
,
Brethren
,
that
you
do
not
give
a
tolleration
to
any
sin
;
little
sins
allowed
,
become
great
sins
.
The
allowance
of
sin
is
that
which
makes
the
great
wast
upon
Conscience
,
and
the
great
spoil
upon
our
peace
.
I
will
not
say
,
what
grace
there
may
be
in
the
heart
,
but
sure
there
is
but
little
tendernesse
in
the
conscience
,
that
doth
not
bid
defiance
to
the
least
of
Sins
.
Beloved
,
if
Sin
doth
get
the
possession
at
any
time
of
your
hearts
,
let
it
be
rather
upon
surprize
,
than
surrender
;
be
so
watchful
,
that
if
it
be
possible
,
you
may
not
be
surpriz'd
by
sin
,
or
taken
at
unawares
;
but
whatever
you
do
,
see
you
do
not
surrender
your selves
to
it
;
be
so
jealous
,
that
if
it
may
be
,
Sin
may
not
steal
in
upon
you
in
a
disguise
,
but
when
you
see
what
it
is
,
beware
of
it
as
of
the
Devil
:
Will
you
let
a
known
Enemy
lodge
within
you
?
Brethren
,
do
not
shut
your
eyes
against
sin
,
nor
open
your
doors
to
it
.
Shut
not
your
eyes
against
it
,
be
willing
to
know
it
,
do
not
go
about
to
perswade
your selves
concerning
any
thing
you
have
a
mind
to
,
that
it
is
not
sinful
,
that
it
may
be
lawful
enough
,
for
ought
you
know
,
but
examine
it
,
and
look
through
it
impartially
,
and
if
you
find
it
to
be
sin
,
receive
it
not
in
.
I
cannot
well
say
,
whether
of
the
two
be
in
the
worse
case
,
those
that
are
not
willing
to
know
they
do
,
or
those
that
do
what
they
know
to
be
evil
;
but
this
I
can
say
,
that
neither
the
one
nor
the
other
,
(
if
there
be
any
thing
of
God
in
them
)
are
like
to
know
whether
there
be
or
no
;
such
winkings
will
blind
their
eyes
,
and
such
walkings
will
blot
their
Evidences
,
and
both
hinder
that
progress
in
holinesse
,
which
is
necessary
to
build
them
up
in
comfort
.
If
you
would
be
sure
the
Lord
is
yours
,
keep
close
to
him
,
if
you
would
keep
close
by
God
,
keep
clear
of
sin
,
and
if
you
would
keep
clear
of
sin
,
keep
your
Windows
open
,
but
your
doors
shut
;
see
who
't
is
that
knocks
before
you
let
them
in
.
An
open
eye
,
and
a
tender
conscience
,
will
be
the
best
security
to
both
your
grace
and
peace
.
2.
Live
not
in
the
neglect
of
any
known
duty
.
The
Devil
may
be
served
not
only
by
your
doing
evil
,
but
by
your
doing
nothing
.
We
obey
the
will
of
the
flesh
,
when
we
only
neglect
to
obey
the
will
of
God
:
As
our
Commissions
stab
,
so
our
Omissions
starve
our
souls
.
God
will
not
,
and
our
souls
cannot
want
a
duty
;
our
lamenesse
in
our
practise
,
will
quickly
appear
in
the
leannesse
of
our
Souls
.
O
missions
will
be
reckoned
for
a
Judgment
,
and
therefore
must
be
reckoned
,
and
repented
of
now
.
Do
not
content
your
selves
with
a
negative
holiness
,
that
you
do
not
harm
;
do
not
think
it
enough
,
to
be
able
to
say
,
I
know
nothing
by
my self
,
no
hurt
that
I
have
done
;
suppose
you
do
not
,
yet
thereby
are
you
not
justified
.
God
will
judge
you
,
and
may
condemn
you
,
for
what
you
have
(
not
)
done
.
If
you
had
nothing
to
answer
for
,
but
your
neglects
:
The
neglects
of
one
day
,
of
one
hour
,
will
undo
you
for
ever
,
if
you
have
not
a
Christ
to
answer
for
you
.
To
be
holy
hath
more
in
it
than
to
be
harmless
.
There
must
be
doing
your
duty
,
as
well
as
departing
from
iniquity
,
Isa.
1.
16.
Cease
to
do
evil
,
learn
to
do
well
.
Nor
is
it
a
little
now
and
then
that
will
serve
,
There
must
be
continuance
in
well-doing
,
a
readiness
to
every
good
work
,
a
fruitfulness
in
good
works
,
a
faithfulness
in
good
works
.
Well
done
good
and
faithful
Servant
.
That
's
a
faithful
servant
,
that
hath
done
his
best
,
that
hath
not
voluntarily
neglected
any
thing
of
his
Masters
work
,
nor
wasted
any
of
his
Masters
talents
:
that
's
able
to
say
,
though
I
have
not
done
what
I
ought
,
yet
I
have
endeavoured
to
do
what
I
can
.
Everie
neglect
is
a
degree
of
unfaithfulness
.
If
ye
will
be
the
servants
of
Christ
,
be
faithful
servants
;
and
that
you
may
be
so
,
1.
Neglect
not
any
kind
of
Duty
;
One
thing
lacking
may
be
the
losse
of
all
.
You
can
hear
,
it
may
be
,
but
you
cannot
pray
;
you
can
pray
in
secret
,
but
you
cannot
pray
in
your
Families
;
you
can
instruct
your
Families
,
but
you
cannot
govern
them
;
you
can
love
the
Saints
,
you
say
,
but
you
neglect
the
communion
of
Saints
;
you
can
be
just
in
your
dealings
,
but
you
cannot
be
charitable
;
you
can
give
an
Alms
to
an
hungry
bodie
,
but
you
cannot
give
counsel
to
a
sinful
soul
;
you
can
give
Counsel
,
but
you
cannot
give
a
reproof
;
this
or
that
you
cannot
bring
your
heart
to
;
but
take
heed
,
though
you
cannot
bring
your
heart
to
it
,
yet
neglect
not
to
be
working
your
heart
to
it
,
to
be
perswading
,
and
reasoning
,
and
praying
your
heart
to
it
;
take
heed
there
be
not
an
Act
of
Indulgence
passed
for
this
neglect
:
take
heed
you
do
not
say
,
the
Lord
pardon
me
in
this
thing
,
and
so
give
off
,
and
let
it
alone
.
2.
Neglect
not
any
opportunity
of
dutie
.
Whenever
the
Lord
calls
to
duty
,
let
your
heart
answer
:
whenever
the
Lord
opens
a
door
for
any
service
,
take
the
season
.
1.
Be
watchful
,
and
observe
every
opportunity
.
Sometimes
the
Lord
puts
thine
enemy
into
thine
hand
,
gives
thee
some
special
advantage
against
such
a
lust
or
corruption
:
Sometimes
the
Lord
puts
a
price
into
thy
hand
,
an
opportunity
of
getting
in
,
or
laying
up
for
thy
Soul
,
an
opportunity
of
laying
out
for
God
or
thy
Soul
,
observe
diligently
all
such
seasons
.
Thou
maiest
do
more
,
or
get
more
,
in
such
an
hour
,
than
in
many
daies
after
.
2.
Keep
thy
heart
in
a
disposednesse
,
and
constant
towardlinesse
to
Dutie
:
be
alwaies
prepared
to
everie
good
work
;
see
that
however
sometimes
thou
maiest
want
power
to
perform
,
yet
to
will
may
be
alwaies
present
.
When
a
price
is
put
into
thine
hand
,
seee
thou
want
not
a
heart
to
it
;
When
thine
Enemy
is
in
thine
hand
,
let
not
thy
heart
spare
it
,
let
not
thine
heart
be
out
of
the
way
,
whenever
the
season
serves
;
let
not
thy
heart
recur
thus
upon
thee
afterward
,
O
what
a
day
have
I
lost
?
how
much
seed
might
I
have
sown
this
day
for
Eternity
?
what
a
treasure
might
I
have
laid
up
for
Everlasting
?
3.
Above
all
,
take
heed
you
(
live
)
not
under
a
neglect
of
duty
.
The
most
diligent
and
vigilant
Christians
have
too
many
neglects
,
but
see
that
you
are
not
guilty
of
any
neglect
in
ordinarie
;
that
there
be
not
any
thing
that
you
know
to
be
your
dutie
,
which
you
commonly
,
and
of
course
,
passe
over
,
so
that
this
day
,
is
even
as
yesterday
,
and
to
morrow
,
and
next
day
,
and
next
week
,
and
so
on
,
is
like
to
be
as
this
day
.
Whatever
it
be
that
you
perform
,
such
a
neglect
as
this
will
unavoidably
hinder
the
thriving
of
your
Souls
in
the
Grace
of
God
.
For
,
1.
The
guilt
of
such
a
neglect
,
will
wither
and
mar
the
beauty
of
what
is
done
,
and
the
Lord
will
have
such
a
standing
controversie
with
you
for
what
is
not
done
,
that
he
will
not
accept
or
prosper
what
is
done
.
2.
There
will
be
the
want
of
the
influence
of
those
duties
that
are
neglected
.
We
cannot
want
a
duty
,
but
we
may
afterwards
find
the
want
of
it
in
the
state
of
our
Souls
.
Grace
out
of
exercise
grows
to
decay
,
and
if
one
of
thy
spiritual
members
suffer
or
wast
,
the
whole
body
suffers
with
it
.
3.
The
Devil
will
fill
up
the
vacuities
of
our
lives
.
There
is
not
a
void
Plat
in
thy
Garden
,
but
the
Devil
will
be
sowing
his
seed
;
If
you
do
,
the
Devil
will
not
leave
an
empty
day
,
nor
an
empty
hour
of
your
lives
:
If
grace
do
not
fill
up
each
day
with
the
duties
of
it
,
he
will
fill
it
up
with
sin
:
'T
is
an
hundred
to
one
,
but
a
weed
grows
up
in
the
room
,
where
a
Flower
is
wanting
.
Brethren
,
if
you
would
be
thriving
Christians
,
be
Universal
Christians
,
for
any
work
your
Master
hath
to
do
;
be
ingenuous
Christians
,
willing
to
know
your
whole
duty
;
be
watchful
Christians
,
that
you
may
know
your
duty
seasons
;
and
then
be
faithful
,
allow
not
your selves
in
,
be
not
patient
with
your selves
under
any
neglect
.
3
Take
heed
of
the
world
.
If
you
be
Christians
,
Christ
hath
gotten
the
better
of
the
world
,
hath
gotten
the
preheminence
in
you
,
and
brought
the
world
under
.
If
it
be
so
,
take
heed
it
get
not
head
again
,
and
that
you
may
be
both
secured
from
the
snares
of
the
world
,
and
make
your
best
advantages
,
as
Christians
of
it
,
Take
these
following
Directions
.
1.
Never
make
an
exchange
of
Christ
,
or
any
thing
of
Christ
,
for
the
world
,
or
any
thing
that
is
of
the
world
;
never
buy
or
purchase
any
thing
of
the
world
at
so
dear
a
rate
,
as
the
losse
of
any
thing
of
Christ
.
Lose
not
any
degree
of
grace
,
for
the
gaining
this
worlds
goods
;
lose
not
a
spiritual
duty
,
for
the
attending
on
a
worldly
business
.
Enrich
not
your
bodies
upon
the
impoverishment
of
your
Souls
.
What
possession
or
use
of
this
world
,
you
may
have
without
your
spiritual
prejudices
,
enjoy
it
,
and
be
thankful
;
but
beware
you
do
not
so
take
up
with
the
businesses
,
and
take
in
the
advantages
of
this
earth
,
that
your
souls
suffer
losse
;
that
you
should
ever
have
occasion
to
say
of
any
thing
you
have
done
or
gotten
,
This
is
the
price
of
my
peace
,
this
is
the
price
of
my
comfort
,
this
is
the
price
of
a
Sabbath
,
or
a
Sacrament
,
or
a
Prayer
;
I
have
lost
a
Sabbath
,
I
have
lost
my
communion
with
God
in
prayer
;
I
have
abated
the
life
and
the
vigour
,
and
exercise
of
my
grace
;
and
this
is
all
I
have
for
it
,
some
addition
to
my
outward
state
:
I
have
more
of
earth
,
but
so
much
the
less
of
Heaven
,
more
Gold
,
but
the
less
Grace
,
more
of
this
Manimon
,
but
so
much
the
less
Manna
,
more
of
the
Cistern
,
but
so
much
the
less
of
the
Fountain
.
Beloved
,
it
was
never
the
intent
of
the
Gospel
to
strip
you
of
this
worlds
goods
,
but
to
secure
you
only
from
the
mischief
of
it
:
be
but
so
watchful
,
and
so
fearful
,
and
so
wise
,
and
wary
in
the
managing
your
worldly
businesses
,
in
the
improving
or
securing
your
worldly
estates
,
that
you
be
not
hereby
losers
upon
a
spiritual
account
,
that
you
may
have
what
you
have
as
an
addition
,
but
not
so
in
commutation
for
Christ
,
and
he
will
never
begrutch
it
you
,
or
blame
you
for
it
.
2.
Let
not
Christ
and
the
world
again
change
places
or
interests
.
If
Christ
hath
your
hearts
,
let
him
not
again
be
thrown
under
your
feet
;
If
the
world
begotten
under
foot
,
let
it
not
again
get
up
into
the
throne
,
let
it
be
your
servant
if
you
will
,
but
let
it
never
again
be
your
God
.
Let
Christ
be
the
chief
in
you
,
let
him
have
the
highest
esteem
,
the
dearest
,
the
strength
of
your
affections
,
the
great
command
of
you
:
Let
the
Word
of
Christ
be
of
more
power
with
you
,
and
carry
you
farther
,
than
all
the
gains
and
glory
of
the
World
.
Let
not
this
be
your
rule
,
To
follow
Christ
and
Holiness
so
far
as
you
may
,
without
any
prejudice
to
your
worldly
interest
;
but
let
this
be
it
,
Follow
the
world
so
fur
only
as
you
may
,
without
being
false
or
unfaithful
to
Christ
.
Venture
on
in
Holiness
to
the
greatest
hazard
of
your
estate
,
but
venture
not
after
this
,
with
the
least
hazard
of
your
Religion
.
Resolve
to
be
Christians
,
whether
you
be
rich
or
poor
,
but
endeavour
not
to
be
rich
,
but
upon
such
terms
that
you
may
be
never
the
lesse
Christians
.
Especially
take
heed
that
the
Prosperity
of
the
World
steal
not
away
your
hearts
:
Psal.
62.
10.
If
riches
(
increase
)
set
not
your
hearts
upon
them
.
'T
is
hard
to
prosper
in
the
world
,
and
not
to
prostitute
our
hearts
to
it
.
Temptation
of
prosperity
are
the
worlds
courting
,
and
complementing
,
and
wooing
of
our
love
:
If
ever
a
Suitor
be
like
to
prevail
,
it
is
when
he
puts
on
his
best
array
,
and
trims
up
himself
in
his
Richest
and
most
enticing
habit
.
Prosperity
is
the
World
in
its
glory
;
when
ever
it
presents
it self
thus
to
you
,
then
take
heed
lest
you
forget
God
,
and
prove
Adulterers
aud
adulteresses
from
Christ
.
3.
Let
not
the
Lord
want
any
thing
that
you
have
,
There
is
nothing
that
you
have
,
but
it
may
one
time
or
other
be
said
to
you
,
The
Lord
hath
need
of
it
;
and
if
he
hath
,
let
it
go
:
If
the
Lord
say
,
I
have
need
of
it
;
do
not
you
say
,
I
cannot
spare
it
:
Desire
to
have
only
for
use
,
and
what
you
have
be
willing
to
use
it
,
and
use
it
well
.
Nothing
is
well
used
but
what
is
used
for
God
,
That
which
is
bestowed
on
your selves
,
or
your
Children
,
is
misused
if
it
be
not
bestowed
there
for
the
Lord
:
●ntitle
God
to
all
you
have
,
write
his
Name
upon
〈◊〉
,
and
make
it
up
for
him
.
This
is
his
Wool
,
and
●is
Flax
,
and
his
Corn
,
and
his
Silver
,
and
his
Gold
,
and
use
it
for
him
.
If
your
lusts
,
your
pride
,
or
your
gluttony
,
or
your
envie
,
if
your
sports
,
or
your
pleasures
,
or
your
companions
,
demand
any
thing
to
be
spent
on
them
,
or
given
to
them
,
let
your
answer
be
,
It
is
●ot
mine
to
give
;
or
what
Nabals
was
to
David
,
when
●e
sent
to
him
for
provision
for
himself
and
his
followers
,
1
Sam.
25.
10.
What
is
David
,
or
who
is
the
●on
of
Jesse
?
Shall
I
take
my
bread
,
and
my
wa●r
,
and
my
flesh
that
I
have
killed
for
my
shearers
,
and
●●ve
it
to
men
whom
I
know
not
whence
they
be
?
What
●●e
these
lusts
?
What
is
this
pride
?
What
are
these
●●easures
?
Shall
I
take
these
good
things
which
the
Lord
hath
given
me
,
and
bestow
them
upon
●●ch
vile
things
as
these
?
Were
these
things
●●ven
me
to
feed
mine
enemies
,
and
the
enemies
●f
God
?
To
feed
Snakes
and
Adders
,
Vipers
,
and
●corpions
?
Was
this
the
end
why
God
hath
made
me
greater
than
others
,
that
I
might
be
more
wicked
than
others
?
Hath
God
made
me
Rich
,
that
I
might
be
a
drunkard
,
or
an
adulterer
,
that
I
might
maintain
my
pride
,
and
my
pomp
,
and
my
bruitish
pleasures
?
Hath
God
made
me
a
rich
man
,
that
I
might
make
my self
a
beast
.
Beloved
,
the
Lord
hath
rather
lent
you
then
fully
given
you
what
you
have
;
you
are
but
stewards
of
his
manifold
gifts
he
hath
put
into
your
hands
,
you
must
give
an
account
to
God
for
all
your
receipts
and
disbursements
,
and
your
account
will
be
but
a
lame
account
,
if
you
bring
in
any
thing
laid
out
,
that
is
not
laid
out
for
God
▪
Let
not
the
cause
of
God
,
or
Religon
want
an●
thing
you
have
:
Let
not
the
poor
Saints
,
or
any
of
the
poor
afflicted
ones
of
the
Lord
,
go
without
their
parts
:
Let
it
not
be
said
of
any
of
you
,
〈◊〉
good
they
had
been
beggars
,
as
rich
men
,
for
any
goo●
they
have
done
.
He
that
hath
gotten
such
powe●
over
all
he
hath
of
this
world
,
that
he
can
freel●
dispose
of
it
to
its
proper
use
,
may
be
numberd
〈◊〉
mong
those
that
have
overcome
the
world
;
and
〈◊〉
is
in
the
less
danger
of
sinding
it
a
temptation
and
a
snare
to
him
.
4.
Be
you
able
to
want
what
you
have
not
.
〈◊〉
be
able
to
want
the
world
,
is
a
greater
hono●●
and
comfort
,
than
to
possesse
and
enjoy
it
.
I
kno●
not
which
is
more
difficult
,
to
be
able
to
use
〈◊〉
well
,
or
to
be
able
to
want
it
;
but
ordinaril●
he
that
can
do
one
,
can
do
both
;
he
that
ca●
carrie
himself
as
a
Christian
in
his
plentie
,
will
be
able
also
to
carrie
himself
so
in
his
penurie
:
The
Apostle
tells
us
,
that
he
had
learned
how
to
do
both
,
Phil.
4.
12.
I
know
how
to
be
abased
,
and
how
to
abound
:
In
all
things
I
am
instructed
,
bot●
to
be
full
,
and
to
be
hungry
,
both
to
abound
,
and
〈◊〉
suffer
need
.
Worldly
men
can
do
neither
,
the●
know
not
how
to
be
rich
,
nor
how
to
be
poor
〈◊〉
how
to
be
in
credit
,
nor
how
to
be
in
disgrace
,
the
can
neither
bear
wealth
nor
want
,
that
is
,
they
know
not
how
to
be
as
they
should
be
,
in
either
state
.
If
they
are
rich
,
and
in
credit
,
then
they
are
proud
,
and
wanton
,
and
riotous
,
and
luxurious
;
if
they
are
poor
,
and
in
disgrace
,
then
they
are
impatient
,
and
discontented
,
and
envious
at
those
whose
wayes
do
prosper
:
If
they
are
full
,
they
forget
God
,
if
they
are
emptie
,
then
they
fret
themselves
against
the
Lord
.
To
be
able
to
want
,
●nd
to
abound
,
is
the
same
,
as
to
be
able
to
be
a
Christian
,
and
to
carry
himself
as
becomes
a
Chri●●●an
in
both
estates
:
to
be
able
to
hold
on
in
a
●hristian
course
,
without
being
hindered
or
turned
●side
by
the
one
or
the
other
:
to
be
able
to
be
holy
●ith
the
world
or
without
it
:
On
the
one
side
,
to
be
able
to
be
high
,
and
yet
humble
;
honourable
,
and
yet
honest
;
rich
in
this
worlds
goods
,
and
yet
rich
in
good
works
,
to
bear
his
burthen
of
thick
clay
,
●●thout
either
sinking
his
spirit
,
or
slackening
his
●●ce
heavenwards
;
and
on
the
other
side
,
to
be
able
〈◊〉
be
poor
and
patient
,
afflicted
and
chearful
,
com●●rtable
,
contented
,
and
as
constantly
serving
the
●●rd
in
the
want
of
all
things
,
as
others
do
in
the
●●lness
of
all
things
.
To
be
able
to
live
by
faith
,
●●ough
he
hath
never
so
much
else
to
live
upon
,
●●d
to
be
able
to
live
by
faith
,
when
he
hath
no●●ing
else
.
Christians
,
if
you
can
want
,
you
shall
never
want
.
He
hath
enough
,
that
is
able
to
spare
that
●●ich
he
hath
not
.
If
you
can
want
the
world
,
the
●vil
will
then
want
a
temptation
,
either
to
en●●e
you
from
,
or
discourage
you
in
your
holy
●urse
;
you
may
then
be
Christians
in
spite
of
all
〈◊〉
world
.
5.
Above
all
,
Take
heed
you
be
indeed
gotten
clear
of
the
world
,
from
under
its
dominion
.
Me●
may
go
far
in
Religion
,
and
yet
may
perish
b●
the
world
at
last
:
its
dreadful
to
consider
,
ho●
many
sad
instances
there
are
to
be
found
among
Professors
of
Christianity
,
who
hav●●eemed
to
have
much
love
to
Christ
,
and
thin●
they
love
him
sincerely
,
whose
hearts
are
yet
secretly
chained
to
the
world
.
There
is
many
〈◊〉
Professor
that
hath
made
a
fair
shew
,
and
give●
great
hopes
,
and
hath
gotten
up
both
in
h●
own
and
others
Opinion
,
even
to
the
higher
rank
of
Saints
,
and
is
perswaded
in
his
Co●
science
,
that
he
is
upright
with
God
,
and
y●●
his
heart
doth
secretly
cleave
more
strongly
t●●
the
World
than
to
Christ
,
and
so
may
peri●●
everlastingly
.
As
there
may
be
secret
pride
tha●
Men
may
be
guilty
of
,
and
not
know
it
;
〈◊〉
there
is
secret
hypocrisie
,
reigning
hypocrisie●
that
men
may
be
guilty
of
,
so
there
is
a
secret
reigning
covetousnesse
that
men
may
live●
and
die
,
and
be
damned
in
,
when
they
never
suspected
it
;
and
this
I
fear
is
a
more
common
case
than
is
supposed
:
When
we
see
men
owning
the
Gospel
,
setting
up
the
exercises
of
Religion
in
their
Families
and
Clossets
,
Praying
like
Saints
,
Speaking
like
Angels
,
melted
into
tears
,
raised
in
joyes
,
separated
from
the
world
,
holding
communion
,
and
in
many
things
holding
pace
with
the
best
of
Saints
:
When
we
see
such
persons
(
and
are
there
not
such
to
be
seen
?
)
so
excessively
greedy
,
and
so
industriously
driving
on
after
the
World
,
so
constantly
busie●
in
laying
house
to
house
,
and
field
to
field
;
so
possessed
with
worldly
cares
,
so
extreamly
pinching
and
penurious
,
so
hard-hearted
,
and
strait-handed
towards
those
that
are
in
need
,
hiding
themselves
many
times
from
their
own
flesh
,
whose
worldliness
is
apparently
too
hard
for
their
Religion
,
whose
Religious
duties
must
in
ordinary
give
place
to
their
worldly
business
,
but
their
affection
to
Christ
does
make
no
abatement
upon
their
earthly
appetite
and
Worldly
cares
,
but
is
ordinarily
abated
by
it
;
who
can
say
to
duty
,
Stand
aside
,
to
prayer
,
stand
aside
,
to
hearing
or
meditation
,
give
place
,
when
ever
they
have
a
Worldly
business
before
them
;
but
seldome
or
never
can
say
,
Stand
aside
World
,
Stand
aside
Oxen
,
and
Sheep
,
and
Trades
,
and
Livings
,
I
have
a
God
,
and
a
Soul
to
be
looked
after
;
but
can
content
themselves
for
that
,
with
those
few
leisure
times
they
have
,
wherein
they
have
nothing
else
to
do
,
and
yet
notwithstanding
,
because
there
is
something
of
Religion
kept
going
,
and
at
times
,
some
strong
workings
of
their
affections
that
way
,
thereupon
do
comfort
their
hearts
,
and
conclude
all
is
well
;
nay
,
let
them
be
never
so
plainly
dealt
withall
,
and
warned
to
beware
and
look
to
themselves
,
lest
they
be
found
lovers
of
this
world
,
and
strangers
from
Christ
,
yet
they
cannot
see
it
,
they
cannot
be
perswaded
,
but
their
hearts
are
sincere
:
What
can
be
thought
of
such
persons
,
but
that
they
are
like
to
die
for
ever
,
by
their
secret
adultery
against
God
,
which
they
will
hardly
be
perswaded
to
suspect
themselves
guilty
of
:
Look
to
it
that
this
be
not
your
case
,
be
sure
you
be
gotten
clear
of
the
world
,
and
that
Christ
hath
the
preheminence
in
you
.
The
Devil
will
allow
you
to
have
some
respect
for
Christ
,
some
affection
to
Religion
;
will
allow
you
profession
,
allow
you
duties
,
allow
you
good
company
;
let
them
pray
,
let
them
hear
,
let
them
associate
with
the
Saints
,
so
long
as
the
World
governs
their
hearts
,
they
are
sure
enough
.
Some
indeed
there
he
holds
in
arcta
custodia
,
close
prisoners
,
that
do
wholly
mind
earthly
things
;
though
he
could
wish
his
captives
were
all
in
such
a
case
,
without
the
least
sense
or
shew
of
Religion
;
yet
those
that
he
cannot
keep
under
so
great
a
restraint
,
he
is
content
to
hold
in
libera
custodia
,
as
prisoners
at
large
,
any
liberty
to
pray
,
to
hear
,
&c.
that
they
may
take
,
and
yet
be
prisoners
,
he
allows
to
them
:
if
you
be
not
close
prisoners
,
if
the
Devil
does
suffer
you
now
and
then
to
walk
abroad
and
exercise
your selves
in
the
duties
,
and
refresh
your selves
with
the
delights
,
and
feed
your selves
with
the
hopes
of
Religion
;
if
you
be
not
close
prisoners
,
yet
are
you
not
prisoners
still
?
Oh
let
it
not
content
you
,
that
you
are
prisoners
at
large
:
Oh
let
nothing
content
you
,
but
your
enlargement
out
of
prison
,
so
that
you
are
no
longer
prisoners
to
the
world
,
but
Christs
free-men
.
4.
Be
humble
;
keep
your
hearts
low
;
be
low
in
your
own
eyes
;
think
not
of
your
selves
above
what
is
meet
;
be
content
to
be
low
in
the
eyes
of
others
:
That
is
the
harder
lesson
of
the
two
;
there
is
many
a
person
that
is
so
conscious
of
his
own
poverty
and
worthlessnesse
,
that
if
he
would
,
he
cannot
have
high
thoughts
of
himself
;
but
yet
he
would
,
as
Saul
,
be
honoured
before
the
People
.
Take
heed
of
an
inordinate
affectation
of
esteem
with
others
.
Whilest
you
pretend
only
to
seek
a
good
Name
,
take
heed
of
affecting
a
great
Name
.
Account
your selves
with
Paul
,
and
be
content
if
others
account
you
so
too
,
the
least
of
Saints
.
Whilest
others
are
ambitious
,
with
Simon
,
to
be
accounted
Some-body
,
be
you
willing
to
be
counted
No-body
;
let
who
will
affect
to
be
reckoned
amongst
the
Worlds
great
Ones
,
let
it
be
enough
for
you
to
be
accounted
amongst
Gods
little
Ones
.
If
the
Lord
hath
lifted
you
up
take
heed
of
lifting
up
your selves
;
your
work
is
to
abase
your selves
,
and
then
let
God
alone
to
exalt
you
.
Pride
is
a
pernicious
enemy
,
and
't
is
one
of
the
last
Enemies
a
Christian
hath
to
conquer
;
a
pernicious
Enemy
it
is
,
it
casts
us
out
of
the
heart
of
God
and
men
;
God
resists
,
and
men
dispise
the
proud
.
A
proud
man
,
whilest
he
is
his
own
Idol
,
is
others
scorn
;
it
deprives
of
comfort
,
it
spoils
duty
,
it
keeps
us
barren
:
A
proud
man
is
like
the
high
mountains
,
there
's
little
good
that
grows
there
,
the
lower
ground
is
ever
the
more
fruitful
:
He
is
like
Ephraim
,
an
empty
Vine
,
emptie
to
God-wards
,
all
his
fruit
is
brought
forth
to
himself
.
An
humble
Christian
hath
this
advantage
in
his
duties
,
he
hath
none
to
please
but
God
;
let
God
accept
me
,
and
let
others
think
of
me
what
they
will
:
A
proud
person
hath
his
lust
to
please
,
the
eyes
and
ears
of
others
to
gratifie
;
God
and
his
Soul
can
have
but
little
of
him
,
that
hath
so
manie
to
mind
;
pride
blasts
all
that
little
good
it
's
mingled
with
;
't
is
as
the
flie
in
the
pot
,
that
mars
all
the
oyntment
:
Christian
,
if
thou
badst
nothing
else
to
keep
thee
humble
,
thy
pride
might
do
it
,
and
would
,
if
thou
duly
laidst
it
to
heart
.
Pride
is
one
of
the
last
enemies
,
and
longest
liv'd
that
a
Christian
hath
to
deal
withal
,
it
will
rise
up
out
of
the
ashes
,
and
ruins
of
other
lusts
;
't
is
not
seldom
that
men
are
proud
,
that
they
are
not
covetous
,
or
prodigal
,
or
intemperate
;
nay
,
it
sometimes
rises
up
out
of
its
own
ashes
:
Men
may
be
proud
of
their
humility
proud
,
that
they
are
not
so
proud
as
they
have
been
:
And
can
you
be
too
watchful
against
such
an
Enemie
?
Be
humble
Christians
;
be
humble
,
if
you
will
be
holy
.
Humility
is
of
the
Essence
of
the
New-creaure
:
he
is
not
a
Christan
,
that
is
not
humble
.
And
yet
,
Oh
how
much
of
this
Pride
have
too
many
of
us
to
charge
upon
our selves
?
When
our
eye
is
so
much
at
Self
,
and
so
little
at
God
,
in
all
we
do
;
when
we
are
so
tender
,
and
so
touchie
at
any
thing
that
reflects
upon
our selves
,
and
so
little
affected
with
the
dishonour
of
God
,
when
our
very
abasing
our selves
is
in
order
to
the
exalting
of
our selves
:
In
our
very
Confessions
of
the
pride
of
our
hearts
,
do
we
not
sometimes
hope
,
that
the
sense
which
we
discover
of
this
evil
,
will
more
advance
,
than
the
evil
it self
will
impair
our
reputation
?
When
whatever
evils
we
acknowledge
by
our selves
,
we
are
in
hope
they
will
not
be
believed
:
When
we
cannot
bear
it
,
to
be
reproved
,
or
to
hear
from
the
mouth
of
another
,
what
our
own
mouths
do
testifie
against
us
:
When
we
love
to
speak
in
our
own
praise
,
or
if
we
have
more
wit
,
than
to
be
vainlie
boasting
of
our selves
,
yet
we
love
to
hear
our selves
commended
by
others
?
When
we
are
envious
at
those
that
out-shine
us
,
and
so
stand
in
the
way
of
our
reputation
:
When
we
are
so
impatient
of
being
contradicted
,
that
those
that
are
not
of
our
mind
,
are
not
for
our
company
:
Do
not
our
habits
,
our
looks
,
our
company
,
or
behaviour
,
our
distances
which
we
keep
from
those
below
us
,
sadly
discover
what
there
is
in
our
hearts
?
Oh
Brethren
,
how
is
it
that
our
hearts
tremble
no
more
,
to
behold
this
monstrous
devilish
sin
appearing
in
us
?
How
can
we
take
pleasure
?
How
can
we
take
comfort
in
the
best
of
all
our
parts
,
or
duties
,
or
enjoyments
,
which
are
so
stain'd
with
this
pride
?
Which
is
even
as
great
an
Ornament
to
any
true
worth
that
is
in
us
,
or
in
any
thing
we
do
,
as
a
blister
,
or
a
carbuncle
,
to
a
beautiful
face
:
How
is
it
that
we
do
not
oftner
question
whether
such
a
measure
of
pride
as
we
find
in
our selves
,
can
stand
with
true
grace
?
How
is
it
that
we
are
no
more
asham'd
to
draw
nigh
unto
God
,
when
our
hearts
tell
us
,
how
false
we
have
been
to
him
in
all
our
sevices
?
What
an
Image
of
jealousie
have
we
set
up
;
another
God
,
besides
the
Lord
,
which
must
at
least
divide
with
him
,
in
all
the
fruits
that
are
growing
up
,
out
of
any
thing
we
have
received
from
him
.
Christian
,
Labour
to
know
thy self
more
thoroughly
;
and
amongst
all
the
lusts
of
thy
heart
,
which
might
,
if
understood
,
bring
thee
low
,
take
particular
notice
of
this
thy
self-exalting
Spirit
,
and
if
this
do
not
abase
thee
,
and
shame
thee
,
and
lay
thine
honour
in
the
dust
,
thou
art
proud
indeed
.
5.
Be
Temperate
.
In
the
use
of
Creatures
,
I
mean
,
beware
of
Excesse
;
Eat
and
Drink
for
service
,
nor
barely
for
pleasure
:
Let
not
your
Lord
be
a
loser
by
his
bounty
to
you
,
lose
not
a
dutie
in
a
Dinner
;
A
full
Meal
makes
many
a
drowsie
and
short
duty
.
If
you
be
given
to
Appetite
,
take
heed
,
give
not
to
your
Appetite
all
it
craves
;
let
not
Appetite
,
but
Conscience
be
your
measure
.
Eat
not
your
Souls
into
leanness
,
let
not
your
Table
become
your
Snare
,
and
that
which
is
given
you
for
your
Health
,
become
your
Disease
.
When
you
are
at
your
meat
,
remember
your
work
,
and
let
that
limit
you
;
be
only
so
free
in
your
food
,
as
may
make
you
more
fit
for
service
?
He
that
hath
such
a
race
to
run
,
such
a
warfare
before
him
,
must
be
temperate
in
all
things
,
or
he
may
lose
the
goal
and
the
battel
:
not
only
Drunkards
and
Gluttons
,
but
even
Christians
that
are
accounted
sober
,
are
more
peccant
this
way
,
than
they
are
ordinarily
sensible
of
.
Their
spirits
would
be
more
free
,
their
services
would
be
more
lively
,
their
work
would
be
more
easie
,
and
their
way
more
pleasant
,
if
they
were
but
more
temperate
.
Christians
,
let
this
Scripture
meet
you
at
your
Tables
,
as
well
as
elsewhere
,
Whether
you
eat
or
drink
,
or
whatsoever
else
you
do
,
do
all
to
the
Glory
of
God
.
6.
Be
moderate
,
Phil.
4.
5.
Let
your
moderation
be
known
unto
all
men
.
The
Lord
is
at
hand
.
Maintain
such
a
tranquility
and
serenity
of
mind
,
let
all
be
quiet
,
and
in
such
a
due
and
equal
composure
within
you
,
that
it
may
appear
in
your
carriage
without
.
Let
there
be
no
noises
,
nor
tumults
,
but
as
much
as
possible
,
let
there
be
a
constant
silence
and
calm
upon
your
Spirits
.
Moderate
your
cares
;
moderate
your
fears
;
moderate
your
passions
:
Say
to
your
Spirits
,
when
they
begin
to
swell
,
as
Christ
to
the
Wind
and
Waters
,
Peace
,
be
still
,
Get
the
Command
of
all
within
you
,
and
keep
them
under
constant
discipline
;
be
careful
for
nothing
;
fear
nothing
;
be
impatient
at
nothing
,
that
whatsoever
happens
to
you
without
,
you
may
be
able
to
say
with
the
Apostle
,
None
of
these
things
move
me
.
Be
not
like
those
weakly
bodies
,
whose
temper
changes
with
the
weather
.
Be
able
to
bear
whatever
changes
happen
from
abroad
,
without
any
perturbations
or
perplexing
commotions
at
home
.
In
your
patience
possess
ye
your
souls
.
Christians
,
if
you
can
but
keep
your
temper
,
whatever
happens
,
you
may
keep
your
way
,
and
hold
on
your
course
whatever
happens
:
An
heart
our
of
quiet
,
will
put
your
whole
Man
out
of
course
.
If
you
can
but
be
quiet
and
patient
,
you
may
be
any
thing
;
you
may
do
any
thing
,
that
God
will
have
you
be
or
do
.
Let
your
fears
,
and
your
passions
,
and
your
impatiencies
loose
,
and
whither
will
they
carry
you
?
When
you
should
be
denying
your
selves
,
you
will
then
be
shifting
for
your selves
,
when
you
should
be
following
Christ
,
you
will
then
be
running
from
Christ
;
when
you
should
be
working
out
your
salvation
,
all
your
care
will
be
taken
up
how
to
save
your selves
in
a
whole
skin
.
Let
these
be
well
laid
,
and
you
will
have
nothing
to
do
,
but
to
follow
your
work
,
and
to
run
your
Race
which
God
hath
set
before
you
.
V.
Carry
your selves
well
towards
others
.
A
Christians
work
doth
not
lye
all
about
himself
;
Though
your
own
Souls
be
concerned
in
all
you
have
to
do
,
yet
your
care
must
not
be
confin'd
to
your selves
alone
;
you
must
have
a
due
respect
,
and
a
due
c●rriage
towards
others
also
.
Carry
your selves
well
.
1.
Towards
all
men
.
Let
your
Conversations
be
,
as
in
all
things
,
so
towards
all
men
,
as
it
becometh
the
Gospel
.
I
must
contract
,
and
here
give
you
only
some
short
hints
.
-
1.
Be
True
.
-
2.
Be
Just.
-
3.
Be
Merciful
.
-
4.
Be
Peaceable
.
-
5.
Be
Courteous
.
1.
Be
True
.
Take
heed
of
the
way
of
lying
;
Let
sinners
know
that
a
lye
is
of
their
Father
;
and
not
of
yours
.
Let
the
Word
of
a
Christian
be
Sacred
.
Make
sinners
say
of
Saints
the
same
which
God
sayes
of
them
,
They
are
children
which
will
not
lye
;
let
their
experience
force
them
to
acknowledge
,
This
spot
is
not
the
spot
of
Gods
Children
.
Be
true
.
A
Lye
is
,
1.
Contrary
to
God
,
who
is
a
God
of
Truth
,
and
cannot
lie
.
2.
Conform
to
the
Devil
,
the
Father
of
Lies
.
3.
Destructive
to
Society
:
there
can
be
no
trust
,
where
there
is
no
truth
;
and
no
commerce
,
with
those
that
cannot
be
trusted
.
Temptations
to
Lying
are
many
,
and
men
are
especially
tempted
to
it
,
in
these
Tw●
Cases
;
1.
In
case
of
any
faults
committed
.
What
can't
be
excus'd
,
must
be
conceal'd
;
and
for
want
of
a
better
covering
,
they
must
hide
it
under
a
Lye
.
2.
In
their
dealings
in
the
world
.
In
their
buying
,
and
selling
,
and
trading
.
The
trade
of
lying
gets
into
every
Trade
,
as
if
there
were
no
living
,
but
by
lying
.
The
Seller
must
have
his
lyes
;
there
must
be
lye
to
set
off
the
Wares
,
It
s
special
good
,
the
best
of
its
kind
,
when
may
be
't
is
stark
nought
:
A
lye
to
set
up
the
price
,
It
stood
me
in
so
much
,
I
cannot
abate
,
when
,
it
may
be
,
the
next
word
is
a
lower
price
,
The
buyer
must
have
his
lye
;
a
lye
to
bring
down
the
price
,
It
s
naught
,
it
s
naught
,
saith
the
buyer
:
A
lye
to
bring
down
the
seller
,
I
will
not
give
your
price
,
and
yet
give
it
.
Oh
how
common
an
evil
is
this
,
and
how
little
considered
!
How
few
are
there
that
have
great
dealings
in
the
world
,
that
can
altogether
acquit
themselves
of
it
?
How
many
are
there
,
that
live
upon
lies
?
that
feed
themselves
with
lie●
?
●hat
cloath
themselves
with
lies
,
their
unlawful
gains
,
that
their
trade
of
lying
hath
brought
them
in
.
Christians
,
especially
you
that
are
most
ordinarily
under
such
temptations
,
be
sensible
of
this
evil
,
and
avoid
it
:
be
resolved
and
watchful
:
Resolve
to
be
true
,
be
true
,
though
it
be
to
your
loss
;
be
losers
,
rather
than
lyars
;
Sell
not
Conscience
with
your
commodities
,
for
a
penny
or
two
pence
profit
extraordinary
.
Resolve
to
be
true
,
and
be
watchful
.
Consider
what
you
say
,
before
you
speak
,
that
you
be
guilty
of
falshood
,
neither
purposely
,
nor
unwarily
.
2.
Be
Just
.
Observe
that
Rule
of
Righteousuesse
,
Do
to
others
,
as
you
would
they
should
do
to
you
:
And
let
this
Rule
be
observed
in
all
your
words
,
yea
,
and
your
thoughts
also
,
as
well
as
actions
;
If
you
would
not
be
wronged
,
do
not
wrong
;
if
you
would
not
be
oppressed
do
not
oppress
:
if
y●u
would
not
be
defrauded
do
not
defraud
;
and
so
,
if
you
would
not
be
defamed
,
or
reviled
,
do
not
defame
or
revile
:
if
you
would
not
upon
everie
report
or
groundlesse
surmise
,
be
evil
thought
of
,
do
not
think
evil
of
others
.
You
that
professe
Christianity
,
are
you
altogether
faultless
upon
this
account
?
Would
you
that
all
should
come
upon
you
,
which
by
you
hath
fallen
upon
others
?
Would
you
that
all
the
world
should
be
to
you
,
what
you
have
been
to
any
in
the
world
?
If
you
have
been
knowingly
unjust
in
your
dealings
,
yet
have
you
neither
been
injurious
in
your
words
?
Would
you
that
your
faults
and
i●firmities
should
be
the
ordinary
discourse
,
and
table-talk
,
and
merriment
of
others
,
and
have
not
yet
others
infirmities
,
or
faults
been
yours
?
Would
you
not
be
causl●sly
suspected
,
condemned
,
or
despised
in
the
thoughts
of
others
,
and
have
you
never
dealt
thus
by
others
?
Is
this
not
too
common
,
and
yet
little
considered
?
When
you
are
together
,
everie
evil
report
that
's
going
,
either
for
want
of
other
discourse
,
or
from
a
worse
cause
,
must
be
brought
in
to
fill
up
the
time
;
and
evil
reports
quickly
beget
evil
thoughts
&
surmises
.
Do
as
you
would
be
done
by
;
if
you
would
not
be
thus
dealt
with
by
others
,
deal
not
so
with
others
.
3.
Be
Merciful
.
Luke
6.
36.
Be
ye
merciful
,
as
your
Father
is
merciful
.
You
have
a
Merciful
Father
,
you
have
a
Merciful
High-Priest
;
be
ye
also
merciful
:
As
you
have
received
mercy
,
as
you
look
for
mercy
,
be
careful
to
shew
mercy
.
Give
to
him
that
asketh
,
lend
to
him
that
would
borrow
,
visit
,
relieve
,
refresh
the
bowels
of
him
that
is
in
misery
.
Be
cheerful
in
shewing
mercy
,
let
your
hearts
give
as
well
as
your
hands
.
Be
liberal
,
be
bountiful
:
He
that
soweth
sparingly
,
shall
reap
sparingly
:
He
that
is
merciless
to
the
bodies
of
men
,
is
therein
cruel
to
their
souls
.
Hardness
and
niggardliness
in
Professors
of
Religion
,
will
disgrace
their
Profession
,
and
harden
the
hearts
of
sinners
from
entertaining
the
Gospel
;
Can
you
perswade
me
that
this
is
the
way
of
God
,
that
this
is
true
Religion
?
What
a
merciless
Religion
,
a
merciless
Profession
!
God
keep
me
from
such
a
Religion
.
Your
feeding
of
hungry
bellies
,
your
cloathing
of
naked
backs
,
may
be
a
means
to
save
many
a
soul
from
death
.
The
penny
,
besides
that
it
may
gain
thee
many
pounds
,
a
plentiful
reward
,
it
may
gain
many
a
soul
to
thy
Lord
.
4.
Be
peaceable
,
Mark
.
4.
50.
Have
peace
one
with
another
.
Heb.
12.
14.
Follow
peace
with
all
men
.
The
Lord
is
a
God
of
peace
,
Christians
are
sons
of
peace
.
The
wisdom
which
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
entreated
.
Peaceableness
stands
,
1.
In
an
unwillingness
to
provoke
or
offend
:
A
peaceable
man
will
not
break
the
Peace
,
is
not
quarrelsome
or
contentious
,
will
not
stir
up
strife
,
forbears
all
provoking
carriage
,
hath
no
provoking
tongue
,
he
hath
peace
in
his
heart
,
and
that
brings
forth
peaceable
language
and
carriage
.
2.
In
an
unaptness
to
be
proved
.
A
peaceable
spirit
,
is
a
patient
spirit
.
3.
In
a
readiness
to
be
reconciled
,
James
3.
17.
Easie
to
be
intreated
.
A
peaceable
spirit
is
hardly
provoked
,
easily
pacified
.
1.
In
a
forwardness
to
reconcile
those
that
are
at
variance
:
A
peaceable
spirit
,
is
a
peace
making
spirit
;
such
an
one
is
both
a
blessed
man
,
Mat.
5.
Blessed
are
the
peace-makers
,
and
a
blessing
to
those
he
lives
amongst
.
Our
angry
,
quarrelsome
spirit
may
be
a
plague
,
and
one
peaceable
and
healing
spirit
,
may
be
a
blessing
to
a
whole
society
.
5.
Be
Courteous
.
Sweet
and
affable
in
your
carriage
towards
all
,
1
Pet.
3.
8.
This
will
much
win
upon
the
hearts
of
those
you
converse
with
,
and
beget
their
good
liking
of
whatever
good
they
behold
in
you
:
This
will
both
mollifie
their
spirits
towards
you
,
and
make
them
more
willing
to
hearken
to
you
:
Morosity
and
sourness
,
will
fright
them
out
of
your
company
,
and
harden
them
against
your
Counsel
.
Your
candor
will
be
the
sugar
that
will
help
to
convey-down
any
pill
of
admonition
or
reproof
you
give
them
,
which
otherwise
their
stomacks
would
rise
against
,
and
spit
out
in
your
faces
.
Carry
your selves
so
to
all
,
that
you
may
convince
them
that
you
are
their
friends
,
the
friends
of
their
souls
,
whilst
you
appear
the
enemies
of
their
sins
:
that
your
counsels
are
the
counsels
of
a
friend
,
that
your
reproofs
are
the
wounds
of
a
friends
,
which
are
better
than
the
kisses
of
an
Enemy
.
But
still
take
heed
that
your
courtesie
to
sinners
do
not
lead
you
in
a
compliance
with
them
in
their
sins
,
that
what
you
intend
as
a
Net
to
take
their
Souls
,
become
not
a
Trap
to
take
yours
.
Whilst
you
are
a
friend
to
their
persons
,
beware
you
be
not
drawn
aside
to
have
fellowship
with
them
in
their
wickedness
.
It
is
better
to
be
uncivil
than
ungodly
.
Be
as
courteous
as
possible
,
yet
so
far
only
that
your
courtesie
be
neither
a
snare
to
you
,
nor
an
encouragement
to
them
in
their
sins
.
Be
wise
as
well
as
kind
.
Christians
,
do
not
pass
over
these
second-Table
duties
(
which
I
have
for
brevities
sake
packed
up
into
a
narrow
room
)
as
the
lower
things
of
Religion
,
wherein
you
may
be
excused
or
dispenced
with
;
which
a
little
praying
or
confessing
will
make
up
,
and
so
you
may
go
on
:
Truth
,
and
Temperance
,
and
Justice
,
and
Mercy
,
&c.
are
to
be
reckoned
among
the
weightier
matters
of
the
Law
;
there
is
so
much
Religion
in
them
,
that
there
can
be
no
Religion
without
them
:
Though
there
may
be
morality
where
there
is
no
true
Religion
,
yet
there
can
be
no
Religion
where
there
is
not
Morality
,
Micha
6.
11
,
12.
Shall
I
count
them
pure
,
with
the
wicked
ballances
,
and
the
bag
of
deceitful
weights
?
The
rich
men
thereof
are
full
of
violence
,
and
the
inhabitants
thereof
have
spoken
lyes
,
and
their
tongue
is
deceitfull
in
their
mouth
.
Shall
I
count
those
pure
?
Are
these
my
People
?
What
,
holy
and
not
honest
,
religious
and
not
righteous
?
What
,
sincerity
without
truth
,
a
single
heart
with
a
double
tongue
?
What
,
grace
where
there
is
no
peace
,
nor
mercy
,
nor
temperance
?
What
railers
,
and
revilers
,
and
quarrellers
,
and
yet
religious
?
James
1.
26.
If
any
man
seems
to
be
religious
,
and
bridleth
not
his
tongue
,
but
deceiveth
his
own
heart
,
this
mans
Religion
is
vain
.
A
dreadfull
word
!
There
are
many
Professors
of
Religion
in
whom
an
unbridled
tongue
is
found
:
How
many
light
and
vain
words
,
how
many
false
and
deceitful
words
,
especially
how
many
bitter
and
angry
words
do
we
ordinarily
hear
out
of
such
mouths
?
what
biting
and
devouring
,
what
cutting
and
provoking
,
what
reproaching
and
reviling
language
doth
often
break
forth
at
the
same
mouths
,
whence
at
other
times
we
hear
praying
and
blessing
?
But
can
such
consider
his
Scripture
withou●
a
trembling
heart
;
This
mans
Religion
is
vain
.
Vain
notes
two
things
,
1.
Empty
:
Whatever
Religion
such
men
seem
t●
have
,
there
is
nothing
in
it
.
2.
Ineffectual
:
That
is
vain
that
falls
short
of
and
doth
not
reach
its
end
,
nor
brin●
about
tha●
for
which
it
is
.
The
end
of
our
Religion
is
salvation
.
Whatever
Religion
such
men
have
,
it
will
do
them
no
good
,
nor
stand
them
in
any
stead
,
it
will
never
save
their
souls
;
they
may
die
and
be
damned
,
and
lie
in
hell
for
ever
,
notwithstanding
all
the
Religion
they
have
.
All
the
conclusions
that
men
make
from
such
Religion
,
that
they
are
in
a
state
of
grace
and
salvation
,
are
false
and
deceitful
;
that
faith
,
and
that
hope
,
and
those
prayers
,
which
will
consist
with
the
raiging
evils
of
the
tongue
,
will
never
be
any
good
evidence
of
a
good
state
:
That
which
cannot
drive
the
Devil
out
of
the
Tongue
,
will
never
prove
Christ
to
be
in
the
heart
.
And
all
the
expectations
that
are
hence
raised
of
future
blessedness
,
will
undoubtedly
deceive
them
.
That
Religion
which
will
not
tame
the
Tongue
,
will
never
save
the
soul
.
I
incist
the
more
on
this
,
because
however
those
evils
mentioned
,
injustice
,
unmercifulness
,
intemperance
,
&c.
may
possibly
be
as
common
,
and
some
of
them
as
pernicious
,
and
the
prevailing
of
them
as
certainly
concluding
men
in
an
evil
state
as
this
;
yet
these
evils
of
the
tongue
,
being
but
words
,
are
more
apt
to
be
passed
lightly
over
,
and
notwithstanding
all
the
mischievous
consequences
of
them
,
to
be
less
regarded
.
But
can
you
make
a
light
matter
of
that
which
proves
you
damnable
Hypocrites
?
Hast
thou
spit
●ut
all
thy
Religion
in
thy
furious
fits
,
and
yet
●ilt
thou
make
nothing
of
them
?
By
this
biting
●nd
devouring
tongue
you
do
not
only
consume
●ne
another
,
but
you
consume
every
man
himself
,
our
own
peace
,
your
own
Comfort
,
your
own
●opes
,
your
Religion
and
Salvation
.
You
see
by
●xperience
how
it
devours
all
the
exercises
of
Religion
;
what
duties
are
we
fit
for
,
whilst
our
●ongues
are
on
fire
?
Prayer
must
be
laid
aside
,
Reading
,
or
Conference
,
of
God
,
or
of
Souls
,
are
turned
out
of
Doors
:
God
himself
cannot
be
heard
,
conscience
cannot
be
heard
,
Souls
cannot
be
minded
,
while
those
noises
and
tumults
last
.
And
that
which
doth
destroy
the
exercises
of
Grace
,
cannot
but
destroy
its
evidences
,
and
bring
us
at
least
to
question
it
,
if
not
to
conclude
it
a
nullity
.
I
confess
some
evils
of
the
tongue
may
consist
.
with
Grace
in
the
Heart
;
but
if
this
Scripture
be
true
,
an
unbridled
tongue
cannot
;
Grace
cannot
hold
this
unruly
member
under
such
constant
Government
,
but
it
will
too
often
break
●oose
;
but
where
it
is
not
brought
under
government
at
all
,
where
the
Heart
puts
spurs
to
the
Tongue
,
but
no
bridle
;
where
persons
looking
upon
●ll
this
a
matter
of
nothing
,
allow
themselves
in
〈◊〉
;
and
letting
loose
the
Reins
to
their
Tongues
,
●o
ordinarily
surrender
them
up
to
their
Lusts
and
●assions
,
to
use
at
pleasure
,
and
to
vent
themselves
●●eely
by
,
such
men
must
first
disprove
the
Scripture
,
before
they
can
prove
the
truth
of
the●●
Religion
.
Christians
,
you
that
have
been
sick
of
this
disease
of
an
evil
mouth
,
bless
the
Lord
if
the
cure
be
begun
,
but
rest
not
till
it
be
perfected
.
It
will
sti●●
defile
where
it
doth
not
destroy
.
It
will
defile
you●
names
;
your
evil
words
will
recoil
,
he
that
spits
against
the
wind
,
his
spittle
is
driven
back
in
his
ow●
face
.
It
will
defile
your
consciences
,
your
hearts
never
send
forth
an
evil
breath
,
but
there
is
some
thing
of
it
sticks
behind
.
It
will
defile
your
duties
there
will
be
a
tincture
on
your
prayers
of
that
foulness
of
your
mouth
which
your
evil
words
have
left
behind
them
.
It
will
defile
your
profession
;
that
will
hardly
be
spoken
well
of
,
which
will
bear
evil
speaking
.
It
will
disturb
where
it
doth
not
devour
;
it
will
disturb
you
in
your
holy
course
,
if
it
doth
not
quite
divert
you
,
never
look
to
prosper
in
holinesse
,
or
to
be
fruitful
in
good
works
,
whilst
you
break
forth
into
such
evil
words
;
these
lean
kin●
and
thin
ears
of
envy
and
contention
will
eat
up
all
your
good
fruit
.
I
rather
wonder
to
see
any
thing
green
in
those
Gardens
,
where
such
Locusts
lodge
,
than
that
there
is
no
more
.
Oh
Brethren
,
let
us
no
longer
excuse
,
but
judge
our selves
for
this
:
let
our
bitterness
become
bitter
to
us
;
let
us
weep
over
it
,
let
us
watch
against
it
,
let
us
quench
those
fires
within
,
that
there
be
no
more
such
flames
and
smoak
without
:
let
us
be
sensible
of
those
inward
inflammations
,
of
that
unquietnesse
and
unpeaceableness
of
our
spirits
,
whence
all
our
outward
paroxisms
arise
:
they
are
our
foul
stomacks
that
fu●
our
tongues
.
We
lay
the
blame
of
all
upon
temptations
and
provocations
,
but
they
are
our
lusts
,
our
lusts
that
are
in
fault
,
which
war
in
our
members
.
Let
us
be
more
sensible
of
these
;
let
us
be
humbled
,
let
us
be
ashamed
,
that
we
that
profess
our selves
sons
of
peace
,
should
harbour
such
sons
of
contention
in
our
hearts
.
Let
the
experiences
we
have
had
,
of
the
loss
we
have
sustained
,
the
guilt
we
have
con●racted
,
the
wounds
that
we
have
given
to
our
●rethren
,
to
our
own
souls
,
to
the
Gospel
of
our
Lord
already
;
let
these
set
us
a
purging
out
this
●our
leaven
.
Let
salt
be
cast
into
the
fountain
,
that
●he
streams
may
become
sweeter
,
and
when
the
fountain
is
healed
,
then
let
us
sweep
the
Channel
:
let
there
neither
be
war
any
longer
in
our
hearts
,
nor
a
sword
in
our
mouths
.
Let
us
beat
our
Swords
into
▪
Plough-shares
,
and
our
Spears
into
pruning
hooks
.
Let
our
words
plough
up
the
hearts
,
and
not
break
the
heads
;
let
them
pare
off
,
and
reprove
the
sins
,
and
not
reproach
the
faces
of
our
brethren
:
Let
us
counsel
,
and
admonish
,
and
comfort
one
another
,
and
provoke
to
love
and
good
works
;
but
let
there
be
no
more
bitterness
,
or
strife
,
or
envying
,
or
quarrellings
found
among
us
;
let
us
leave
these
evil
fruits
,
to
grow
only
on
evil
trees
,
where
we
can
expect
nothing
else
.
Whilst
we
cannot
look
to
gather
Grapes
of
Thorns
,
or
Olive-berries
of
Thistles
,
let
not
the
fruit
of
the
Bramble
,
or
the
●rickles
of
the
Thistle
,
be
found
sprouting
out
of
●he
root
of
the
Olive
.
Let
the
Saints
still
be
found
what
they
were
of
old
,
Doves
,
Lambs
,
Lillies
,
●mong
Thorns
:
Let
there
be
nothing
that
hurts
or
●ffends
in
all
the
Mountain
of
the
Lord
.
Let
the
●ricking
briar
,
and
grieving
thorn
,
be
rather
in
our
sides
,
than
in
our
mouths
:
Let
blessing
and
praising
,
and
praying
,
and
intreating
,
take
up
all
the
room
▪
that
there
be
no
place
left
for
wrath
and
contention
.
And
whilst
we
take
this
care
about
our
words
,
let
us
take
as
great
a
care
about
our
works
.
Let
there
be
no
virulence
in
our
●ongues
,
nor
violence
in
our
hands
;
Let
there
be
no
deceit
in
our
Lips
,
nor
falshood
in
our
dealings
;
Let
us
speak
the
words
of
truth
and
sobernesse
,
and
let
us
keep
the
way
o●
righteousnesse
and
peace
:
Let
us
walk
humbly
with
God
;
and
let
us
do
justly
,
and
love
mercy
,
and
live
peaceably
with
men
;
Let
good
words
and
good
works
meet
together
;
let
Religion
and
Righteousnesse
kiss
each
other
let
peace
spring
up
out
of
the
Earth
,
as
Grace
hath
looked
down
from
them
.
Let
us
add
to
our
Faith
Vertue
,
and
to
Vertue
Knowledge
,
to
Knowledge
Temperance
,
to
Temperance
Patience
,
to
Patience
Godlinesse
,
to
Godliness
brotherly
Kindnesse
,
to
brotberly
Kindnesse
Charity
.
Finally
▪
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
what
so
ever
things
are
of
good
report
,
if
there
be
any
Vertue
,
if
there
be
any
Praise
,
think
on
these
things
.
Brethren
,
so
speak
ye
,
and
so
walk
;
these
things
do
;
live
in
peace
and
love
,
and
the
God-peace
shall
be
with
you
.
2.
In
special
.
Carry
your selues
well
in
,
an●
towards
your
Families
.
You
that
are
Governour
of
Families
,
you
have
more
souls
than
your
own
to
look
to
.
You
have
curam
animarum
,
the
charg●
of
souls
lying
upon
you
.
You
are
not
only
to
look
to
your
Families
in
matters
civil
,
but
in
matters
of
Religion
.
In
the
Law
,
the
Master
of
the
Family
was
by
the
appointment
of
God
,
to
circumcise
all
the
males
in
his
house
:
In
the
fourth
Commandment
,
the
Master
of
the
Family
is
charged
,
not
only
to
keep
the
Sabbath
himself
,
but
to
see
that
his
whole
Family
kept
it
.
Thou
shalt
do
no
work
therein
,
and
no
only
so
,
but
neither
thy
Son
,
nor
thy
Daughter
,
&c.
Parents
are
required
,
Ephes.
6.
4.
To
bring
up
their
children
in
the
nurture
and
admonition
of
the
Lord
;
to
nurse
them
up
for
God
,
to
nourish
them
up
in
the
words
of
Faith
and
good
Doctrine
,
to
suckle
their
souls
with
the
milk
of
the
Word
,
as
well
as
their
bodies
with
the
Milk
of
the
breasts
.
Now
,
where
there
is
a
charge
of
Souls
,
there
must
be
an
account
given
of
Souls
.
When
there
is
a
Child
brought
forth
,
or
a
Servant
brought
into
thy
Family
,
God
sayes
to
thee
,
as
the
man
in
the
Prophets
parable
,
1
King
20.
39.
Keep
this
man
,
look
to
this
man
,
if
he
be
lost
,
Thy
Life
shall
go
for
his
Life
.
If
any
in
the
house
perish
through
thy
neglect
,
thy
Life
shall
go
for
his
life
,
thy
Soul
shall
go
for
his
Soul
.
This
is
thy
charge
,
and
if
thou
be
not
,
faithful
,
so
shall
thy
Judgment
be
.
But
what
must
we
do
for
the
right
ordering
and
governing
our
Families
?
Why
,
1.
Instruct
your
Families
,
teach
them
the
way
of
the
Lord
;
dwell
in
your
Houses
as
men
of
knowledge
,
and
make
God
known
to
all
yours
,
by
reading
,
and
acquainting
them
with
the
Scriptures
,
which
are
able
to
make
them
wise
unto
Salvation
,
by
Catechizing
them
,
&c.
2.
Endeavour
their
Conversation
to
God
,
by
speaking
often
to
them
,
of
the
faithfulnesse
and
misery
of
their
natural
state
,
of
the
nature
and
necessity
of
conversion
,
by
enquiring
often
into
the
state
of
their
Souls
.
3.
Bring
them
into
Covenant
with
God
,
as
you
have
already
done
it
vertually
,
in
bringing
th●m
to
be
baptized
;
so
when
they
are
grown
up
,
and
well
instructed
in
the
principles
of
Christianity
,
and
made
sensible
of
their
baptismal
Engagement
,
endeavour
to
bring
them
to
an
express
dedicating
,
and
engaging
themselves
to
the
Lord
,
according
to
those
directions
that
have
been
formerly
given
to
Christians
in
general
.
4.
Teach
them
to
pray
,
and
call
upon
them
often
,
and
see
to
it
,
that
they
neglect
it
not
.
5.
Pray
for
them
,
and
pray
with
them
.
6.
Dispense
your
favours
and
frowns
,
your
corrections
and
encouragements
,
not
only
as
they
are
more
or
less
towardly
to
you-ward
,
but
as
they
are
more
or
less
tractable
,
and
careful
in
the
matters
of
God
.
5.
In
your
disposal
of
them
,
either
to
callings
,
or
in
marriage
,
have
a
special
regard
to
the
advantage
of
their
Souls
.
I
can
now
but
name
these
particulars
,
which
I
have
formerly
more
largely
insisted
on
,
and
pressed
upon
you
.
8.
Be
examples
of
holinesse
to
them
,
walk
in
the
midst
of
your
house
with
a
perfect
heart
;
do
not
unteach
them
by
your
practice
,
what
they
have
learned
,
from
your
instructions
;
do
not
teach
them
to
slight
your
words
,
by
the
unsuitableness
of
your
wayes
to
them
.
For
a
conclusion
of
the
whole
,
observe
farther
,
these
four
general
directions
:
-
1.
Be
Sincere
.
-
2.
Be
Steady
.
-
3.
Be
fruitful
.
-
4.
Be
Stedfast
.
I.
In
your
whole
course
,
and
all
the
particular
actions
,
of
it
,
be
sincere
.
Sincerity
is
not
a
distinct
grace
,
but
notes
the
truth
of
every
grace
,
and
gracious
aicton
.
There
is
a
sincerity
of
,
-
Our
State
.
-
Our
Actions
.
1.
There
is
a
sincerity
of
our
state
.
That
notes
the
uprightness
of
our
hearts
in
the
main
,
and
hath
been
already
desoribed
,
in
the
directions
I
have
given
,
in
the
duty
of
self-examination
.
2.
There
is
a
sincerity
of
our
actions
:
This
is
two-fold
,
either
such
as
respects
particular
and
single
actions
,
or
the
series
of
our
actions
,
our
whole
course
,
2
Cor.
11.
12.
This
is
our
rejoycing
,
the
testimony
of
our
Conscience
,
that
in
all
simplicity
,
and
godly
sincerity
,
not
in
fleshly
wisdom
,
but
by
the
Grace
of
God
we
have
had
our
Conversation
in
the
world
;
in
all
simplicity
and
godly
sincerity
:
There
is
a
natural
sincerity
,
and
a
godly
sincerity
;
natural
sincerity
,
imports
no
more
,
but
simplicity
,
or
plain-heartedness
,
when
there
is
no
guile
or
deceit
in
any
action
;
no
purpose
to
deceive
,
no
pretence
of
what
is
not
intended
;
no
Conscience
of
any
evil
in
what
we
do
,
nor
any
evil
intent
in
it
.
In
this
sense
,
God
bears
witnesse
of
Abimelecks
integrity
,
Gen.
20.
6.
Testifying
concerning
his
taking
Abrahams
Wife
,
that
he
did
it
in
the
integrity
of
his
heart
,
that
is
,
he
knew
no
evil
in
it
:
He
knew
not
that
she
was
another
Mans
Wife
,
nor
intended
any
wrong
to
her
Husband
in
it
.
Then
there
is
also
a
godly
sincerity
;
this
supposes
the
sincerity
of
our
state
.
He
cannot
have
his
conversation
in
godly
sincerity
,
that
is
not
first
a
godly
man
.
It
concludes
in
it
,
not
only
Truth
,
but
Faith
,
and
Love
,
and
ingenuity
to
God
;
not
only
a
good
meaning
,
but
a
good
will
to
the
work
,
and
to
the
Lord
,
for
whose
sake
we
do
it
.
To
walk
sincerely
,
is
to
walk
both
as
in
the
sight
of
God
,
as
the
witness
of
our
uprightnesse
,
to
whom
we
dare
to
appeal
,
and
in
the
power
of
the
Grace
of
God
,
which
carries
us
on
to
pursue
his
honour
and
interest
.
The
opposit●
to
this
sincerity
,
is
fleshly
wisdom
,
or
carnal
policy
,
which
models
our
Religion
and
the
exercises
thereof
,
in
a
consistency
with
,
and
subservency
to
our
fleshly
interests
:
And
hypocrisie
or
dissimulation
,
to
which
it
is
most
properly
opposed
.
And
there
is
a
two-fold
hypocrisie
in
our
actions
.
Either
total
,
that
which
denominates
them
hypocritical
actions
,
Or
tial
,
when
though
as
to
the
main
the
heart
be
upright
,
and
the
action
acceptable
to
God
,
yet
there
is
some
little
mixture
of
deceit
in
it
;
which
,
though
it
be
matter
of
humiliation
to
the
doer
,
yet
doth
not
wholy
hinder
the
acceptation
of
what
's
done
.
As
there
is
no
person
,
so
there
is
no
action
so
perfectly
sincere
and
upright
with
God
,
but
there
is
some
obliquities
to
be
found
in
it
.
Brethren
,
be
upright
in
your
way
,
be
true
to
the
Lord
,
not
putting
him
off
with
eye-service
,
but
serving
him
in
singlenesse
of
heart
;
be
ingenuous
towards
God
;
with
good
will
,
doing
service
;
whatever
good
words
you
speak
,
whatever
good
duties
you
perform
,
whatever
good
fruits
you
bring
forth
,
let
good
will
be
at
the
bottom
.
Let
not
fleshly
wisdom
have
any
thing
to
do
in
the
managing
and
ordering
your
Spiritual
waies
.
You
must
be
fools
if
you
will
be
honest
.
He
that
will
be
wise
(
saith
the
Apostle
)
let
him
be
a
fo●l
.
So
he
that
will
be
upright
,
let
him
lay
down
his
fleshly
wisdom
.
Let
him
not
consult
with
Flesh
and
Blood
,
nor
studie
to
cast
himself
into
such
a
mode
,
or
limit
himself
to
such
a
measure
of
godlinesse
,
as
will
best
secure
and
advance
his
earthlie
concernments
,
but
laying
aside
such
considerations
,
let
him
follow
the
Lord
in
all
things
,
whether
it
be
right
or
wrong
,
as
to
matters
outward
and
carnal
.
Beware
of
Hipocri●ie
and
dissimulation
:
be
not
mockers
of
God
,
Gal.
6.
7.
Be
not
deceived
,
God
is
not
mocked
,
saith
the
Apostle
.
That
is
,
either
God
cannot
be
mocked
;
there
's
no
juggling
with
God
;
there
's
no
deceiving
of
Gods
Eie
;
when
you
have
done
all
you
can
to
varnish
an
empty
or
deceitful
work
,
God
cannot
be
deceived
;
his
eie
sees
what
it
is
.
There
's
no
dissembling
with
God
,
whatever
there
may
be
with
men
:
Or
else
God
will
not
be
mocked
;
he
will
never
be
put
off
with
,
nor
bear
mocking
services
,
but
as
men
sow
,
so
shall
they
reap
.
Look
what
their
work
is
,
such
shall
their
reward
and
their
wages
be
.
There
is
a
twofold-mock
:
-
1.
A
Deriding
Mock
.
-
2.
A
Deluding
Mock
.
There
is
a
deriding
mock
,
or
a
putting
of
scorn
upon
persons
.
The
Enemies
of
Jerusalem
,
mocked
at
her
Sabbaths
;
the
Persecutors
and
Cruci●iers
of
Christ
,
mocked
him
,
and
said
,
Hail
King
of
the
Jews
.
And
there
is
a
Deluding
M●ck
,
or
a
putting
a
Cheat
upon
them
,
to
deceive
them
.
He
that
promises
any
thing
that
he
doth
not
intend
,
he
that
doth
any
thing
,
or
gives
any
thing
,
which
is
another
thing
than
it
appears
to
be
,
is
a
Mocker
.
Thou
hast
mocked
me
these
three
times
,
said
Delila
to
Sampso●
,
when
he
pretended
to
have
told
her
all
that
was
in
his
heart
,
and
yet
hat
but
lyed
to
her
,
Judg.
16.
15.
He
that
refreshes
the
needie
with
good
words
onlie
,
be
filled
,
be
warmed
;
or
Promises
,
I
will
give
,
I
will
relieve
you
,
this
is
but
Mock-Charity
:
He
that
paies
his
debts
,
or
buyes
his
Commodities
with
brasse
money
instead
of
silver
,
this
is
but
mock
Justice
,
and
he
that
worships
God
with
tongue-worship
,
instead
of
heart-worship
,
this
is
but
mock
Religion
.
Oh
,
how
much
,
such
mocking
of
God
,
are
many
Professors
of
Religion
guilty
of
.
There
's
nothing
but
words
in
their
Professions
;
nothing
but
words
in
their
Prayers
;
nothing
but
words
in
their
Confessions
and
Acknowledgments
.
Their
Faith
is
a
mock
Faith
,
and
their
Repentance
is
mock
Repentance
;
their
Humility
is
mock
Humility
;
nay
,
their
very
Alms
and
Benevolences
,
wherewith
those
that
received
them
,
are
refreshed
and
relieved
,
are
in
respect
to
God
a
mock
Charity
,
mock
Alms.
Whatever
there
is
done
,
there
is
nothing
of
the
heart
in
it
;
there
's
no
good
will
in
all
their
good
work
,
and
where
that
's
wanting
,
the
Lord
looks
on
all
as
nothing
.
Oh
,
remember
and
bewail
all
your
Hypocrisies
and
Dissimulation
;
you
are
apt
to
think
,
at
least
would
make
others
think
,
when
you
have
been
Praying
,
or
Fasting
,
or
keeping
Sabbaths
,
or
visiting
the
Sick
,
or
relieving
the
oppressed
,
that
you
have
been
doing
some
great
good
services
;
when
yet
,
it
may
be
,
you
have
been
dissembling
with
the
Lord
in
all
,
and
had
need
to
go
pray
again
,
not
only
,
Lord
forgive
us
our
sins
,
our
pride
,
or
our
covetousnesse
,
but
Lord
forgive
us
our
Prayers
;
Lord
forgive
us
our
Repentance
,
our
Fasting
,
our
Sabbaths
,
our
Sabbath-mockeries
,
our
Prayer-Mockeries
.
Consider
,
brethren
,
what
an
high
provocation
this
is
:
'T
is
no
small
sin
to
be
mockers
of
men
;
but
will
a
man
mock
God
?
Mal.
3.
8.
Will
a
man
rob
God
?
saith
the
Lord
.
Though
you
dare
to
steal
,
and
purloin
one
from
the
other
,
yet
dare
you
be
so
highly
impious
and
sacrilegious
,
as
to
rob
God
?
Ye
have
robbed
me
,
saith
the
Lord
.
You
have
not
only
robbed
my
Prophets
and
my
Servants
,
but
ye
have
robbed
me
.
Will
a
man
rob
God
?
So
,
Will
a
man
mock
God
?
Seemeth
it
to
you
a
small
thing
that
you
weary
men
,
that
you
will
weary
my
God
also
,
saith
he
Prophet
:
Seemeth
it
a
small
thing
to
you
to
deal
falsly
with
men
,
but
will
you
deal
falsly
with
God
also
?
Brethren
,
in
all
your
waies
observe
the
rule
,
Do
as
you
would
be
done
by
.
If
you
would
not
that
the
Lord
should
mock
you
,
be
you
no
longer
Mockers
of
God
.
Do
not
put
off
the
Lord
with
mock-duties
,
unlesse
you
will
be
content
to
be
put
off
with
mockmercies
,
mock-comfor●s
,
with
a
mock-pardon
,
and
a
mock
salvation
.
Beloved
,
Let
us
bewail
our
Hypocrisie
;
Let
us
not
only
bewail
and
humbled
under
any
thing
we
have
offered
up
to
God
,
wherein
we
have
been
hypocritical
in
toto
,
have
done
nothing
else
but
plaid
the
hypocrites
;
but
let
us
bewail
all
those
lower
degrees
of
hypocrisie
,
that
have
been
mingled
with
the
best
of
all
our
duties
:
blessed
be
God
,
that
though
we
have
been
too
hypocritical
,
yet
we
are
no
Hypocrites
,
blessed
be
God
for
any
sincerity
that
he
hath
seen
in
us
,
but
wo
to
us
,
and
shame
to
us
,
that
there
hath
been
so
much
hypocrisie
mingled
with
it
.
Oh
,
let
us
fear
an
hypocritical
heart
,
Oh
,
let
us
watch
against
an
Hypocritical
heart
:
let
us
purge
out
all
the
remainders
of
this
Pharisaical
leaven
.
Let
there
be
truth
in
all
we
do
,
and
as
much
as
in
us
lies
nothing
but
truth
.
Let
us
draw
nigh
to
God
with
a
true
heart
,
Heb.
10.
Let
us
be
und●filed
or
upright
in
the
way
of
the
Lord
,
Psal.
119.
1
▪
Let
our
works
be
found
perfect
before
him
.
Let
us
love
in
truth
,
let
us
speak
the
truth
in
love
,
let
all
our
paths
be
mercy
and
truth
;
Let
our
hearts
be
in
every
word
,
in
every
step
of
our
lives
,
let
the
heart
do
all
,
let
the
heart
pray
,
let
the
heart
hear
,
let
the
heart
give
and
lend
,
and
forgive
;
Let
the
grace
of
our
hearts
do
all
;
Let
Faith
pray
,
and
Obedience
hear
,
and
Repentance
celebrate
our
Fasts
;
Let
wisdom
guide
,
let
Truth
speak
,
let
Mercy
give
,
let
Love
forgive
,
let
Patience
bear
,
and
Long-suffering
forbear
,
let
Temperance
feed
us
,
Humility
cloath
us
,
and
integrity
preserve
us
;
Let
Grace
do
all
,
and
let
God
have
all
,
let
Pride
have
nothing
,
&
Covetousness
nothing
,
and
Envie
nothing
;
let
Lust
neither
bear
a
part
in
our
doings
,
nor
eat
any
of
the
fruit
of
our
doing
.
Let
there
be
written
on
all
we
have
or
do
,
Holiness
to
the
Lord
.
Let
us
be
more
desirous
to
be
holy
,
than
to
be
acounted
so
;
to
be
merciful
,
and
just
,
and
humble
,
and
patient
,
than
to
be
accounted
such
;
to
have
a
good
conscience
in
the
sight
of
God
,
than
to
obtain
a
name
amongst
the
best
of
men
.
If
we
be
not
reckoned
amongst
the
ablest
Christians
,
for
Gifts
,
for
Parts
and
Endowments
,
let
it
content
us
that
we
are
Christians
.
If
we
be
not
the
most
skilful
Christians
,
if
our
fruits
be
not
the
fairest
and
most
beautiful
,
yet
let
them
be
fruits
brought
forth
unto
God
,
the
right
fruit
,
sound
fruit
;
If
what
we
do
be
weakly
done
,
yet
let
it
be
●onestly
done
.
Let
us
be
Nathaniels
,
Israelites
indeed
in
whom
is
no
guile
.
So
plain-hearted
,
and
single-hearted
in
all
our
ways
,
that
though
our
Adversaries
do
,
yet
neither
our
God
,
nor
our
consciences
may
call
us
Hypocrites
.
Let
us
be
able
to
appeal
to
God
,
as
the
witness
of
our
integrity
.
Lord
thou
knowest
that
I
love
thee
,
thou
knowest
that
my
heart
is
with
thee
:
Let
us
be
able
to
commit
our selves
and
our
waies
unto
the
Lord
,
as
he
that
shall
plead
for
us
against
all
the
slights
,
and
censures
of
men
:
My
God
shall
plead
my
cause
,
my
God
shall
answer
for
me
.
Brethren
,
Sincerity
will
give
us
boldnesse
before
the
Lord
:
We
shall
be
able
to
lift
up
our
faces
in
his
Presence
,
and
look
in
his
Face
in
peace
,
and
he
that
can
be
bold
with
God
,
may
be
bold
with
all
the
world
.
He
that
can
look
God
in
the
Face
,
may
look
his
accusers
in
the
face
,
his
Despisers
and
Persecutors
in
the
face
:
He
that
can
freely
appeal
to
God
,
can
boldly
appear
before
men
.
The
sinners
in
Sion
are
afraid
,
fearfulness
surprizeth
Hypocrites
:
The
sense
of
their
guilt
and
guile
sides
with
every
danger
that
they
are
in
,
strengthen
〈◊〉
very
feer
that
comes
upon
them
,
makes
their
own
hearts
to
fall
upon
themselves
,
puts
a
sting
into
every
cross
,
starves
them
out
of
all
their
comforts
.
To
God
they
dare
not
look
,
to
Conscience
they
dare
not
remember
,
they
are
forsaken
of
all
their
supports
,
and
left
to
shake
and
sink
under
every
trouble
that
comes
upon
them
.
'T
is
innocency
that
hath
boldness
,
dare
to
be
upright
and
fear
nothing
.
Go
thy
way
,
ear
thy
bread
with
joy
,
drink
thy
wine
with
a
merry
heart
,
for
God
accepteth
thy
works
.
II.
Be
steady
and
even
in
all
your
goings
.
Be
not
off
and
on
,
in
and
out
,
Prov.
4.
24
,
26
,
27.
Prov.
33
,
17.
Be
thou
in
the
fear
of
the
Lord
all
the
day
long
.
Alone
,
in
company
,
at
home
,
abroad
,
in
thy
duties
,
in
thy
business
,
in
thy
recreations
,
all
the
day
,
and
every
day
,
let
tomorrow
be
as
this
day
,
and
next
day
as
to
morrow
:
In
this
evenness
and
equality
of
our
lives
stand
the
beauty
and
comlinesse
of
them
,
when
all
the
several
parts
of
them
bear
their
due
proportion
each
to
other
.
Let
your
wayes
be
conform
to
the
Canon
,
and
let
them
be
uniform
:
be
like
unto
God
,
and
then
be
ever
like
your selves
,
be
unchangeable
.
We
appear
almost
so
many
men
as
we
live
daies
,
or
come
into
companies
:
We
have
more
of
the
Moon
than
of
the
Sun
,
little
light
,
but
many
changes
and
spots
.
Let
not
your
conversation
be
so
checker'd
,
let
not
Christians
be
speckled
birds
,
let
there
not
be
so
many
black
among
your
whites
,
sometimes
something
of
God
,
sometimes
as
much
of
the
flesh
.
What
a
deformitie
is
it
to
a
new
Garment
,
to
have
here
and
there
a
companie
of
old
rotten
patches
?
Now
a
little
of
God
,
and
then
as
much
of
the
Devil
;
now
serious
in
the
Spirit
,
and
then
in
the
flesh
,
now
serious
and
savourie
,
by
and
by
frothie
and
vain
;
this
hour
in
a
Divine
Rapture
,
and
the
next
in
a
fleshly
frolick
;
now
a
little
of
Godliness
,
and
then
a
patch
of
sensualitie
,
Be
Christians
,
●●nd
be
ever
your selves
,
do
not
change
your
Hearts
with
your
Companie
.
Be
not
of
those
vain
ones
,
who
can
cast
themselves
into
any
shape
,
can
suit
themselves
to
any
Times
or
Companies
.
Who
can
weep
with
those
that
weep
,
and
mourn
with
them
that
mourn
,
and
pray
with
them
that
pray
,
and
can
also
laugh
,
and
be
merry
,
and
jolly
with
those
that
are
so
:
Let
all
your
goings
be
established
,
be
ever
in
the
fear
of
the
Lord
.
III.
Be
fruitful
.
That
ground
is
counted
fruitful
which
bringeth
forth
good
Fruit
,
and
which
bringeth
forth
much
Fruit.
I
have
alreadie
directed
you
how
to
bring
forth
good
Fruit
,
now
let
me
presse
you
to
see
to
it
,
that
your
Fruits
do
abound
,
1
Cor.
15.
58.
Alwayes
abounding
in
the
work
of
the
Lord
.
Jam.
3.
17.
The
wisdom
which
is
from
above
is
pure
and
peaceable
,
&c.
and
full
of
good
fruit
.
John
15.
18.
Here
in
is
my
Father
glorified
,
that
ye
bring
forth
much
fruit
.
Rom.
6.
19.
As
you
have
yeilded
your
members
servants
to
uncleannesse
,
and
to
iniquity
unto
iniquity
,
even
so
now
yield
your
members
servants
to
Righteousnesse
unto
Holiness
:
You
have
been
the
servants
of
sin
,
be
ye
now
the
servants
of
Righteousnesse
,
and
be
ye
as
free
,
and
as
forward
,
and
as
fruitful
in
the
service
of
righteousnesse
,
as
ever
you
have
been
in
the
service
of
sin
.
You
have
added
sin
to
sin
,
unrighteousnesse
to
uncleaness
,
iniquity
to
inquity
A
sin
hath
abounded
and
multiplied
its
fruits
,
s●●
let
grace
also
abound
,
and
bring
forth
its
fruits
abundantly
.
Let
your
lives
be
as
much
filled
up
with
the
works
of
righteousnesse
,
and
mercie
,
and
holinesse
,
as
they
have
been
with
the
works
of
the
flesh
.
Brethren
,
time
was
,
when
a
little
sin
could
not
suffice
you
,
a
little
sporting
,
a
little
pleasure
would
not
serve
your
turn
;
you
thought
you
would
never
have
enough
of
the
world
,
and
the
lusts
and
vanities
of
it
;
why
,
prove
your selves
,
now
to
be
as
heartily
the
servants
of
Christ
,
as
ever
you
were
the
servants
of
sin
,
by
being
fruitfully
his
,
as
ever
you
were
fruitful
to
sin
.
If
Christ
be
a
better
Master
,
and
a
better
Pay-Master
,
let
him
have
more
and
more
chearful
services
.
Bring
forth
good
fruits
,
and
of
all
sorts
.
As
it
is
said
of
the
Tree
of
Life
that
stands
in
the
City
of
God
above
,
Rev.
22.
2.
so
let
it
be
said
of
every
living
Tree
that
stands
in
the
Vineyard
of
God
here
below
.
That
they
bring
forth
twelve
manner
,
that
is
,
all
manner
of
fruits
;
be
fruitful
in
every
good
work
,
and
bring
forth
fruit
for
every
season
.
There
are
summer
fruits
,
and
there
are
winter
fruits
,
that
God
expects
from
you
.
By
summer
fruits
I
mean
,
those
that
are
most
proper
for
the
daies
of
your
prosperity
,
as
thankfulness
,
watchfulness
,
fear
,
humility
,
self-denyal
,
mercy
,
compassion
,
&c.
Your
winter
fruits
rae
such
as
God
looks
for
in
the
dayes
of
your
affliction
,
fasting
,
repentance
,
mortification
,
humiliation
,
submission
,
patience
,
&c.
Brethren
,
be
not
only
good
summer
servants
,
but
winter
servants
also
,
and
when
ever
it
is
winter
with
you
,
●all
close
to
your
Winter-work
,
be
much
in
the
●xercise
of
repentance
,
godly
sorrow
,
patience
,
&
c.
●et
the
persecuting
World
see
,
that
godliness
will
●ot
only
live
,
but
flourish
too
in
the
hardest
Win●er
:
The
truth
is
,
there
is
no
such
flourishing
time
●or
the
Saints
as
the
time
of
trouble
:
Gods
trees
do
usually
bear
best
in
Winter
.
The
Winter
frosts
do
ordinarily
bring
forth
and
ripen
their
fruit
better
than
the
Summers
warmth●
.
At
least
the
hard
Winter
prepares
for
a
fruitful
Summer
;
Beloved
,
●s
it
Winter
with
any
of
you
?
lose
not
this
fructi●ying
season
,
to
your
work
,
to
your
work
.
Let
your
work
serve
you
in
stead
of
fire
to
keep
you
warm
.
●et
not
the
cold
windes
and
storms
chill
and
freeze
your
spirits
,
and
so
kill
your
fruits
:
let
a
fire
be
kindled
and
kept
alive
within
you
,
the
fire
of
love
●nd
holy
zeal
,
I
mean
,
let
those
winds
not
blow
●ut
,
but
blow
up
these
fires
;
let
them
blow
out
the
fire
of
lust
,
of
passion
,
and
contention
,
but
let
them
blow
up
the
fire
of
love
and
zeal
,
and
let
your
winward
warmth
supply
the
want
of
outward
comforts
and
encouragements
,
for
the
cherishing
and
●●ripening
of
your
fruit
.
Be
either
bringing
forth
fruit
,
or
preparing
for
fruit
,
let
nor
the
Plough
stand
still
,
let
the
clods
be
broken
,
let
the
seed
be
cast
in
:
If
it
be
the
day
of
your
tears
,
sow
in
tears
;
it
is
good
sowing
in
such
a
rainy
day
;
and
such
a
seed-time
will
bring
forth
a
comfortable
Harvest
.
IV.
Be
stedfast
and
unmovable
,
1
Cor.
15.
58.
Be
not
moved
,
either
from
the
hope
of
the
Gospel
,
or
from
the
Obedience
of
the
Gospel
.
Be
not
Apostates
from
Christ
,
let
not
the
fear
of
the
Crosse
make
you
weary
of
the
yoke
of
Christ
:
Turn
not
back
from
the
holy
Commandment
,
for
any
Tribulation
that
may
come
upon
you
.
Suffer
not
your selves
to
be
persecuted
out
of
your
Religion
or
conscience
.
Tribulations
are
temptations
,
and
will
try
what
there
is
of
God
in
you
,
what
reality
there
is
lying
under
all
your
professions
,
whether
the
Word
of
Christ
hath
taken
any
root
in
you
:
And
such
troubles
will
make
the
greatest
Tryal
of
you
,
which
fall
upon
you
for
righteousness
sake
.
There
are
some
troubles
that
fall
promiscuously
on
all
,
good
and
bad
,
and
put
no
difference
betwixt
the
one
and
the
other
,
but
as
an
overflowing
flood
,
bear
down
all
before
them
:
As
in
general
families
,
pestilences
,
and
wars
,
in
which
it
happen
▪
alike
to
the
just
and
unjust
,
to
him
that
serve●●
God
,
and
him
that
serveth
him
not
.
There
are
other
troubles
that
fall
only
on
the
heritage
of
the
Lord
,
on
the
best
among
a
people
.
When
the
vile
of
the
earth
prosper
and
flourish
,
and
those
only
in
whom
some
good
thing
is
found
,
are
the
suffering
people
.
When
the
Sun
shines
on
the
barren
Mountaines
and
miry
Marishes
,
and
〈◊〉
Storms
,
the
Thunder
,
and
the
Hail
fall
only
on
〈◊〉
fruitful
Fields
;
when
the
Corn
is
smitten
,
and
〈◊〉
the
Thorns
and
Bryars
escape
.
Such
troubles
as
fall
on
the
Righteous
of
the
earth
,
and
for
their
righteousness
sake
;
when
the
bread
and
water
of
affliction
are
given
to
Disciples
,
and
in
the
name
of
Disciples
,
these
are
the
most
trying
troubles
.
Such
troubles
as
leave
men
to
their
choice
,
either
to
sin
or
suffer
:
When
godliness
becomes
the
common
rode
to
tribulation
,
and
ungodliness
is
the
only
door
that
is
left
open
,
by
which
we
may
escape
and
shift
our selves
out
of
danger
.
Such
afflictions
as
these
will
make
the
most
narrow
search
,
and
through
tryal
,
whether
we
are
godly
indeed
or
not
.
Brethren
,
see
that
your
hearts
be
so
established
with
grace
,
that
you
stand
your
ground
,
and
keep
your
way
in
such
dayes
of
temptation
.
And
that
you
may
hold
out
,
and
hold
on
,
and
abide
in
the
day
of
greatest
tryals
,
take
this
course
.
I.
Try
your selves
throughly
aforehand
,
1
Cor.
11.
3.
If
we
would
judge
our selves
,
we
should
not
be
judged
:
Though
I
cannot
say
,
if
we
would
try
our selves
,
we
should
not
be
tryed
,
yet
this
I
can
say
,
if
we
would
try
our selves
,
we
should
be
the
more
likely
●o
abide
the
trial
of
the
Lord
.
Try
your selves
afore-hand
:
And
that
,
1.
What
you
are
in
the
state
of
your
souls
,
according
to
the
instructions
I
have
already
given
you
in
this
matter
.
2.
What
you
are
in
your
duties
,
in
your
active
obedience
:
He
that
is
not
faithful
in
doing
the
Will
of
God
,
is
not
like
to
be
found
faithful
in
suffering
the
Will
of
God
.
He
that
carries
himself
Christianly
in
his
present
state
,
needs
not
trouble
himself
with
fears
and
doubts
,
how
he
shall
stand
in
any
future
state
he
may
be
brought
into
.
The
tryal
that
trouble
will
make
upon
us
is
,
whether
we
will
be
faithful
in
doing
the
Will
of
God
when
we
must
suffer
for
it
:
Now
he
that
neglects
his
duty
,
and
cannot
hold
his
heart
to
an
holy
conscientious
course
when
he
is
in
no
danger
,
and
his
Religion
is
like
to
cost
him
nothing
,
what
is
like
to
become
of
this
mans
godliness
,
when
it
may
cost
him
the
loss
of
all
?
We
read●
Dan.
6.
10.
When
a
decree
was
signed
,
That
whosoever
should
ask
any
Petition
of
God
,
or
man
,
save
of
the
King
should
be
cast
into
the
Lyons
D●n
:
That
Daniel
prayed
and
gave
thanks
to
his
God
three
times
a
day
(
as
he
ha●●
done
aforetime
:
)
If
Daniel
had
not
used
to
pray
aforetime
,
when
praying
would
bring
him
into
n●●
danger
,
he
would
not
doubtless
have
adventured
o●●
it
in
such
a
time
,
when
he
saw
evidently
that
it
wa●
like
to
cost
him
his
life
.
Brethren
,
Consider
what
your
present
course
and
care
is
:
Do
you
pray
now
,
and
fast
now
,
and
withdrawing
your selves
from
the
lusts
and
liberties
of
the
world
?
Do
you
now
apply
your selves
to
a
so●
ber
,
ser●ous
,
self-denying
life
?
Are
you
now
active
for
God
and
your
s●uls
,
and
have
you
been
conscientious
,
and
watchful
,
and
fruitful
aforetime
,
when
there
was
nothing
to
molest
or
discourage
you
?
If
you
have
been
carnal
,
and
vain
,
and
remiss
in
the
exercises
of
Religion
,
when
you
might
have
been
as
holy
as
you
would
,
as
strict
and
as
zealous
as
you
would
,
without
any
fear
of
suffering
for
it
:
If
you
have
wasted
away
your
encouragements
,
and
spent
out
your
Sun-shine
,
in
a
careless
unprofitable
life
,
how
do
you
think
to
be
ever
useful
or
serviceable
in
the
dark
?
If
you
cannot
now
bear
the
pains
of
a
godly
life
,
how
do
you
think
you
should
bear
both
the
pains
and
the
charges
of
it
?
If
you
could
follow
Christ
no
closer
in
the
plenty
of
all
things
,
how
do
you
think
to
follow
him
,
when
it
must
be
in
hunger
and
thirst
?
Dost
thou
talk
of
suffering
for
Christ
,
and
suffering
for
Righteousness
,
and
hope
thou
shalt
never
forsake
him
,
whatever
come
upon
thee
,
when
thy
heart
tells
thee
,
how
much
thou
hast
slighted
Christ
,
neglected
thy
duty
to
Christ
,
contented
thy self
with
a
cold
,
heartlesse
,
luke-warm
Profession
,
without
the
power
of
Christianity
,
and
that
when
thou
hast
had
no
pretence
of
damage
or
danger
that
was
hereby
like
to
come
upon
thee
?
You
that
how
can
keep
at
distance
from
Christ
,
for
the
satisfying
of
a
lust
,
have
reason
enough
to
fear
that
you
will
utterly
forsake
him
,
if
ye
be
put
to
it
,
for
the
saving
of
your
Life
.
You
that
in
a
calm
can
ordinarily
remit
your
Religion
,
for
the
pleasing
a
lazy
heart
,
will
be
like
enough
to
renounce
your
Religion
in
a
storm
,
to
quiet
a
fearful
heart
.
He
that
can
sell
his
Conscience
for
a
Lust
,
will
hardly
be
perswaded
to
buy
it
,
with
the
losse
of
all
that
ever
he
is
worth
.
Thou
sayest
,
it
may
be
,
with
Peter
,
Though
I
dye
with
him
,
I
will
not
deny
him
:
I
,
but
dost
thou
deny
thy self
for
him
now
,
deny
thy
pleasures
,
and
thy
ease
,
and
thy
companions
now
?
Hast
thou
not
many
a
time
denyed
him
a
Prayer
,
or
an
Alms
,
when
he
hath
called
for
it
?
Canst
thou
watch
with
Christ
?
Dost
thou
walk
with
Christ
as
thou
oughtest
?
Dost
thou
live
to
Christ
?
Art
thou
faithful
in
bringing
forth
fruit
unto
Christ
,
the
fruits
of
holinesse
and
righteousnesse
?
If
not
,
how
dost
thou
think
to
be
able
to
suffer
for
him
?
If
the
way
of
Christ
be
too
strait
for
thee
,
thou
wilt
find
his
burthen
to
be
too
heavy
;
if
thou
canst
not
bear
his
yoke
,
thou
wilt
be
less
able
to
bear
his
Cross
.
Christians
,
consider
what
your
wayes
and
your
doings
are
at
present
;
and
if
you
find
the
Lord
helping
you
to
walk
in
all
good
conscience
now
,
you
need
not
doubt
of
being
enabled
to
witnesse
for
a
good
conscience
when
called
to
it
.
If
you
keep
the
Word
,
and
do
the
work
of
the
Lord
,
you
may
expect
his
help
for
bearing
his
burthen
.
If
you
be
faithful
in
your
lives
,
you
are
the
more
like
to
be
faithful
to
the
death
,
Because
thou
hast
kept
the
Word
of
my
patience
,
I
also
will
keep
thee
in
the
hour
of
temptation
,
Rev.
3.
10.
2.
What
you
are
in
the
ordinary
and
smaller
crosses
,
that
come
daily
upon
you
:
There
is
not
that
man
that
lives
,
that
meets
not
with
his
crosses
,
which
though
they
be
,
many
of
them
,
but
light
and
inconsiderable
things
,
below
the
Spirit
of
a
Christian
to
take
notice
of
,
yet
how
sadly
may
we
observe
at
what
a
loss
they
are
presently
by
them
.
Every
little
Wind
raiseth
a
storm
;
every
little
cross
puts
us
out
of
course
.
What
breaches
are
often
made
upon
our
consciences
,
what
interruptions
of
duties
,
what
abatements
of
our
comforts
,
to
what
distance
are
we
put
from
Christ
,
and
our
holy
communion
with
him
,
and
all
meerly
for
a
thing
of
nought
.
We
cannot
bear
an
unkindness
from
a
Friend
,
or
an
injury
from
an
Enemy
,
the
provocation
of
an
evil
tongue
,
a
scoffe
,
or
a
slander
,
but
presently
our
spirits
are
in
an
uproar
,
and
there
are
such
tumults
raised
up
within
us
,
that
for
the
time
we
forget
that
we
are
Christians
:
Duties
,
and
Comforts
,
Christ
and
Conscience
,
Souls
,
and
the
matters
of
Eternity
,
and
all
regard
to
them
,
are
laid
aside
,
and
turned
out
of
doors
;
Faith
and
Patience
,
and
Meekness
,
and
Moderation
,
are
either
made
to
be
silent
,
or
at
least
cannot
be
heard
,
for
the
noise
of
our
passions
,
and
disquiets
;
and
all
this
sometimes
for
such
trivial
things
,
that
when
we
come
to
our selves
,
we
are
all
quite
ashamed
of
our selves
.
Brethren
,
such
fails
by
these
lower
temptations
,
I
cannot
wonder
if
they
make
our
hearts
shake
at
the
fore-fight
of
greater
.
If
every
small
party
which
the
Adversary
sends
out
against
us
,
doth
put
us
to
the
rout
,
How
shall
we
stand
,
when
he
comes
upon
us
with
his
full
body
?
If
we
are
overcome
of
the
footmen
,
how
shall
we
contend
with
the
horsemen
?
If
a
rod
,
or
a
little
finger
doth
so
disturb
us
,
how
shall
we
bear
the
weight
of
the
loyns
,
or
the
stinging
of
Scorpions
?
If
we
cannot
bear
an
unkindnesse
,
or
a
nod
,
or
a
scoff
,
or
a
slander
,
what
would
become
of
us
?
should
we
be
brought
to
resist
unto
blood
?
Beloved
,
it
is
of
greater
import
to
Christians
than
they
are
aware
of
,
both
to
observe
themselves
daily
,
and
their
carriages
in
these
lower
things
,
and
to
inure
themselves
to
patience
,
and
meeknesse
of
spirit
under
them
.
Though
it
●e
no
great
vertue
to
be
patient
,
where
there
is
no
great
provocation
,
yet
there
may
be
great
benefit
by
it
.
If
we
could
but
shame
our selves
out
of
this
folly
,
and
childishnesse
of
Spirit
,
whereby
we
are
apt
to
be
moved
with
every
toy
;
if
we
could
reason
,
and
pray
our selves
into
such
a
fixed
calm
and
quietnesse
of
spirit
,
that
we
could
keep
our
way
,
with
the
neglect
of
such
disturbances
,
our
lives
would
be
both
more
comfortable
and
honourable
at
present
,
and
we
should
be
in
the
better
preparation
for
any
harder
things
that
might
come
upon
us
.
If
we
know
how
to
be
Christians
among
briars
and
thorns
,
we
shall
be
the
better
able
to
continue
such
among
Spears
and
Arrows
.
3.
What
,
you
are
under
the
temptation
of
prosperity
.
The
World
is
a
Christians
Enemy
,
it
expresseth
its
enmity
in
its
temptations
;
the
end
of
all
its
temptations
,
is
to
draw
us
off
from
God
.
Its
temptations
are
of
two
sorts
,
either
of
prosperity
or
affliction
,
and
both
driving
at
the
same
end
,
though
in
a
different
way
.
Prosperity
allures
,
entices
,
and
flatters
us
away
from
God
;
it
steals
away
our
hearts
from
God
,
as
Absalom
stole
the
hearts
of
Israel
from
David
,
by
fair
speeches
,
by
its
fair
and
smiling
face
,
thereby
drawing
us
into
a
neglect
and
forgetfulness
of
God
,
to
grow
cold
and
remiss
in
our
duty
to
God
,
to
let
fall
our
love
and
affection
,
and
to
lay
aside
our
care
of
Religion
.
Afflictions
fright
us
from
God
,
dealing
by
us
as
Rabshakeh
by
Israel
,
when
he
sought
to
get
them
off
from
Hezekiah
by
his
threatnings
and
great
words
,
Isa
.
36.
If
you
will
not
hearken
to
me
,
I
will
make
you
drink
your
own
piss
,
and
eat
your
own
dung
:
Afflictions
are
apt
to
weary
men
out
of
the
ways
of
God
,
to
starve
them
out
of
their
Religion
,
to
persecute
them
out
of
their
Consciences
,
and
to
make
godlinesse
too
hot
for
them
.
The
stronger
and
the
more
dangerous
of
these
two
sorts
of
temptations
,
are
held
to
be
the
temptations
of
prosperity
;
the
World
flatters
more
from
Christ
,
than
ever
it
can
fright
from
him
.
Now
beloved
,
if
you
have
stood
your
ground
against
the
former
of
these
temptations
,
you
may
with
the
more
confidence
encounter
the
latter
:
he
that
hath
been
holy
in
prosperity
,
will
be
holy
in
afflictions
;
he
that
knoweth
how
to
abound
,
will
the
better
know
how
to
want
;
he
that
hath
kept
close
to
God
,
kept
up
his
affections
,
kept
on
his
way
,
against
all
the
fawns
and
flatteries
of
the
world
,
his
Spirit
is
not
like
to
be
sunk
under
its
frowns
and
threatnings
;
The
God
that
hath
preserved
you
from
being
lull'd
asleep
by
the
warm
Sun
,
will
also
preserve
you
from
being
withered
by
the
scorching
Sun
.
II.
Mortifie
the
flesh
with
the
lusts
of
it
.
'T
is
corruption
that
makes
affliction
tedious
and
dangerous
.
Unmortified
lusts
will
both
make
affliction
to
be
the
sharper
,
and
also
to
be
the
greater
temptation
.
1.
They
will
make
afflictions
to
be
the
sharper
and
more
painful
.
A
Christian
who
hath
two
men
in
one
,
the
old
man
and
the
new
,
hath
two
tender
parts
,
which
are
apt
to
smart
,
and
to
be
put
to
pain
at
every
little
thing
that
offends
:
his
Conscience
and
his
Lust
:
that
which
offends
Conscience
,
and
makes
it
smart
,
is
sin
;
that
which
offends
Lust
,
and
puts
it
to
pain
,
is
affliction
.
If
Conscience
be
grown
dead
,
and
benumb'd
,
sin
never
troubles
,
and
if
Lust
be
once
dead
,
afflictions
never
trouble
:
kill
your
lusts
,
and
you
at
once
kill
all
your
adversaries
and
afflictions
.
What
makes
contempt
and
disgrace
so
tedious
?
Why
,
it
is
the
pride
of
our
hearts
.
What
makes
povertie
and
want
so
grievous
,
but
the
covetousnesse
and
greedinesse
of
our
hearts
:
The
appetite
will
be
quarrelling
that
it
wants
its
dainties
;
the
wanton
mind
will
be
vexed
,
that
it
's
deprived
of
its
gay
cloaths
,
and
rich
attire
;
carnal
fears
,
and
worldly
cares
,
come
in
with
their
vexations
:
kill
these
lusts
,
and
you
give
present
ease
to
your
hearts
;
't
is
sin
that
makes
sufferings
smart
:
2.
They
hereupon
make
afflictions
to
be
the
greater
temptations
:
the
more
afflictions
pain
us
,
the
more
strongly
do
they
perswade
us
,
to
take
heed
of
that
which
brings
them
on
us
,
and
to
comply
with
any
thing
that
will
give
us
ease
or
relief
.
Every
pang
and
throb
that
comes
upon
us
for
godlinesse
sake
,
will
be
clamouring
and
crying
out
against
it
,
away
with
it
,
away
with
it
:
this
professing
,
and
praying
,
and
precise
walking
,
hath
undone
me
;
this
Conscience
hath
broken
my
back
,
lost
me
my
Estate
,
my
Liberty
,
my
Friends
;
bereft
me
of
all
my
comforts
,
my
credit
,
my
quiet
,
and
created
all
these
fears
,
and
sorrows
,
and
vexations
which
are
upon
me
.
Will
remitting
my
zeal
,
dispensing
with
Conscience
,
cast
off
care
,
make
me
whole
,
and
save
me
all
this
harm
and
losse
?
why
then
shall
I
thus
torment
my self
,
when
I
have
such
a
way
open
to
escape
all
?
Brethren
,
would
you
be
secure
from
such
temptations
?
get
your
lusts
slain
,
which
put
an
edge
upon
them
:
Cut
off
all
provision
from
the
flesh
,
that
would
keep
it
in
heart
.
Allow
not
your selves
the
liberty
to
live
a
sensual
life
,
while
you
have
opportunity
;
bring
your selves
under
a
voluntary
restraint
;
abase
your selves
,
before
God
hath
the
abasing
of
you
;
denie
your selves
,
before
God
comes
to
denie
you
;
put
the
bridle
upon
your
appetites
,
before
God
come
and
puts
bonds
upon
them
and
you
;
restrain
your selves
of
your
delicates
,
before
God
come
and
shorten
you
;
uncloath
your selves
of
your
wanton
habits
,
before
God
hath
the
stripping
of
you
;
starve
your
lusts
to
death
,
that
the
Lord
come
not
and
storm
them
;
let
tribulations
find
their
hard
work
done
to
their
hand
,
and
they
will
lie
more
easie
.
Get
your
hearts
so
low
,
that
the
contempt
of
men
cannot
bring
you
lower
;
that
the
Spoilers
cannot
make
you
poorer
than
your
hearts
have
made
you
alreadie
;
give
all
you
have
to
God
,
your
ease
,
and
your
pleasures
,
and
your
liberty
,
and
your
Estates
;
give
away
all
you
have
from
lust
to
God
,
and
then
you
will
be
disquieted
at
whatsoever
Messengers
he
sends
to
fetch
it
away
.
When
this
is
done
,
what
hurt
can
tribulation
do
you
?
what
temptation
will
it
be
unto
you
?
You
will
then
dare
to
follow
the
Lord
against
all
the
world
;
you
will
not
fear
your
Religion
will
prejudice
you
;
you
will
not
fear
losse
;
you
have
nothing
to
lose
,
all
is
given
away
alreadie
;
you
will
not
fear
a
Prison
,
your
hearts
have
cerried
you
thither
alreadie
;
you
will
not
fear
disgrace
or
contempt
,
your
hearts
have
brought
you
so
low
,
that
the
pride
of
men
cannot
lay
you
lower
;
you
will
not
fear
torments
,
when
your
flesh
is
dead
,
and
can
feel
no
pain
.
III.
Be
convinced
of
the
dreadfulness
of
Apostacy
,
and
the
misery
of
Apostates
and
Back-sliders
.
Remembur
Lots
Wife
:
God
hath
left
us
many
Pillars
of
Salt
before
our
eies
,
to
warn
us
to
take
heed
of
looking
back
.
Mat.
7.
27.
The
fall
of
that
House
was
great
,
that
is
,
it
was
a
dreadful
and
terrible
fall
;
it
was
spoken
of
the
house
built
upon
the
Sand
,
which
when
assaulted
by
the
winds
and
flouds
of
persecution
,
fell
;
because
it
had
no
foundation
,
and
great
or
dreadful
was
the
fall
of
it
;
a
fall
from
an
house
to
an
heap
.
Heb.
13.
38.
If
any
man
draw
back
my
soul
shall
have
no
pleasure
in
him
.
Let
him
go
,
take
him
who
will
for
me
;
take
him
World
,
take
him
Devil
,
for
I
regard●
him
not
.
Thou
maiest
go
whither
thou
wilt
,
that
art
gone
from
thy
God
;
thou
must
look
to
thy self
,
and
shift
for
thy self
as
thou
canst
,
God
hath
no
further
favour
for
thee
;
his
soul
is
loosed
from
thee
.
Rev.
16.
15.
Blessed
is
he
that
watcheth
and
keepeth
his
garments
:
(
that
keepeth
his
garments
)
that
is
,
that
keepeth
his
Faith
,
his
Conscience
,
his
Religion
,
his
holy
profession
,
wherewith
he
is
cloathed
;
that
keepeth
them
clean
,
ne
polluantur
,
that
hath
not
defiled
his
garments
;
that
keepeth
them
safe
,
ne
cripiantur
,
that
hath
not
lost
his
garments
;
that
hath
neither
defiled
his
Profession
,
nor
lost
his
Religion
and
Conscience
;
he
is
a
blessed
man
,
Revel.
2.
and
chap.
3.
To
him
that
overcometh
will
I
give
to
eat
of
the
Tree
of
Life
,
of
the
hidden
Manna
;
to
sit
with
me
on
the
Throne
.
To
him
that
overcometh
,
that
is
,
that
holds
out
to
the
end
.
Hold
out
,
and
you
overcome
,
overcome
,
and
you
shall
reign
;
overcome
and
you
shall
eat
of
the
Tree
of
Life
,
and
hidden
Manna
.
Now
brethren
,
if
a
blessing
be
the
portion
of
him
that
keeps
his
Garments
,
keeps
his
Faith
,
and
keeps
his
Conscience
,
what
shall
be
his
Portion
that
hath
lost
all
,
and
thrown
off
all
?
He
that
hath
lost
his
holy
garments
hath
woven
to
himself
a
cloathing
of
curses
,
not
of
blessings
;
If
he
only
that
overcomes
shall
sit
on
the
Throne
,
shall
eat
of
the
Tree
of
Life
,
then
what
shall
he
eat
,
or
where
must
he
sit
that
is
overcome
?
He
shall
eat
the
fruit
of
his
own
doings
,
of
his
lyes
,
and
hypocrisie
,
and
dissembling
,
he
shall
feed
upon
death
and
wrath
;
death
shall
feed
upon
him
,
and
he
shall
have
nothing
else
to
feed
upon
,
there
is
meat
for
him
to
eat
,
and
a
place
prepared
for
him
,
such
as
it
is
;
his
place
shall
not
be
on
the
Throne
,
but
under
the
Foot-stool
.
Now
put
all
this
together
,
and
you
may
see
the
woful
state
of
Apostate
Professors
,
they
are
Monuments
of
Vengeance
:
Though
they
have
lost
their
savour
,
yet
they
will
serve
for
Pillars
of
Salt
;
a
standing
dread
,
and
terror
,
and
warning
to
others
,
on
whose
foreheads
is
written
,
Let
him
that
thinks
be
standeth
take
heed
lest
be
fall
.
They
are
cloathed
with
curses
,
must
feed
upon
fire
,
and
have
their
dwelling
under
the
foot-stool
in
scorn
and
everlasting
contempt
.
Apostates
are
the
worst
of
men
,
Those
that
have
lost
their
Religion
,
have
lost
by
their
Religion
,
2
Pet.
2.
21.
Better
had
it
been
for
them
not
to
have
known
the
way
of
Righteousness
,
than
having
known
,
to
turn
from
the
holy
Commandment
.
Religion
,
which
is
a
wing
to
Saints
,
whereby
they
rise
up
into
Glory
,
is
become
a
weight
to
hypocrites
,
to
sink
them
so
much
the
deeper
in
wrath
.
Apostates
are
in
the
worst
case
of
all
men
.
1.
They
are
the
worst
in
Gods
account
.
The
Lord
hath
a
double
quarrel
with
them
,
not
only
for
being
found
under
the
Enemies
colours
,
but
that
ever
such
varlets
should
have
marched
under
his
colours
:
A
quarrel
with
them
for
their
Profession
,
for
their
Prayers
,
wherein
they
have
but
abused
his
Name
and
Gospel
:
God
and
his
waies
have
suffered
from
none
so
much
as
from
Renegado
disciples
.
2.
They
are
the
worst
in
the
account
of
men
,
both
good
men
and
evil
men
:
there
are
none
that
can
speak
well
of
Renegado's
;
they
are
the
sorrow
of
Saints
,
and
the
sport
of
sinners
,
good
mens
shame
,
and
evil
mens
scorn
,
and
the
hate
of
all
.
3.
But
especially
they
are
the
worst
and
most
miserable
of
men
,
considered
in
themselves
,
they
have
not
only
lost
their
Religion
,
but
they
have
arm'd
it
against
themselves
.
All
the
profession
and
prayers
that
they
have
made
,
together
with
all
the
hopes
,
and
joys
,
and
comforts
that
once
seemed
to
grow
up
out
of
them
;
the
remembrance
of
them
(
I
mean
,
when
ever
they
come
to
remember
themselves
)
will
be
as
many
darts
in
their
livers
,
and
stings
in
their
hearts
.
All
their
hopes
,
and
joys
,
and
comforts
have
given
up
the
Ghost
,
and
these
ghosts
do
haunt
them
and
torment
them
with
such
thoughts
as
these
.
Wretched
creature
that
I
am
,
where
am
I
?
what
an
exchange
have
I
made
?
Light
for
darkness
,
Wisdom
or
folly
,
Righteousness
for
wickedness
,
Gain
for
godliness
,
Conscience
for
credit
,
Heaven
for
hell
!
I
was
once
,
as
I
thought
,
in
the
way
of
Life
,
and
I
had
hopes
I
should
have
seen
life
;
I
made
profession
of
Religion
,
and
took
pleasure
in
Religion
;
I
walked
after
the
Lord
,
and
the
thoughts
of
God
were
precious
to
me
;
I
found
comfort
in
Christ
,
I
took
sweet
counsel
with
the
Saints
,
and
went
to
the
house
of
God
with
them
in
company
.
Sabbaths
were
a
delight
,
Ordinances
were
a
refreshing
to
me
;
I
have
tasted
of
the
good
Word
of
God
,
and
the
powers
of
the
World
to
come
;
and
whilst
it
was
thus
with
me
,
I
had
great
peace
,
and
was
full
of
hopes
that
I
should
once
see
the
goodness
of
the
Lord
in
the
Land
of
the
living
.
But
wo
is
me
,
where
am
I
now
?
How
hath
my
treacherous
heart
,
that
I
never
suspected
,
turned
me
aside
from
God
,
and
spoiled
me
of
all
my
hopes
and
comforts
?
I
must
now
bid
adieu
to
all
:
farewel
●rofession
,
farewel
Religion
;
farewel
Conscience
;
farewel
Duties
,
Sabbaths
,
Ordinances
,
Saints
,
the
sweet
delights
I
took
in
them
;
farewel
Joyes
and
Hopes
for
ever
.
Welcome
Drunkards
,
Swearers
,
Lyars
,
welcome
Turk
,
or
Pope
,
or
Devil
,
I
must
now
be
of
your
side
,
and
take
up
my
lot
with
you
for
ever
.
Oh
whither
am
I
fallen
?
Study
well
the
misery
of
such
persons
,
and
let
that
be
a
warning
to
you
.
IV.
Be
Circumspect
.
See
that
you
do
not
unnecessarily
pull
sufferings
on
your selves
,
especially
look
to
it
,
that
you
suffer
not
as
evil
doers
.
If
your
sin
lead
you
into
sufferings
,
God
may
leave
you
in
them
,
and
then
what
is
like
to
become
of
you
?
There
is
a
suffering
for
our
faults
,
there
is
a
suffering
for
our
righteousness
,
without
our
fault
,
and
there
is
a
suffering
for
our
righteousness
through
our
fault
.
We
sometimes
run
our selves
upon
trouble
when
we
need
not
:
as
when
by
our
unwary
and
imprudent
managing
and
ordering
our selves
in
some
duties
,
we
lay
our selves
open
to
those
sufferings
,
which
a
little
prudence
might
have
prevented
.
We
must
be
wise
as
well
as
innocent
.
Christians
should
never
ordinarily
expose
themselves
to
suffering
,
till
God
hath
so
hedg'd
up
all
lawful
waies
of
escape
,
that
they
must
either
suffer
or
sin
.
Be
so
wary
in
your
course
,
that
you
may
not
faultily
suffer
for
the
good
that
is
in
you
;
but
especially
see
to
it
,
that
you
suffer
not
as
evil-doers
,
and
for
the
evil
that
is
found
in
you
;
to
this
end
be
careful
.
1.
That
you
speak
not
,
nor
do
any
thing
in
the
matters
of
Religion
rashly
.
'T
was
good
counsel
which
the
Town-Clark
gave
the
Ephesians
,
when
they
were
in
a
tumult
and
uproar
about
their
Goddesse
Diana
,
Acts
19.
36.
Seeing
that
these
things
cannot
be
spoken
against
,
ye
ought
to
be
quiet
,
and
to
do
nothing
rashly
.
Christians
should
be
considerate
and
well
advised
in
what
they
speak
or
do
,
should
mark
and
weigh
their
words
and
actions
themselves
,
which
they
know
will
be
so
narrowly
observed
and
weighed
by
others
.
2.
That
you
speak
not
,
nor
do
,
nor
refuse
to
do
any
thing
obstinately
,
or
out
of
stomack
,
or
animosity
.
Let
your
wayes
be
guided
,
not
by
passion
,
or
a
spirit
of
contradiction
,
but
by
conscience
and
meekness
of
spirit
:
be
not
self-willed
,
let
nothing
be
done
through
strife
,
&c.
Phil.
2.
3.
Be
stedfast
,
but
not
stubborn
;
be
faithful
,
but
not
wilful
;
be
zealous
,
but
not
contentious
.
3.
That
you
neither
do
nor
suffer
any
thing
out
of
pride
or
vain-glory
;
as
the
Apostle
exhorts
,
Phil.
2.
3.
Do
nothing
,
so
suffer
nothing
out
of
strife
or
vain
glory
.
Take
heed
that
an
affectation
of
popular
applause
,
of
gaining
the
repute
of
active
Christians
,
of
bold
and
resolved
Christians
,
be
not
it
that
leads
you
on
.
Your
pride
may
cost
you
much
,
but
will
never
bear
your
charge
,
may
bring
you
into
trouble
,
but
will
never
bear
you
out
.
4.
That
you
do
nothing
ignorantly
,
or
upon
mistake
.
Be
clear
,
especially
in
those
things
which
may
be
costly
.
Study
your
duty
throughly
,
labour
to
see
your
way
plain
before
you
;
to
see
the
pillar
of
fire
and
of
the
cloud
going
before
you
:
Give
heed
to
the
word
of
the
Scriptures
,
which
is
a
light
to
your
feet
,
and
a
Lanthorn
to
your
steps
:
Where
you
are
clear
you
will
be
bold
;
but
take
heed
of
suffering
upon
a
mistake
.
Your
troubles
will
be
like
to
open
your
eyes
,
and
shew
your
mistake
,
and
thereby
put
out
your
lights
,
destroy
your
supports
and
comforts
.
5.
Do
not
suffer
unpeaceably
.
Suffer
not
for
unpeaceableness
,
and
suffer
not
unpeaceably
;
be
patient
and
you
will
be
peaceable
.
Brethren
,
see
that
you
be
thus
well
advised
,
meek
,
humble
,
peaceable
,
and
clear
in
the
grounds
of
your
sufferings
:
And
then
,
V.
Be
resolute
.
Be
sure
you
stand
on
good
ground
,
and
then
resolve
to
stand
your
ground
against
all
the
world
.
Follow
God
,
and
fear
not
men
.
Art
thou
godly
?
repent
not
,
whatsoever
thy
Religion
cost
thee
;
let
sinners
repent
,
but
let
not
Saints
repent
;
let
Saints
repent
of
their
faults
,
but
not
of
their
faith
,
of
their
iniquities
,
but
not
of
their
Righteousness
.
The
Psalmist
,
as
holy
a
man
as
he
was
,
was
almost
brought
to
it
,
his
feet
were
almost
gone
,
he
began
to
say
,
when
he
considered
the
prosperity
of
the
wicked
,
and
his
own
afflictions
,
Psal.
73.
Verily
I
have
cleansed
my
heart
in
vain
,
and
washed
mine
hands
in
innocency
.
Look
to
your selves
you
that
stand
,
and
take
heed
lest
you
fall
:
You
that
stand
in
integrity
,
take
heed
lest
you
fall
away
by
your
Repentance
.
Repent
not
of
your
righteousness
,
lest
you
afterward
repent
of
your
repentance
.
Repent
not
of
your
righteousness
,
no
,
nor
of
your
zeal
;
or
your
forwardness
,
or
activity
,
in
the
holy
wayes
of
the
Lord
.
Your
zeal
,
it
may
be
,
hath
put
you
in
the
front
of
the
Battel
,
where
you
receive
the
first
and
hottest
charge
of
your
enemies
reproaches
and
persecutions
,
when
others
that
have
kept
them
more
close
,
and
been
more
remiss
,
or
hid
in
the
crowd
,
and
more
out
of
gun-shot
,
yet
wish
not
your
selves
a
step
farther
back
,
or
a
cubit
lower
in
your
stature
in
the
Grace
of
God
:
Wish
not
any
thing
undone
,
concerning
which
,
God
will
say
,
well
done
.
Repent
not
,
and
remit
not
of
your
zeal
;
think
not
of
a
retreat
.
Do
not
as
the
King
of
Israel
,
hide
your
selves
under
a
disguise
;
feign
not
your
selves
to
be
worse
,
in
hope
to
escape
the
▪
better
;
the
arrow
may
find
you
,
though
you
be
hid
from
the
eye
.
Let
not
any
of
you
that
have
been
confessors
of
Christ
,
return
to
be
only
his
midnight
disciples
.
Forsake
not
the
Lord
till
you
can
find
a
better
Captain
,
that
is
,
till
God
cease
to
be
God
,
till
the
Lord
say
,
shift
for
thy self
,
there
is
no
help
for
thee
in
thy
God
:
Retreat
not
from
holiness
till
you
are
sure
you
can
retreat
without
loss
.
Be
not
false
to
Religion
,
till
you
find
it
false
to
you
If
ever
Godliness
leave
you
in
the
lurch
,
renounce
it
and
spare
not
.
If
ever
Religion
cost
you
more
than
it
is
worth
,
throw
it
off
as
you
will
.
Christians
,
know
when
you
are
well
,
and
hold
your
own
,
be
not
betrayed
out
of
your
refuge
.
If
you
must
suffer
,
suffer
for
that
which
will
pay
you
your
charges
;
suffer
not
for
your
sins
,
but
for
your
Religion
;
suffer
not
for
the
shadow
or
name
,
but
for
the
substance
of
Religion
.
If
any
thing
in
the
world
will
save
you
harmless
in
your
sufferings
,
and
quit
the
cost
of
all
your
expences
,
it
is
substantial
goodness
.
If
there
be
any
Stigmata
L●udis
,
they
are
the
marks
which
we
bear
in
our
bodies
of
the
Lord
Jesus
.
If
there
be
any
shame
that
hath
a
glory
in
it
,
it
is
the
reproach
of
Christ
,
and
the
shame
that
you
suffer
for
his
Name
.
If
there
be
any
Cross
that
is
a
Crown
,
it
is
the
Cross
of
Christ
:
If
there
be
any
Cross
that
can
be
undoubtedly
called
the
Cross
of
Christ
,
it
is
the
holy
Cross
,
or
sufferings
for
holnesse
.
Those
Martyrs
that
suffered
under
the
Popish
tyranny
,
for
witnessing
against
the
abomination
of
the
Mass
,
with
the
rest
of
their
Idolatries
and
Superstitions
,
had
not
a
more
clear
and
glorious
Cause
and
Crown
than
thou
hast
,
who
sufferest
for
the
power
of
Holinesse
.
If
there
be
any
thing
in
the
World
which
God
owns
,
and
wherein
his
honour
is
nearly
concern'd
,
it
is
holi●ess
.
If
ever
the
Divel
shewed
himself
a
Devil
,
it
is
in
his
opposing
holinesse
;
if
ever
he
shewed
himself
a
Devil
in
print
,
it
is
in
those
books
of
reproaches
and
scoffs
that
are
written
against
purity
;
if
ever
he
shewed
himself
a
Devil
in
grain
,
it
is
when
his
hands
have
been
dyed
with
the
blood
of
Saints
.
Brethren
,
if
you
will
resist
the
Devil
,
if
you
will
be
on
the
Lords
side
,
be
on
the
side
of
Holiness
.
If
you
will
stand
to
any
thing
,
if
you
will
not
be
whifling
,
inconsistent
,
shaken
reeds
,
tossed
up
and
down
with
every
Wind
,
if
you
will
fix
any
where
,
fix
here
,
upon
substantial
godlinesse
.
This
is
the
great
controversie
betwixt
Heaven
and
Hell
,
betwixt
the
seed
of
the
Woman
and
the
Serpent
,
betwixt
the
professing
and
prophane
world
,
about
the
substance
and
power
of
godliness
,
some
quarrels
and
contests
there
are
about
the
shadows
and
appendants
of
Religion
,
matter
meerly
circumstantial
:
but
whatever
noise
there
be
made
about
such
things
as
these
,
the
bottom
of
the
controversie
lyes
deeper
;
it
is
about
the
body
of
Religion
,
and
not
the
skirts
of
its
garments
:
it
is
he
that
will
live
godly
in
Christ
Jesus
,
that
doth
and
must
suffer
persecution
.
Art
thou
godly
?
Fix
here
,
and
let
this
be
thy
resolution
:
I
live
in
a
World
of
quarrels
and
contentions
,
contentions
about
shadows
and
circumstances
;
but
for
such
things
as
these
,
though
I
will
not
defile
my self
by
complying
in
my
practise
,
with
what
Conscience
complies
not
,
yet
I
list
not
to
be
contentious
,
nor
to
perplex
my self
or
others
about
them
.
But
by
the
grace
of
God
,
whilst
God
is
a
God
of
holinesse
,
whilst
holinesse
is
the
image
and
Interest
of
God
,
whilst
these
words
of
the
Lord
,
Be
ye
holy
,
follow
holiness
,
live
righteously
,
soberly
,
and
godly
in
this
present
World
,
whilst
these
,
and
the
like
words
of
the
Lord
,
stand
un-repeal'd
,
by
the
Grace
of
God
I
will
be
a
Friend
,
an
Advocate
,
a
Confessor
,
a
practitioner
of
Holinesse
to
the
end
of
my
days
.
This
is
my
resolution
,
and
in
this
resolution
I
commit
my self
to
God
,
and
so
come
on
me
what
will
.
FINIS
.
PHIL.
4.
9.
Those
things
which
you
have
both
learned
,
and
received
,
and
heard
,
and
seen
in
me
,
do
,
&
the
God
of
Peace
shall
be
with
you
.
WHat
the
particular
Reason
of
my
choice
of
this
Scripture
this
day
is
,
if
you
compare
my
present
station
,
with
the
intent
of
the
Apostle
,
in
these
words
,
you
will
easily
understand
.
These
words
of
the
Apostle
,
being
part
of
the
close
of
his
Epistle
to
the
Philipiant
,
are
his
Valediction
,
or
Farewel
to
them
:
It
is
not
unknown
to
you
that
I
must
now
be
parted
from
you
;
and
I
have
pitched
on
this
Scripture
,
to
be
the
Close
of
my
Twenty
Years
Ministry
among
you
.
God
hath
sent
me
among
you
to
be
a
Builder
,
and
I
have
chosen
this
Text
to
be
an
Hammer
to
fasten
,
and
drive
home
those
Nailes
of
Instruction
and
Consolation
,
which
I
have
been
so
long
endeavouring
to
enter
into
you
.
God
hath
sent
me
among
you
as
a
Fisherman
;
and
I
have
chosen
these
words
to
be
as
the
closing
of
the
Net
.
Behold
,
once
more
the
Net
is
spread
,
and
I
am
now
making
my
last
Draught
;
and
oh
that
it
might
have
the
same
good
speed
,
as
Peter's
last
had
,
Luke
5.
6.
It
would
then
pay
the
Charges
,
though
the
Net
break
.
God
hath
sent
me
among
you
as
an
Husbandman
,
to
plow
and
to
sow
;
and
I
am
now
come
to
cover
what
hath
been
sown
.
What
is
my
aim
in
Preaching
,
let
be
yours
in
Hearing
:
Oh
that
both
Preacher
and
Hearers
might
heartily
joyn
in
this
Desire
!
This
once
more
,
God
speed
the
Plow
.
In
this
Desire
and
hope
I
drive
on
.
In
the
Text
observe
,
-
A
Precept
,
-
A
Promise
,
-
An
Entail
of
the
Promise
on
the
Precept
.
In
the
Precept
we
have
,
-
1.
An
Act
;
[
Do.
]
-
2.
An
Object
;
[
The
things
that
ye
have
learned
,
received
,
heard
,
and
seen
.
]
The
Promise
is
in
these
words
,
[
The
God
of
Peace
shall
be
with
you
,
]
The
Entail
of
the
Promise
on
the
Precept
,
you
have
in
the
Connective
Particle
[
And
]
which
knits
them
up
together
.
Do
the
Work
,
and
have
the
Reward
;
Obey
the
Precept
,
and
enjoy
the
Promise
;
Do
what
you
have
received
and
heard
,
and
the
God
of
Peace
shall
be
with
you
.
Be
careful
of
the
former
,
and
be
not
careful
about
the
latter
;
If
the
Precept
be
performed
,
the
Promise
shall
be
made
good
.
Doct.
1.
Christians
must
be
Learners
before
they
can
be
Doers
[
What
you
have
learned
,
that
do
.
]
Doct.
2.
He
hath
learned
well
,
that
hath
learned
to
do
well
.
Doct.
3.
Christians
Eyes
,
as
wel
as
their
Ears
▪
〈…〉
Religion
:
Or
,
The
Holy
Examples
〈…〉
,
should
be
living
Sermons
to
people●
[
What
you
have
see●
in
me
]
Therefore
the
Apostle
●xhorts
,
Phil.
3.
17.
Mark
them
which
so
walk
,
as
you
have
us
for
an
example
;
and
1
Cor.
11.
1.
Be
ye
followers
of
me
,
as
I
am
of
Christ
;
that
is
,
either
,
I
have
been
a
Follower
of
Christ
,
be
ye
therefore
Followers
of
me
;
or
else
,
Be
ye
Followers
of
me
,
as
far
●orth
as
I
have
been
a
follower
of
Christ
.
Those
Ministers
may
go
off
the
Stage
with
Honour
and
Co●●●
,
who
have
left
behind
them
the
good
Seed
of
●ou●d
Doctrine
▪
and
the
good
savour
of
an
Holy
Example
.
For
mine
own
part
,
what
my
Doctrine
and
manner
of
life
hath
been
among
you
,
you
are
witnesses
,
and
God
also
.
And
however
,
I
have
great
reason
to
judge
and
condemn
my self
before
the
Lord
,
and
to
bewail
it
,
that
my
Conversation
hath
been
less
exemplary
and
useful
,
than
oh
that
it
had
been
!
yet
I
go
off
from
you
with
this
Testimony
upon
my
heart
,
that
I
have
not
been
of
those
who
bind
heavy
Burthens
,
and
lay
them
on
other
mens
shoulders
,
but
will
not
touch
them
with
one
of
their
fingers
;
but
my
endeavour
hath
been
,
to
press
on
mine
own
Soul
,
and
to
hold
out
in
my
own
practice
,
that
Word
of
Life
which
I
have
preached
to
you
;
and
therefore
am
bold
,
in
this
sence
,
to
exhort
you
in
the
words
of
the
Apostle
,
Be
ye
followers
of
me
,
as
far
forth
as
you
have
seen
me
a
follower
of
Christ
.
Doct.
4.
Godly
Ministers
,
when
they
are
parting
from
their
People
,
would
fain
leave
God
behind
them
.
Though
it
be
not
unusual
,
when
the
Lord
sends
them
away
,
he
goes
with
them
;
God
and
his
Messengers
,
do
not
seldome
take
their
farewel
of
people
together
;
yet
their
earnest
desire
is
,
that
though
they
must
away
,
yet
the
Lord
would
stay
.
Doct.
5.
Faithful
Ministers
would
be
Messengers
of
Peace
,
going
,
as
well
as
coming
.
As
the
Apostles
first
words
were
to
be
,
Peace
be
unto
you
,
Math.
10.
so
some
of
this
Apostles
last
words
were
,
The
God
of
peace
shall
be
with
you
.
Doct.
6.
When-ever
Ministers
part
with
their
People
,
if
they
can
but
leave
Godliness
in
them
,
they
shall
certainly
leave
God
with
them
.
Or
,
Those
that
obey
the
Gospel
,
whatsoever
,
or
whomsoever
they
want
,
shall
ever
be
in
a
peaceful
and
blessed
condition
.
These
things
do
,
that
is
,
live
in
the
practice
and
power
of
that
Doctrine
of
Godliness
,
which
you
have
received
,
and
heard
;
and
then
fear
not
,
the
God
of
Peace
shall
be
with
you
.
This
Doctrine
I
shall
fully
prove
to
you
,
after
I
have
premised
,
That
the
Doctrine
which
I
have
preached
to
you
,
is
the
Doctrine
of
Godliness
;
the
sum
whereof
take
in
these
four
particulars
:
1.
That
Jesus
Christ
,
who
came
into
the
VVorld
to
save
sinners
,
came
also
to
sanctifie
and
purge
them
from
their
sins
.
2.
That
those
that
believe
in
Jesus
,
must
be
careful
to
maintain
good
works
,
or
to
live
a
Godly
Life
.
That
this
Godlinesse
is
not
such
a
flight
and
easie
,
and
empty
thing
,
as
the
mistaken
VVorld
imagine
;
but
stands
in
an
exact
conformity
of
the
whole
Man
,
He●●●
,
and
Life
,
to
the
whole
VVill
of
God
.
4.
That
as
whosoever
believe●
not
in
Jesus
,
so
whosoever
is
short
of
this
true
sincere
Godliness
,
cannot
be
saved
.
This
is
the
summe
of
that
Doctrine
which
I
have
preached
unto
you
;
which
being
the
eternal
Truth
of
God
,
I
herein
imbarque
my
own
Soul
and
Life
,
desiring
to
be
found
in
that
same
Jesus
,
and
to
be
found
walking
in
that
same
way
of
Righteousness
,
which
I
have
declared
unto
you
.
2.
That
my
Design
and
Aim
,
in
preaching
this
Doctrine
to
you
,
hath
been
to
beget
in
you
,
and
through
the
influence
and
assistance
of
the
Eternal
Spirit
,
to
bring
you
to
this
true
Godliness
.
I
have
travelled
in
birth
with
you
,
that
Christ
might
be
formed
in
you
;
that
I
might
leave
you
possessors
and
partakers
of
that
Grace
which
accompanies
Salvation
;
that
your
Faith
might
stand
,
not
in
the
VVisdome
of
men
,
but
in
the
power
of
God
;
That
your
Repentance
might
be
Repentance
unto
Life
,
not
to
be
repented
of
;
that
you
might
obey
from
the
heart
that
Form
of
Doctrine
that
hath
been
delivered
unto
you
;
that
you
might
stand
compleat
in
all
the
VVill
of
God
;
that
you
might
be
holy
and
harmless
,
the
Children
of
God
without
rebuke
,
in
the
midst
of
a
crooked
Generation
,
amongst
whom
you
must
shine
as
Lights
in
the
VVorld
,
holding
forth
the
VVord
of
Life
;
that
being
rooted
and
grounded
in
love
,
you
might
comprehend
with
all
Saints
,
what
is
the
height
and
depth
,
and
length
,
and
breadth
,
and
might
know
the
love
of
Christ
,
which
passeth
knowledge
,
and
be
filled
with
all
the
fulnesse
of
God
:
To
this
end
have
I
taught
every
one
,
and
warned
every
one
,
that
I
might
present
you
perfect
in
Christ
Jesus
.
3.
That
as
far
forth
as
the
success
hath
answered
my
Design
and
aim
upon
any
of
your
Souls
,
so
far
forth
stand
you
entitled
to
this
glorious
Promise
in
the
Text
,
The
God
of
peace
shall
be
with
you
.
Look
how
many
Souls
there
are
amongst
you
that
live
in
the
power
and
obedience
of
those
Truths
you
have
received
;
to
so
many
can
I
with
confidence
give
this
Farewel
of
the
Apostles
,
without
Its
or
Ands
,
the
God
of
peace
shall
be
with
you
.
To
whomsoever
the
Lord
hath
been
a
God
of
Grace
,
to
them
will
he
be
a
God
of
Peace
.
Whoever
amongst
you
have
this
God
of
Grace
dwelling
and
ruling
in
you
,
shall
certainly
find
this
God
of
peace
dwelling
and
abiding
with
you
:
As
for
all
others
,
though
I
can
heartily
make
this
my
parting
prayer
,
The
Lord
be
with
you
,
the
God
of
peace
be
with
you
;
yet
I
cannot
turn
this
prayer
into
a
Promise
,
nor
give
you
any
assurance
,
that
the
God
of
Peace
will
be
with
you
.
These
things
premised
,
I
shall
now
give
you
the
full
proof
of
the
Doctrine
in
the
following
Reasons
.
The
Doctrine
you
remember
is
,
Those
that
obey
the
Gospel
,
whatsoever
,
or
whomsoever
they
want
,
shall
ever
be
in
a
peaceful
and
blessed
Condition
.
The
Reasons
are
,
-
1.
The
God
of
peace
shall
be
with
them
.
-
2.
If
God
be
with
them
,
all
things
whatsoever
befall
them
,
shall
make
for
their
good
.
Reas.
1.
The
God
of
Peace
shall
be
with
them
;
these
things
do
,
live
in
the
obedience
of
the
holy
Doctrine
which
you
have
received
,
and
the
God
of
Peace
shall
be
with
you
.
This
glorious
Promise
is
pregnant
with
all
the
blessings
that
Heaven
and
Earth
can
afford
.
If
you
ask
,
why
,
what
is
there
in
it
?
I
demand
of
you
,
What
is
there
in
God
?
God
is
in
the
Promise
,
all
that
is
in
God
,
is
here
assured
to
the
Godly
.
The
Philosophers
of
old
attained
to
some
glimmerings
of
the
excellencies
that
are
in
God
,
by
these
3.
wayes
.
1.
Per
viam
Negationis
,
conceiving
of
him
as
a
Being
,
removed
from
all
things
,
signifying
imperfection
:
as
ignorance
,
impotence
,
iniquity
,
corruptibility
,
composition
,
alteration
,
or
any
limits
or
bounds
of
this
Essence
,
Power
and
Glory
.
2.
Per
viam
causalitatis
,
conceiving
of
him
,
as
the
Fountain
of
all
other
Beings
;
and
thence
concluding
,
that
whatsoever
Excellencies
,
or
perfections
are
scattered
up
and
down
in
the
whole
Creation
,
are
all
united
in
him
,
from
whom
they
had
their
Originall
.
3.
Per
viam
eminentiae
,
by
way
of
Excellency
;
so
that
whatever
perfections
,
whatever
goodness
is
to
be
found
in
any
Creature
,
though
it
be
not
to
be
found
in
God
,
formaliter
,
yet
there
is
that
in
him
(
he
being
the
first
cause
of
all
)
that
doth
infinitely
,
superabundantly
answer
them
all
.
Though
there
be
not
the
same
Specifick
Excellencies
in
him
,
nor
those
very
pleasures
and
delights
issuing
from
him
,
which
the
creatures
yield
;
yet
there
are
such
Excellencies
,
such
perfections
as
transcend
and
surpasse
them
all
.
The
Scripture
tells
us
more
positively
,
and
plainly
;
that
God
is
Almighty
,
Omniscient
,
Omnipresent
,
Infinite
,
Eternal
,
Unchangeable
,
All-sufficient
,
Holy
,
Righteous
,
Gracious
;
the
Portion
,
the
Protection
,
the
Rewarder
,
yea
the
exceeding
great
Reward
of
them
that
diligently
seek
him
.
And
this
is
he
,
that
is
in
the
promise
,
God
is
in
the
promise
.
I
must
not
enlarge
in
this
spacious
Field
;
I
shall
keep
nearer
the
Text
,
and
shall
confine
my
self
to
these
four
particulars
.
1.
God
is
in
the
Promise
as
the
God
of
Peace
,
as
the
Authour
and
bestower
of
Peace
.
The
greatest
of
Blessings
,
is
the
Blessing
of
Peace
,
Peace
hath
all
blessings
included
in
it
.
It
hath
possession
,
fruition
,
and
security
;
it
hath
plenty
,
pleasure
and
safety
:
where
there
's
no
peace
,
there
's
no
security
for
the
holding
,
nor
opportunity
of
enjoying
what
we
have
.
Whatever
we
have
,
we
have
it
as
if
we
had
it
not
.
Peace
is
the
greatest
of
Blessings
.
Peace
with
God
is
the
most
glorious
of
Peace
.
What
is
there
that
's
excellent
,
what
is
there
that
's
desirable
,
that
is
not
comprehended
in
this
Peace
with
God
?
Where
there
's
Peace
,
there
's
Pardon
:
guilt
cannot
consist
with
this
Peace
;
being
justified
by
Faith
,
we
have
peace
with
God
.
Where
there
's
Peace
there
's
Grace
,
and
holiness
:
there
's
no
Peace
saith
my
God
,
to
the
wicked
.
Where
there
's
Peace
there
's
Love
,
and
good
will
.
As
love
,
so
peace
is
the
union
no
lesse
then
this
;
the
Almighty
God
bears
you
good
will
.
These
two
,
peace
and
good
will
,
are
Twins
:
On
earth
peace
,
good
will
towards
men
.
Where
there
's
peace
,
there
's
life
,
everlasting
ife
;
Internal
,
is
the
seed
of
eternal
peace
.
This
peace
is
a
Portion
;
peace
with
God
is
our
possession
of
the
God
of
Peace
.
This
Peace
is
a
Sanctuary
;
if
the
God
of
Peace
be
with
us
,
the
Peace
of
God
will
keep
our
hearts
.
Christians
,
in
the
World
you
must
have
trouble
;
suppose
you
have
,
yet
in
him
you
shall
have
peace
,
who
hath
overcome
the
World
,
Isa.
26.
5.
Thou
wilt
keep
him
in
perfect
peace
(
in
peace
,
peace
,
as
't
is
in
the
Original
.
)
whose
mind
is
stayed
on
thee
.
Psal.
85.
8.
I
will
hear
what
the
Lord
God
will
speak
,
he
will
speak
peace
to
the
People
,
and
to
his
Saints
.
What
a
clattering
is
there
in
the
World
?
what
tumults
,
and
commotions
are
raised
about
the
followers
of
Christ
,
as
if
the
World
were
falling
about
their
eares
?
The
Devil
speaks
wrath
,
evil
men
speak
death
,
and
bonds
to
them
;
breathing
out
threatnings
,
reproaches
,
persecutions
against
them
.
In
the
midst
of
all
this
fearful
noise
,
I
'le
hearken
,
saith
the
Psalmist
,
what
the
Lord
God
will
speak
.
Whatsoever
men
or
Devils
speak
,
I
'le
hearken
if
the
Lord
God
speak
at
the
same
rate
.
Oh
no
,
he
will
speak
peace
to
his
Saints
:
Let
the
Sons
of
contention
do
what
they
can
,
the
Sons
of
God
shall
be
the
Sons
of
Peace
;
they
shall
live
in
peace
,
they
shall
dye
in
peace
,
they
shall
dwell
in
peace
for
ever
,
Isa.
32.
17
,
18.
The
Work
of
Righteousness
shall
be
Peace
,
and
the
effect
of
Righteousness
shall
be
quietness
and
assurance
for
ever
.
And
my
People
shall
dwell
in
a
peaceable
Habitation
,
and
in
sure
dwellings
,
and
in
quiet
resting
places
:
Oh
how
great
is
the
peace
that
they
have
who
love
thy
Law
.
Christians
fear
not
to
follow
God
:
let
not
that
sad
word
,
nor
the
fulfilling
of
it
,
scare
you
out
of
your
duty
,
All
that
will
live
godly
in
Christ
Jesus
shall
suffer
Persecution
.
What
if
they
do
?
whilst
you
are
able
to
say
,
I
am
persecuted
,
but
I
have
peace
;
I
am
poor
,
but
I
have
peace
;
In
a
Prison
,
but
I
have
peace
;
in
a
Wilderness
,
but
I
have
peace
;
though
all
the
World
be
against
me
,
God
is
at
peace
,
my
Soul
is
in
peace
;
what
discouragement
should
all
that
be
to
you
?
2.
He
that
is
the
God
of
peace
,
is
the
God
of
power
.
He
promises
peace
,
and
he
promises
no
more
than
he
can
perform
.
He
can
create
peace
,
he
can
make
their
enemies
to
be
at
peace
with
them
.
He
can
make
a
league
for
them
,
with
the
Beasts
of
the
field
;
with
the
Lions
,
with
the
Wolves
,
with
the
most
brutish
among
the
people
.
He
can
say
to
the
proud
Winds
and
Waves
,
peace
,
be
still
,
and
they
obey
him
.
He
can
give
them
rest
[
from
]
the
dayes
of
adversitie
:
he
can
give
them
rest
[
in
]
the
dayes
of
adversity
:
he
can
give
his
Beloved
sleep
,
upon
the
points
of
Swords
and
Spears
.
3.
He
that
is
the
God
of
peace
,
is
the
God
of
patience
.
This
is
my
great
fear
,
that
though
God
gives
,
yet
I
shall
break
my
peace
;
The
God
of
peace
with
me
?
oh
!
this
is
he
whom
I
dishonour
,
and
disoblige
daily
;
by
my
distrusts
,
discontents
,
impatiencies
,
murmurings
,
and
what
peace
to
such
an
hearr
?
what
peace
,
so
long
as
such
unbelief
,
so
much
iniquity
,
as
I
find
daily
within
me
,
remaines
upon
me
?
Will
he
,
with
whom
no
iniquity
can
dwell
,
dwell
in
that
heart
,
where
there
is
so
much
iniquity
,
by
which
he
is
provoked
every
day
!
but
he
that
is
the
God
of
peace
is
also
the
God
of
patience
;
who
though
he
will
not
bear
the
iniquities
of
his
adversaries
,
yet
he
will
bear
much
with
the
infirmities
of
his
People
.
Psal.
89.
30.
&c.
If
his
Children
forsake
my
Law
,
and
walk
not
in
my
Judgements
;
if
they
breake
my
Statutes
,
and
keep
not
my
Commandements
;
then
will
I
visit
their
transgressions
with
a
Rod
,
and
their
iniquities
with
stripes
.
Nevertheless
,
my
loving
kindness
will
I
not
utterly
take
from
him
,
nor
suffer
my
faithfulness
to
fail
.
4.
He
that
is
the
God
of
peace
,
is
the
God
of
hope
.
I
have
not
peace
in
possession
,
whatever
there
be
in
the
promise
.
I
live
in
the
fire
,
am
born
a
man
of
contention
.
What
likelyhood
is
there
,
that
I
should
ever
live
to
see
a
good
day
?
my
comforts
are
broken
,
my
Estate
is
lost
,
my
libertie
is
gone
;
friends
I
have
none
,
enemies
I
have
many
,
and
migh●ty
,
I
dwell
in
M●sech
,
I
have
my
habitation
in
the
Tents
of
Kedar
;
I
am
for
peace
,
they
are
for
War
:
whither
ever
I
look
,
round
about
me
,
before
me
,
behind
me
,
on
the
right
hand
,
or
on
the
left
,
all
speaks
trouble
and
terrour
to
me
.
I
have
no
peace
;
What
,
no●
no
hop●
of
peace
neither
?
where
is
thy
God
ma●
?
hast
thou
a
God
in
thee
,
and
yet
no
hope
in
thee
?
the
God
of
peace
,
and
yet
no
peace
!
the
God
of
hope
,
and
yet
no
hope
!
the
God
of
hope
will
yet
fill
thee
with
joy
and
peace
in
believing
,
Rom.
15.
13.
Why
art
thou
cast
down
oh
my
soul
?
and
why
art
thou
disquieted
within
me
?
hope
in
God
,
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
Countenance
,
and
my
God
,
Psal.
43.
11.
The
God
of
hope
will
open
a
Window
of
hope
in
the
darkest
times
,
a
door
of
hope
in
the
most
desperate
cases
.
The
God
of
hope
will
bear
up
the
spirits
of
his
Saints
,
in
hope
against
hope
;
and
this
hope
will
never
disappoynt
them
.
It
shall
never
be
said
,
there
is
no
peace
,
there
is
no
hope
,
till
it
can
be
said
,
there
is
no
God
in
Israel
.
But
how
,
or
in
what
sence
,
is
it
to
be
understood
,
that
this
God
of
peace
will
be
with
us
.
I
answer
in
three
particulars
.
1.
The
heart
of
God
will
be
with
you
Joseph's
blessing
,
the
good
will
of
him
that
dwelt
in
the
Bush
,
will
be
thy
portion
,
Deut.
33.
what
was
the
Bush
?
the
Church
,
or
Israel
of
God
.
What
case
was
the
Bush
in
?
't
was
all
in
a
light
fire
,
't
was
all
in
a
flame
.
VVho
was
it
that
dwelt
in
the
Bush
?
God
was
in
the
Bush
;
and
that
kept
it
from
consuming
,
though
not
from
burning
.
The
good
will
of
this
God
shall
be
with
thee
:
his
love
,
his
favour
,
his
care
.
I
love
them
that
love
me
,
Prov.
8.
17.
The
Lord
loveth
the
Righteous
,
Psal.
146.
8.
The
Love
of
God
is
the
womb
of
all
good
.
Hence
sprang
the
morning
Star
,
from
the
love
of
God
came
the
Son
of
God
:
hence
came
that
womb
of
the
Morning
,
the
blessed
Gospel
;
which
is
so
big
with
glorious
grace
;
with
Light
,
Life
,
Pardon
,
Peace
,
Glory
,
Immortality
;
from
the
love
of
God
came
the
glorious
Gospel
of
God
.
The
upper
Springs
,
all
spiritual
and
heavenly
blessings
:
the
neither
springs
,
all
earthly
and
outward
blessings
do
all
rise
,
and
bubble
up
out
of
this
Fountain
,
the
love
of
God
.
The
precious
things
of
Heaven
,
the
precious
fruits
brought
forth
by
the
Sun
:
the
precious
Fruits
put
forth
by
the
Moon
;
the
chief
things
of
the
ancient
Mountains
,
the
precious
things
of
the
lasting
Hills
;
the
precious
things
of
the
Earth
,
and
the
fulness
thereof
:
All
these
flow
in
with
the
good
will
of
him
that
dwelt
in
the
Bush
.
Love
is
all
;
the
Apostle
tells
us
,
Rom.
13.
our
love
to
God
is
the
fulfilling
of
the
Law
;
that
is
,
it
will
bring
forth
all
that
to
God
,
all
that
duty
,
and
obedience
,
which
the
Law
requires
.
I
may
tell
you
,
that
Gods
love
to
us
,
is
the
fulfilling
of
the
Gospel
:
that
is
,
it
will
powre
down
all
that
upon
us
,
it
will
do
all
that
for
us
,
which
the
Gospel
promises
.
Look
over
the
whole
Gospel
;
read
,
and
study
every
precious
leaf
,
and
line
of
that
blessed
Book
:
and
if
there
be
enough
in
all
that
to
make
thee
blessed
,
and
to
encourage
thee
on
in
thy
holy
course
,
all
this
is
thine
.
Thou
hast
that
love
of
God
with
thee
,
which
will
fulfil
the
Gospel
:
there
shall
not
one
jot
or
tittle
fail
thee
,
of
all
that
the
Gospel
promises
.
The
zeal
of
the
Lord
of
Hosts
will
perform
this
,
Isa.
9.
7.
2.
The
help
of
God
will
be
with
you
,
the
Lord
will
be
your
helper
in
the
day
of
your
distresse
.
Heb.
13.
5
,
6.
He
hath
said
,
I
will
never
leave
thee
nor
forsake
thee
.
So
that
we
may
boldly
say
,
The
Lord
is
my
helper
,
I
will
not
fear
what
man
can
do
unto
me
.
He
hath
said
,
I
will
not
leave
thee
:
and
therefore
we
may
say
,
I
will
not
fear
:
He
hath
said
,
I
will
be
,
and
therefore
we
may
boldly
say
,
the
Lord
is
my
Helper
:
He
hath
said
,
he
will
not
forsake
,
he
will
help
;
and
who
is
he
that
shall
say
,
There
is
no
help
for
thee
i●
thy
God
.
There
's
no
man
,
whose
Case
may
not
be
so
desperate
,
as
to
be
above
all
humane
help
.
If
he
should
cry
out
,
as
the
woman
to
the
King
of
Israel
;
Help
O
King
;
the
King
must
answer
,
If
the
Lord
do
not
help
thee
,
whence
shall
I
help
thee
?
If
he
should
cry
out
,
Help
O
Man
of
God
:
the
Man
of
God
must
answer
,
If
the
Lord
do
not
help
thee
,
whence
shall
I
help
thee
?
If
he
cry
out
,
Help
O
my
Friends
,
my
Wit
,
my
Policy
,
my
Purse
;
all
these
must
answer
,
If
the
Lord
do
not
help
thee
,
whence
shall
we
help
thee
?
But
what
case
is
there
,
wherein
an
[
Help
Lord
]
will
not
do
?
Foolish
men
count
their
case
desperate
,
when
they
come
to
their
[
God
help
]
that
's
an
usual
expression
,
to
set
forth
the
extreamity
and
helplesness
of
any
mans
case
.
When
we
see
men
even
lost
in
any
misery
,
and
their
case
even
utterly
hopeless
,
then
to
signifie
our
sense
of
such
mens
lost
condition
,
we
cry
out
,
God
help
that
man
,
God
help
that
woman
,
they
are
lost
Creatures
.
I
,
but
if
men
did
understand
and
consider
what
the
help
of
the
Lord
is
,
they
would
see
there
could
be
no
case
so
desperate
,
but
an
Help
Lord
,
might
recover
all
:
1
Sam.
30.
6.
when
David
was
greatly
distressed
,
and
all
was
gone
,
He
encouraged
himself
in
the
Lord
his
God
.
Consider
here
two
things
.
1.
What
his
Case
then
was
;
he
was
in
great
distress
;
he
had
lost
all
that
ever
he
had
;
his
spoyls
that
he
had
taken
were
all
gone
,
his
Corn
,
and
his
Cattel
,
his
Wives
,
and
his
City
were
all
lost
;
he
had
not
an
habitation
in
all
the
World
;
he
had
nothing
left
him
but
a
poor
Army
,
and
these
were
worse
than
lost
,
they
were
even
ready
to
fall
upon
him
:
The
people
spake
of
stoning
him
,
but
he
encouraged
himself
in
the
Lord
his
God
.
2.
What
the
event
hereupon
was
;
why
God
help'd
him
to
all
he
had
again
:
vers
.
19.
There
was
nothing
lacking
to
them
,
neither
small
nor
great
,
neither
sons
,
nor
daughters
;
neither
spoyl
,
nor
anything
they
had
taken
,
David
recovered
all
.
Hence
note
,
1.
That
a
Christian
,
when
he
hath
lost
all
,
hath
yet
a
God
to
go
to
at
last
.
2.
Whilest
a
Christian
hath
a
God
to
go
to
,
his
case
is
never
desperate
;
let
him
but
encourage
himself
in
his
God
,
and
all
will
be
recovered
.
Sinners
,
triumph
not
over
the
poor
people
of
God
;
when
they
are
at
their
worst
,
when
they
are
brought
as
low
as
your
Pride
and
malice
can
lay
them
;
though
they
should
be
stript
naked
,
and
left
destitute
of
all
their
comforts
,
though
all
the
World
should
ride
on
their
backs
,
and
tread
on
their
necks
,
yet
rejoyce
not
against
them
:
though
they
fall
,
they
shall
arise
,
when
they
are
at
their
worst
,
there
's
still
help
for
them
in
their
God
.
3.
The
Presence
of
the
Lord
shall
be
with
them
.
Whither
soever
they
may
be
scattered
,
they
shall
not
be
scattered
from
their
God
.
That
Promise
made
to
Moses
,
Exod.
33.
14.
My
presence
shall
go
with
thee
,
belongs
to
all
〈◊〉
Israel
of
God
.
[
My
presence
]
in
the
Original
't
is
my
face
;
in
the
Septuagint
,
my self
shall
go
with
thee
.
The
presence
of
God
is
either
,
General
,
or
Special
.
By
his
general
presence
,
he
is
every
where
:
-
1.
Per
Essentiam
,
he
fills
all
things
.
-
2.
Per
Cognitionem
,
he
beholds
all
things
.
-
3.
Per
Sustentationem
,
he
upholds
all
things
.
-
4.
Per
Dominium
,
he
governs
all
things
.
But
to
let
this
pass
as
not
so
proper
to
our
purpose
.
2.
There
is
his
Special
or
his
gracious
Presence
,
whereby
he
manifests
himself
to
be
with
his
people
.
1.
In
some
visible
and
standing
tokens
of
his
presence
;
as
in
those
extraordinary
,
the
Pillars
of
the
Cloud
,
and
of
the
Fire
:
and
in
those
ordinary
,
the
Ark
and
the
Temple
,
of
old
,
and
the
Ordinances
of
the
Gospel
now
.
2.
In
some
inward
influences
,
and
irradiations
,
upon
the
hearts
of
his
people
.
3.
In
some
visible
and
signall
effects
of
this
presence
,
whereof
there
are
very
many
.
There
are
,
amongst
others
,
these
two
notable
effects
of
Gods
gracious
presence
;
which
his
People
,
by
vertue
of
this
Promise
,
may
with
confidence
expect
,
-
Conduction
,
-
Covering
:
they
shall
be
Led
in
their
way
,
and
they
shall
be
Hid
in
their
way
.
1.
Conduction
;
The
Lord
will
be
with
them
,
to
lead
them
and
guide
them
in
the
way
that
they
should
go
.
Psal.
25.
9
,
12.
The
Meek
will
he
guide
in
Judgement
,
the
meek
will
he
teach
in
his
way
,
Psal.
107.
7.
He
led
them
forth
by
the
right
way
,
that
they
might
go
to
a
City
of
habitation
,
Psal.
5.
8.
Lead
me
,
O
Lord
,
in
thy
righteousness
,
because
of
mine
Enemies
,
make
thy
way
strait
before
my
face
.
The
Lord
leads
his
people
in
their
way
,
chiefly
by
his
Word
,
which
is
a
Light
to
their
feet
,
and
a
Lanthorn
to
their
paths
:
And
sometimes
also
by
his
Providences
,
hedging
up
all
by-wayes
,
and
leaving
but
one
way
open
to
them
,
that
hath
the
least
appearance
of
the
way
of
God
.
So
ordering
the
matter
that
any
other
way
that
is
before
them
,
looks
with
too
foul
a
face
,
to
leave
any
doubt
upon
them
,
whether
that
be
the
way
of
God
or
nor
.
It
's
never
uncomfortable
to
the
people
of
God
,
while
they
see
their
way
before
them
:
Doubts
about
their
way
,
are
more
perplexing
,
than
dangers
in
their
way
.
When
they
know
what
God
would
have
them
do
,
they
can
chearfully
trust
in
him
for
any
thing
they
are
like
to
suffer
.
Dost
thou
meet
with
Wolves
or
Lions
in
thy
way
?
thou
maist
blesse
God
't
is
there
thou
meetest
them
,
't
would
be
ill
meeting
them
else-where
.
2.
Covering
or
Protection
in
their
way
,
Psal.
31.
20.
Thou
shalt
hide
them
in
the
secret
of
thy
presence
,
from
the
pride
of
man
;
thou
shall
keep
them
secretly
in
a
pavilion
,
from
the
strife
of
tongues
.
[
Thou
shalt
hide
them
in
thy
presence
]
or
face
;
thy
light
shall
be
their
dark
place
to
cover
them
:
Thou
art
my
hiding
place
,
Psal.
32.
7.
[
In
the
secret
of
thy
presence
]
the
Saints
hiding
place
is
a
secret
:
Such
,
where
neither
the
pride
of
man
can
find
them
,
nor
can
they
understand
what
it
is
.
Reproaches
shall
not
find
them
,
persecutions
shall
not
find
them
,
whose
Souls
are
hid
in
God
;
they
are
not
found
,
when
they
are
found
;
they
are
hid
when
they
seem
to
lye
most
open
,
and
most
exposed
to
mens
will
,
and
lust
.
Sinners
do
not
understand
what
refuge
the
Saints
have
in
God
.
It
is
a
great
secret
,
a
Mystery
to
them
:
as
the
joy
of
the
Saints
,
the
comforts
of
the
Saints
,
are
a
secret
;
A
stranger
,
shall
not
meddle
with
his
joy
:
So
is
their
safety
or
security
;
they
do
not
understand
what
kind
,
nor
how
great
security
;
what
sure
,
nor
what
sweet
repose
,
the
Saints
find
in
God
.
The
secret
of
Gods
presence
is
a
sure
,
and
a
sweet
resting
place
,
for
all
his
Saints
;
but
how
sure
,
and
how
sweet
,
no
man
knows
,
but
they
that
enjoy
it
.
The
secret
intimations
of
the
care
of
God
for
them
,
of
his
everlasting
kindness
to
them
;
of
his
governing
hand
in
all
that
befalls
them
,
working
it
to
their
greater
good
;
the
secret
supports
and
refreshings
darted
in
,
as
the
beams
of
his
Countenance
;
their
secret
sence
,
that
their
head
,
their
main
,
is
in
safety
,
though
they
have
bruises
in
their
heel
,
will
yield
such
rest
in
the
day
of
greatest
adversity
,
as
men
can
neither
see
,
nor
take
from
them
.
The
Pillar
of
the
Cloud
interposed
,
did
both
hinder
the
Egyptians
pursuit
,
and
hide
from
their
eyes
the
comfort
of
that
Light
which
shined
upon
the
Camp
of
Israel
.
Moses
knew
what
the
comfort
of
Gods
presence
meant
,
when
he
said
,
Exod.
33.
15.
If
thy
presence
go
not
with
us
,
carry
us
not
hence
.
'T
is
(
if
considered
)
a
great
word
.
Israel
was
then
in
a
Wildernesse
;
among
wild
beasts
,
among
bryars
,
and
thorns
,
in
a
weary
pilgrimage
;
but
they
had
God
among
them
:
The
Lord
was
carrying
them
to
Canaan
,
the
Land
of
their
rest
,
a
Land
flowing
with
milk
&
honey
:
but
Moses
prayes
,
If
thy
presence
go
not
with
us
,
carry
us
not
hence
.
We
had
rather
be
where
we
are
,
in
a
Wilderness
with
God
,
than
to
go
to
Canaan
,
&
leave
our
God
behind
us
.
If
thy
presence
go
with
us
,
we
are
willing
to
go
,
when
thou
wilt
,
whither
thou
wilt
,
which
way
thou
wilt
;
though
by
the
Tents
of
Edomites
,
Ishmaelites
,
Moabites
.
Hagarens
;
though
through
the
Armies
of
Anakims
,
Zamzummims
,
we
'l
go
any
whither
,
so
God
go
with
us
.
The
absence
of
God
makes
a
Canaan
worse
than
a
Wildernesse
:
the
presence
of
God
makes
a
Wilderness
better
than
a
Canaan
:
And
this
presence
of
God
,
shall
be
the
Lot
of
all
his
Saints
.
Reas.
2.
If
God
be
with
you
,
all
shall
make
for
you
:
All
Providential
Occurrences
,
and
Events
whatsoever
:
All
Difficulties
,
Straits
,
Disasters
,
Disappoyntments
,
whatsoever
,
that
may
come
upon
you
,
shall
make
for
your
good
.
Rom.
8.
31.
If
God
be
with
us
,
who
shall
be
against
us
?
Who
can
be
against
us
!
that
is
,
None
can
be
against
us
:
Or
if
any
be
,
yet
those
that
are
against
you
shall
be
for
you
.
Gen.
42.
36.
Joseph
is
not
,
and
Simeon
is
not
(
said
old
Jacob
and
must
Benjamin
away
too
?
all
these
things
are
against
me
:
but
yet
as
old
as
he
was
,
he
liv'd
to
see
all
making
for
him
.
Rom.
8.
26.
We
know
all
things
shall
work
together
for
good
to
those
that
love
God
.
This
is
such
a
Promise
,
as
if
it
were
throughly
believed
,
would
set
our
feet
on
the
necks
of
all
our
fears
and
dangers
,
and
will
prove
the
t●uth
of
Sampson's
Riddle
,
Out
of
the
eater
came
meat
,
and
out
of
the
strong
,
sweetness
.
Now
because
there
is
so
great
encouragement
to
godliness
in
it
,
I
shall
sperd
the
more
time
in
enlarging
upon
it
;
and
shall
shew
,
1.
VVhat
those
things
are
which
are
especially
intended
,
in
that
comprehensive
terme
(
all
things
)
2.
What
that
good
is
,
which
these
things
shall
work
to
.
3.
To
whom
these
things
shall
work
for
good
.
4.
How
these
things
shall
work
for
good
.
5.
That
they
shall
undoubtedly
work
for
good
,
to
them
that
love
God
.
1.
What
those
things
are
,
which
are
especially
intended
,
in
that
comprehensive
term
[
All
things
.
]
Some
there
are
,
as
Augustine
with
others
,
who
understand
it
universally
,
of
all
things
whatsoever
,
whether
good
or
evil
,
extending
it
even
to
the
sins
of
the
Saints
.
It
's
true
,
God
doth
often
bring
good
out
of
these
evils
,
making
use
of
former
sins
,
to
be
forces
against
future
:
as
the
thorn
,
that
did
hurt
in
the
Garden
,
will
be
of
use
in
the
Hedge
:
sin
often
becomes
it's
own
death
,
which
was
intended
to
be
the
death
of
the
Soul
:
There
's
nothing
that
doth
make
the
Sinner
more
weary
,
and
wary
of
sin
,
than
Sin
it self
:
the
review
of
what
we
have
done
,
doth
oftenest
fright
us
of
doing
so
any
more
.
When
you
look
back
on
sin
,
and
see
it's
face
(
for
sin
carries
it's
face
in
it's
back
)
you
'l
fear
it
the
more
,
when
ever
you
meet
it
again
.
There
's
no
argument
doth
more
effectually
humble
,
and
break
the
heart
,
and
make
it
more
fearfull
,
and
watchfull
against
sin
,
than
the
shame
,
and
the
smart
of
those
sins
we
have
fallen
by
;
he
that
hath
felt
the
wound
,
will
take
heed
how
he
playes
with
edge-tools
.
This
is
true
,
God
doth
often
make
this
use
of
sin
,
to
be
it's
own
cure
:
and
therefore
't
is
not
seldome
seen
,
that
the
chief
of
Sinners
have
come
to
be
the
cheif
of
Saints
.
Yet
,
besides
that
this
is
not
the
subject
matter
that
the
Apostle
is
here
treating
of
;
let
those
that
bring
sin
within
the
compass
of
this
promise
,
and
make
this
to
run
into
the
sence
of
it
;
that
even
all
the
sins
of
the
Saints
shall
work
for
their
good
,
let
such
tell
us
,
how
,
or
in
what
way
its
imaginable
,
that
the
sinful
decayes
of
such
who
back-slide
from
God
,
and
never
recover
to
their
former
life
,
and
vigour
,
but
live
and
dye
in
a
languishing
state
of
Soul
,
le●
them
tell
us
,
how
such
sins
can
be
imagined
to
work
for
their
good
:
'till
then
,
we
must
enter
our
dissent
from
this
Interpretation
.
This
then
is
not
the
sence
of
the
promise
,
that
all
sins
shall
work
together
for
good
.
And
yet
if
it
were
,
it
would
be
but
a
poor
argument
,
to
take
the
more
liberty
to
sin
,
because
God
will
turn
it
to
good
;
this
would
be
even
as
rational
,
as
for
a
man
to
tear
his
flesh
,
break
his
bones
,
pluck
out
his
eyes
,
burn
his
house
,
&c.
because
God
will
turn
all
his
sufferings
to
good
:
he
is
little
better
than
mad
,
that
would
not
conclude
such
a
man
out
of
his
Wits
.
Others
restrain
it
to
the
evil
things
that
befall
the
Saints
,
not
the
turpia
,
but
the
tristia
,
their
sufferings
and
afflictions
;
to
that
vanity
,
and
those
vexations
,
they
are
in
bondage
under
,
and
under
which
with
the
whole
Creation
,
they
groan
and
travel
in
pain
,
waiting
for
their
redemption
:
of
which
,
the
Apostle
had
been
treating
in
the
former
part
of
this
Chapter
.
And
yet
while
they
pitch
the
sence
,
especially
on
such
things
as
these
,
they
grant
it
may
be
extended
to
all
other
things
,
sin
only
excepted
;
ad
omnes
res
,
●reaturas
eventus
,
tum
secundus
,
tum
adversos
:
To
all
things
and
events
,
whether
prosperous
or
afflicted
.
So
Paraeus
,
with
others
.
And
these
I
take
to
have
hit
the
right
.
All
heavy
things
,
all
the
sufferings
and
afflictions
of
the
Saints
;
and
not
only
these
,
but
all
things
else
whatsoever
,
that
in
the
whole
course
of
providence
be
their
lot
or
po●●ion
:
all
the
dealings
of
God
with
them
,
all
the
disp●●●ations
of
Providence
towards
them
,
shall
all
work
for
their
good
.
2.
What
is
that
good
,
which
these
things
work
to
the
Saints
;
or
in
what
sence
all
things
may
be
said
to
work
good
to
them
.
The
sence
in
general
is
this
;
They
shall
all
work
to
their
welfare
,
they
shall
all
happen
to
them
for
the
better
:
there
shall
nothing
befall
them
,
but
one
time
or
other
,
they
shall
have
reason
to
say
;
'T
was
well
for
me
,
that
it
was
thus
with
me
.
The
wisdome
and
goodness
of
God
,
did
cut
out
such
portions
continually
for
me
,
did
lead
me
thorow
such
a
series
and
succession
of
cases
and
events
,
which
though
I
could
not
understand
,
yet
now
I
see
that
every
condition
,
every
contingency
and
occurrence
of
my
life
,
through
which
Providence
led
me
,
was
useful
,
and
could
not
well
have
been
wanted
,
but
it
would
have
been
the
worse
for
me
.
Thus
in
the
general
.
Particularly
,
for
the
fuller
understanding
what
good
it
is
that
all
things
,
to
consider
,
that
there
is
a
twofold
good
of
the
Saints
;
Such
as
they
obtain
and
enjoy
,
whilst
they
are
in
via
,
in
their
way
or
Course
;
or
such
as
they
shall
obtain
,
when
they
are
in
termino
:
when
they
are
gotten
to
the
end
of
their
way
,
when
they
are
come
to
their
place
.
Or
thus
,
There
is
a
threefold
good
of
the
Saints
,
-
Temporal
.
-
Spiritual
.
-
Eternal
.
●
.
Temporal
good
,
or
our
bona
c●rporis
,
the
outward
good
things
of
this
life
,
which
may
serve
,
and
please
,
and
delight
us
in
these
dayes
of
our
pilgrimage
:
which
may
abide
with
us
,
and
attend
us
to
our
graves
,
but
there
will
take
their
leave
of
us
.
2.
Spiritual
good
,
or
our
bona
animae
,
and
those
are
either
,
1.
Exeternal
,
as
the
Ordinances
of
God
;
the
Light
,
Liberties
and
priviledges
of
the
Gospel
,
the
Society
and
Communion
of
Saints
,
and
our
peaceful
and
plentiful
enjoying
of
them
.
2.
Internal
,
as
spiritual
●race
,
Faith
,
Love
,
Hope
,
Patience
,
&c.
3.
Eternal
good
,
or
that
glory
and
joy
,
that
everlasting
rest
and
peace
,
the
possession
of
that
inheritance
incorruptible
and
undefiled
,
that
is
reserved
in
Heaven
for
us
.
Now
here
note
these
things
.
1.
That
our
bona
corporis
,
our
outward
good
things
,
are
only
good
for
us
,
as
they
are
conducible
ad
bonum
spirituale
,
to
the
good
of
our
Souls
.
The
bona
viae
,
are
only
good
in
the
event
,
when
they
tend
to
the
bonum
Patriae
.
This
World
is
but
a
Nursery
for
Eternity
;
we
are
planted
in
this
,
in
order
to
our
transplanting
into
the
other
World
:
and
whatever
we
have
here
,
is
either
good
or
evil
,
according
to
the
respect
that
it
bears
to
hereafter
:
As
far
forth
as
our
immortal
part
is
improved
by
these
perishing
things
,
so
far
forth
only
,
are
they
good
for
us
.
He
that
hath
this
worlds
goods
,
and
is
not
hereby
made
more
rich
towards
God
;
he
who
prospers
in
this
World
,
and
yet
his
Soul
doth
not
prosper
:
much
more
,
he
whose
outward
fulness
becomes
the
emptiness
,
and
leanness
of
his
Soul
:
Are
these
good
things
good
for
him
?
Is
he
in
pr●sperity
upon
a
true
account
,
whose
Soul
prospers
not
?
It
is
not
ever
good
to
prosper
in
the
World
:
It
cannot
be
universally
said
,
It
's
good
to
be
rich
,
its
good
to
be
in
health
,
its
good
to
be
in
honour
,
it
's
good
to
be
at
liberty
:
the
contrary
may
sometimes
be
true
▪
it's
good
to
be
poor
,
to
be
sick
,
to
be
in
disgrace
,
to
be
in
bonds
:
the
necessity
of
our
Souls
doth
not
seldome
require
it
:
Then
alone
is
it
good
to
be
full
,
and
to
abound
,
when
our
outward
abundance
furthers
our
spiritual
welfare
.
Christians
,
could
we
receive
this
truth
,
That
our
outward
good
things
are
only
good
for
us
,
as
far
forth
,
as
they
conduce
to
our
spiritual
good
,
could
we
receive
this
truth
,
and
live
under
the
power
of
it
;
what
a
different
judgement
should
we
then
have
of
all
these
worldly
matters
,
from
what
we
have
?
and
how
strangely
would
the
course
of
this
world
be
then
changed
?
Would
there
then
be
such
violent
and
eager
pursuing
these
carnal
things
?
Would
there
then
be
such
whining
and
complaining
,
and
murmuring
at
every
crosse
Providence
?
VVe
would
then
say
,
This
may
be
good
for
me
;
good
for
my
soul
,
how
sad
soever
it
looks
.
2.
That
the
external
spiritual
good
things
,
the
Ministry
and
Ordinances
of
the
Gospel
,
&c.
are
so
far
good
to
us
,
as
they
conduce
to
our
internal
spiritual
good
;
and
they
being
ordinarily
so
,
it
must
be
concluded
,
That
ordinarily
it
is
good
for
us
,
that
we
enjoy
them
,
and
be
not
deprived
of
them
.
God
may
see
the
cutting
Christians
short
of
those
Priviledges
,
and
Liberties
,
to
be
somtimes
needful
for
them
;
and
then
even
this
also
makes
for
their
good
:
VVhereof
more
anon
.
3.
That
our
inward
spiritual
good
,
is
good
for
us
,
so
far
forth
as
it
tends
to
our
eterna●
good
:
and
therefore
grace
is
ever
good
for
us
.
It
's
ever
true
;
It
's
good
to
be
holy
,
good
to
be
humble
,
to
be
in
the
fear
of
God
,
and
to
flourish
in
his
grace
.
VVe
may
have
too
much
Money
,
too
much
Credit
,
but
we
can
never
have
too
much
Grace
.
Our
greatest
flourishing
and
fruitfulness
in
grace
,
will
certainly
abound
to
our
more
full
reward
.
4.
Note
,
That
this
is
the
plain
sence
and
meaning
of
the
promise
,
All
things
shall
work
[
for
good
]
that
is
,
whatsoever
befalls
,
shall
certainly
promote
our
internal
and
eternal
welfare
:
And
as
far
forth
as
the
outward
Priviledges
of
the
Gospel
,
yea
,
and
the
good
things
of
this
life
,
conduce
towards
this
,
all
shall
work
for
these
also
.
If
it
be
good
for
us
to
be
rich
,
if
it
be
good
for
us
to
be
in
honour
,
good
for
us
to
be
at
liberty
;
good
for
our
Souls
,
good
in
reference
to
our
eternal
state
;
if
it
be
good
for
us
that
we
enjoy
the
Ministry
of
the
Gospel
;
there
shall
nothing
befal
us
,
that
shall
hinder
;
there
shall
be
nothing
wanting
to
us
,
that
might
further
this
our
good
.
The
summe
is
,
That
all
providential
dispensations
shall
be
so
ordered
,
th●t
we
shall
want
nothing
but
what
its
better
want
than
have
:
VVe
shall
suffer
nothing
but
what
we
cannot
well
be
without
,
but
what
the
good
of
our
Souls
requires
;
and
that
which
we
do
possess
,
and
that
which
we
do
suffer
,
shall
not
fail
of
bringing
about
its
end
,
the
advancing
our
eternal
good
.
And
if
this
be
the
meaning
,
what
a
glorious
Promise
is
this
?
What
can
any
rational
man
desire
more
?
nothing
shall
befall
him
but
shall
be
for
his
good
:
He
shall
be
deprived
or
kept
short
of
nothing
,
but
what
he
had
better
be
without
than
have
.
He
that
is
unsatisfied
with
this
Promise
,
it
is
either
from
Lust
or
Vnbelief
;
Either
he
doth
not
believe
,
that
God
is
true
,
and
will
perform
this
Word
:
or
else
't
is
because
his
Lust
must
be
satisfied
,
though
with
the
denyal
of
his
Reason
and
Interest
;
he
that
desires
an
Estate
in
the
world
,
Ease
,
Pleasure
,
Liberty
,
or
any
thing
else
upon
any
other
terms
,
but
as
they
may
be
for
his
real
good
,
hath
as
much
lost
his
Wits
as
his
Faith
:
and
he
that
will
take
upon
him
to
know
what
's
good
●or
him
,
better
than
God
,
may
as
well
take
upon
him
to
govern
the
World
.
You
may
with
as
good
reason
,
desire
a
Feaver
,
or
a
Dropsie
,
that
you
may
have
the
p●easure
of
your
drink
;
as
for
the
pleasures
that
carnal
things
would
bring
you
in
,
to
desire
them
,
when
they
would
be
a
snare
to
your
Souls
.
3.
To
whom
these
things
shall
work
for
good
:
To
them
that
love
God
,
to
them
that
are
called
according
to
his
purpose
:
To
the
people
of
God
;
who
,
you
see
,
are
here
described
by
their
Election
and
Vocation
,
[
the
called
according
to
his
purpose
]
and
their
Sanctification
,
[
they
that
love
God
]
Love
is
,
as
I
told
you
before
,
the
sulfilling
of
the
Law
.
Love
God
,
and
you
will
live
in
the
obedience
of
his
whole
Will
:
These
are
the
people
to
whom
this
Promise
is
made
;
prove
your
Calling
and
Election
,
prove
your
Sanctification
,
and
you
may
write
your
names
in
this
glorious
Promise
:
All
things
shall
work
for
your
good
.
To
those
that
are
Rebels
,
and
Reprobates
from
God
,
all
things
shall
work
together
for
evil
.
Whil'st
things
hurtful
work
together
for
good
to
the
Saints
:
all
good
things
work
together
for
the
hurt
of
Sinners
:
their
Peace
hurts
them
,
their
plenty
hurts
them
,
their
pleasure
hurts
them
:
yea
,
both
their
prosperity
,
and
adversity
;
their
plenty
,
and
their
poverty
;
their
pleasure
,
and
their
trouble
,
their
honour
and
disgrace
,
and
every
thing
that
befalls
them
,
turns
to
their
prejudice
.
Their
prosperity
destroys
them
:
their
Table
is
their
snare
;
their
pleasures
are
their
plagues
;
and
their
very
punishments
are
turned
into
sin
:
every
thing
that
befalls
them
,
heightens
and
hardens
them
in
their
wickedness
,
and
ripens
them
for
vengeance
.
God
is
not
with
them
,
and
therefore
nothing
prospers
with
them
.
God
is
with
his
Saints
,
and
therefore
nothing
comes
amiss
to
them
,
but
all
for
their
greater
advantage
:
Christians
,
this
is
your
portion
,
and
your
peculiar
,
wherein
the
men
of
this
World
shall
neither
partake
with
you
,
nor
be
ever
able
to
deprive
you
of
it
.
4.
How
all
things
shall
work
for
their
good
:
in
special
,
how
shall
the
evil
things
,
the
Sufferings
of
this
life
be
for
their
good
:
How
can
this
be
?
Must
we
disbelieve
our
Senses
,
lay
down
our
Reasons
,
ere
we
can
believe
the
Scriptures
?
Must
we
call
evil
,
good
;
and
good
,
evil
?
Must
we
count
darkness
light
,
and
light
darkness
?
Is
pleasure
pain
,
and
pain
pleasure
?
Is
loss
gain
,
and
gain
loss
?
Is
ease
torment
,
and
torment
ease
?
Doth
Religion
make
things
cease
to
be
what
they
are
,
and
to
be
what
they
are
not
?
or
at
least
,
Must
we
believe
,
that
darkness
is
the
Mother
of
light
,
that
good
is
the
Daughter
of
evil
?
Can
we
hather
grapes
of
thorns
,
or
figs
of
thistles
?
Can
darkness
give
light
,
or
death
it self
bring
forth
life
?
Must
we
say
,
that
contraries
no
longer
destroy
,
but
produce
each
other
,
and
that
the
womb
brings
forth
its
own
destruction
?
How
can
these
things
be
?
But
must
God
give
a
Reason
of
his
actions
,
or
else
they
are
not
!
though
evil
cannot
bring
forth
good
,
darkness
cannot
bring
forth
light
;
yet
,
Cannot
God
bring
forth
good
out
of
Evil
,
light
out
of
darkness
?
Though
darkness
cannot
bring
forth
light
;
evil
cannot
bring
forth
good
,
by
a
natural
causation
;
yet
Cannot
God
make
evil
an
occasion
of
good
?
Though
it
do
work
efficiently
,
yet
can
it
not
work
objectively
neither
to
it
?
Though
the
torment
,
the
Medicine
puts
men
to
,
be
not
ease
,
yet
may
it
not
work
towards
ease
?
May
not
the
storm
,
though
it
help
not
,
yet
hasten
the
Labourer
on
his
work
,
the
T●aveller
on
his
way
?
May
not
the
darkness
of
the
night
,
make
more
diligent
in
the
day
?
May
not
sickness
teach
men
more
temperance
,
and
poverty
more
frugality
?
But
to
proceed
more
distinctly
;
How
can
the
Saints
evil
things
work
to
their
good
?
That
they
do
so
cannot
be
denied
,
unless
we
will
deny
,
not
only
Scripture
,
but
common
Sence
and
Experience
;
but
how
comes
it
to
pass
?
I
answer
in
4.
Particulars
:
1.
The
Affliction
and
Tribulations
of
the
Saints
are
the
way
that
leads
them
on
to
the
possession
of
that
good
,
which
God
hath
intended
to
them
;
afflictions
are
the
way
of
the
Kingdom
;
the
Cross
is
the
way
to
the
Crown
,
Acts
14.
22.
Through
many
Tribulations
we
must
enter
into
the
Kingdom
of
God
.
Psal.
66.
11
,
12.
Thou
broughtest
us
into
the
net
,
thou
hast
laid
affliction
upon
our
loyns
,
thou
hast
caused
men
to
ride
over
our
heads
:
we
went
through
fire
and
water
,
thou
broughtest
us
into
a
wealthy
place
.
Observe
it
;
Their
troubles
are
their
way
to
their
Triumph
;
their
very
falling
into
the
net
,
their
way
to
escape
.
Their
Enemies
boast
;
Escape
!
Arise
!
yes
,
let
them
free
themselves
with
such
hopes
while
they
will
,
we
have
them
sure
enough
,
we
have
them
under
foot
,
we
have
them
in
the
net
:
If
this
be
their
way
,
wee
'l
keep
them
in
their
way
long
enough
;
Now
we
have
them
down
they
shall
not
be
able
to
rise
.
I
,
but
yet
it
appears
,
through
all
this
the
Lord
led
them
forth
into
a
wealthy
place
.
The
High-way
of
the
proud
is
not
their
more
ready
way
to
the
dust
,
than
the
dust
of
Saints
is
their
sure
way
to
honour
.
When
Israel
were
to
go
to
Canaan
,
they
must
take
the
Brick-Kilnes
,
the
Red
Sea
,
the
Wilderness
,
Jordan
,
in
their
way
:
could
any
one
have
imagined
,
that
the
bondage
,
the
straits
they
were
under
,
the
doubling
their
Tasks
,
the
cruelty
of
their
Task-Masters
,
their
enclosure
at
the
Red
Sea
,
did
mean
any
good
to
them
?
yet
how
fell
it
out
at
last
?
their
darkest
dispensations
had
light
in
their
latter
end
;
Their
greatest
bondage
leads
on
to
their
greatest
liberty
.
Every
cross
Providence
is
a
step
to
the
accomplishment
of
the
Promise
;
The
Wheel
is
ever
moving
on
to
its
end
;
it
moves
still
forwards
,
even
when
it
seems
to
go
quite
backwards
:
As
the
River
by
its
many
turnings
and
windings
forwards
and
backwards
is
still
in
motion
to
the
Sea
,
when
it
seems
to
be
running
quite
contrary
.
Christians
,
if
ever
the
Salvation
of
God
seems
to
be
removed
farther
off
from
you
;
If
the
work
of
God
should
at
any
time
seem
to
go
backwards
;
if
cross
winds
should
turn
the
whole
course
,
so
that
you
appear
rather
to
be
marching
back
to
Egypt
,
than
on
to
Canaan
;
yet
be
not
discouraged
;
though
your
way
be
an
unlikely
,
an
unpromising
way
,
though
you
be
led
about
forwards
,
and
backwards
,
yet
still
you
are
making
on
:
though
the
lesser
Wheels
be
never
so
cross
and
contrary
in
their
motions
,
yet
the
great
Wheel
is
still
moving
Right
on
to
your
blessed
and
hoped
end
.
God
intends
your
good
,
your
spiritual
good
here
,
your
eternal
good
hereafter
:
and
believe
it
now
,
for
he
will
let
you
see
it
hereafter
,
that
those
very
things
which
most
threaten
your
miscarriage
,
and
a
total
abortion
of
your
hopes
,
are
made
all
to
concur
to
the
bringing
them
about
,
and
to
your
more
full
and
speedy
possession
of
them
.
Note
farther
here
two
Things
.
1.
All
things
work
;
not
they
shall
work
,
de
futuro
,
but
de
praesenti
,
they
do
work
;
as
the
Apostle
says
,
The
Mystery
of
Iniquity
;
so
we
may
say
,
The
Mystery
of
the
Saints
Redemption
doth
already
work
;
the
work
is
already
on
the
wheel
,
and
every
wheel
is
in
its
motion
for
you
:
not
only
your
Brethren
,
the
Saints
and
Angels
,
who
are
all
praying
for
your
peace
and
seeking
your
good
,
but
your
Enemies
also
,
the
Dragon
,
with
all
his
Armies
,
are
at
work
for
you
;
all
the
Councils
of
this
world
,
are
already
sitting
upon
the
very
matter
:
God
hath
call'd
them
together
for
this
purpose
.
The
Pope
,
with
all
his
Conclave
;
the
Jesuits
,
Preists
,
Monks
,
and
Friars
,
with
all
their
Covents
;
yea
,
the
Devil
,
with
all
his
Conclave
of
Hell
.
are
all
at
work
for
the
good
of
Saints
.
It
's
true
,
they
mean
not
,
nor
intend
any
such
thing
,
their
designs
are
against
you
;
they
count
,
they
are
working
for
themselves
;
as
't
is
said
concerning
the
Assyrian
,
Isa.
10.
6
,
7.
God
sent
him
forth
upon
a
Design
of
his
own
,
to
execute
his
Counsel
,
in
the
punishing
of
Hypocrites
;
to
purge
out
the
Chaff
from
the
Wheat
;
nevertheless
,
he
meaneth
not
so
,
nor
doth
his
heart
think
so
;
the
Assyrian
minds
not
what
God's
Design
is
,
but
follows
his
own
Design
,
fights
for
himself
,
and
spoils
for
himself
;
but
God's
Design
is
still
carried
on
by
him
,
though
he
think
not
of
it
.
All
the
Events
in
the
World
are
driving
the
same
way
;
every
Disease
or
Infirmity
that
comes
upon
you
,
every
Loss
that
you
sustain
,
every
Scoff
or
Reproach
that
you
suffer
;
the
shame
in
your
Faces
,
the
Sorrow
of
your
Hearts
,
the
Torment
in
your
Bowels
,
the
Aches
in
your
Bones
,
are
all
working
your
good
.
All
the
changes
of
your
Conditions
,
your
fair
Weather
and
your
foul
,
your
Sun-shine
and
your
Clouds
,
your
Plenty
and
your
Wants
,
your
Eases
and
your
Pains
,
your
Liberties
and
your
Prisons
,
are
all
making
for
you
;
your
good
is
already
working
by
all
these
Things
.
See
Christians
,
what
an
Harvest
of
Blessedness
is
growing
up
to
you
,
out
of
this
Promise
;
the
Seed
is
already
sowing
,
your
good
is
already
working
;
God
is
at
work
,
the
whole
Creation
is
at
work
,
Men
and
Angels
,
good
men
and
evil
men
,
Friends
and
Enemies
,
Heaven
and
Earth
,
and
Hell
,
are
already
ingaged
to
work
your
good
.
2.
They
work
together
,
that
is
,
as
some
understand
it
,
they
work
together
with
God
:
all
the
second
causes
work
together
with
the
first
Cause
;
or
as
others
,
They
work
together
amongst
themselves
.
There
is
such
a
concatenation
and
concentring
of
all
these
second
causes
,
in
the
same
Design
,
that
however
they
seem
to
thwart
,
and
cross
,
and
destroy
some
of
them
,
what
the
others
build
and
advance
,
yet
they
are
all
united
in
their
End
,
they
jointly
contribute
in
the
Weal
of
the
Saints
.
Though
,
if
I
mistake
not
,
this
latter
be
the
more
sense
of
the
two
:
Yet
I
know
no
reason
,
why
both
may
not
be
understood
.
In
the
hand
,
and
under
the
conduction
of
Providence
,
all
these
lower
Things
concur
and
co-operate
in
the
good
of
the
Church
.
By
the
way
,
observe
what
an
Harmony
there
is
in
all
the
Works
of
Providence
:
The
most
cross
and
thwarting
Occurrences
,
do
all
conspire
,
and
go
hand
in
hand
to
bring
about
the
same
end
.
As
the
differing
Vertues
of
various
Drugs
,
do
all
concur
●o
make
up
the
Medicine
:
As
the
differing
sounds
of
several
strings
or
Instruments
,
do
all
together
make
up
the
Melody
.
As
the
differing
Colours
in
a
Picture
,
the
dark
as
well
as
the
brighter
,
do
jointly
contribute
to
the
Beauty
of
the
Piece
;
no
less
do
the
most
contrary
,
and
contradictory
Actions
and
Events
,
both
make
up
the
Beauty
of
Providence
,
and
jointly
subserve
that
one
End
,
to
which
,
by
an
unseen
Hand
,
and
an
all-seeing
Eye
,
they
are
directed
,
and
intended
.
2.
The
evil
things
that
befal
the
Saints
,
come
upon
them
to
keep
out
worse
things
.
Where-ever
the
cross
comes
,
if
it
had
not
come
,
something
worse
might
?
The
Cross
may
be
a
means
to
secure
from
the
Curse
:
The
Curse
was
slain
on
the
Cross
of
Christ
;
and
our
Cross
also
hath
its
use
,
to
the
delivering
us
from
it
.
1
Cor.
11.
32.
We
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
World
.
Periissem
nisi
periissem
:
I
had
died
,
if
I
had
not
suffer'd
:
'T
is
more
mens
cases
besides
his
that
spake
it
;
't
is
no
bad
Exchange
,
to
have
a
Cross
instead
of
a
Curse
.
3.
The
evil
things
of
the
Saints
prepare
them
for
better
things
:
that
they
may
work
good
for
them
,
they
are
working
them
to
good
;
working
out
their
sin
and
iniquity
,
wearying
them
of
sin
,
Hosea
2.
6.
I
will
hedge
up
her
way
with
thorns
:
then
shall
she
say
,
I
will
return
:
Sin
brought
in
Afflictions
into
the
World
,
and
Afflictions
help
to
carry
sin
out
;
the
Cross
,
to
which
sin
was
once
nail'd
,
is
now
nail'd
to
Sin
:
The
Saints
can
seldome
be
medling
with
Sin
,
but
they
find
it
too
heavy
for
them
;
The
Cross
that
is
nail'd
at
the
farther
end
of
it
,
makes
it
a
●urthen
which
they
cannot
bear
.
In
some
sense
,
not
only
the
Bloud
of
the
Lamb
,
but
the
Bloud
of
the
Sheep
may
purge
away
Sin
:
though
only
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
can
expiate
and
take
away
the
guilt
,
yet
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
have
their
place
,
in
purging
away
the
filth
of
sin
;
By
this
shall
the
iniquity
of
Jacob
be
purged
,
&
this
is
all
the
fruit
to
take
away
his
sin
.
Our
Lord
beats
the
Devil
with
his
own
Weapons
,
by
those
very
means
purging
his
Saints
,
by
which
he
endeavours
to
pollute
them
:
making
those
very
Persecu●ons
,
by
which
he
labours
to
force
them
from
Holiness
,
to
fix
them
in
it
:
A
fawning
World
does
them
more
mischief
,
than
a
fuming
Devil
.
By
that
the
Devil
hath
cast
up
his
Cards
,
he
will
find
himself
a
Loser
by
all
his
Rage
.
Christians
,
comfort
your
hearts
:
those
Flouds
that
are
cast
forth
against
you
,
shall
but
wash
you
the
whiter
,
and
make
you
more
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
Light
:
your
Purgatary
prepares
you
for
your
Paradise
.
No
unclean
thing
must
enter
in
thither
:
and
you
are
not
like
to
be
made
so
clean
,
as
by
falling
into
the
hands
of
the
unclean
.
The
Saints
never
look
so
well
:
like
Sheep
come
from
the
washing
,
as
when
they
come
up
from
the
Pots
,
their
very
black
makes
them
comely
.
Oh
Christians
,
what
a
comfort
would
it
be
,
if
your
Experiences
might
come
in
,
and
seal
to
this
Truth
:
If
you
could
say
,
Thus
it
hath
been
with
me
,
Before
I
was
afflicted
,
I
went
astray
:
I
was
proud
,
and
vain
,
and
wanton
,
and
slothful
,
and
carnal
,
but
now
have
I
kept
thy
word
.
Sinners
,
What-ever
your
mind
be
in
persecuting
the
Saints
,
never
think
to
debauch
them
by
it
;
if
that
be
your
aim
,
you
mistake
your
course
;
the
living
Spark
which
God
hath
kindled
in
them
,
will
〈◊〉
be
blown
out
,
but
be
blown
up
,
by
your
puffing
at
it
;
the
Dirt
you
cast
upon
them
,
doth
but
scour
them
the
brighter
:
You
take
the
best
course
you
can
,
to
keep
them
closer
to
the
Lord
,
and
his
way
:
The
warm
Sun
will
more
hazard
the
loss
of
their
Garments
,
than
the
blustring
Wind
:
Let
them
alone
,
the
Spirit
of
the
Lord
within
them
will
be
too
hard
for
Hell
,
with
all
its
black
Regiments
;
and
will
not
only
secure
them
,
but
advance
them
yet
higher
,
by
all
their
Assaults
.
These
stars
shine
the
brightest
,
when
the
Night
is
darkest
:
When
you
have
done
your
worst
,
't
will
be
the
better
with
them
;
though
they
will
not
thank
you
,
yet
they
will
thank
God
,
for
what
they
have
suffer'd
by
you
.
If
this
be
your
aim
to
make
them
like
your selves
,
you
may
set
your
hearts
at
rest
,
and
give
over
such
a
vain
attempt
:
Your
fury
is
like
to
do
as
little
to
force
them
,
as
your
vertues
are
to
invite
them
to
a
compliance
with
you
.
Your
Faces
are
too
foul
to
draw
them
into
your
love
,
and
yet
not
fierce
enough
to
drive
them
into
your
fear
.
Sathan
,
try
thy
utmost
strength
and
skill
,
and
if
thou
losest
not
by
thine
own
play
at
last
,
if
thou
find'st
not
the
poor
people
of
God
gotten
nearer
Heaven
,
by
thy
attempts
of
plucking
them
down
to
Hell
,
then
let
thy
Lyes
be
believed
before
the
everlasting
Gospel
.
Christian
,
Make
me
not
ashamed
in
this
same
confident
boasting
of
you
;
yea
,
contradict
not
your
God
,
by
suffering
your selves
to
be
corrupted
by
evil
men
.
The
Lord
himself
hath
adventured
deep
upon
your
Integrity
and
stedfastness
:
The
honour
of
his
Truth
and
Faithfulness
lyes
at
stake
;
he
hath
said
,
They
shall
not
be
afraid
of
any
evil
Tydings
,
their
heart
is
fixed
,
trusting
in
the
Lord
,
Psal.
112.
7.
He
hath
said
By
this
shall
their
iniquity
be
purged
,
and
this
shall
be
all
the
fruit
,
to
take
away
their
sin
.
God
hath
said
,
All
things
shall
work
together
for
good
to
them
.
They
shall
not
be
the
worse
,
but
the
better
,
for
all
that
befals
them
:
They
shall
love
me
and
my
holy
wayes
the
more
,
they
shall
cleave
unto
me
the
closer
,
they
shall
be
made
more
pure
,
and
more
tender
,
by
all
they
suffer
for
Righteousness
sake
:
they
shall
love
Conscience
,
and
their
Integrity
and
Faithfulness
to
it
,
never
the
worse
,
for
that
it
hath
cost
them
so
dear
;
but
shall
prize
it
the
more
,
and
be
the
more
wary
and
tender
,
how
they
pollute
and
turn
aside
from
it
.
God
hath
adventured
deep
on
you
,
make
not
him
a
Liar
;
the
devil
&
his
instruments
will
be
ready
to
say
concerning
you
,
as
once
he
did
to
the
Lord
,
concerning
his
Servant
Job
;
Put
them
into
our
power
,
let
us
have
the
handling
of
them
a
while
,
and
thou
shalt
quickly
see
,
what
truth
there
is
in
them
,
or
what
trust
there
is
to
them
;
they
'l
curse
thee
to
thy
face
,
they
'l
deny
thee
to
thy
face
,
they
'l
eat
their
own
words
,
they
'l
be
ashamed
of
their
God
,
their
Godliness
,
and
Confidence
.
Let
God
be
true
,
Christians
,
and
the
Devil
a
Lyar
;
be
living
Commentaries
on
this
blessed
Text
;
Let
the
World
,
and
their
black
Prince
see
,
that
they
cannot
make
you
miserable
,
because
they
cannot
make
you
sinners
like
themselves
:
That
you
are
still
the
more
upright
,
for
falling
into
the
hands
of
a
crooked
Generation
:
Let
them
see
,
that
though
your
God
will
not
suffer
you
,
yet
you
are
contented
to
serve
him
for
nothing
.
That
though
his
Hedge
be
removed
from
you
,
yet
your
Heart
is
not
removed
from
him
:
Be
able
to
say
,
Though
all
this
be
come
upon
us
,
Our
heart
is
not
turned
back
,
neither
have
we
declined
thy
way
.
Let
our
standing
and
encreasing
in
the
Grace
of
God
,
and
abounding
in
the
works
of
Righteousness
,
be
a
standing
VVitness
for
God
in
the
VVorld
,
and
a
Seal
to
his
Scriptures
,
and
in
special
to
the
glorious
Truth
of
this
Text.
4.
The
evil
things
of
the
Saints
,
prepare
better
things
for
them
,
their
Sufferings
go
into
their
Reward
:
As
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
aboundeth
by
Christ
:
Every
suffering
comes
with
a
comfort
in
its
Belly
:
and
the
sweet
is
so
great
,
as
swallows
up
the
bitter
;
't
is
a
hundred
fold
,
that
the
Saints
gain
by
all
their
Losses
in
this
Life
;
but
how
great
shall
their
Reward
be
in
Heaven
!
2
Cor.
4.
17.
Our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
Eternal
Weight
of
Glory
.
They
shall
not
only
have
weight
for
weight
,
measure
for
measure
,
their
Load
of
Glory
,
for
their
Load
of
Sufferings
;
but
they
shall
have
over-weight
,
over-measure
;
good
measure
,
pressed
down
,
heaped
together
,
and
running
over
,
shall
then
be
given
unto
them
:
According
to
their
deep
poverty
,
shall
be
the
height
of
their
riches
;
according
as
their
blackness
hath
been
in
their
Houses
of
Bondage
,
shall
be
their
brightness
in
the
Land
of
Promise
;
for
all
thy
shame
thou
shalt
have
double
:
The
double
of
thy
Reproach
in
Renown
,
the
double
of
thy
Tears
in
Triumphs
,
all
thy
bottled
Tears
shall
be
returned
in
Flagons
of
Joy
,
yea
in
Rivers
of
Eternal
Pleasure
.
By
this
time
Christians
,
you
see
what
glory
there
is
in
this
good
word
:
All
things
shall
work
together
for
good
to
them
that
love
God
.
And
that
none
may
have
the
face
to
say
,
all
this
is
but
conceit
;
I
shall
,
in
the
next
place
,
bring
in
clear
and
undeniable
Evidence
,
that
it
is
certainly
,
and
unquestionably
,
so
as
hath
been
said
:
And
therefore
know
,
5.
That
all
things
do
and
shall
certainly
work
,
for
good
to
them
that
love
God
.
This
(
besides
the
Testimony
of
this
Scripture
)
I
shall
make
evident
,
from
these
three
Propositions
.
1.
There
is
a
Divine
Providence
that
governs
the
VVorld
.
2.
The
Design
of
Providence
,
is
the
accomplishment
of
the
good
purpose
and
promise
of
God
.
3.
The
Providence
of
God
shall
never
fail
of
accomplishing
its
end
.
1.
There
is
a
Divine
Providence
which
governs
the
VVorld
:
the
Epicureans
,
who
deny
Providence
,
and
leave
all
on
Chance
and
Fortune
,
may
as
well
deny
that
there
is
a
God
;
which
yet
they
are
asham'd
to
stand
to
.
Of
Epicurus
himself
it
was
said
,
Quem
nihil
pudendum
pudet
,
pudet
tamen
Deum
negare
.
It
can
be
no
way
reconcilable
to
the
infinite
Wisdom
of
God
,
who
made
this
Glorious
Fabrick
,
with
the
various
Creatures
therein
,
either
not
to
determine
them
to
their
Ends
,
or
else
to
take
no
care
for
their
accomplishing
those
Ends
they
are
determined
to
.
The
whole
Current
of
Scripture
is
so
plain
in
these
matters
,
that
he
that
runs
may
read
:
Let
the
following
Scriptures
,
amongst
others
be
considered
.
Psal.
97.
1.
The
Lord
reigneth
,
let
the
Earth
rejoyce
,
let
the
isles
be
glad
.
Psal.
67.
15
,
16.
The
Eyes
of
all
wait
upon
thee
,
and
thou
givest
them
their
Meat
in
due
season
:
Thou
openest
thy
hand
,
and
satisfiest
the
desires
of
every
living
thing
.
Psal.
36.
6.
Thou
preservest
man
and
beast
,
Psal.
75.
6
,
7.
Promotion
cometh
neither
from
the
East
,
nor
from
the
West
,
nor
from
the
South
;
but
God
is
the
Judge
,
he
putteth
down
one
,
and
setteth
up
another
.
Amos
3.
6.
Shall
there
be
Evil
in
a
City
,
and
the
Lord
hath
not
done
it
?
Psal.
17.
13
,
14.
Deliver
my
Soul
from
the
wicked
,
which
is
thy
Sword
,
from
Men
which
are
thy
Hand
.
The
confessions
of
those
Infidels
,
Nebuchadnezzar
and
Darius
,
speak
the
same
,
Dan.
4.
35.
All
the
Inhabitants
of
the
Earth
are
reputed
as
nothing
,
and
he
doth
according
to
his
Will
,
in
the
Army
of
heaven
,
and
among
the
inhabitants
of
the
Earth
,
and
none
can
stay
his
Hand
,
or
say
unto
him
,
What
dost
thou
?
Dan.
6.
26.
I
make
a
Decree
,
that
in
every
Dominion
of
my
Kingdom
,
Men
tremble
and
fear
before
the
God
of
Daniel
,
for
he
is
the
Living
God
,
and
stedfast
for
ever
;
and
his
Kingdom
that
which
shall
not
be
destroyed
;
and
his
Dominion
shall
be
even
unto
the
End
:
He
delivereth
and
rescueth
,
and
he
worketh
Signes
and
Wonders
in
Heaven
and
Earth
;
who
hath
delivered
Daniel
from
the
power
of
the
Lions
.
But
more
distinctly
,
the
Lord
governs
all
inanimate
and
sensitive
Creatures
,
in
their
actions
;
he
orders
the
Stars
in
their
courses
.
The
Stars
in
their
courses
,
he
made
to
fight
against
Sisera
.
He
governs
the
Winds
and
the
Floods
;
he
bringeth
forth
the
Winds
out
of
his
Treasures
,
he
rides
upon
the
wings
of
the
Wind.
He
maketh
the
Clouds
his
Chariots
,
he
sitteth
on
the
Floods
;
the
Thunder
and
the
Hail
,
and
the
Rain
and
the
Frosts
,
are
all
at
his
Command
:
He
giveth
Snow
like
Wool
,
and
scattereth
the
hoar
frost
like
ashes
.
He
casteth
forth
the
Ice
like
morsels
;
he
sets
bounds
to
the
Sea
,
which
it
shall
not
pass
;
the
Birds
of
the
Air
,
the
Beasts
of
the
Field
,
the
Fishes
of
the
Sea
;
yea
the
stones
and
dust
of
the
Earth
,
are
all
at
his
beck
.
More
especially
,
he
rules
and
governs
the
men
of
this
World
.
He
sits
in
all
the
Counsels
of
men
,
though
they
see
him
not
,
he
orders
all
their
Decrees
;
there
's
no
Decree
can
pass
unless
God
gives
his
Vote
.
He
rules
in
all
the
actions
of
men
;
even
those
things
that
are
acted
through
our
improvidence
,
come
not
to
pass
without
the
providence
of
God
.
He
rules
in
all
the
changes
that
are
in
the
world
;
he
changes
the
times
and
the
seasons
;
he
changes
Kingdomes
,
and
Governments
;
he
removeth
Kings
,
and
setteth
up
Kings
;
he
makes
War
,
and
creates
Peace
;
he
bendeth
the
Bow
,
and
breaketh
the
Bow
,
and
cutteth
the
Spear
in
sunder
,
and
burneth
the
Chariots
in
the
fire
:
Peace
and
War
,
Health
and
Sickness
,
Plenty
and
Famine
,
Life
and
Death
,
are
all
the
disposures
of
his
hand
.
He
orders
all
the
events
and
casualties
of
the
World
;
even
from
the
greatest
to
the
smallest
.
Without
him
,
not
a
Sparrow
shall
fall
,
nor
a
hair
of
the
Head
shall
perish
;
though
there
be
to
men
,
yet
to
the
Lord
there
are
no
casualties
,
or
contingencies
.
But
all
things
come
to
pass
,
according
as
his
Hand
and
Counsel
had
before
determined
.
2.
The
design
of
Providence
(
as
it
respects
the
Elect
)
is
the
accomplishment
of
Gods
good
purpose
and
promise
.
Providence
governs
the
World
,
and
the
purpose
and
promise
governs
Providence
.
All
the
works
of
Providence
have
rationem
mediorum
ad
finem
.
God
doth
nothing
in
vain
:
it
is
not
consistent
with
the
wisdome
of
God
,
to
do
any
thing
for
nothing
.
God
would
have
his
People
look
farther
than
the
things
that
are
before
them
,
because
all
those
things
have
a
farther
aspect
themselves
.
All
the
works
of
Providence
have
a
double
aspect
;
they
look
backward
,
to
the
purpose
and
promise
;
and
they
look
forward
,
to
the
end
for
which
they
are
:
as
they
look
backward
,
so
they
have
truth
in
them
,
exactly
answering
the
purpose
and
promise
from
which
they
have
their
birth
.
As
they
look
forward
to
their
end
,
so
they
have
good
in
them
;
and
that
good
(
their
subservience
to
their
end
)
is
the
reason
of
their
being
.
Here
note
2.
things
.
1.
That
the
subserviency
of
things
to
their
end
,
is
the
goodness
of
them
;
if
the
end
be
good
,
the
means
must
(
as
such
)
be
good
also
:
If
what
God
hath
purposed
and
promised
be
good
,
then
all
things
that
fall
in
between
,
having
the
respect
of
means
to
their
accomplishment
,
must
upon
that
account
be
good
.
If
our
crosses
and
afflictions
,
do
subserve
the
bringing
about
of
Gods
good
will
,
and
good
word
,
we
must
say
concerning
them
,
Good
are
the
works
of
the
Lord
.
It
is
not
,
how
any
thing
looks
,
or
feels
at
present
,
but
what
it
means
,
and
to
what
it
tends
.
If
the
potion
be
bitter
,
and
yet
it
tends
to
health
;
if
the
Messenger
be
ill-looked
,
and
ill-favoured
,
and
yet
comes
upon
a
good
errand
,
you
may
bid
them
welcom
.
And
thus
all
the
Providences
of
God
are
good
.
If
you
should
ask
of
any
Providence
,
wherefore
art
thou
come
?
comest
thou
peaceably
?
comest
thou
for
good
?
they
must
all
answer
,
yes
,
peaceably
,
for
good
and
no
hurt
.
'T
is
but
to
help
all
that
good
into
thy
hand
,
which
hath
been
in
the
heart
,
and
hath
proceeded
out
of
the
mouth
of
thy
God
that
loves
thee
.
There
is
not
a
Messenger
of
Sathan
,
that
comes
to
buffet
thee
,
but
is
also
a
Messenger
from
God
,
that
comes
to
thee
for
good
.
The
very
thorns
in
thy
flesh
shall
serve
thee
for
Plaissers
,
thine
eye-sores
shall
be
thine
eye-salve
,
and
thy
very
Maladies
thy
Medicines
.
2.
That
this
relative
goodness
of
all
the
works
of
Providence
,
is
the
reason
of
their
Being
.
Therefore
God
doth
what
he
doth
,
that
hereby
he
may
do
what
he
hath
said
and
intended
.
I
do
not
say
that
the
reason
of
Gods
taking
this
or
that
means
,
is
alwayes
from
any
thing
in
it self
,
or
for
his
natural
tendency
to
such
an
end
above
any
thing
else
:
God
hath
his
choyce
of
means
,
he
can
chuse
here
or
there
at
pleasure
,
can
make
use
of
what
he
will
to
serve
his
design
;
but
the
reason
why
things
are
,
is
this
,
God
in
his
Wisdom
,
saw
their
ordinability
to
this
good
end
,
and
thereupon
in
his
Providence
,
he
orders
and
brings
them
to
pass
.
So
that
now
,
whatever
befals
a
Christian
,
he
hath
this
to
allay
and
take
off
the
grievousness
and
sharpness
of
it
.
This
had
never
been
,
but
for
the
good
will
,
and
good
word
of
the
Lord
to
me
.
The
Lord
God
hath
said
he
will
bless
me
,
and
do
me
good
;
he
will
heal
,
and
sancti●ie
,
and
save
me
,
and
now
he
is
about
it
;
by
this
he
is
working
that
Salvation
for
me
.
Christians
,
you
have
no
reason
to
say
,
If
the
Lord
be
with
me
,
why
am
I
thus
?
why
so
poor
,
why
so
pained
,
so
persecuted
,
so
scorned
and
trampled
upon
?
sure
,
if
the
Lord
had
meant
my
good
,
it
would
have
been
better
than
't
is
with
me
:
No
,
no
,
't
is
because
the
Lord
is
with
thee
,
and
means
thee
well
,
that
he
deals
in
this
manner
with
thee
.
The
Design
of
his
Providence
towards
thee
,
is
the
accomplishment
of
his
Promise
.
3.
The
Providence
of
God
shall
never
fail
of
accomplishing
its
end
.
There
is
nothing
wanting
that
might
give
us
the
fullest
assurance
hereof
.
For
,
1.
The
Providence
of
God
hath
power
with
it
.
He
is
Almighty
that
hath
promised
;
he
that
ruleth
in
the
earth
,
dwelleth
in
the
Heaven
,
and
doth
whatsoever
he
will
.
Our
God
is
in
heaven
,
and
doth
whatsoever
he
will
.
I
will
work
,
and
who
shall
lett
it
?
Is
.
43.
Who
can
stay
his
hand
,
or
say
unto
him
,
what
doest
thou
?
were
it
not
for
our
unbelief
,
our
case
would
be
still
the
same
in
greatest
difficulties
,
as
when
the
Coasts
are
most
clear
.
We
might
say
of
difficulties
,
as
the
Psalmist
of
darkness
,
there
is
no
darkness
with
thee
,
to
thee
day
and
night
are
both
alike
.
Difficulties
are
no
difficulties
with
thee
,
nor
is
there
difference
betwixt
hard
and
easie
.
He
can
save
with
many
,
or
with
few
;
and
with
none
,
is
as
well
as
with
some
.
We
once
read
he
had
too
many
but
never
that
he
had
too
few
,
to
bring
about
his
wosk
.
Oh
how
we
do
desparage
the
power
of
God
,
when
our
difficulties
make
us
doubt
?
Is
he
God
,
and
not
man
?
Is
he
spirit
,
and
not
flesh
?
Wherefore
then
dost
thou
doubt
?
What-ever
God
hath
said
he
can
do
:
Believe
he
is
a
God
,
and
thou
wilt
never
say
,
How
can
these
things
be
?
2.
The
Providence
of
God
hath
wisdom
with
it
:
he
is
the
only
wise
,
he
is
the
all-wise
God
;
He
knoweth
how
to
deliver
the
godly
out
of
temptations
,
2
Pet.
2.
9.
He
knoweth
what
is
good
for
his
Saints
,
and
when
't
will
be
in
season
;
he
understandeth
what
is
proper
,
and
pertinent
to
every
case
.
What
's
proper
to
every
purpose
,
to
every
people
,
to
every
person
,
and
for
every
season
;
he
knows
when
't
is
a
season
to
abase
,
and
when
to
exalt
:
when
to
afflict
,
and
when
to
deliver
;
when
to
put
on
the
yoak
,
and
when
to
take
off
the
yoak
;
when
to
pull
down
,
and
when
to
build
up
:
every
thing
is
beautiful
in
its
season
.
If
mercies
come
out
of
season
,
mercies
would
be
no
mercies
;
and
if
troubles
come
in
their
season
,
troubles
should
be
no
troubles
:
He
knows
the
best
method
,
and
means
to
his
end
,
the
fittest
means
;
he
sees
somtimes
the
unfittest
to
be
the
fittest
,
the
most
unlikely
unpromising
means
,
do
often
best
serve
Gods
end
.
Christians
,
if
you
would
receive
every
dispensation
,
as
coming
from
the
hands
of
the
wise
God
:
you
would
never
quarrel
with
your
lot
,
nor
say
of
any
thing
that
befals
,
I
might
be
happy
,
but
this
stands
in
my
way
.
If
you
would
give
God
leave
to
be
wiser
than
you
,
you
would
say
where-ever
you
are
,
its
good
for
me
to
be
here
,
this
is
my
way
to
my
●est
.
3.
The
Providence
of
God
hath
faithfulness
with
it
.
Psal.
25.
10.
All
the
paths
of
the
Lord
are
mercy
and
[
truth
]
to
them
that
keep
his
Covenant
,
and
his
Testimonies
,
Psal.
111.
8.
His
Works
are
done
in
truth
.
Gods
works
may
be
said
to
be
done
in
truth
,
in
a
double
sence
.
-
In
Reality
.
-
In
Fidelity
.
1.
In
Reality
;
not
in
specie
,
or
in
shew
only
,
but
indeed
.
Gods
Comforts
,
are
Comforts
indeed
;
Gods
Salvation
,
is
Salvation
indeed
.
The
Devil
will
come
with
his
gifts
,
with
his
comforts
,
and
deliverances
;
but
they
are
for
the
most
part
,
but
spectra
,
like
himself
,
shews
,
and
apparitions
;
quite
another
thing
,
than
what
they
seem
to
be
:
sinners
comforts
,
deliverances
,
enjoyments
,
wherewith
the
Devil
feeds
them
,
do
leave
them
in
as
poor
a
case
,
and
worse
than
they
found
them
:
you
will
never
thank
the
Devil
for
his
kindnesses
,
when
you
have
prov'd
them
what
they
are
.
If
you
do
not
find
your selves
as
fast
bound
,
in
the
midst
of
all
your
liberties
;
if
you
be
not
wrapp'd
up
in
as
many
sorrows
,
after
all
the
joys
he
hath
procured
to
you
;
if
the
glittering
glories
,
the
glorying
pleasures
he
entices
you
by
,
and
entertains
you
with
,
prove
not
trash
and
dirt
,
and
meer
lies
in
the
end
,
then
say
,
the
Devil
hath
forgotten
his
trade
of
lying
:
the
Devils
works
will
be
even
like
himself
,
false
and
deceitful
.
But
God
is
true
,
and
all
his
works
are
done
in
truth
.
2.
In
Fidelity
,
his
Works
are
according
to
his
word
.
1
King
.
8.
24.
Thou
hast
spoken
with
thy
mouth
,
&
hast
fulfilled
with
thine
hand
.
In
thy
faithfulness
,
thou
hast
afflicted
me
,
Psal.
119.
Not
only
in
thy
faithfulness
thou
hast
saved
me
,
in
thy
faithfulness
thou
hast
comforted
me
,
in
thy
faithfulness
thou
hast
succoured
me
:
but
in
thy
faithfulness
thou
hast
afflicted
me
,
in
thy
faithfulness
thou
hast
humbled
,
and
broken
me
,
and
cast
me
down
.
The
promise
of
God
is
,
that
we
shall
want
nothing
;
we
shall
neither
want
his
Staffe
,
nor
his
Rod
:
neither
comforts
nor
crosses
;
neither
joys
nor
sorrows
;
we
cannot
well
want
either
,
and
we
shall
want
neither
,
because
God
is
faithful
.
You
may
not
only
write
down
with
the
Apostle
,
God
is
faithful
,
and
will
not
suffer
you
to
be
tempted
above
that
which
you
are
able
to
bear
;
but
you
may
write
also
,
God
is
faithful
,
and
will
not
suffer
you
to
want
a
temptation
.
When
't
is
seasonable
,
your
hearts
shall
be
glad
;
and
if
need
be
,
for
a
season
you
shall
be
in
heaviness
.
God
is
faithfull
,
he
will
ever
be
true
to
himself
,
and
therefore
to
you
,
2
Tim.
2.
9.
He
abideth
faithful
,
he
cannot
deny
himself
.
Should
he
be
false
to
his
people
,
he
cannot
be
true
to
himself
,
to
his
purpose
and
promise
;
his
Word
is
not
yea
and
nay
.
God
is
not
as
man
,
that
he
should
lye
,
or
the
Son
of
man
,
that
he
should
repent
;
that
he
should
say
,
and
unsay
:
that
he
should
say
,
and
not
do
;
you
may
write
Gods
name
upon
every
word
he
hath
spoken
,
you
may
write
his
Name
(
I
Am
)
upon
all
that
he
hath
said
:
It
shall
be
.
Now
Christians
,
put
these
three
Particulars
together
,
and
if
you
cannot
spel
out
the
conclusion
out
of
them
,
the
Providence
of
God
will
certainly
accomplish
his
good
Purpose
and
Promise
concerning
you
:
You
are
of
little
understanding
as
well
as
of
little
Faith
.
If
God
governs
the
World
,
and
nothing
comes
to
pass
but
by
his
Providence
;
if
Providence
governs
according
to
Gods
Purpose
and
promise
;
if
Providence
cannot
fail
of
accomplishing
both
.
If
God
be
Almighty
and
can
,
if
God
be
Wise
and
knowes
how
,
if
God
be
Faithfull
and
true
,
let
the
Devil
if
he
can
,
with
all
his
Sophistry
,
evade
the
Conclusion
,
That
he
will
certainly
do
all
that
good
for
you
which
he
hath
purposed
and
promised
:
If
God
be
not
able
to
perform
,
he
is
not
good
;
if
he
mistake
his
way
,
if
he
use
impertinent
,
improper
means
,
he
is
not
the
All-wise
God
.
If
he
do
not
actually
perform
what
he
is
able
,
and
knows
how
to
do
,
when
he
hath
said
it
,
he
ceases
to
be
the
true
God
:
So
that
the
matter
is
brought
plainly
to
this
Issue
;
If
God
be
God
,
if
God
be
the
All-wise
God
,
if
God
be
the
true
and
faithful
God
,
this
word
which
he
hath
spoken
,
(
All
things
shall
work
together
for
good
to
those
that
love
God
,
)
shall
not
fail
of
its
accomplishment
in
its
season
.
Having
thus
proved
the
Doctrine
,
I
shall
,
after
I
have
added
a
few
words
by
way
of
Caution
,
and
answered
an
Objection
or
two
against
the
Sence
I
have
given
,
of
this
Promise
,
and
subjoyned
a
few
particular
Inferences
,
descend
to
the
general
Application
.
1.
By
way
of
Caution
.
1.
Limit
not
the
Lord
to
your
time
and
way
;
God
will
make
good
his
word
,
but
you
must
give
him
leave
to
take
his
own
season
.
He
that
believesh
shall
not
make
hast
:
believe
God
,
but
do
nor
prejudge
nor
precipitate
,
least
you
fall
into
temptation
.
Put
no
more
into
the
promise
,
neither
for
matter
nor
circumstance
,
then
God
hath
put
in
it
:
put
not
that
into
the
Promise
,
which
God
hath
not
put
in
it
,
lest
you
miss
and
come
short
of
that
which
God
hath
put
in
it
.
Let
others
mistakes
and
miscarriages
be
warnings
to
you
:
till
God
hath
manifestly
said
,
do
not
you
say
,
This
is
the
time
;
build
not
your
confidence
on
conjectures
,
your
Faith
on
the
strongest
Presumptions
;
lest
your
Faith
prove
but
a
fancy
,
and
your
confidence
your
confusion
:
make
not
the
promise
of
God
of
none
effect
,
by
looking
for
its
effect
out
of
season
.
Believe
not
your selves
into
Infidelity
:
Consider
,
Acts
1.
7.
It
is
not
for
you
to
know
the
times
and
the
seasons
,
which
God
hath
put
in
his
own
Power
.
Study
the
Word
,
and
its
commentary
,
the
Works
of
God
,
but
be
sober
in
your
Conclusions
.
This
you
may
safely
depend
upon
,
and
this
will
be
enough
,
if
you
have
no
more
:
God
will
make
good
his
good
Word
to
you
,
sooner
or
later
,
in
one
time
or
other
,
in
one
way
other
;
in
the
best
time
,
in
the
best
way
,
in
the
appointed
time
,
the
Vision
shall
speak
and
shall
not
lye
,
Habak.
2.
3.
Though
it
may
tarry
,
wait
for
it
;
because
it
will
surely
come
and
will
not
tarry
:
At
least
,
at
the
end
of
the
days
.
When
you
shall
stand
in
your
lott
:
when
you
shall
be
gotten
on
the
banks
of
Canaan
,
and
shall
thence
look
back
on
the
Promises
and
Providences
of
God
,
ye
shall
see
and
say
,
God
is
faithful
,
there
hath
not
failed
one
word
of
all
that
he
hath
promised
:
Now
I
understand
,
though
once
I
could
not
,
how
every
Wheel
was
turning
,
every
Instrument
was
moving
,
every
event
was
working
toward
my
good
and
everlasting
welfare
.
2.
Let
not
your
expectation
cause
an
abortion
.
Let
not
your
looking
for
mercy
,
hinder
the
working
of
your
affliction
:
It
is
not
seldom
,
and
the
Lord
grant
it
be
not
too
common
a
case
,
that
our
door
of
hope
becomes
a
door
of
sin
.
We
do
not
set
our selves
with
that
seriousness
,
to
humble
,
to
purge
our selves
from
our
iniquities
,
as
we
would
do
,
did
we
apprehend
our
case
more
desperate
:
our
feares
and
our
sorrows
have
not
their
kindly
work
upon
us
,
our
hopes
hinders
it
.
We
might
have
been
more
broken-hearted
,
had
it
not
been
for
our
hopes
of
building
up
:
as
it
is
with
a
person
,
who
conceives
himself
to
be
dying
;
he
then
falls
to
praying
and
repenting
,
and
setting
his
heart
in
order
,
because
he
must
dye
:
but
upon
a
little
hope
of
recovery
,
he
layes
by
his
dying
thoughts
and
preparations
.
Christians
,
When-ever
you
are
under
afflictions
,
take
heed
that
your
expectation
of
deliverance
to
be
near
,
put
it
not
so
much
the
farther
off
.
Watch
narrowly
over
your selves
,
and
look
diligently
to
it
,
that
your
hope
of
redemption
do
not
harden
your
hearts
,
nor
hinder
your
humiliation
and
repentance
.
Hope
in
God
,
and
wait
for
the
promise
of
his
coming
:
But
know
,
That
till
the
Rod
hath
done
its
work
,
it
is
not
like
in
mercy
to
be
laid
by
;
and
its
better
to
be
continued
in
the
Furnace
,
than
to
be
brought
forth
with
your
dross
unpurged
away
.
Against
this
blessed
Truth
,
there
are
some
Objections
:
As
,
Object
.
1.
Can
it
ever
be
said
,
That
the
removal
of
the
Gospel
,
and
the
preaching
of
it
,
can
be
for
good
.
Sol.
This
is
an
hard
,
Truth
;
but
yet
a
Truth
:
That
even
this
shall
work
for
good
to
those
that
love
God
.
1.
It
's
true
,
That
the
removal
of
the
Gospel
,
and
the
Ministry
of
it
,
is
a
most
grievous
Judgment
:
and
that
which
carryes
with
it
a
greater
evidence
of
wrath
and
divine
displeasure
against
a
People
,
than
any
thing
that
ever
befals
them
in
this
World
.
How
great
a
Judgment
it
is
,
we
may
guess
,
if
we
observe
those
Scripture
expressions
by
which
it
's
set
forth
It
's
called
the
famine
of
the
Word
,
Amos
8.
11.
The
glory
departed
.
1
Sam.
4.
The
Kingdome
of
Heaven
taken
away
,
Matth.
6.
41.
The
Salvation
of
God
sent
away
,
Acts
28.
and
can
there
any
thing
worse
befal
a
People
?
a
Soul-famine
,
an
Eclipse
of
their
spiritual
glory
,
the
shutting
up
of
the
Kingdom
of
Heaven
,
the
carrying
away
of
the
Salvation
of
God
:
What
worse
thing
can
come
unto
them
?
It
's
a
great
wonder
there
should
be
no
deeper
Sense
of
this
most
dreadful
of
evils
,
than
is
mostly
found
:
Men
little
understand
what
they
do
,
who
either
in
away
of
merit
,
or
instrumentally
,
procure
,
and
bring
on
this
plague
;
and
few
understand
,
or
are
sensible
,
what
they
herein
suffer
;
to
be
an
instrument
in
this
hellish
work
,
is
an
office
for
a
Devil
;
and
the
suffering
of
such
a
plague
,
(
to
them
that
understand
it
)
is
an
hell
above
ground
.
This
darkness
is
the
very
same
for
kind
,
with
the
darkness
of
Hell
;
as
the
light
of
the
Gospel
is
the
same
in
kind
,
with
the
everlasting
light
,
as
glory
under
age
;
so
is
this
thick
darkness
,
in
specie
,
and
in
semine
,
the
darkness
of
the
pit
.
Oh
,
what
an
hell
of
wickedness
doth
this
World
then
become
!
the
Devil
is
then
in
his
Region
,
is
let
loose
,
rules
the
World
at
pleasure
,
deceives
,
devours
,
destroys
Souls
,
without
contradiction
,
takes
them
captive
at
his
will
,
carries
them
down
by
whole
shoals
to
destruction
:
Those
that
observe
what
a
World
there
is
,
where
the
Gospel
is
not
;
what
oaths
,
curses
,
blasphemies
,
belluine
lusts
then
abound
;
what
Lions
,
Tygers
,
wild
Bulls
,
wild
Boars
,
Men
then
become
one
to
another
,
need
not
be
to
seek
for
an
Argument
,
to
prove
there
is
an
Hell
;
they
see
an
Hell
above-ground
.
These
dark
and
dismal
seasons
,
are
the
Devil's
Marts
,
where
he
may
vent
his
Hellish
Wares
,
his
snares
,
and
temptations
,
his
deceits
and
delusions
,
and
every
abominable
thing
by
whole
sale
:
there
's
nothing
so
false
,
so
vile
;
and
abominable
,
but
he
can
put
it
off
at
pleasure
;
Adultery
,
Drunkennesse
,
VVitchcraft
,
Sodomy
,
Buggery
,
Blasphemy
,
Idolatry
,
Atheism
,
any
thing
that
Sathan
hath
to
offer
,
he
'l
find
Customers
enough
to
receive
:
and
the
truth
is
the
Devil
may
spare
his
pains
;
men
then
need
not
a
Devil
to
damn
them
,
they
'l
do
it
fast
enough
of
their
own
accords
.
Oh
't
were
happy
,
if
Saints
were
so
busie
in
improving
their
Light
,
to
hasten
them
Heaven-wards
,
as
Sinners
do
their
Darkness
,
to
hury
them
to
Hell
.
Oh
the
sad
proofs
,
that
the
VVorld
affords
of
this
Dreadfull
Truth
:
Look
into
all
the
dark
Corners
of
the
Earth
,
especially
there
where
there
hath
been
Light
,
and
see
if
you
find
not
all
this
fully
proved
to
your
hand
.
Can
he
then
be
accounted
a
Christian
,
whose
heart
doth
not
tremble
at
the
Thoughts
and
the
Fears
of
such
a
sore
Judgement
?
He
is
both
dark
and
dead
indeed
,
to
whom
such
a
Mist
is
not
as
the
first-born
of
Death
,
or
the
King
of
Terrours
.
Christians
,
if
ever
this
should
be
your
case
,
make
not
light
of
it
;
and
take
heed
,
how
sad
soever
it
may
seem
in
its
first
approach
,
that
no
Tract
of
Time
do
wear
off
the
sence
of
it
.
Those
that
are
weary
of
the
Gospel
,
that
cry
out
of
too
much
Preaching
,
that
are
sick
of
the
Light
that
shines
unto
them
,
you
may
know
by
what
hath
been
said
,
what
Judgement
to
have
of
them
.
But
is
it
not
strange
,
that
there
should
be
any
such
?
That
those
that
have
lived
in
the
Light
,
and
seen
something
,
what
difference
there
is
between
Light
and
Darkness
,
should
yet
love
Darkness
,
rather
than
Light
?
Is
it
not
yet
more
strange
,
that
any
that
pretend
to
be
set
up
for
Lights
,
should
be
for
Darkness
?
That
the
Prophets
should
be
against
Prophecying
?
that
the
Pulpits
should
ring
against
Preaching
?
Some
there
are
,
that
are
not
ashamed
to
tell
us
,
that
hence
come
all
our
mischiefs
and
miseries
;
to
tell
us
,
and
to
stand
to
it
,
that
there
's
now
,
in
such
a
Land
as
this
,
little
need
of
Preaching
;
that
it
had
its
use
in
the
first
publishing
and
planting
of
the
Gospel
;
but
now
that
the
Gospel
is
received
,
and
embraced
,
and
competently
understood
,
there
's
now
little
more
need
of
Preaching
:
Praying
,
and
Reading
may
now
serve
the
turn
.
I
would
put
in
a
word
or
two
to
such
.
No
need
of
Preaching
;
Why
?
Is
the
end
of
Preaching
accomplish'd
?
Till
the
end
be
attained
,
there
's
still
need
,
that
the
means
be
continued
:
and
what
was
the
end
of
Preaching
?
Was
it
mens
Instruction
only
,
to
bring
them
to
the
knowledge
of
Christ
,
to
turn
them
from
Darkness
to
Light
?
Was
it
not
for
their
Conversion
also
,
to
turn
them
from
the
power
of
Satan
unto
God
?
Yea
,
and
their
Edification
and
Building
up
in
Holiness
to
Salvation
?
Let
these
following
Scriptures
be
consulted
,
Acts
26.
18.
Eph.
4.
11
,
12
,
13.
The
Apostle
Peter
,
2
Pet.
1.
12
,
13.
told
those
Christians
to
whom
he
wrote
,
that
he
would
,
and
he
thought
it
meet
so
to
do
,
to
put
them
in
remembrance
,
as
long
as
he
lived
,
and
to
stir
them
up
to
their
duty
;
though
says
he
,
you
know
and
be
established
in
the
present
truth
.
You
say
you
need
no
more
Preaching
,
the
Preacher
can
tell
you
no
more
than
you
know
already
;
and
might
not
these
have
better
said
it
,
when
the
Apostle
acknowledgeth
of
them
,
that
they
did
know
,
and
more
than
that
,
were
established
in
those
very
Truths
,
he
meant
,
to
continue
Preaching
to
them
?
And
yet
he
tells
them
,
it
's
meet
they
be
still
put
in
remembrance
of
them
:
Sure
Peters
Authority
weighs
not
so
much
with
these
men
,
as
his
that
pretends
to
sit
in
Peter's
Chair
:
But
hath
the
Gospel
indeed
done
its
Work
,
and
reached
its
End
?
Witness
the
Objectors
own
cases
.
Let
not
onely
their
Lewdness
and
Impenitency
,
but
their
Ignorance
and
Unbelief
,
come
in
and
testifie
,
whether
it
hath
or
no.
They
that
have
most
need
themselves
,
are
they
that
say
,
There
's
no
more
need
of
Preaching
.
There
needs
no
more
Argument
,
to
stop
such
Mouthes
,
but
the
shewing
themselves
:
Or
if
it
should
have
done
its
work
upon
you
,
yet
hath
it
done
its
work
upon
all
:
Are
there
no
Unbelievers
left
?
Have
all
men
Faith
?
Faith
comes
by
Hearing
;
and
how
shall
they
hear
without
a
Preacher
?
If
you
say
,
they
have
Bibles
to
instruct
them
,
and
their
own
Consciences
to
preach
to
them
:
I
answer
,
First
,
for
their
Bibles
,
two
Things
:
1.
Those
that
are
no
Friends
to
the
Pulpit
,
are
none
of
the
best
Friends
to
the
Bible
:
Those
that
would
not
that
the
people
should
hear
,
care
not
how
little
they
read
the
Scriptures
:
And
be
sure
,
whenever
Preaching
is
let
fall
,
the
Bible
will
in
a
little
while
be
laid
aside
.
2.
Understandest
thou
what
thou
readest
?
How
canst
thou
without
a
Guide
?
He
knows
but
little
of
the
Scriptures
,
that
doth
not
understand
that
they
are
hard
to
be
understood
.
There
are
,
the
Apostle
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Scriptures
,
Things
hard
to
be
understood
:
As
there
are
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
all
that
read
,
so
to
many
that
read
,
all
are
so
.
The
Vulgar
can
as
well
read
the
Scriptures
without
their
own
Eyes
,
as
understand
them
without
the
Preacher's
Lips
.
Till
we
come
to
hold
,
that
Ignorance
is
the
Mother
of
Devotion
,
or
that
Images
are
Lay-mens
Gospel
:
till
then
,
let
it
be
granted
as
necessary
,
that
the
Preacher's
Lips
preserve
Knowledge
.
2.
For
Conscience
;
let
the
Word
,
at
least
,
be
Preached
so
long
,
till
it
be
made
manifest
in
the
Consciences
of
all
the
Hearers
:
That
Conscience
that
hath
not
been
sufficiently
preached
to
,
will
prove
an
insufficient
Preacher
:
Let
preaching
be
continued
,
till
the
Word
be
manifested
in
the
Consciences
of
all
the
Hearers
;
and
if
you
will
needs
have
it
so
,
then
let
it
be
forborn
.
Secondly
,
hath
the
Devil
yet
given
over
Preaching
,
and
are
the
Preachers
yet
silent
?
Hath
the
Devil
yet
given
over
his
Preaching
,
his
deceiving
Souls
,
his
perverting
the
good
wayes
of
the
Lord
,
and
discouraging
persons
from
walking
in
them
?
Sure
there
's
need
that
Christ
be
preached
,
while
there
is
a
Devil
that
impeaches
him
.
Hath
the
Devil
them
that
preach
him
every
day
,
and
must
not
Christ
have
them
that
preach
him
,
at
least
every
Sabbath-day
?
may
once
a
moneth
,
or
once
a
quarter
,
be
enough
for
these
,
when
every
day
,
and
all
the
day-long
,
does
scarce
suffice
for
those
?
When
,
or
where
are
evil
men
silent
?
Are
they
not
preaching
daily
?
in
the
House
,
in
the
Streets
,
in
the
Taverns
,
on
the
Stage
,
in
the
Stews
?
Preaching
by
their
Oaths
,
their
Curses
,
by
their
Lyes
,
by
their
Scoffs
,
by
their
Habits
,
by
their
Cups
,
by
their
Whores
,
and
almost
by
all
their
words
,
and
works
?
And
is
there
no
need
that
Christ
be
any
longer
preached
any
where
,
when
the
Devil
is
preached
every
where
?
If
in
such
a
case
the
Preachers
of
Christ
should
altogether
hold
their
peace
,
might
we
not
expect
that
the
very
stones
would
cry
out
?
This
is
but
a
seasonable
Demand
.
Let
Faith
and
Holiness
,
first
have
none
found
that
preach
against
them
,
before
those
that
preach
them
,
be
concluded
,
such
as
may
well
be
spared
:
But
what
need
we
reason
any
longer
,
in
a
case
so
plain
,
wherein
I
can
have
no
Adversaries
,
but
such
as
the
Apostle
had
,
when
he
fought
with
Beasts
at
Ephesus
.
Whosoever
is
an
Adversary
to
Preaching
,
is
either
an
Infidel
,
or
a
Brute
.
I
shall
only
leave
one
word
for
such
to
chew
upon
,
and
so
leave
them
and
their
cause
to
the
Judgment
of
God
,
Act.
13.
46.
It
was
necessary
,
that
the
Word
of
God
should
have
been
first
spoken
to
you
:
but
because
you
put
it
from
you
,
and
judge
your selves
unworthy
of
everlasting
Life
,
Lo
we
turn
unto
the
Gentiles
?
Let
all
back-friends
to
Preaching
,
pause
sadly
upon
that
Word
;
you
have
prevented
the
Judgement
of
God
,
by
putting
the
Word
from
you
,
you
have
given
your selves
your
own
Sentence
,
you
have
judged
your selves
unworthy
of
Everlasting
Life
.
Well
,
by
what
hath
been
said
,
notwithstanding
all
that
can
be
said
against
it
,
it
appears
,
that
the
removal
of
the
Gospel
,
and
the
preaching
of
it
,
is
a
grievous
Judgement
.
2.
This
grievous
Judgment
shall
yet
work
to
the
good
of
Saints
:
That
which
comes
in
Wrath
on
some
,
may
be
in
Mercy
to
others
:
'T
is
the
ignorant
,
the
unconverted
,
the
unbelieving
part
of
men
,
on
whom
the
Vengeance
of
this
Judgment
falls
:
'T
is
those
that
are
weary
of
the
Word
,
that
can
worse
it
.
Sinners
,
you
that
say
to
the
Seers
,
see
not
,
to
the
Prophets
,
prophesie
no
more
to
us
;
let
us
alone
,
we
have
enough
of
this
preaching
:
if
God
once
say
,
as
you
say
,
Let
it
be
according
to
their
word
,
't
is
your
Souls
are
like
to
go
for
it
:
And
't
is
not
the
least
aggravation
of
the
Sorrows
of
the
Saints
,
the
misery
they
see
,
hereby
coming
on
you
:
As
for
themselves
,
(
that
I
may
answer
more
distinctly
)
1.
The
Gospel
shall
never
be
totally
removed
from
them
;
they
shall
never
see
days
of
Famine
:
If
they
never
again
hear
the
joyful
Sound
from
without
,
they
shall
have
it
within
.
The
VVord
which
they
have
receiv'd
,
shall
be
in
them
a
VVell
of
VVater
,
springing
up
unto
Eternal
Life
:
If
the
showers
and
the
Rain
fail
,
yet
the
Spring
whic●
is
within
them
,
shall
supply
that
want
:
If
they
have
no
Bible
in
the
House
,
no
Preaching
in
the
Pulpit
,
yet
they
have
a
Bible
in
their
Hearts
,
a
Preacher
in
their
Breasts
,
that
shall
instruct
and
comfort
them
.
Pharaoh's
Dream
,
and
the
Interpretation
of
it
,
shall
be
to
the
Egyptians
,
and
not
to
Israel
.
The
lean
Kine
shall
not
devour
the
fat
ones
;
there
is
a
Store-house
,
from
whence
they
shall
be
supply'd
.
VVhatever
scarcity
there
be
,
this
is
certain
,
not
one
of
them
shall
want
a
Viaticum
,
to
bring
them
to
their
Journeys
end
.
God
will
not
suffer
one
of
his
Elect
to
starve
or
perish
in
the
way
:
There
shall
not
fail
means
of
one
kind
or
another
,
till
the
whole
Body
be
perfected
and
built
up
:
Till
(
we
all
)
come
unto
a
perfect
Man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
.
2.
That
Scarcity
,
that
does
at
any
time
befall
them
,
shall
happen
to
them
for
the
better
,
and
not
for
the
worse
.
1.
For
who
knows
,
when-ever
the
Ministry
is
removed
,
but
it
may
be
in
order
to
a
greater
Glory
at
it's
Return
?
Perhaps
,
God's
sending
away
Pastors
from
a
People
,
may
be
as
Paul's
absence
from
the
Romanes
,
that
they
may
return
,
in
the
fulness
of
the
blessing
of
the
Gospel
:
Or
as
Onesimus
his
departing
from
Philemon
:
Perhaps
,
they
therefore
depart
for
a
season
,
that
they
may
be
received
for
ever
:
Or
if
this
should
not
be
the
case
of
any
particular
Church
,
if
they
should
return
no
more
;
yet
,
2.
Their
want
of
means
shall
supply
their
want
of
means
;
their
want
of
means
shall
be
their
means
:
When
they
have
no
Preacher
,
their
empty
Pulpits
shall
preach
to
them
;
this
most
smarting
of
Rods
will
have
its
voyce
.
If
they
have
no
longer
the
Light
with
them
,
their
darkness
shall
instruct
them
;
if
they
want
their
burning
Lights
,
the
very
Cold
shall
preserve
and
increase
their
inward
vigour
;
the
wickedness
of
others
shall
make
them
more
holy
;
the
violence
of
evil
men
upon
sin
,
shall
enkindle
their
zeal
for
God
;
the
darkness
that
's
here
below
shall
make
them
to
live
more
above
;
and
all
this
shall
make
to
their
fuller
reward
.
'T
is
a
greater
vertue
to
keep
up
the
heart
,
to
keep
on
our
way
,
where
there
is
a
want
,
than
where
there
are
abundance
of
means
and
helps
;
and
an
higher
vertue
shall
have
a
greater
reward
.
3.
The
failing
of
the
Word
will
bring
back
to
their
Memories
,
and
upon
their
own
hearts
,
that
which
they
have
received
;
and
as
the
emptiness
of
the
Stomack
,
will
cause
a
second
and
better
Conc●ction
,
and
turn
it
into
better
nourishment
;
when
there
are
no
more
Loaves
,
they
'l
gather
up
the
Fragments
,
that
nothing
be
lost
;
the
less
there
is
,
more
to
be
had
;
the
more
reckoning
,
&
the
better
use
they
will
make
of
what
they
have
;
their
present
want
,
will
be
a
rebuke
of
their
former
wantonness
:
their
want
of
remembrancers
will
help
their
Memories
,
&
whet
their
Appetites
.
Every
old
truth
,
that
hath
been
too
much
laid
by
,
will
then
be
precious
.
4.
Whenever
ordinary
means
fail
,
God
will
either
find
extraordinary
,
or
else
will
feed
them
more
immediately
on
himself
,
Psal.
34.
9.
God
hath
promised
,
that
those
that
fear
the
Lord
,
shall
want
no
good
thing
.
If
that
be
meant
of
temporal
good
things
,
yet
sure
,
it
will
yield
us
an
argument
,
that
will
reach
the
present
case
.
If
God
will
provide
for
their
Carkases
,
much
more
for
their
Souls
.
If
God
will
supply
them
with
less
necessaries
,
then
doubtless
he
will
not
be
wanting
in
what
is
absolutely
necessary
,
Psal.
23.
1
,
2
,
3.
The
Lord
is
my
Shepherd
,
I
shall
not
want
;
and
so
on
through
the
Psalm
.
Surely
goodness
and
mercy
shall
follow
me
all
the
dayes
of
my
life
;
and
I
shall
dwell
in
the
house
of
the
Lord
for
ever
.
Here
we
have
the
Psalmists
conclusion
,
and
it's
foundation
;
or
his
confidence
,
and
its
ground
;
his
foundation
or
ground
is
,
the
Lord
is
my
Shepheard
;
his
conclusion
and
confidence
is
,
I
shall
not
want
;
that
is
,
neither
the
Body
,
nor
Soul
;
as
appears
by
the
following
part
of
the
Psalm
.
If
Davids
Logick
,
and
his
Faith
too
,
does
not
fail
him
,
the
conclusion
is
firm
;
let
the
Lord
be
his
Shepherd
,
and
he
shall
not
know
famine
or
want
.
Gods
Relation
to
his
people
,
is
their
security
,
for
a
sufficient
provision
in
all
times
.
If
the
Lord
be
their
Shepherd
,
he
must
see
them
fed
;
he
must
either
find
them
those
that
shall
,
or
do
it
himself
.
He
must
either
find
them
Pastors
,
or
be
their
Pastor
;
he
must
either
provide
them
,
or
be
their
Pasture
.
If
ordinary
means
fail
,
he
must
find
extraordinary
,
if
both
fail
,
he
must
be
instead
of
means
to
them
.
Here
two
things
.
1.
That
God
stands
engaged
,
as
the
Shepherd
of
his
people
,
where
ordinary
means
fail
,
either
to
provide
them
extraordinary
,
or
to
feed
them
more
immediately
from
himself
.
2.
That
extraordinary
means
,
or
no
means
,
when
God
brings
his
people
to
it
,
will
be
better
than
their
ordinary
means
.
1.
That
God
stands
engaged
,
as
the
Shepherd
of
his
people
,
where
ordinary
means
fail
,
either
to
provide
them
extraordinary
,
or
to
feed
them
more
immediately
from
himself
.
Feed
them
he
must
,
or
he
cannot
be
faithful
;
and
if
means
fail
,
he
must
supply
that
want
one
way
or
other
.
Now
God
is
faithful
,
and
will
not
see
his
Sheep
to
starve
.
Isa.
41.
17
,
18.
When
the
poor
and
needy
seek
water
,
and
there
is
none
,
and
their
tongue
faileth
for
thirst
,
I
the
Lord
will
hear
them
,
I
the
God
of
Israel
will
not
forsake
them
.
I
will
open
Rivers
in
high
places
,
and
Fountains
in
the
midst
of
the
Vallyes
;
I
will
make
the
Wilderness
a
Pool
of
water
,
and
the
dry
Land
,
Springs
of
water
.
Oh
what
a
good
Word
is
here
for
the
poor
Saints
to
live
upon
in
hard
times
!
It
is
interpreted
to
have
an
immediate
reference
to
the
outward
,
and
yet
a
special
respect
also
to
the
spiritual
wants
and
distresses
.
And
it
will
appear
,
if
we
compare
it
with
the
like
expressions
.
Chap.
44.
3.
I
will
pour
water
upon
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
:
I
will
pour
my
Spirit
on
thy
Seed
,
and
my
blessing
upon
thine
off-spring
.
From
the
former
Scriptures
note
,
1.
That
the
poor
people
of
God
,
may
somtimes
be
(
as
to
the
visible
Soul-provisions
)
but
in
a
poor
case
.
Needy
,
and
hungry
,
and
thirsty
,
their
hearts
fainting
,
their
tongues
failing
for
thirst
,
and
their
waters
dryed
up
.
[
If
they
seek
water
,
and
there
be
none
.
]
2.
All
the
wants
and
straits
of
the
Saints
,
are
before
the
Lord.
[
I
the
Lord
will
hear
.
]
Christians
,
though
those
that
should
will
not
,
yet
he
that
can
,
will
hear
the
cryes
of
your
Souls
:
all
your
faintings
,
and
p●ntings
,
and
longings
for
the
water
of
life
,
are
before
your
eyes
,
and
come
up
into
the
ears
of
the
Lord
of
Sabbath
.
3.
God
hath
more
wayes
than
one
to
relieve
the
wants
,
and
refresh
the
bowels
of
his
hungry
ones
.
He
hath
extraordinary
means
for
extraordinary
cases
.
If
they
can
find
no
common
Rivers
,
he
will
open
,
or
make
new
Rivers
.
The
high
places
,
the
dry
places
,
the
very
Rock
will
yield
a
River
,
when
God
commands
it
.
4.
Gods
extraordinary
Provisions
shall
not
be
scanty
and
penurious
,
but
rich
and
plentiful
.
'T
is
not
some
drops
,
or
now
and
then
a
draught
,
a
little
to
stay
the
longing
,
or
barely
enough
to
keep
them
alive
;
he
prepares
them
Rivers
,
Fountains
,
Pools
,
Springs
of
water
.
[
I
will
open
Rivers
in
the
high
places
,
Fountains
in
the
Vallies
,
&c.
]
Where-ever
they
be
cast
,
in
the
high
Places
,
in
the
Vallies
,
in
the
Wildernesse
,
in
the
dry
Lands
,
where-ever
they
be
cast
,
I
will
cause
provision
enough
to
meet
them
;
though
they
have
neither
bag
,
nor
bottle
,
nor
any
thing
to
carry
with
them
,
they
shall
not
want
;
the
Rivers
shall
meet
them
,
Springs
shall
arise
and
break
forth
to
them
.
5.
They
are
not
the
wanting
,
but
the
thirsting
,
the
seeking
Souls
,
whom
God
will
supply
.
When
the
poor
and
needy
[
seek
]
water
,
and
there
is
none
,
Oh
Christians
!
how
many
poor
are
there
,
that
fit
down
by
their
poverty
;
who
if
they
starve
,
yet
will
not
beg
,
their
emptiness
hath
taken
away
their
Appetites
.
These
are
sad
Souls
;
't
is
a
sad
sight
,
to
behold
a
company
of
hunger-bitten
Souls
,
sit
weeping
and
sighing
,
seeking
after
the
Bread
and
Water
of
life
,
and
finding
none
;
but
to
see
empty
,
and
yet
not
hungry
;
fainting
,
and
yet
not
panting
,
Souls
;
to
see
Souls
even
dying
away
for
want
,
and
yet
not
desiring
or
craving
a
supply
,
this
is
a
much
sorer
spectacle
.
A
starving
thirstless
Soul
is
next
to
a
Ghost
.
Well
,
if
ever
such
Souls
find
,
who
never
seek
water
,
't
is
more
than
God
hath
promised
.
'T
is
they
that
seek
water
,
to
whom
God
will
open
a
River
.
6.
VVhatever
difficulty
there
be
,
to
furnish
the
hungry
Saints
,
with
a
sufficiency
of
Provision
,
yet
one
way
or
other
it
shall
be
done
.
I
[
the
Lord
]
will
hear
.
I
[
the
God
]
of
Israel
,
will
not
forsake
them
.
Upon
me
be
all
their
wants
.
I
am
[
God
]
and
can
,
I
am
[
their
God
]
the
God
of
Israel
,
and
will
provide
for
them
.
They
must
and
shall
be
provided
for
:
whatever
course
I
be
put
to
take
,
I
must
not
see
them
starve
.
The
Lord
will
not
be
wanting
to
them
.
If
his
VVord
be
not
heard
,
his
VVorks
shall
speak
;
if
Preachers
cannot
,
Providence
shall
preach
to
them
;
if
their
friends
cannot
,
their
enemies
,
their
stripes
,
their
wounds
,
their
rods
,
shall
instruct
them
.
Thy
Rod
and
thy
Staffe
comfort
me
.
If
they
have
no
other
,
the
Sun
,
Moon
,
and
Sta●●
,
the
Fouls
of
the
Air
,
the
Beasts
of
the
Field
,
shall
be
their
Prophets
,
and
Apostles
.
If
any
should
fail
,
yet
the
Spirit
of
the
Lord
shall
not
fail
to
be
their
Teacher
and
Comforter
.
2.
Extraordinary
means
have
more
in
them
,
than
ordinary
,
and
no
means
more
than
means
.
1.
Extraordinary
means
,
when
ordinary
cannot
be
had
,
are
sweeter
and
better
feeding
to
the
Saints
,
than
ordinary
would
be
.
The
less
of
the
Creature
,
the
more
of
God
;
the
less
of
common
Providence
,
the
more
of
special
Grace
.
Water
out
of
the
Rock
was
more
precious
than
out
of
the
River
;
the
Manna
of
the
Wilderness
,
was
(
to
them
that
understood
it
)
better
than
the
Milk
of
Canaan
.
Elijah
never
made
better
meales
,
than
what
he
got
out
of
the
Ravens
mouth
.
I
have
heard
of
a
woman
in
great
distress
of
Soul
,
who
received
comfort
,
when
the
Word
was
brought
her
by
the
mouth
of
a
Child
,
which
she
had
failed
of
receiving
from
the
mouthes
of
many
excellent
Ministers
.
2.
No
means
,
often
prove
better
than
means
;
when
I
say
,
no
means
,
I
do
not
understand
simply
none
,
meanes
they
shall
have
,
of
one
kind
or
other
;
their
understandings
,
their
memories
,
their
secret
duties
,
Prayer
,
Meditation
,
&c.
but
by
no
meanes
,
I
understand
nothing
from
without
,
no
Ordinances
,
Friends
,
Societies
,
Books
,
&c.
Gods
feeding
of
a
Soul
more
immediately
,
is
much
sweeter
,
then
when
he
sends
provision
by
the
hands
of
another
;
the
Samaritans
hearing
of
Christs
words
,
from
his
own
mouth
,
was
much
more
to
them
,
than
the
same
words
reported
by
the
woman
.
Du●cius
ex
ipso
fonte
.
Water
is
the
purer
,
the
nearer
the
Fountain
;
the
Bread
that
comes
down
from
Heaven
,
is
better
Bread
,
than
that
which
grows
up
out
of
the
Earth
,
though
that
be
originally
from
Heaven
also
.
By
how
much
the
more
immediately
our
comforts
come
from
Heaven
,
by
so
much
the
more
they
have
of
Heaven
in
them
.
If
upon
the
failing
of
publick
Communion
,
it
b●
made
up
so
much
the
more
in
secret
,
sure
the
Saints
have
no
reason
to
complain
.
And
whether
this
be
not
so
,
let
the
Prisons
,
into
which
the
Saints
have
bin
sometimes
cast
,
the
Wilderness
into
which
they
have
been
sometimes
banished
;
let
Elihu's
Songs
in
the
night
,
Peters
,
Pauls
,
Silahs
Songs
in
the
Prison
,
in
the
Stocks
,
stand
forth
and
testifie
.
If
Prison
joyes
,
and
exile
comforts
,
have
not
been
often
both
fuller
and
sweeter
to
them
,
than
when
they
have
rolled
in
Manna
,
and
lived
in
the
fulness
,
and
freedom
of
all
helps
and
means
;
then
not
a
few
Christians
,
have
either
mistaken
,
or
mis-reported
their
experiences
.
To
pretend
to
live
above
Ordinances
,
whilest
God
affords
them
,
is
a
wickedness
that
some
men
have
to
repent
of
;
but
where
God
denies
them
,
he
doth
,
he
will
provide
a
better
subsistance
without
them
.
Now
lay
all
this
together
,
and
then
you
will
see
,
that
even
this
also
,
this
most
grievous
of
Judgements
,
the
famine
of
the
Word
,
when-ever
it
befalls
,
shall
work
for
good
to
those
that
love
God
.
Christians
,
chear
up
your
hearts
:
whatever
drought
,
or
dearth
may
fall
upon
the
World
,
your
are
provided
for
,
you
shall
have
enough
.
If
the
shours
fail
without
,
you
have
within
you
,
that
which
shall
spring
up
to
eternal
life
.
If
your
streams
should
be
dryed
up
,
if
your
Pastures
should
be
trodden
down
,
you
have
a
God
,
that
will
be
both
your
Pastor
and
Pasture
.
If
the
River
fail
you
,
the
Rock
shall
supply
you
;
what
you
want
in
ordinary
,
you
may
look
to
be
made
up
in
extraordinary
means
.
The
drying
up
of
the
waters
,
shall
but
drive
you
up
to
the
Spring-head
.
If
ever
the
Stars
fail
you
,
God
shall
but
exchange
Star-light
for
Sun-light
;
while
there
's
light
in
the
Sun
,
you
shall
not
walk
in
darkness
.
See
but
to
this
,
make
sure
that
this
God
is
yours
,
and
he
must
find
out
a
comfortable
feeding
for
you
;
if
you
can
but
say
Davids
first
words
after
him
,
The
Lord
is
my
Shepherd
;
you
may
then
with
confidence
,
say
the
whole
Psalm
after
him
.
I
shall
not
want
,
he
will
make
me
to
lie
down
in
green
Pastures
;
he
will
lead
me
by
the
still
Waters
;
though
I
walk
through
the
valley
of
the
shadow
of
death
,
I
will
fear
no
evil
:
thy
Rod
and
thy
Staff
shall
comfort
me
.
Thou
shalt
prepare
me
a
Table
in
the
presence
of
mine
Enemies
:
Surely
Goodness
and
Mercy
shall
follow
me
all
the
dayes
of
my
life
,
and
I
will
dwell
in
the
House
of
the
Lord
for
ever
.
2.
There
is
another
Objection
,
that
seems
to
have
one
difficulty
in
it
.
Suppose
a
Saint
to
fall
into
Distraction
,
and
thereby
to
be
deprived
utterly
of
the
use
of
his
Reason
,
and
so
to
live
and
die
:
How
can
it
be
imagined
,
that
this
can
work
for
his
good
,
either
in
this
World
,
or
in
the
World
to
come
?
Can
any
good
arise
,
out
of
an
incapacity
of
any
longer
doing
or
receiving
good
,
or
patiently
suffering
Evil
?
Can
either
his
Grace
here
,
or
his
Glory
hereafter
,
be
increased
or
advanced
,
by
a
mans
being
converted
into
a
meer
Bruit
?
1.
There
's
no
doubt
at
all
,
but
this
may
make
for
the
Churches
good
:
Is
there
nothing
that
others
may
learn
out
of
such
a
sad
Providence
?
If
others
may
reap
good
by
my
evil
,
is
it
nothing
to
me
?
May
it
not
be
said
to
be
good
for
any
particular
Saint
,
to
bear
the
soarest
affliction
by
which
the
Church
may
have
benefit
?
He
hath
not
much
of
a
Saint
,
to
whom
,
if
it
were
afore-hand
proposed
,
whether
for
the
benefit
of
the
Church
,
he
would
be
content
,
if
God
see
it
good
,
to
fall
into
such
a
calamity
:
He
hath
little
of
a
Saint
,
that
would
deliberately
refuse
it
.
Doubtless
,
a
sincere
Christian
,
who
would
count
his
usefulness
to
the
good
of
the
whole
Body
,
to
be
his
good
,
would
say
even
concerning
such
a
Message
,
were
it
brought
to
him
,
Good
is
the
word
of
the
Lord
:
And
that
which
afore-hand
,
he
would
judg
to
be
good
for
him
to
submit
to
,
may
it
not
be
good
for
him
to
be
under
?
2.
It
may
also
be
more
directly
for
his
particular
personal
good
.
For
,
1.
It
may
do
him
the
same
good
,
which
Death
will
do
for
him
:
Concerning
which
the
Apostle
says
it
is
yours
,
1
Cor.
3.
that
is
,
it
is
for
your
advantage
:
It
may
take
him
from
the
evil
to
come
;
from
those
sorrows
,
and
that
trouble
of
heart
,
which
God
might
fore-see
falling
upon
him
,
by
any
calamities
,
coming
either
on
the
Church
in
general
,
or
himself
or
Family
in
particular
:
which
being
deprived
of
his
Reason
,
and
power
to
reflect
on
,
he
cannot
feel
,
or
in
the
least
be
afflicted
by
.
If
you
reply
,
But
the
Remedy
is
worse
than
the
D●sease
:
To
be
useless
and
unserviceable
is
less
eligible
,
than
to
be
sorrowful
and
afflicted
:
Will
any
man
chuse
to
fall
into
a
Lethargy
,
or
Apoplexy
,
because
't
will
secure
him
from
the
torment
of
a
Feaver
?
If
there
be
any
weight
in
this
Reply
,
I
shall
add
a
further
Answer
;
which
,
if
I
mis-judge
not
,
will
cut
off
all
Replyes
,
2.
Who
knows
,
what
Sins
and
Temptations
he
might
have
fallen
into
,
and
fallen
by
,
had
not
the
Lord
by
this
means
prevented
it
;
he
might
possibly
have
been
a
back-slider
,
have
fallen
into
gross
sin
,
by
which
he
might
have
been
a
Terrour
to
himself
,
and
a
Scandal
to
the
Gospel
;
and
is
it
not
good
for
him
,
that
this
is
prevented
?
Is
not
that
affliction
a
mercy
,
which
secures
from
such
iniquity
?
Who
can
say
it
is
not
thus
?
that
the
Lord
foresaw
he
would
have
fallen
into
sin
,
and
for
prevention
,
brought
him
into
this
affliction
:
Who
can
say
,
it
is
not
thus
?
If
none
can
,
then
this
is
no
Objection
.
If
you
Reply
,
You
say
[
it
may
be
]
this
is
the
case
;
and
I
may
as
well
say
[
it
may
be
not
]
there
might
be
no
such
thing
,
that
God
fore-saw
,
as
the
Reason
of
this
Providence
.
'T
is
but
a
Conjecture
,
and
an
uncertainty
,
when
you
have
made
the
most
of
it
:
Be
it
so
;
yet
it
will
fully
answer
my
end
:
I
am
not
now
proving
,
that
all
things
work
for
good
to
the
Saints
,
that
's
sufficiently
done
already
:
But
you
are
objecting
against
it
;
and
till
you
prove
your
Objection
,
which
you
can
never
do
,
unless
you
prove
that
this
is
not
the
case
;
you
must
give
me
leave
again
to
tell
you
,
your
Objection
comes
to
nothing
.
And
so
at
length
you
see
this
Blessed
,
Glorious
,
Comfortable
Truth
,
stands
its
Ground
,
and
Triumphs
over
whatever
hath
any
shadow
of
Contradiction
to
it
.
By
the
way
,
learn
hence
two
things
.
1.
Rejoyce
in
this
Promise
of
God
:
Hath
the
Lord
put
in
thy
name
here
,
let
thine
heart
say
,
It
is
enough
.
Be
more
joyful
in
this
,
that
God
hath
thus
undertaken
the
Care
of
thee
,
than
if
God
had
wholly
put
thee
to
thine
own
hand
;
giving
thee
power
to
help
,
and
liberty
to
chuse
for
thy self
.
In
what
wilt
thou
rejoyce
,
if
not
in
this
,
that
the
whole
Creation
are
ingaged
to
do
thee
a
kindness
,
to
help
thee
into
the
possession
of
thy
God
?
Thou
maist
now
not
onely
submit
to
,
but
thankfully
embrace
every
Providence
,
knowing
upon
what
Errand
it
comes
to
thee
:
for
good
,
and
not
for
hurt
.
Thou
maist
now
triumph
,
not
onely
in
the
Consternations
▪
but
in
the
Triumphs
of
thine
enemies
.
Whether
they
ride
over
thy
back
,
or
thou
tread
on
their
neck
,
't
is
all
one
,
the
issue
will
be
the
same
.
Thy
Troubles
and
thy
Consolations
differ
only
in
their
Countenance
;
with
what
ever
Grim
face
thy
afflictions
look
,
there
are
smiles
under
:
learn
to
see
through
them
,
and
thou
maist
see
light
on
the
further
side
.
Believe
this
Word
,
thou
maist
read
it
written
upon
every
thing
that
befals
thee
:
there
's
no
Messenger
that
comes
,
but
brings
this
promise
in
his
hand
,
Even
this
shall
work
for
good
.
Read
it
,
and
rejoyce
.
2.
Lay
thy self
down
quietly
under
it
.
No
more
perplexing
or
distracting
cares
,
what
shall
become
of
thee
:
no
more
unwarrantable
shifting
for
thy self
:
Let
God
alone
.
Shift
not
for
thy self
,
lest
God
leave
thee
to
thine
own
shifts
.
Let
not
the
violence
of
evil
men
disturb
thy
Peace
,
or
provoke
thee
to
unpeaceableness
.
What-ever
provocations
thou
maist
have
▪
avenge
not
thy self
,
neither
give
place
unto
wrath
,
murmuring
,
or
fears
.
In
thy
patience
possess
thy
Soul
,
thy
God
,
and
his
good
Word
:
Thy
strength
is
to
sit
still
.
Stand
still
and
see
the
Salvation
of
God
:
thou
hast
nothing
to
do
but
to
be
Holy
,
let
that
be
thine
only
care
:
thy
God
will
see
to
it
thou
shalt
be
happy
:
he
is
faithful
that
hath
promised
.
Love
God
,
and
leave
thy self
and
thy
whole
Interest
in
this
blessed
Word
,
All
things
shall
work
to
thee
for
good
.
By
this
time
you
see
something
of
the
Riches
of
this
Promise
:
God
is
in
the
Promise
;
the
God
of
Peace
,
the
God
of
Power
,
the
God
of
Patience
,
the
God
of
Hope
;
the
heart
of
God
,
the
help
of
God
,
the
presence
of
God
;
by
vertue
whereof
,
all
that
ever
befals
them
shall
work
for
their
good
.
Methinks
the
hearing
of
this
Promise
opened
,
should
set
your
souls
,
and
all
that
is
within
you
a
crying
our
,
Oh
that
this
were
my
portion
!
Where-ever
my
Lot
do
fall
,
as
to
outward
things
,
though
in
a
Prison
,
though
in
a
Desert
,
though
on
a
Dunghil
;
let
the
lot
of
my
Soul
lye
in
this
Promise
,
The
God
of
Peace
shall
be
with
you
.
Why
Brethren
,
will
you
take
up
with
Godliness
:
you
have
learned
and
rec●ived
,
and
heard
the
Word
of
the
Lord
;
the
Word
of
Faith
,
the
Word
of
Righteousness
and
Holiness
,
will
you
hearken
to
,
will
you
obey
these
words
?
These
things
do
,
and
the
God
of
peace
shall
be
with
you
.
Oh
what
foolish
Creatures
are
we
,
that
ever
we
should
be
afraid
of
Religion
,
afraid
of
Holiness
,
afraid
to
own
,
obey
,
and
follow
God
and
his
holy
wayes
.
What
unreasonable
fears
are
these
,
to
those
that
believe
the
Scriptures
?
If
the
Scriptures
be
true
,
this
is
the
only
way
,
this
following
God
in
holiness
,
to
put
your selves
out
of
all
danger
,
to
put
your selves
into
the
heart
,
arms
,
presence
,
protection
,
of
the
Almighty
God
of
Heaven
and
Earth
.
Oh
that
I
could
perswade
you
in
thither
,
and
there
leave
you
;
if
you
are
once
in
the
Lords
Arms
,
you
are
safe
en●ugh
,
into
whatever
hands
you
fall
.
Vse
.
By
way
of
Application
,
let
me
once
more
speak
a
few
words
,
-
1.
To
the
Ungodly
.
-
2.
To
the
Godly
.
1.
To
the
Ungodly
;
my
work
with
them
shall
be
to
perswade
and
direct
them
,
how
to
get
into
this
peaceful
and
blessed
state
:
Amongst
the
ungodly
,
1.
There
are
some
who
are
far
from
the
Kingdom
of
Heaven
;
as
,
1.
Those
upon
whom
the
Ministry
of
the
Gospel
hath
done
nothing
at
all
;
that
miserable
forlorn
multitude
of
the
grosly
ignorant
;
who
as
they
were
born
blind
,
have
had
all
their
dayes
such
a
mist
of
thick
darkness
abiding
upon
them
,
that
they
are
uncapable
,
without
a
miracle
,
of
being
savingly
wrought
upon
.
Speak
unto
them
of
Faith
in
Christ
,
of
Repentance
unto
life
,
of
obeying
the
Gospel
,
in
the
plaine●t
way
possible
,
and
you
will
be
as
a
Barbarian
to
them
,
as
one
of
a
strange
Language
,
they
know
not
what
you
say
;
if
you
should
speak
Greek
or
Latine
to
them
,
they
would
understand
it
as
well
,
as
the
plainest
truths
of
the
Gospel
:
A
poor
Minister
of
Christ
may
break
his
heart
,
and
rend
his
bowels
,
in
mourning
over
them
;
may
draw
forth
his
Soul
in
the
most
melting
expressions
of
his
compassions
to
them
,
may
break
his
brains
,
in
studying
how
to
convey
a
little
light
unto
them
,
and
yet
cannot
help
them
,
cannot
make
them
to
understand
so
much
,
as
that
they
understand
nothing
.
Their
minds
are
so
wholly
blinded
by
the
God
of
this
world
,
that
the
light
of
the
glorious
Gospel
of
Christ
,
though
it
shine
round
about
them
,
cannot
find
so
much
as
a
crany
into
their
hearts
;
but
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
they
give
up
themselves
to
lasciviousness
,
to
work
all
uncleanness
with
greediness
;
walking
in
the
lusts
of
their
hearts
,
after
the
course
of
this
World
,
in
riot
,
luxury
,
excess
of
Wine
,
revellings
,
banquettings
,
covetousness
,
lying
,
blasphemies
,
and
abominable
adulteries
,
and
Idolatries
;
and
yet
remain
without
any
conscience
of
sin
,
or
fear
of
their
danger
;
being
as
natural
bruit
Beasts
,
as
if
they
were
made
for
slaughter
and
destruction
.
Are
there
none
such
in
this
place
?
Doth
not
the
Earth
every
where
groan
,
our
Land
mourn
,
our
Congregations
travel
in
pain
?
Is
not
this
Congregation
black'd
and
burthen'd
with
such
miserable
creatures
;
who
after
all
the
instructions
,
counsels
,
wooings
,
warnings
,
threatnings
and
Judgments
of
God
,
which
have
been
in
their
ears
,
and
before
their
eyes
,
remain
to
this
day
a
stupid
,
blockish
,
brutish
generation
,
without
the
least
sense
of
their
sin
,
or
wish
to
be
delivered
from
it
?
Oh
you
blind
and
dark
Souls
,
consider
and
understand
,
if
it
be
possible
,
these
two
Scriptures
,
2
Cor.
4.
3
,
4.
If
our
Gospel
be
hid
,
it
is
hid
to
those
that
are
lost
.
In
whom
the
god
of
this
World
hath
blinded
the
minds
of
those
that
believe
not
,
lest
the
light
of
the
glorious
Gospel
should
shine
unto
them
.
This
darkness
is
from
Hell
;
the
Prince
of
darkness
hath
held
you
under
your
blindness
;
and
this
darkness
leads
to
bell
,
to
the
blackness
of
darkness
for
ever
:
You
are
lost
,
you
are
lost
Souls
,
lost
for
ever
,
if
the
Gospel
leave
you
in
this
state
of
blindness
in
which
you
have
so
securely
continued
to
this
day
.
Isa.
27.
11.
It
is
a
people
of
no
understanding
;
therefore
●e
that
made
them
will
not
have
mercy
on
them
,
he
that
formed
them
will
shew
them
no
favour
.
2.
Those
upon
whom
the
Gospel
hath
seemed
to
have
done
its
work
;
but
it
is
its
strange
work
.
There
are
two
works
which
the
Gospel
doth
:
some
it
enlightens
;
others
it
smites
with
blindness
:
some
it
softens
;
others
it
seals
up
under
hardness
:
some
it
gains
over
to
Christ
;
others
it
gives
up
to
the
unbelief
and
impenitence
of
their
hearts
.
Isa.
6.
10.
Make
the
heart
of
this
people
fat
,
and
make
their
ears
heavy
,
and
shut
their
eyes
;
lest
they
see
with
their
eyes
,
&c.
Go
and
preach
to
this
people
,
but
preach
them
into
hardness
and
blindness
:
because
they
refused
to
see
or
hear
,
let
the
light
put
out
their
eyes
;
let
the
joyful
sound
strike
them
deaf
,
and
stop
their
ears
:
never
leave
hammering
them
,
till
thou
hast
hammered
them
into
rocks
,
or
anvills
.
Some
there
are
that
have
so
trifled
with
Convictions
,
baffled
Conscience
,
and
suffer'd
their
lusts
so
to
resist
and
bear
down
their
light
;
that
have
had
so
many
heats
and
colds
,
so
many
thawings
and
freezings
;
that
have
taken
up
so
many
purposes
,
and
made
so
many
promises
,
and
yet
all
comes
to
nothing
;
that
the
Gospel
hath
received
a
Charge
from
the
Lord
,
to
make
an
end
of
its
work
:
Go
,
sayes
God
,
and
make
an
end
with
these
men
;
I
'le
be
mocked
by
them
no
more
;
I
'le
be
trifled
and
dallied
with
by
them
no
longer
,
wound
them
no
more
,
fright
them
no
more
:
pe●swade
them
no
longer
,
make
their
hearts
fat
,
their
ears
heavy
and
shut
their
eyes
,
and
give
them
up
to
their
hearts
lusts
,
that
they
may
walk
in
their
own
counsels
,
and
fill
up
the
measure
of
their
iniquities
.
you
,
that
after
all
the
warnings
you
have
received
from
the
Lord
,
and
after
some
workings
of
them
,
sometimes
upon
your
Consciences
,
are
yet
going
after
your
lusts
,
prostituting
your selves
to
your
belluine
and
sensual
pleasures
,
filling
up
daily
the
measure
of
your
iniquities
.
Oh
tremble
and
consider
sadly
,
whether
this
be
not
likely
to
be
your
case
;
that
the
Gospel
hath
even
done
with
you
,
and
given
you
over
unto
an
impenitent
heart
,
and
reprobate
▪
m●●d
.
In
hope
,
that
how
near
soever
you
are
to
this
dreadful
state
,
you
may
be
yet
one
step
at
least
short
of
it
,
I
shall
this
once
more
adventure
a
few
words
upon
you
,
together
with
them
that
I
have
already
mentioned
:
And
first
let
me
reason
a
●ittle
with
you
.
1.
Art
thou
one
of
them
that
obey
the
Gospel
,
or
not
?
Art
thou
one
of
them
that
love
God
,
one
of
the
called
according
to
his
purpose
,
or
not
?
Art
thou
not
an
Alien
,
an
adversary
against
God
,
&
a
Rebel
against
his
Word
?
Let
thy
Conscience
speak
,
set
thy
ways
speak
,
let
thine
Oaths
,
and
thy
Drunkenness
,
and
thine
Adulteries
,
thy
scoffing
at
God
,
and
his
holy
ways
,
thy
hating
his
Instructions
,
and
kicking
at
his
Reproofs
,
thy
hardnings
against
his
Calls
,
thy
treacherous
dealings
in
his
Covenant
,
and
the
Vows
of
God
that
are
upon
thee
;
let
these
speak
what
thou
art
:
Is
this
that
which
God
hath
chosen
and
called
thee
to
?
Are
these
the
Things
thou
hast
learned
,
and
received
,
and
heard
of
him
?
Did
he
ever
say
,
These
things
do
,
&
the
God
of
peace
shall
be
with
you
?
Thou
needest
no
other
Conviction
,
than
that
of
Israels
,
Jer.
2.
23.
How
canst
thou
say
,
I
am
not
polluted
?
See
thy
way
in
the
valley
,
&
know
what
thou
hast
done
How
canst
thou
say
,
that
thou
art
not
a
Wretch
?
With
what
Face
canst
thou
deny
,
but
thou
art
an
Enemy
of
God
,
and
of
all
Righteousness
?
See
thy
way
in
the
Valley
,
trace
the
Foot-steps
of
thy
Life
;
behold
thy
practices
and
thy
course
:
Sure
thou
art
very
blind
,
if
thou
behold
thy self
in
this
Glass
,
and
doest
not
see
thy
Face
,
as
the
Face
of
a
Devil
.
There
are
some
,
whom
it
may
be
harder
work
to
convince
,
who
have
the
Face
of
a
Christian
,
the
Tong●e
of
a
Saint
,
but
within
,
the
heart
of
a
Beast
.
Hypocrites
are
as
hard
to
be
convinced
,
as
Hypocrisie
is
hard
to
be
detected
.
But
thou
who
carryest
thy
wicked
Heart
in
thy
Forehead
,
upon
thy
Tongue
,
upon
the
Palms
of
thine
Hands
,
and
in
the
very
prints
of
thy
Feet
,
whose
Malice
against
God
and
his
Holiness
,
may
be
read
in
every
look
,
in
every
word
,
in
every
Line
of
thy
life
;
needest
thou
any
further
proof
,
that
thou
art
not
of
God
?
Thou
mayst
as
well
put
me
to
prove
,
that
Hell
is
not
Heaven
,
that
the
Devil
is
no
Saint
;
as
that
thou
art
no
Christian
.
Dost
thou
love
God
,
art
thou
under
the
hope
of
the
Promise
?
Ask
thy
ways
man
,
and
let
these
tell
thee
.
2.
Doest
thou
mean
to
keep
at
this
distance
from
God
to
the
Death
?
Doest
thou
in
earnest
?
Is
there
nothing
in
those
rich
Promises
,
that
have
been
laid
before
thee
,
which
thou
canst
with
't
were
thine
?
Is
there
no
such
word
in
thine
hear●
,
Oh
that
my
Lot
were
here
!
Art
tho●
content
thy
name
should
be
left
out
for
ever
?
Is
there
so
little
in
the
peace
of
God
,
that
thou
canst
fell
it
for
the
pleasures
of
sin
?
Art
thou
content
that
nothing
should
prosper
with
thee
,
but
that
every
thing
should
be
a
Gin
,
and
a
Snare
,
and
a
Curse
to
thee
?
Art
thou
content
that
the
Pi●
should
be
thy
place
,
Eternal
Wrath
thy
Portion
,
and
that
every
Creature
,
every
Comfort
,
every
Cross
that
comes
,
should
give
thee
a
pluck
down
from
Heaven
,
and
a
kick
towards
Hell
?
canst
thou
think
they
mean
thee
any
thing
else
,
when
all
does
but
harden
thee
in
thy
sin
,
and
make
thee
kick
against
thy
God
?
Art
thou
so
unwilling
to
leave
thy
sins
,
for
the
hope
of
the
Promise
of
God
,
that
thou
art
content
to
give
up
thy
hopes
,
for
the
love
of
thy
sins
?
Darest
thou
say
,
Let
me
have
my
part
in
the
pleasures
and
contentments
of
this
life
,
and
I
am
contented
to
relinquish
my
part
in
Christ
?
Let
God
let
me
alone
in
my
sins
,
and
let
him
damn
my
Soul
?
Let
me
live
at
my
ease
,
and
my
liberty
,
and
let
my
name
be
blotted
out
of
the
Book
of
Lifo
:
I
am
content
to
take
my
place
,
and
my
lot
,
among
the
damned
in
another
world
,
so
I
have
my
pleasure
with
them
in
this
World
?
And
dost
thou
say
less
,
or
other
than
this
,
whilest
thou
refusest
,
or
resolvest
against
following
thy
God
?
He
that
refuses
to
accept
of
the
Redemption
of
Christ
,
upon
the
holy
Terms
,
upon
which
't
is
offer'd
,
says
,
in
effect
,
I
am
lost
,
I
am
sold
for
a
Captive
to
the
Devil
;
my
first
Father
sold
me
for
an
Apple
,
Christ
would
now
buy
me
back
again
to
my self
:
but
for
my
part
,
I
am
cont●nt
that
the
first
Bargain
stand
:
As
to
my
interest
,
I
confirm
the
Bargain
:
As
for
my
Soul
being
sold
to
the
Devil
,
to
the
Devil
let
it
go
.
This
is
the
voice
of
every
wilful
Refuser
of
the
Terms
of
the
Gospel
.
Oh
Wretch
does
not
thy
heart
tremble
?
does
not
thy
hair
stand
on
end
?
do
not
thy
knees
shake
?
and
are
not
the
Joints
of
thy
Loins
loosed
,
to
conside●
;
what
thou
hast
done
,
and
art
still
a
doing
?
Sinners
,
I
have
but
a
little
more
to
speak
to
you
,
but
shall
that
little
be
nothing
?
Hither
to
you
have
stood
it
out
,
and
will
rot
be
perswaded
,
by
ought
that
God
hath
spoken
by
me
:
But
oh
!
must
I
leave
you
thus
?
Why
may
not
a
word
at
parting
,
do
more
than
all
that
hath
been
spoken
?
Oh
that
it
might
!
Shall
neither
my
first
,
nor
last
words
prevail
with
you
?
What
if
[
my
]
last
,
should
be
[
your
]
last
?
If
the
last
that
I
must
preach
,
be
the
last
that
you
must
hear
?
There
is
a
day
set
,
that
will
be
your
last
day
:
There
is
a
Sabbath
,
that
will
be
your
last
Sabbath
;
There
is
Sermon
,
that
will
be
your
last
Sermon
:
There
is
a
VVarning
,
that
will
be
your
last
warning
:
Oh
what
if
this
should
be
it
?
If
the
Lord
should
take
your
this
dayes
denial
,
for
your
final
Answer
,
and
never
ask
your
consent
again
for
ever
?
But
whether
it
be
your
last
,
or
no
,
I
must
be
henceforth
silent
to
you
?
And
oh
will
you
send
me
away
with
so
sad
an
Heart
,
with
the
sorrow
and
shame
of
the
disappointed
?
Will
you
break
my
Heart
,
by
persisting
to
hearden
yours
?
Is
this
all
I
shall
have
,
to
return
to
the
Lord
,
that
sent
me
unto
you
?
I
have
declared
thy
Name
unto
them
,
but
they
did
not
regard
it
:
I
have
invited
them
to
come
to
thee
,
but
they
would
not
follow
me
;
I
have
warned
them
to
return
from
their
sins
,
but
they
would
not
hearken
?
Are
you
willing
that
I
shall
give
in
this
Answer
,
and
bear
this
Wi●ness
against
you
at
the
Great
Day
?
sinners
hearken
;
is
there
not
one
blind
person
among
you
,
that
is
yet
willing
to
have
his
Eyes
open'd
?
Is
there
not
one
Captive
to
Lust
&
Vanity
,
that
's
willing
to
be
set
free
from
his
Bondage
?
Is
there
not
one
more
that
will
be
perswaded
to
be
wise
,
and
to
prefer
an
immortal
Soul
,
God
,
Glory
,
Eternity
,
before
his
bruitish
perishing
pleasures
?
Is
there
not
one
Drunkaad
more
,
that
will
yet
be
perswaded
to
be
sober
?
Not
one
vain
person
that
will
be
perswaded
to
be
serious
?
Am
I
making
my
last
Draught
among
you
,
and
shall
I
take
nothing
?
Not
one
Soul
more
?
If
you
will
not
yet
be
prevailed
with
,
then
hear
the
Word
of
the
Lord
,
Ezek.
3.
19.
If
thou
warn
the
wicked
,
and
he
turn
not
from
his
wickedness
,
he
shall
dye
in
his
iniquity
,
but
thou
hast
delivered
thy
soul
.
But
if
there
be
any
few
relenting
hearts
among
you
,
who
are
brought
but
thus
far
,
to
cry
out
,
Why
what
must
I
do
?
I
would
leave
with
such
,
these
few
words
of
counsel
▪
and
oh
that
my
counsel
might
be
accepted
by
them
.
1.
Get
a
deep
sense
of
thy
dreadful
state
:
What
art
thou
sinner
?
What
is
thy
state
?
at
ease
?
in
peace
?
out
of
fear
?
in
pleasure
?
What
,
and
yet
a
sinner
?
In
the
bond
of
iniquity
?
Captive
to
the
Devil
?
without
Christ
?
without
the
Promise
?
under
the
curse
?
Study
these
Scriptures
,
Joh.
8.
34.
He
that
committeth
sin
,
is
the
servant
of
sin
,
vers.
44.
Ye
are
of
your
Father
the
Devil
.
2
Tim.
2.
26.
Held
captive
by
him
at
his
will
.
Act.
8.
23.
In
the
gall
of
bitterness
,
and
in
the
Bond
of
iniquity
.
1
Joh.
5.
19.
The
world
lyeth
in
wickedness
.
Ps.
11.
6.
Vpon
the
wicked
he
shall
reign
Snares
,
Fire
,
and
Brimstone
,
and
an
horrible
Tempest
,
this
shall
be
the
portion
of
their
cup.
Psal.
49.
15.
Like
Sheep
they
are
laid
in
the
Grave
,
Death
shall
feed
upon
them
.
Rise
Sampson
,
the
Philistims
are
upon
thee
;
awake
sleeper
,
the
Devil
is
upon
thee
,
Death
is
at
thy
back
,
the
Gin
is
at
thy
heel
,
the
Curse
is
over
thy
head
,
the
very
next
step
may
be
Hell
;
Thou
lyest
in
wickedness
to
day
,
&
mayst
be
in
fire
and
brimstone
before
to
morrow
:
Sure
thou
art
in
a
dead
●leep
,
that
canst
take
thine
ease
in
such
a
Lodging
.
Is
this
the
state
thou
art
so
loath
to
change
?
Is
this
the
state
thou
so
boastest
of
,
and
blessest
thy self
in
?
When
thine
heart
is
merry
with
thy
Wine
,
swel'd
with
thy
pride
,
jollity
amongst
thy
Companions
;
put
in
such
a
serious
Question
:
But
what
am
I
all
this
while
?
Let
this
thought
,
sawce
thy
sweet
Morsel
,
spice
thy
pleasant
Cups
,
&
be
the
Burthen
of
thy
merry
Songs
;
After
this
,
Hell
,
Snares
,
Fire
and
Brimstone
,
the
Vengeance
of
Eternal
Fire
.
Oh
an
Heaven
,
a
Paradise
,
oh
my
dear
pleasures
,
oh
my
sweet
Laughter
,
oh
merry
dayes
,
what
Mortal
can
part
with
you
?
I
but
what
comes
after
?
What
is
there
at
the
bottom
?
Look
a
little
before
thee
,
and
if
that
sight
turn
not
thy
stomack
,
sure
thou
art
sufficiently
hardy
.
Study
thy
case
,
and
tremble
;
and
when
thou
tremblest
,
there
's
hope
thou
wilt
turn
.
Think
not
of
Repentance
,
or
escaping
from
thy
sinful
sta●e
,
till
thou
see
and
fear
it
.
We
read
,
Isa.
42.
7.
that
Christ
was
sent
,
to
open
the
blind
eyes
,
and
to
bring
out
the
Prisoners
out
of
Prison
.
If
the
Prisoners
eyes
be
shut
,
't
is
to
little
purpose
that
the
Prison
doors
be
open
:
Their
Eyes
must
be
first
open'd
,
not
only
that
they
may
see
their
way
[
out
]
but
that
they
may
see
themselves
[
in
]
Prison
.
Open
thine
Eyes
,
Sinner
,
if
ever
thou
wilt
escape
;
open
thine
Eyes
,
and
see
where
thou
art
?
Thy
Fools
Paradise
,
wherein
thou
blessest
thy self
,
is
thy
Souls
Prison
,
where
thou
art
like
to
be
held
under
Eternal
Bondage
.
2.
Give
a
present
Bill
of
Divorce
to
every
sin
;
hug
not
Death
one
minute
longer
in
thy
Bosom
:
If
thou
lovest
thy
Life
,
say
not
of
any
one
sin
,
Nothing
but
Death
shall
part
thee
and
me
:
No
,
not
so
much
as
this
,
Yet
a
little
while
,
and
I
will
let
thee
go
.
Today
▪
to
day
,
if
your
will
hear
his
voice
,
hearden
not
your
hearts
.
4.
Dread
it
as
Hell
,
that
thy
hope
in
Christ
,
should
lessen
thy
fear
of
sin
.
Let
not
thy
hope
of
a
Saviour
be
thy
damnation
.
Make
not
Christ
the
Pandor
of
sin
;
continue
not
in
sin
because
Grace
hath
abounded
.
4.
Break
off
from
thy
Companions
in
sin
;
wilt
thou
love
them
to
the
death
?
Christ
and
thy
Soul
can
never
be
married
,
till
thy
Soul
and
Sinners
be
parted
.
Escape
for
thy
life
,
get
thee
up
from
the
Tents
of
these
men
;
linger
not
.
Thou
art
held
under
the
power
of
the
Devil
,
by
cords
,
and
by
knots
;
by
the
cords
of
thy
sinnes
,
and
by
the
knots
of
thy
Companions
.
There
's
no
hope
that
the
cords
of
sin
will
be
broken
,
till
the
knots
of
evil
Companions
be
loosed
.
Sinner
,
these
binding
Cords
will
,
if
thou
look
not
to
it
,
become
whip
cords
to
torment
thee
.
Oh
take
heed
thou
never
come
to
be
lashed
with
such
knotted
cords
!
Thy
Companions
in
sin
,
as
they
now
heighten
thy
pleasures
,
so
will
they
hereafter
sharpen
thy
plagues
▪
Sinners
comfort
their
hearts
with
this
thought
,
That
if
they
be
damned
,
they
shall
have
store
of
company
▪
but
let
them
know
,
That
the
fire
of
Hell
will
burn
just
so
much
the
cooler
,
for
the
multitudes
that
are
there
;
as
the
fire
of
their
Chimney
does
,
for
the
store
of
fewel
.
When
thou
art
charmed
with
the
roaring
of
thy
Companion●
in
the
Ale-house
,
think
what
musick
their
roaring
with
thee
will
make
,
when
you
shall
all
meet
in
your
eternal
Prison
.
Away
from
evil
company
;
you
will
remember
hereafter
,
when
●is
too
late
,
how
much
,
and
with
how
little
success
,
I
have
laboured
with
you
in
this
thing
.
5.
Baffle
not
Conscience
once
more
.
Awakened
Sinner
,
Charm
not
thy
Conscience
into
silence
,
nor
dash
it
out
of
countenance
.
Thy
Conscience
is
the
only
Friend
that
God
or
the
Soul
hath
left
within
thee
.
Thy
will
,
and
thy
affections
,
and
thine
appetite
,
are
all
gone
;
the
Devil
hath
stoln
them
away
,
and
hired
them
all
against
thee
,
thou
hast
nothing
but
poor
Conscience
left
.
Thy
Conscience
hath
been
often
upon
the
pleading
with
thee
for
God
,
and
for
pity
to
thy
Soul
:
It
hath
warned
thee
,
reproved
thee
,
and
often
whisper'd
thee
in
thine
Ear
?
What
dost
thou
mean
?
whither
art
thou
going
?
when
wilt
thou
return
?
Away
with
thy
sins
,
have
done
with
thy
Companions
,
no
more
of
this
drunkenness
,
this
riot
,
this
covetousness
;
Thou
art
a
lost
man
,
thy
Soul
is
lost
,
if
thou
go
on
.
Thus
Conscience
hath
warned
thee
,
and
thou
hast
sometimes
hearkned
to
it
,
and
spoken
it
fair
.
The
throbs
,
and
the
pangs
,
and
the
wounds
thou
hast
felt
and
received
from
it
,
have
wrung
from
thee
,
now
and
then
,
a
promise
:
Well
,
through
the
Grace
of
God
;
I
'le
hearken
to
Conscience
,
I
'le
be
a
new
man
:
Away
from
me
ye
sinners
,
I
will
keep
the
Commandments
of
my
God
.
And
yet
shortly
after
,
when
thy
Temptations
return
,
thy
Companions
come
,
all
's
forgotten
;
and
along
thou
goest
,
as
a
fool
to
the
Stocks
,
or
an
Ox
to
the
slaughter
;
and
this
hath
been
thy
way
and
thy
mann●r
,
from
time
to
time
:
Now
and
then
Conscience
draws
a
sigh
,
or
a
●ear
from
thee
;
and
by
and
by
receives
a
kick
or
a
stab
.
Beware
Sinner
;
Conscience
will
not
alwayes
be
thus
us'd
.
If
ever
it
speak
again
,
say
it
not
Nay
;
It
's
next
word
may
be
it's
last
;
if
ever
thou
weariest
it
into
perpetual
silence
,
then
farewel
all
for
ever
.
Conscience
is
the
only
Friend
thou
hast
left
.
Convinced
Soul
!
How
wilt
thou
bear
the
revenges
of
an
awakened
abused
Conscience
?
all
thy
b●fflings
of
it
here
will
be
repeated
over
in
eternity
:
How
will
all
this
look
when
it
shall
meet
thee
before
thy
Judge
?
Save
thy self
from
that
hour
:
Baffle
nor
Conscience
once
more
.
6.
Let
not
the
g●eatness
of
thy
sins
,
nor
the
difficulty
of
Christs
terms
,
hinder
,
or
discourage
thee
,
from
making
a
present
close
with
Christ
.
Say
not
,
his
Yoke
is
too
heavy
,
his
Cross
is
too
grievous
for
me
to
bear
;
or
my
sins
are
too
great
for
him
to
bear
.
Set
the
Throne
against
the
Yoke
,
the
Crown
against
the
C●oss
,
infinite
Merit
and
Mercy
,
against
mighty
sins
;
and
go
unto
Jesus
,
cast
thy self
on
his
bloud
,
and
bowels
,
and
put
thy self
under
his
Yoke
and
Scepter
.
If
he
will
give
Life
to
thee
,
be
content
that
he
give
Laws
to
thee
:
and
as
ever
thou
expectest
to
live
by
him
,
be
resolved
to
live
to
him
,
and
no
longer
to
thy self
.
Go
to
Jesus
,
and
when
thou
goest
,
take
with
thee
these
two
Scriptures
,
Mat.
11.
28.
Come
unto
me
all
ye
that
are
weary
,
and
heavy
laden
,
and
I
will
give
you
rest
;
Take
my
yoke
upon
you
,
and
learn
of
me
,
and
you
shall
find
rest
unto
your
Souls
.
Joh.
6.
37.
Him
that
cometh
unto
me
,
I
will
in
no
wise
cast
out
.
7.
Fall
close
to
Duties
,
and
keep
close
to
Ordinances
.
1.
Let
secret
,
and
Family
Prayer
be
thy
daily
exercise
.
Count
not
thy self
a
Christian
,
till
thou
give
thy self
to
prayer
.
2.
Let
not
reading
the
Word
,
Catechising
,
&c.
be
strangers
in
thy
house
.
3.
Prize
improve
,
and
sanctifie
the
Sabbaths
;
The
Lord
on
those
dayes
comes
down
upon
his
Mount
,
to
meet
thy
Soul
,
to
commune
with
thee
,
to
bless
thee
,
to
feed
thee
,
and
fill
thee
with
whatsoever
thy
Soul
desireth
or
wanteth
.
Get
thee
up
to
meet
thy
God
:
But
remember
when
thou
goest
,
leave
thy
staff
behind
thee
.
4.
View
often
,
and
take
an
account
of
thy self
,
of
the
in-come
and
success
of
all
thy
Duties
:
What
is
all
my
praying
,
reading
,
hearing
,
&c.
come
to
?
What
is
brought
forth
?
Is
the
work
done
,
for
which
all
these
are
?
Are
my
Sins
and
my
Soul
parted
?
Are
my
Companions
in
sin
abandoned
?
Is
Christ
and
my
Soul
united
?
Beware
you
never
make
Praying
,
and
Hearing
,
to
serve
you
instead
of
believing
,
and
Repen●ing
.
But
to
help
you
on
to
it
.
Remember
these
seaven
Words
when
I
am
gone
.
-
1.
Get
a
sense
of
thy
dreadful
state
.
-
2.
Abandon
presently
every
sin
.
-
3.
Let
not
thy
hope
in
Christ
lessen
thy
fear
of
sin
.
-
4.
Shake
off
every
sinful
Companion
.
-
5.
Baffle
not
Conscience
once
more
.
-
6.
Make
a
present
close
with
Christ
.
-
7.
Fall
close
to
Duties
,
and
keep
close
to
Ordinances
.
These
things
do
,
and
the
God
of
peace
shall
be
with
you
:
But
remember
,
There
's
no
peace
,
saith
my
God
,
to
the
wicked
.
2.
There
are
others
that
are
near
the
Kingdome
of
God
.
Thou
art
not
far
from
the
Kingdome
of
God
.
There
are
some
that
are
like
Ephra●m
,
Hosea
7
,
8.
Cakes
half
baked
;
like
Agrippa
,
almost
Christians
;
Acts
26.
29.
Almost
thou
perswadest
me
to
be
a
Christian
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thou
hast
brought
me
within
a
little
of
Christianity
.
They
are
come
to
the
threshold
of
saving
Faith
,
within
a
step
of
sincere
Godliness
.
They
have
been
professing
,
and
praying
,
and
hoping
,
and
wishing
themselves
in
,
and
yet
are
short
of
it
.
They
have
been
enlightned
in
the
knowledge
of
Christ
,
have
tasted
of
the
heavenly
gift
,
have
felt
somthing
of
the
sweetness
of
Christ
,
have
been
made
partakers
of
the
Holy
Ghost
,
of
many
excellent
and
useful
gifts
,
have
tasted
of
the
good
Word
of
God
,
and
the
powers
of
the
World
to
come
.
They
have
set
out
after
Christ
,
have
left
the
blind
and
prophane
VVorld
much
behind
them
,
have
escaped
much
of
the
pollutions
of
this
VVorld
,
left
many
sins
,
taken
up
with
many
duties
,
have
a
name
among
the
Saints
,
have
suffered
many
things
for
the
Name
of
Christ
,
and
notwithstanding
all
this
,
here
they
stick
,
they
cannot
give
themselves
up
fully
to
Christ
;
somthing
or
other
,
either
the
VVorld
,
or
their
Companions
,
or
their
pleasures
,
or
their
ease
,
or
their
sloth
hath
such
hold
on
them
,
that
they
cannot
,
unreservedly
,
resolvedly
,
give
themselvs
up
to
the
dominion
of
Jesus
Christ
,
nay
,
it
may
be
,
they
cannot
tell
why
,
yet
they
cannot
do
it
.
Though
they
can
say
,
I
would
be
,
yet
they
cannot
say
,
I
will
be
the
Lord's
.
These
are
near
the
Kingdome
of
God
,
but
yet
short
of
it
.
He
that
cannot
say
,
I
will
be
,
can
less
say
,
I
am
the
Lords
.
But
here
I
must
distinguish
of
two
sorts
of
almost
Christians
.
1.
There
are
some
that
have
reached
to
almost
,
and
are
still
reaching
forwards
:
the
state
of
such
is
hopeful
,
though
it
be
not
safe
.
Oh
that
we
could
see
more
such
almost
Christians
!
2.
There
are
others
that
have
reached
to
,
and
rest
in
almost
;
who
mistaking
almost
,
for
altogether
,
do
there
take
up
their
stand
.
These
are
far
from
the
Kingdome
of
God
.
Brethren
,
I
much
fear
▪
that
among
the
number
of
Professors
,
there
are
more
of
these
almost
Christians
,
than
we
are
aware
of
:
Oh
it
would
make
our
hearts
shake
to
consider
,
how
far
many
go
,
to
what
degree
of
resignation
,
resolution
,
affection
,
action
,
submission
to
sufferings
,
they
attain
;
and
yet
fall
off
at
last
,
and
thereby
shew
they
were
still
short
of
Christ
;
They
went
out
from
us
,
because
they
were
not
of
us
.
I
particularly
pity●
many
of
the
more
sober
Gentry
,
who
have
a
good
will
to
Religion
,
and
a
fai●
respect
for
the
Professors
of
it
;
countenancing
holiness
,
doing
many
worthy
things
for
the
Name
and
Servants
of
God
;
refraining
from
the
viciousness
,
and
vanity
of
many
of
their
Rank
and
Quality
;
who
yet
dwelling
in
temptations
,
being
entangled
in
carnal
correspondencies
,
entertained
with
an
affluence
of
carnal
delights
and
pleasures
;
and
finding
hereby
a
strict
self-denying
and
mortified
life
,
to
be
of
greater
difficulty
to
them
,
than
to
men
of
lower
rank
,
are
apt
to
think
it
not
of
such
necessity
;
who
may
possibly
upon
a
narrow
enquiry
discern
,
after
all
their
good
hopes
of
themselves
,
and
the
great
opinions
of
others
concerning
them
,
that
they
are
yet
short
of
that
simplicity
and
godly
sincerity
,
which
alone
will
prove
them
Christians
indeed
.
Blessed
be
God
there
are
amongst
us
such
,
those
who
have
broken
through
all
temptations
,
have
adventured
upon
the
disobliging
all
the
World
;
have
laid
down
their
honours
,
pleasures
,
friends
,
and
all
their
carnal
interests
whatsoever
,
at
the
feet
of
Christ
;
and
preferring
a
close
Communion
with
God
,
the
peace
of
a
good
Conscience
,
the
joyes
of
Religion
,
yea
the
very
reproach
of
Christ
above
all
their
worldly
Honours
,
and
fleshly
pleasures
,
have
given
themselves
up
to
the
power
of
the
Gospel
,
and
an
exemplary
Spiritual
and
Heavenly
life
.
But
it
is
to
be
feared
,
lest
there
be
also
such
,
who
have
deservedly
gam'd
great
respect
among
the
Saints
,
and
gone
far
along
with
them
,
who
yet
are
come
but
to
the
threshold
of
Christianity
;
and
being
afraid
to
put
in
,
there
they
are
in
danger
to
perish
everlastingly
.
Quod
fere
fit
non
fit
,
He
that
is
but
almost
saved
,
is
damned
for
altogether
.
Oh
Friends
,
what
do
you
mean
?
will
you
lose
all
the
ground
you
have
gotten
,
all
the
things
you
have
wrought
?
shall
all
your
sufferings
for
the
name
of
Christ
be
lost
,
and
in
vain
?
after
you
have
tasted
the
bitterness
of
the
Cro●s
,
will
you
not
go
one
step
farther
,
and
take
the
joyes
of
the
Cross
?
Is
the
work
of
Regeneration
brought
to
the
Birth
,
and
shall
it
at
last
miscarry
,
and
prove
an
abortion
?
would
one
step
more
land
your
Soules
in
the
Kingdom
of
God
,
are
you
gotten
so
near
a
shore
,
and
will
you
perish
in
the
Harbour
?
Are
you
gotten
off
from
the
tents
of
the
Edomites
,
and
gotten
even
to
the
borders
of
Canaan
,
and
will
you
not
enter
?
Are
you
gotten
to
Pisgah
,
and
have
a
view
of
the
Land
of
Promise
,
and
see
that
it
is
a
good
Land
?
are
you
come
so
near
as
to
see
,
that
true
holiness
is
such
a
beautiful
State
,
such
a
blessed
State
?
and
do
you
wish
your selves
in
,
and
will
you
yet
die
on
the
other
side
Jordan
?
you
have
prayed
;
put
on
,
a
little
more
prayer
may
do
it
:
you
have
laboured
,
and
reasoned
with
,
and
perswaded
your
hearts
,
give
not
over
,
a
little
more
labour
may
prevail
.
Oh
that
I
knew
what
to
say
more
that
might
bring
you
on
.
Oh
that
the
Lord
would
yet
put
one
word
or
other
in
my
mouth
,
that
might
overcome
you
!
th●t
I
might
shoot
one
Arrow
more
,
that
might
strike
home
,
use
one
Argument
more
,
that
might
be
cogent
,
and
gain
your
full
consent
to
Christ
;
that
I
might
see
you
safely
landed
ere
I
be
parted
from
you
.
Oh
think
,
think
what
a
dreadful
disappointment
this
will
be
for
you
,
that
are
come
so
near
to
godliness
,
as
that
you
verily
think
you
have
attained
it
;
if
after
all
the
joys
,
pleasures
and
hopes
,
the
little
Religion
you
have
had
,
hath
fed
you
withal
;
you
should
at
last
have
a
TEKEL
written
for
your
doom
,
and
hear
that
cutting
word
pronounced
upon
you
,
Thou
art
weigh●d
in
the
ballance
,
and
art
found
wanting
.
With
you
also
would
I
leave
a
few
words
.
1.
Lose
not
both
Worlds
:
this
World
thou
hast
lost
already
,
by
leaving
them
so
much
behind
thee
;
lose
not
that
which
is
before
,
for
want
of
coming
on
a
little
farther
:
think
not
of
hanging
always
betwixt
Heaven
and
Hell
;
In
the
other
World
there
's
no
middle
,
either
go
back
,
or
come
on
,
turn
thee
to
the
right
hand
or
to
the
left
.
2.
Mistake
not
almost
,
for
altogether
,
such
a
mistake
may
be
mortal
.
Do
not
too
●●ily
conclude
,
thou
hast
already
attained
;
if
thou
takest
something
of
Christianity
to
be
all
,
thy
all
is
nothing
.
'T
is
a
wonderful
thing
,
to
see
how
easily
men
satisfie
themselves
in
a
matter
of
such
weight
and
intricacy
.
Thine
heart
is
deceitful
,
try
it
thoroughly
before
thou
trust
it
▪
One
grain
too
light
,
and
thou
art
undone
.
God
,
Glory
,
Soul
,
Eternity
,
all
lie
at
stake
;
one
tittle
short
of
sincerity
,
and
all
lost
.
Be
jealous
of
thy self
,
never
give
over
suspecting
thy
State
,
till
thou
hast
put
it
past
suspition
:
Conclude
not
,
till
thou
hast
thoroughly
disputed
the
case
,
give
not
over
the
dispute
,
till
the
matter
be
no
longer
disputable
.
Canst
thou
be
too
sure
?
the
least
mistake
is
as
wide
as
Heaven
and
Hell
;
the
bottomless
Gulf
reaches
home
to
the
Threshold
of
glory
;
thy
tantum
non
,
will
be
as
much
as
the
Devil
looks
for
,
only
not
in
,
though
never
so
near
,
will
be
thy
eternal
perdition
.
3.
Beware
that
this
thought
,
one
time
or
other
,
I
shall
have
more
power
,
slacken
not
thy
present
care
and
labour
.
Let
not
thy
hopes
undo
thee
.
Lose
not
a
present
opportunity
,
in
hopes
of
future
ability
.
Labour
each
day
to
bring
the
matter
to
a
present
Issue
;
and
that
with
no
less
earnestness
,
than
if
this
day
were
to
give
a
final
determination
,
and
thou
wert
sure
,
that
thou
wert
just
come
,
to
thy
now
or
never
.
4.
Let
not
a
small
matter
part
Christ
and
thee
.
Heaven
may
not
cost
thee
half
so
much
more
as
it
hath
cost
thee
already
.
Art
thou
come
within
one
peny
of
thy
Lords
price
,
and
shall
that
break
the
bargain
?
5.
Let
not
thy
Oyl
thou
hast
gotten
,
serve
only
for
fewel
for
thy
fire
.
Let
not
thy
common
grace
thou
hast
obtained
here
,
be
of
no
other
use
,
but
to
add
to
thy
confusion
hereafter
:
every
beam
of
light
that
hath
shined
to
thee
here
,
will
add
to
the
horrour
of
thine
everlasting
darkness
.
Every
drop
of
Honey
thou
hast
tasted
in
Religion
,
will
be
thy
Gall
and
Worm-wood
,
in
the
day
of
thy
condemnation
.
Be
not
more
miserable
hereafter
,
for
that
thou
hast
been
less
wicked
here
;
the
remembrance
how
fair
thou
wert
once
for
Glory
,
will
be
one
of
the
sharpest
Teeth
of
thine
everlasting
Worm
.
6.
Lastly
,
Be
all
or
nothing
;
come
up
hither
▪
or
get
thee
down
to
thy
lot
,
particularly
,
-
1.
Be
all
unto
Christ
.
-
2.
Let
Christ
be
all
to
thee
.
-
3.
Let
all
Christ
be
accepted
and
improved
by
thee
.
1.
Be
all
unto
Christ
;
have
none
to
please
but
Christ
,
and
for
Christ
;
have
nothing
to
seek
but
Christ
,
and
for
Christ
;
resolve
against
Reserves
and
limits
;
give
up
all
,
and
keep
back
nothing
;
say
not
thus
much
I
can
spare
,
and
no
more
;
hither●o
I
wi●
go
,
and
no
farther
.
Divide
not
thy self
,
thy
love
,
thy
care
,
thy
aims
,
betwixt
Christ
and
any
thing
else
.
Let
thy
whole
Soul
run
in
one
Channel
.
Rest
not
short
of
a
full
resignation
,
and
when
thou
hast
resigned
,
repent
not
.
2.
Let
Christ
be
all
to
thee
;
say
not
,
I
must
have
an
Estate
too
,
my
Friends
too
,
my
pleasures
and
my
ease
too
,
let
Christ
be
enough
,
and
all
to
thee
;
Father
,
Mother
,
House
,
●●nds
,
Portion
;
say
con●●ing
all
thou
hast
else
,
Be
thou
mine
Lord
,
and
let
these
go
their
way
.
3.
Let
all
of
Christ
be
accepted
and
improved
by
thee
.
Divide
not
thy self
,
and
divide
not
Christ
;
leave
not
any
thing
of
thy self
,
for
any
but
Christ
,
refuse
not
any
thing
of
Christ
,
for
thy self
.
Think
not
thy
all
,
too
much
for
thee
to
give
,
nor
Christ's
all
,
too
much
for
thee
to
embrace
.
Thy
half
will
not
satisfie
Christ
,
nor
will
half
of
Christ
suffice
thee
.
Thou
must
give
and
have
,
and
therefore
resolve
to
give
and
take
,
all
or
none
.
Let
all
Christ
be
accepted
,
and
improved
by
thee
.
-
1.
The
merit
of
his
blood
.
-
2.
The
light
and
Authority
of
his
Law
.
-
3.
The
Power
of
his
Spirit
.
1.
Accept
the
merit
of
his
blood
;
renounce
thin●
own
,
and
rely
on
his
righteousness
;
as
God
hath
,
so
do
thou
,
lay
on
him
,
all
thine
iniquities
.
Think
not
of
Sanctification
,
without
satisfaction
.
Think
not
to
satisfie
in
the
least
,
by
ought
that
thou
canst
do
,
let
that
lye
upon
him
.
Judg
thy self
,
but
seek
to
be
justified
alone
through
Faith
in
his
blood
.
Say
unto
the
Lord
,
what
I
owe
to
thee
,
put
it
upon
his
account
;
my
Christ
must
answer
for
me
.
2.
Accept
and
submit
to
the
light
and
authority
of
his
Law
.
Think
not
,
he
is
thy
Priest
,
unless
he
●e
thy
Prophet
,
and
thy
King
▪
If
he
must
answer
for
thee
,
let
him
instruct
thee
,
and
be
thou
willing
to
learn
of
him
;
since
he
hath
bought
thee
,
let
him
govern
thee
;
say
not
of
any
thing
he
requires
,
this
is
too
much
to
do
,
since
he
said
not
to
thee
,
't
is
too
much
to
dye
.
Count
not
thy self
Christian
,
whilst
thou
art
unwilling
to
receive
the
utmost
light
,
or
to
submit
to
the
utmost
of
thy
duty
;
say
not
of
any
one
thing
,
of
all
that
Christ
requires
,
This
I
must
have
abated
,
and
then
I
will
be
his
.
3.
Accept
and
exert
the
power
of
his
Spirit
;
the
Spirit
of
the
Lord
is
a
Spirit
of
Power
.
The
same
Argument
which
the
Apostle
uses
to
prove
himself
a
Minister
of
Christ
,
is
necessary
to
prove
thee
a
Christian
.
2
Cor.
13.
3
,
4.
Since
ye
seck
a
proof
of
Christ
speaking
in
me
,
which
to
you
ward
is
not
weak
but
is
mighty
in
you
.
Though
he
was
crucified
through
weakness
,
yet
he
liveth
by
the
power
of
God
;
for
we
also
are
weak
in
him
,
but
we
shall
live
with
him
by
the
power
of
God
.
(
Ye
seek
a
proof
of
Christ
speaking
in
me
,
)
ye
put
me
to
prove
that
I
am
a
Minister
of
Christ
;
why
,
here
's
the
proof
of
it
,
My
preaching
hath
not
been
weak
,
but
mighty
in
you
;
It
hath
been
followed
and
attested
by
the
power
of
Christ
,
which
hath
wrought
migh●●ly
in
you
;
as
weak
as
we
are
,
yet
the
power
of
Christ
hath
been
manifested
and
magnified
in
us
.
Doest
thou
seek
a
proof
of
thy
Christianity
?
why
,
here
must
be
the
proof
,
that
though
thou
art
weak
of
thy self
,
yet
thou
livest
in
the
power
of
God
,
which
is
mighty
in
thee
.
Though
thou
canst
do
nothing
of
thy self
,
yet
thou
art
able
to
do
all
things
through
Christ
which
strengthens
thee
.
Thou
sayst
,
thou
art
willing
,
but
thou
art
weak
;
thou
desirest
to
be
,
and
to
do
,
what
God
would
have
thee
,
but
thou
canst
not
perform
.
This
may
comfort
and
support
thee
much
under
thy
failings
and
miscarriages
in
some
particular
duties
;
but
if
this
be
thy
case
in
ordinary
,
in
the
main
of
thy
life
;
that
to
will
is
all
thou
hast
,
thou
art
not
a
Christian
.
He
that
hath
not
the
Spirit
of
Christ
,
is
none
of
his
:
And
he
that
hath
the
Spirit
of
Christ
,
it
is
in
him
as
the
living
power
of
God
,
actually
carrying
him
on
in
an
holy
life
,
Ezek.
36.
27.
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
;
and
ye
shall
keep
my
judgements
,
and
do
them
.
I
will
not
only
command
,
perswade
,
incline
you
,
but
cause
you
.
It
shall
be
done
,
my
Spirit
shall
bring
you
on
,
and
help
you
through
.
Y●
shall
keep
my
Sta●utes
,
and
do
them
.
Where-ever
the
Spirit
of
God
hath
breathed
in
the
life
of
grace
,
there
are
more
than
breathings
out
after
a
gracious
life
.
Sincere
grace
hath
more
in
it
,
than
wishings
and
wouldings
,
than
attempts
and
overtures
.
Life
is
a
power
to
act
.
Phil.
2.
12
,
13.
Work
out
your
salvation
,
for
it
is
God
that
worke●h
in
you
,
to
will
and
●o
do
.
Where-ever
God
worketh
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
,
he
works
also
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
operari
.
Where-ever
God
works
in
he
gives
us
a
power
to
work
out
the
works
of
Christi●nity
.
Oh
rest
not
,
till
thou
find
thy self
endued
with
this
power
from
on
high
,
&
inabled
to
go
through
with
thy
work
:
They
are
not
thy
Attempts
,
but
thy
Atchievements
;
they
are
not
thy
Offers
at
an
holy
life
,
but
thy
acting
it
,
that
must
prove
thee
a
Christian
;
He
that
doth
right●ousness
,
is
righteous
.
Be
it
thus
with
thee
;
be
all
to
Christ
,
let
Christ
be
all
to
thee
;
let
all
Christ
be
accepted
and
improved
by
thee
;
heartily
accept
the
merit
of
Chris●
Righteousness
,
submit
to
the
light
and
authority
of
his
Law
;
get
thy self
,
possest
with
,
and
live
in
the
power
of
his
Spirit
;
be
it
thus
with
thee
,
come
up
hither
,
and
then
thou
art
safe
:
Thy
almost
is
now
come
to
altogether
,
and
if
I
must
now
leave
thee
,
thou
wilt
be
the
better
able
to
spare
me
:
These
things
do
,
and
the
God
of
peace
shall
be
with
thee
.
Thou
art
gotten
into
Sanctuary
;
and
now
what-ever
Tossings
and
Tumblings
,
whatsoever
unpleasing
or
afflicting
changes
may
be
thy
lot
in
this
World
,
thou
may'st
sing
that
Requiem
to
thy self
,
Return
unto
thy
rest
,
O
my
Soul
,
for
the
Lord
hath
dealt
bountifully
with
thee
:
Gothy
way
,
eat
thy
Bread
with
joy
,
and
drink
thy
Wine
with
amerry
heart
,
for
God
now
accepteth
thee
.
Though
thou
walkest
through
the
shadow
of
Death
,
thou
may'st
now
sit
thee
down
under
the
shadow
of
thy
Lord
,
with
great
delight
,
and
with
great
security
,
whose
fruit
shall
be
ever
sweet
to
thy
taste
:
Though
thou
dwellest
in
Mesech
,
and
hast
thy
Habitation
among
the
Tents
of
Kedar
,
yet
thou
may'st
lay
thee
down
in
peace
and
take
thy
rest
,
for
the
Lord
doth
,
the
Lord
will
make
thee
to
dwell
in
safety
.
2.
To
the
Godly
.
Happy
Souls
,
The
God
of
Peace
is
with
you
,
all
things
shall
work
for
good
to
you
;
only
that
he
may
continue
with
you
,
continue
you
with
him
in
the
obedience
of
that
Gospel
,
to
which
you
have
delivered
up
your selves
.
My
Exhortation
to
you
shall
be
.
1.
General
;
Respecting
the
whole
course
of
your
Lives
.
2.
Particular
;
Respecting
your
daily
Walk
.
My
general
Exhortation
shall
be
bottomed
on
that
of
the
Apostle
,
Phil.
1.
27
,
28.
Let
your
Conversation
be
as
it
becometh
the
Gospel
of
Christ
;
that
whether
I
come
and
see
you
,
or
else
be
absent
,
I
may
hear
of
your
Affaires
,
that
you
stand
fast
in
one
Spirit
,
with
one
Mind
,
striving
together
for
the
Faith
of
the
Gospel
.
In
nothing
terrified
by
your
adversaries
,
which
is
to
them
an
evident
token
of
perdition
,
but
to
you
of
Salvation
,
and
that
of
God
.
[
Let
your
conversation
be
as
it
becometh
the
Gospel
.
]
Walk
worthy
of
the
Gospel
;
let
your
lives
be
suitable
,
and
answerable
to
the
Holy
Gospel
which
yo●
profess
.
1.
Let
your
lives
answer
the
ends
of
the
Gospel
,
the
exaltation
of
the
Name
,
and
glorious
Grace
of
God
in
Christ
;
live
an
humble
,
self-denying
,
self-abasing
;
this
is
a
Christ
exalting
life
.
2.
Let
your
life
answer
●he
Dignities
,
and
Honours
the
Gospel
invests
you
with
.
You
are
the
children
of
God
,
the
Heirs
of
Glory
,
the
Spouse
of
Christ
,
the
Bride
,
the
Lambs
Wife
:
You
are
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
people
;
know
your
priviledges
,
and
do
not
live
below
your selves
;
defile
not
your
glory
,
by
stooping
to
a
Carnal
and
Earthly
Life
:
a
Jewel
is
not
more
unbecoming
a
Swines
snout
,
than
fleshly
Husks
a
Saints
Palate
:
'T
is
below
you
,
who
are
peculiar
people
to
your
God
,
to
live
in
common
with
the
Men
of
●his
World
:
humble
your selves
into
the
least
of
Saints
,
but
do
not
humble
your selves
into
Bruits
a
Live
in
the
Spirit
,
converse
with
God
,
be
dealing
for
Glory
,
Honour
,
and
Immortality
.
3.
Let
your
Lives
answer
the
Names
,
which
the
Gospel
puts
upon
you
;
Doves
,
Lambs
,
Lillies
;
be
harmless
,
peaceable
,
gentle
,
beautiful
,
fragant
,
sending
forth
a
precious
savour
in
the
World
.
4.
Let
your
Lives
answer
the
Riches
,
the
Reward
,
the
Crown
,
the
Kingdom
,
which
the
Gospel
sets
before
you
.
Live
a
contented
life
,
be
satisfied
,
be
well
pleased
,
with
what
you
have
here
,
be
it
little
or
much
;
disgrace
not
your
portio●
,
the
Gospel
allots
you
,
as
if
it
●re
a
poor
insufficient
portion
:
Let
your
souls
●●y
,
How
small
an
handful
soever
,
you
have
of
this
Earth
,
it
is
enough
,
Christ
is
mine
:
A
discontented
Christian
says
,
Christ
is
not
enough
,
Heaven
is
not
enough
:
Let
the
Contentation
of
thy
Spirit
,
declare
before
the
World
,
that
the
Lines
are
fallen
to
thee
in
〈◊〉
pleasant
place
,
and
that
thou
hast
a
goodly
heritage
:
Do
not
put
this
Scorn
upon
God
,
and
Glory
,
that
thou
must
be
beholding
to
the
Devil
,
to
mend
thy
portion
.
Christian
,
either
thou
art
within
the
Promise
,
or
a
stranger
from
it
:
Either
thou
hast
the
God
of
Peace
with
thee
,
or
not
:
If
not
,
me-thinks
thou
shouldst
find
other
matter
to
take
up
thy
thoughts
,
and
not
have
leasure
to
perplex
thy self
with
every
trivial
want
;
that
thy
meat
,
or
thy
drink
,
or
thine
house
,
or
the
carriage
of
thy
friends
towards
thee
,
are
not
according
to
thy
mind
;
thy
Soul
,
thy
Soul
man
,
thy
life
is
in
danger
.
Oh
what
an
Eternity
art
thou
like
to
have
of
it
?
Canst
thou
want
a
God
,
a
Christ
,
an
Heaven
,
and
thine
heart
never
stir
at
it
?
And
is
the
dissatisfaction
of
thy
vain
mind
or
appetite
such
a
Burthen
?
Is
the
Devil
in
thy
heart
,
and
it
never
moves
thee
?
and
shall
an
ill
neighbour
be
a
vexation
to
thee
?
Canst
thou
feel
a
Feather
,
when
thou
hast
a
Talent
upon
thee
?
The
Curse
,
the
Curse
of
God
is
upon
thee
:
I
cannot
wonder
[
thou
]
shouldst
be
discontent
;
but
me-thinks
these
small
matters
,
by
a
man
in
thy
case
,
should
not
be
minded
.
If
Christ
and
the
Promise
be
thine
,
is
not
that
enough
?
Are
not
all
things
enough
?
God
is
all
things
:
He
that
hath
the
son
,
hath
not
only
,
with
him
,
but
in
him●
all
things
;
Are
all
things
nothing
with
thee
?
What
wouldst
thou
have
more
than
all
?
Th●
Heathens
acknowledged
,
That
vertue
is
sufficient
.
I●
was
a
Maxime
among
the
ancient
Philosophers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vertue
is
self-sufficient
:
A
vertuous
Man
hath
no
need
to
be
beholding
either
t●
Friends
or
Fortune
:
He
hath
enough
in
himself
.
The
Apostle
tells
us
,
That
Godliness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
its
self-sufficiency
,
is
great
gain
,
1
Tim.
6.
6.
Solomon
tells
us
,
Prov.
14.
14.
A
good
man
is
satisfied
from
himself
.
He
hath
that
within
him
,
out
of
which
his
satisfaction
grows
.
A
Christian
hath
the
whole
Gospel
within
him
,
He
hath
Christ
,
the
Promise
,
the
everlasting
God
,
Heaven
,
Glory
,
within
him
:
As
rich
as
he
is
,
he
may
truly
say
,
Omnia
mea
mecum
porto
.
He
carries
his
All
in
his
heart
,
and
can
thence
get
out
a
living
,
a
Sufficiency
for
all
Times
,
Cases
,
and
Wants
:
Cast
him
naked
out
of
his
Habitation
,
out
of
his
Countrey
,
yet
he
carries
all
with
him
,
he
leaves
not
an
Hoof
behind
him
.
Christians
,
leave
it
to
the
poor
of
the
Earth
,
to
carnal
men
,
(
the
Riches
of
them
is
poor
enough
)
leave
it
them
to
be
discontent
:
A
carnal
Man
hath
so
many
to
be
beholding
to
,
to
parch
up
his
contentment
,
that
't
is
no
wonder
he
falls
short
of
it
;
the
Sun
,
the
Clouds
,
his
Fields
,
his
Folds
,
his
Friends
,
his
Enemies
,
his
Honours
,
his
Pleasures
,
his
Meat
,
his
Drink
,
his
House
,
his
Mony
,
yea
,
the
Devil
&
all
,
&
his
lusts
,
every
Creature
must
come
in
with
their
part
,
to
contribute
to
his
contentment
:
if
but
one
thing
fails
him
,
there
's
somthing
wanting
to
make
it
up
:
Nay
,
if
none
fail
,
but
they
all
do
their
best
to
please
him
,
yet
all
will
not
do
,
in
the
fulness
of
his
sufficiency
he
is
in
straits
.
When
he
hath
all
he
can
have
,
his
still
hungring
Heart
cries
out
of
what
it
hath
,
Vanity
of
Va●●ties
,
all
is
Vanity
.
Leave
it
to
these
,
Christians
,
who
●ave
nothing
but
emptiness
to
fill
their
Souls
with●●
,
leave
it
to
them
to
be
discontented
.
Will
you
●ay
the
same
imputation
upon
the
God
of
Glory
?
The
Discontent
of
a
Christian
,
is
a
kind
of
Blasphemy
:
it
proclaims
concerning
God
also
,
and
all
the
Glory
of
the
Gospel
,
This
also
is
Vanity
;
Vanity
of
Vanities
,
all
is
Vanity
.
Christians
,
study
your
Riches
more
,
count
over
your
Treasures
;
dwell
more
in
your
God
,
and
his
Gospel
;
Read
over
your
Priviledges
,
Promises
,
and
Hopes
;
feed
more
on
that
Bread
of
Life
,
drink
more
freely
of
those
Living
Springs
,
which
are
broken
forth
to
you
:
Prove
more
what
Godliness
hath
in
it
:
Get
out
the
sweetness
and
the
Pleasure
of
it
,
(
none
in
the
World
live
such
a
voluptuous
Life
,
as
he
that
lives
m●●t
with
God
)
get
out
the
pleasure
of
Godliness
,
lie
more
at
the
Breasts
,
suck
harder
,
press
the
Clusters
,
and
the
Wine
and
Milk
will
come
;
make
the
most
of
Religion
,
and
you
will
have
enough
;
never
blame
it
for
empty
,
or
unsatisfactory
,
while
there
is
more
to
be
had
.
Gad
not
into
other
Pastures
,
run
not
from
Flower
to
Flower
,
keep
you
Home
:
Let
not
your
God
find
you
in
another
Field
:
If
you
keep
with
God
,
the
less
you
have
of
Creature-vanities
,
the
more
full
will
your
Contentment
be
.
Christian
,
Honour
thy
God
and
his
Gospel
,
let
his
Breasts
satisfie
thee
,
and
err
thou
alwayes
in
his
Love
.
Let
the
World
read
the
Gospel-sufficiency
in
thy
Souls
pleasure
,
and
satisfaction
with
it
alone
.
5.
Let
your
Conversations
answer
the
supports
of
the
Gospel
,
and
its
succours
.
Live
a
patient
life
▪
Jam.
5.
7.
Be
patient
,
brethren
,
unto
the
coming
of
the
Lord
.
Patience
is
a
Grace
suited
to
our
present
Gospel
state
.
I
will
call
it
,
a
Friend
that
's
born
for
the
day
of
adversity
.
If
you
are
Christians
,
you
have
need
of
P●tience
:
and
if
you
have
Patience
,
you
need
no
more
.
Jam.
1.
4.
Let
Patience
have
her
perfect
work
,
that
you
may
be
entire
,
lacking
nothing
.
Patience
,
is
a
submitting
,
sedate
,
and
calm
frame
of
spirit
,
whereby
a
Christian
,
from
Gospel
grounds
,
it
born
up
under
all
his
Troubles
,
and
born
through
all
his
Duties
.
Betwixt
Patience
and
Contentedness
,
there
is
this
difference
;
Contentedness
is
the
quiet
of
the
heart
,
and
its
satisfaction
with
its
smallest
portion
of
good
things
.
Patience
is
the
quiet
of
the
heart
under
the
greatest
pressure
of
evil
things
.
A
patient
spirit
is
a
submitting
spirit
:
It
s
heartily
content
that
God
should
have
his
Will.
With
whatsoever
God
is
pleased
,
it
will
not
be
displeased
.
It
's
the
Lord
,
l●●
him
do
whatsoever
seems
good
in
his
Eyes
.
What
seems
good
in
God's
eyes
,
shall
not
seem
evil
in
mine
.
It
is
a
Calm
and
quiet
spirit
:
It
will
not
strive
no●
cry
,
nor
lift
up
its
voice
in
the
streets
;
it
can
mourn
,
but
it
does
not
murmur
;
it
can
feel
,
but
it
will
not
fret
at
the
hand
of
God
.
A
patient
person
is
ever
compos
mentis
;
has
the
command
and
government
of
his
spirit
;
keeps
it
sober
,
and
in
due
order
;
doth
not
rave
,
and
rage
.
Impatience
is
a
kind
of
frenzy
;
such
persons
are
besides
themselves
.
In
our
patience
we
possess
,
and
by
our
impatience
we
lose
our
Souls
:
we
lose
the
rule
and
government
of
them
▪
the
peace
and
the
use
of
them
.
An
impatient
man
is
besides
himself
,
both
as
a
Man
and
as
a
Christian
.
1.
He
is
besides
himself
as
a
Man
:
Impatience
turns
Reason
out
of
doors
;
and
for
the
Affections
,
they
are
all
in
an
uproar
,
and
will
know
no
command
or
government
.
2.
He
is
besides
himself
as
a
Christian
;
turned
quite
out
of
course
:
Duties
,
Comforts
,
Experiences
,
Hopes
,
all
are
laid
aside
.
Keep
you
quiet
,
keep
the
peace
in
your
heart
,
and
you
keep
your
heart
.
In
this
calmness
and
quietness
,
it
bears
up
under
troubles
.
Patience
hath
Fortitude
in
it
,
it
neither
frets
nor
faints
,
under
all
its
burthens
.
Christians
[
must
]
bear
,
and
patient
Christians
[
can
]
bear
any
thing
that
comes
on
them
.
The
proper
exercise
of
patience
,
is
enduring
:
he
endures
not
that
suffers
only
,
but
that
can
bear
what
he
suffers
.
It
bears
through
its
Duties
:
The
passion
of
a
patient
person
doth
not
hinder
his
action
.
He
holds
his
course
,
keeps
on
his
way
,
whatever
load
he
hath
on
his
back
.
He
(
runs
)
with
patience
,
the
race
which
is
set
before
him
;
he
is
not
discouraged
nor
diverted
from
his
holy
course
by
any
suffering
it
costs
him
.
And
indeed
,
Christian
Patience
stands
not
in
a
bare
forced
quiet
,
in
a
biting
in
,
or
keeping
down
,
our
fretting
aestuations
,
from
venting
themselves
in
word
or
carriage
,
or
in
a
sullen
silence
or
stupidity
;
but
in
the
maintaining
such
a
tranquility
of
spirit
,
under
all
we
suffer
,
as
that
we
can
still
,
both
enjoy
and
serve
the
Lord
.
He
is
a
patient
Christian
,
that
is
as
much
a
Christian
in
a
storm
as
in
a
clam
;
that
can
pray
,
believe
,
love
,
bless
God
,
follow
God
,
and
keep
his
way
,
when
he
smites
,
as
when
he
smiles
.
Lastly
,
in
all
this
,
a
Christian
is
upheld
and
carried
on
,
from
Gospel
Grounds
.
'T
is
not
a
natural
hardiness
or
apathy
,
't
is
not
the
Spirit
of
a
man
that
does
sustain
his
infirmities
;
't
is
upon
the
everlasting
Gospel
that
he
stands
.
There
are
three
Things
especially
,
that
bear
him
through
.
His
viewing
,
-
The
Hand
of
the
Lord
.
-
The
End
of
the
Lord
.
-
The
Help
of
the
Lord
.
1.
He
sees
the
hand
of
the
Lord
in
all
that
befalls
him
:
Whence
was
Davids
patience
?
Psal:
39.
9.
I
was
dumb
,
I
opened
not
my
mouth
,
Because
thou
Lord
didst
it
.
Whence
was
Eli's
patience
:
1
Sam.
3.
It
is
the
Lord
,
let
him
do
what
seems
him
good
.
Whence
was
Job's
patience
?
Job
.
1.
21.
The
Lord
hath
given
,
the
Lord
hath
taken
away
,
blessed
be
the
Name
of
the
Lord
.
By
the
way
note
,
That
a
godly
man
is
not
only
patient
under
his
afflictions
,
but
thankful
:
He
is
not
only
thankful
for
Mercies
,
but
for
Chastisements
.
'T
is
not
only
,
the
Lord
hath
given
,
blessed
be
his
Name
;
the
Lord
hath
built
me
up
,
the
Lord
hath
filled
me
,
the
Lord
hath
hedged
me
,
blessed
be
his
Name
;
but
also
,
The
Lord
hath
taken
away
,
the
Lord
hath
humbled
me
,
broken
me
,
undone
me
,
left
me
naked
,
left
me
nothing
;
blessed
be
the
Name
of
the
Lord
.
This
by
the
way
.
2.
He
sees
the
end
of
the
Lord
;
that
God
intends
his
good
by
all
that
comes
upon
him
.
He
knowes
that
all
things
,
and
therefore
this
which
is
upon
him
,
whatever
it
be
,
shall
work
to
him
for
good
.
3.
He
feels
the
help
of
the
Lord
.
When
the
hand
of
the
Lord
is
upon
him
,
he
feels
also
the
hand
of
the
Lord
under
him
,
underneath
the
everlasting
Arms
,
Deut.
32.
27.
The
Gospel
,
as
it
hath
allotted
him
many
Tribulation●
,
so
it
hath
allowed
him
mighty
supports
.
A
mighty
God
,
who
is
the
Rock
of
Ages
,
Isa.
26.
a
merciful
High-Priest
,
who
being
tempted
himself
,
is
able
also
to
succour
those
that
are
tempted
,
Heb.
2.
18.
Precious
Promises
,
2
Pet.
1.
Gracious
experiences
,
Rom.
5.
4.
Patience
worketh
experience
.
This
last
support
,
[
experience
]
hath
all
the
rest
in
it
.
Experience
is
the
whole
Gospel
proved
.
A
patient
,
experienced
Christian
,
hath
proved
all
things
,
what
they
are
;
hath
proved
the
World
,
and
what
it
is
,
and
the
worst
it
can
do
:
hath
proved
the
Word
,
and
what
there
is
in
it
:
hath
proved
what
God
is
,
what
Christ
is
▪
what
grace
,
and
peace
,
and
a
good
Conscience
are
;
Tribulation
often
takes
away
God
,
and
his
Gospel
;
and
we
never
so
well
prove
what
God
is
,
as
when
we
have
him
alone
;
what
grace
is
,
what
a
good
Conscience
is
,
as
when
we
have
nothing
else
left
us
.
Our
Religion
never
shews
so
much
what
is
in
it
,
as
when
it
's
most
put
to
it
.
When
the
Adversary
hath
gotten
the
greatest
advantage
of
us
;
of
the
Sun
,
of
the
Wind
,
of
the
Ground
;
when
he
presseth
with
most
violence
,
with
most
fury
upon
us
,
then
we
best
know
,
what
the
weapons
of
our
Warfare
are
.
The
comforts
and
supports
of
Religion
are
not
known
,
either
of
what
strength
,
or
of
what
sweetness
they
are
,
till
they
are
thus
proved
.
Hezekiah
had
never
such
a
tast
of
his
integrity
,
as
when
he
received
the
Message
of
death
.
Stephen
had
never
such
a
sight
of
Heaven
,
as
through
a
storm
of
stones
.
Christ
is
never
so
sweet
as
in
a
prison
.
When
God
meets
his
Saints
in
a
Wilderness
,
then
he
speaks
comfortably
to
them
.
A
patient
Christian
hath
more
or
less
experience
of
all
this
;
and
hence
is
he
supported
,
keeps
quiet
under
all
his
sufferings
,
and
carried
with
courage
on
in
his
way
.
Be
patient
therefore
Brethren
unto
the
coming
of
the
Lord
.
You
have
need
of
patience
,
and
no
excuse
for
your
impatience
.
The
sufferings
of
the
Gospel
call
for
patience
;
and
the
supports
of
the
Gospel
will
condemn
your
impatience
.
If
you
will
be
godly
,
count
upon
it
that
you
have
a
great
fight
of
afflictions
to
endure
.
Venture
not
into
the
fight
without
your
Armour
:
An
impatient
creature
is
a
naked
Soldier
:
How
easily
will
Sathan
destroy
,
whom
he
hath
once
disarmed
!
The
more
you
can
the
less
you
shall
suffer
.
Secure
your
spirit
,
and
you
save
your self
from
harm
.
There
's
no
Dart
shall
hurt
you
,
that
does
not
hit
your
heart
.
Keep
your
heart
whole
,
and
the
Devil
loses
all
his
shot
.
Be
patient
,
and
you
possess
your
Souls
:
keep
your
Souls
,
and
the
enemy
loses
the
day
.
Christians
,
'T
is
of
great
consequence
to
you
,
to
be
of
a
patient
spirit
,
and
't
is
a
great
Duty
;
there
's
much
more
in
it
,
than
every
eye
observes
.
When
I
perswade
you
to
Patience
;
know
,
That
't
is
no
small
thing
that
I
am
perswading
you
to
?
'T
is
no
less
than
,
-
1.
To
the
whole
of
Christianity
.
-
2.
To
the
height
of
Christianity
.
1.
To
the
whole
of
Christianity
:
To
be
truly
Patient
,
hath
as
much
in
it
,
as
to
be
a
Christian
:
To
be
holy
,
humble
,
meek
,
mortified
,
self-denying
,
crucified
to
the
world
,
heavenly
minded
;
all
this
you
must
be
,
or
you
cannot
be
patient
.
Patient
and
proud
?
patient
and
peevish
?
patient
and
unmortified
,
earthly
minded
,
a
self-seeker
?
This
is
as
great
a
contradiction
,
as
to
be
proud
and
humble
,
fleshly
and
spiritual
,
earthly
and
heavenly
,
a
Christian
and
no
Christian
.
If
ever
you
will
be
possessors
of
this
grace
,
you
must
be
partakers
of
all
grace
.
Get
a
believing
,
broken
,
self-denying
heart
;
get
your
spirits
furnished
with
the
love
of
Christ
,
the
hope
of
the
Gospel
,
the
contempt
of
the
World
;
live
above
in
the
other
World
:
Let
Christ
,
Glory
,
Honour
,
Immortality
,
be
the
portion
of
your
Souls
;
and
the
pleasure
of
your
lives
,
if
ever
you
would
be
truly
patient
.
2.
To
Christianity
in
the
height
of
it
.
In
pressing
you
to
patience
,
I
am
herein
pressing
you
to
get
Assurance
.
Without
assurance
,
though
patience
be
possible
,
yet
you
'l
find
it
both
difficult
and
very
imperfect
.
What
Patience
,
when
I
question
whether
my
sins
be
forgiven
?
whether
God
be
reconciled
,
and
be
not
dealing
with
me
as
an
enemy
?
What
Patience
,
when
I
doubt
whether
my
afflictions
be
not
the
pension
of
a
bastard
,
rather
than
the
portion
of
a
Son
?
when
I
am
not
sure
,
but
my
present
sufferings
are
sent
to
carry
me
down
to
eternal
sufferings
?
I
am
in
misery
and
perpetual
torments
:
never
a
day
without
〈…〉
it
may
be
never
shall
;
this
or
worse
may
last
for
ever
.
〈◊〉
if
I
were
sure
it
would
be
well
at
last
,
I
could
be
quiet
;
but
for
ought
I
know
,
the
Furnace
I
am
in
may
be
the
very
mouth
of
Hell
:
The
diseases
,
the
wounds
I
am
under
,
may
be
sent
to
let
out
my
Soul
into
everlasting
burnings
;
how
can
I
be
patient
under
such
doubts
and
fears
?
Make
God
sure
,
Christian
,
make
Heaven
sure
once
,
and
then
thou
may'st
set
thine
Heart
at
rest
;
then
thou
may'st
almost
as
easily
exercise
,
as
thine
Enemies
find
thee
Exercise
of
,
thy
patience
.
Christians
,
if
you
will
be
patient
,
you
must
be
painful
:
give
diligence
;
be
diligent
in
making
your
Calling
and
Election
sure
:
be
diligent
in
duty
,
be
vigilant
against
iniquity
:
If
you
will
be
patient
,
be
impatient
of
sin
,
and
you
will
be
patient
of
sorrow
;
make
sin
sure
,
get
it
slain
by
the
cross
,
and
buried
in
the
grave
of
your
Lord
,
sealing
the
stone
,
and
setting
a
watch
:
have
nothing
to
conflict
with
,
in
the
day
of
your
affliction
,
but
your
affliction
;
beware
of
carrying
guilt
with
you
up
upon
the
Cross
.
Let
not
the
gall
of
guilt
be
mingled
with
the
vinegar
of
affliction
:
A
mortified
spirit
will
deaden
all
our
pains
,
and
a
pure
Conscience
will
bear
all
our
burthens
.
Till
this
be
done
,
I
must
tell
you
,
you
will
find
suffering
to
be
hard
service
.
T
is
an
easie
matter
to
talk
of
the
sufferings
of
the
Gospel
,
and
to
boast
great
things
afore-hand
;
as
you
know
who
did
once
,
and
what
came
of
it
,
Though
I
die
with
thee
,
I
will
never
deny
thee
.
But
when
it
comes
to
the
pinch
,
when
Troubles
come
upon
us
,
when
the
hand
of
the
Lord
touches
us
,
and
touches
where
it
's
most
tender
,
brings
those
calamities
on
us
,
which
are
most
contrary
to
us
,
strips
us
of
those
comforts
which
are
most
dear
to
us
,
takes
away
all
from
us
,
and
leaves
us
naked
;
when
we
feel
the
smart
of
the
rod
,
when
every
stroke
fetches
blood
;
when
the
feet
are
hurt
in
the
Stocks
,
and
the
Iron
enters
into
the
Soul
;
when
the
vinegar
and
the
gall
comes
,
when
the
thorns
and
the
nails
of
the
Cross
are
struck
in
;
when
shame
and
reproach
,
when
scorn
and
contempt
,
when
hunger
and
thirst
,
when
cold
and
nakedness
,
when
bodily
torment
and
pain
,
are
all
measured
to
you
for
your
portion
,
and
mingled
in
your
cup
:
If
ever
God
should
call
you
out
,
to
take
your
part
with
that
Cloud
of
witnesses
,
Heb.
11.
who
were
tortured
,
had
trials
of
cruel
mockings
,
and
scourgings
,
of
bounds
and
imprisonment
;
who
were
stoned
,
were
sawn
asunder
,
were
tempted
,
were
slain
with
the
sword
;
wandring
about
in
Sheep-skins
,
and
Goat-skins
,
being
destitute
,
afflicted
and
tormented
;
wandring
in
desarts
and
mountains
,
in
dens
and
caves
of
the
earth
:
If
ever
this
should
be
your
case
,
then
you
will
know
how
much
there
is
in
Christian
patience
:
and
how
necessary
self-denial
,
mortification
,
living
in
the
faith
,
and
fellowship
of
God
,
and
the
power
of
his
Spirit
,
and
assurance
of
his
love
,
are
to
your
patient
possessing
of
your
Souls
.
Believe
it
,
Christians
,
the
Gospel
hath
not
furnished
us
with
such
large
provision
of
Graces
,
Comforts
,
Promises
,
Hopes
,
for
nothing
;
you
will
find
need
enough
of
them
all
.
Such
amazing
,
astonishing
trials
you
may
be
called
out
to
,
as
nothing
less
,
than
the
rickest
stock
of
promises
,
the
greatest
treasure
of
Experiences
,
the
highest
pitch
of
spiritual
Graces
,
your
greatest
conquest
over
Lust
and
the
World
,
your
living
under
the
fullest
influences
of
Divine
Power
,
and
the
clearest
Sense
of
Divine
Love
,
will
furnish
you
with
an
enduring
spirit
;
nothing
less
will
,
but
this
will
do
it
.
Get
sin
,
and
the
World
under
,
make
God
sure
,
make
the
Promises
sure
;
live
in
a
daily
conflict
with
Sin
,
contempt
of
the
World
,
and
exercise
of
all
Graces
;
Live
in
the
obedience
,
vision
,
and
fruition
of
your
God
,
and
then
you
are
ready
for
the
Enemy
.
Let
your
Sufferings
be
what
they
will
,
come
when
they
will
,
your
Souls
are
at
Anchor
,
and
shall
have
a
continual
Calm
within
,
how
Tempestuous
soever
the
Weather
be
.
As
a
farther
Encouragement
,
and
Help
to
this
great
Duty
,
consider
,
that
your
patient
suffering
will
be
,
-
1.
Your
witness
to
the
Gospel
.
-
2.
Gods
witness
to
your
Adoption
.
-
3.
The
cure
of
your
Corruption
.
-
4.
Your
triumph
over
Temptation
.
-
5.
The
improvement
of
your
Sanctification
.
-
6.
The
advance
of
your
glory
.
1.
Your
patient
suffering
will
be
your
witness
to
the
Gospel
.
Who
were
that
Cloud
of
Witnesses
,
mentioned
Heb.
12.
1.
but
the
suffering
Saints
;
that
Army
of
Martyrs
recorded
Chap.
11.
whose
patience
is
set
forth
as
a
partern
to
those
that
should
come
after
;
These
are
witnesses
.
What
was
it
by
which
they
bare
witness
,
but
by
their
patient
suffering
?
To
what
did
they
bare
a
witness
,
but
to
God
and
his
Gospel
?
What
witness
did
they
bear
?
Why
,
That
the
Gospel
is
true
.
The
sufferings
of
the
Saints
,
are
their
Seal
to
the
Gospel
:
As
he
that
believeth
,
so
much
more
,
he
that
suffereth
in
Faith
,
hath
set
to
his
Seal
that
God
is
true
.
In
the
Faith
and
patience
of
the
Saints
,
may
be
seen
(
as
the
Seal
in
the
wax
)
the
prints
and
impressions
of
the
Truth
and
Faithfulness
of
God
.
God
hath
said
,
he
will
uphold
,
he
will
not
forsake
them
;
and
their
Patience
shews
,
he
doth
uphold
,
he
hath
not
forsaken
them
.
2.
That
the
Gospel
is
a
glorious
Gospel
:
That
God
is
a
good
Master
,
that
its
good
being
with
Christ
any
where
:
That
they
are
no
losers
by
their
Religion
,
but
that
it's
wages
are
above
its
work
,
and
it's
pay
above
its
pain
.
It
were
not
possible
,
when
they
prove
how
much
the
Gospel
costs
them
,
but
they
should
be
weary
of
it
,
and
repent
of
their
Faith
,
and
renounce
their
profession
,
if
they
did
not
find
the
Lord
a
good
pa●●
master
.
The
Apostle
tells
us
,
2
Cor.
3.
3.
that
Christians
are
the
Epistles
of
Christ
,
or
his
Letters
of
commendation
to
the
World
,
in
whom
may
be
read
his
Excellencies
and
Glory
,
and
the
incomparable
advantages
of
his
Service
.
And
as
all
Christians
,
so
especially
suffering
Christians
:
The
Character
of
Christ
is
never
so
visible
and
legible
,
as
when
't
is
written
in
Blood
.
The
Bowels
,
and
Bounty
,
and
kindness
of
God
our
Saviour
,
never
appear'd
in
more
Glory
,
than
upon
his
Cross
;
and
there
's
no
such
lively
Transcript
of
them
,
as
upon
our
Cross
.
On
his
Cross
,
his
Blood
;
on
our
Cross
,
his
Spirit
,
and
the
precious
grace
&
comforts
of
it
,
are
most
plentifully
shed
forth
,
1
Pet.
4.
14.
If
ye
be
reproached
,
that
is
,
and
endure
it
,
the
Spirit
of
Glory
and
of
God
resteth
upon
you
.
The
spirit
and
influences
of
a
crucified
Jesus
,
do
never
shine
forth
to
such
advantage
,
as
in
his
crucified
Saints
.
Upon
the
patience
of
a
Saint
,
under
the
sufferings
of
Christ
,
he
that
runs
may
read
this
written
,
I
serve
a
good
Master
.
Our
patient
suffering
is
our
witness
to
Christ
,
and
his
Gospel
.
Christian
,
when
God
sends
thee
to
Calvary
,
he
sends
thee
thither
as
a
chosen
vessel
,
that
thou
shouldst
there
bear
his
name
before
the
world
.
Art
thou
impatient
at
this
?
what
canst
thou
not
bear
this
honour
thy
God
hath
laid
upon
thee
?
Hath
God
chosen
thee
,
thee
amongst
all
thy
brethren
,
to
do
him
this
honour
,
&
wilt
thou
be
angry
,
that
he
did
not
rather
choose
some
other
?
'T
was
an
unworthy
answer
,
of
a
good
Man
,
Moses
,
when
God
sent
him
to
Egypt
,
to
appear
for
him
before
Phara●h
,
and
to
be
the
deliverer
of
his
people
,
Exod.
4.
13.
Send
,
I
pray
thee
,
by
the
hand
of
him
whom
thou
wilt
send
.
Send
whom
thou
wilt
,
any
body
but
me
.
But
by
our
sinful
shifting
our selves
of
trouble
,
or
our
murmurings
under
them
,
we
say
the
like
:
Send
whom
thou
wilt
to
witness
for
thee
,
but
let
me
go
free
:
Let
me
have
my
ease
,
and
my
quiet
,
and
my
liberty
,
and
take
this
honour
who
will
for
me
.
Unworthy
Spirits
!
Oh
me-thinks
,
Christians
,
we
should
rather
step
one
before
another
;
and
when
our
Lord
demands
,
Who
will
go
with
me
?
Who
will
bear
my
Cross
?
Me
thinks
we
should
readily
answer
,
I
will
go
;
let
me
bear
it
Lord
;
and
not
grudge
as
we
do
,
that
he
puts
us
to
it
.
Our
impatience
bears
false
witness
against
God
,
and
his
Gospel
;
what
is
the
voyce
or
the
meaning
of
impatience
,
less
than
this
?
What-ever
is
said
in
honour
of
the
Gospel
,
what
a
blessedness
,
what
an
ineffable
advantage
't
is
,
to
all
that
heartily
own
it
;
yet
having
proved
it
,
I
find
it
even
as
much
as
nothing
,
by
that
all
the
costs
and
charges
of
it
are
cast
up
:
The
comforts
of
it
will
never
ballance
them
:
set
one
against
another
,
the
bad
against
the
good
,
the
bitter
against
the
sweet
:
Set
one
against
another
,
and
I
have
made
but
a
bad
bargain
by
becoming
a
Christian
.
This
is
the
voice
of
impatience
.
Christian
,
thou
passest
over
thy
Murmuring
,
as
a
light
evil
;
as
if
thy
pain
might
excuse
thy
pettishness
:
As
if
it
were
,
because
't
is
so
common
,
a
very
small
thing
:
but
is
it
nothing
to
bely
God
,
to
bear
false
witness
against
his
Gospel
,
thy
repining
that
ever
thou
wert
a
Christian
.
Brithren
,
Let
us
do
the
Lord
this
Right
,
by
the
patience
of
our
spirits
;
to
confesse
before
the
world
,
That
all
the
sufferings
of
this
Life
,
are
not
worthy
to
be
compared
to
the
Glory
that
shall
be
revealed
:
And
looking
unto
Jesus
,
the
Author
and
Finisher
of
our
Faith
;
Let
us
learn
of
him
,
for
the
Joy
that
is
set
before
us
,
to
endure
the
Cross
,
and
despise
the
shame
:
that
we
may
sit
down
at
his
,
as
he
is
set
down
at
the
right
hand
of
the
throne
of
God
.
Secondly
,
Your
patient
suffering
,
will
be
God's
Witness
of
your
Adoption
,
Heb.
12.
7.
If
you
endure
chastening
,
God
dealeth
with
you
as
with
Sons
:
The
LORD
doth
not
use
to
deal
so
with
strangers
.
Afflictions
are
Gods
Family
Discipline
.
Yet
mark
,
't
is
not
the
suffering
alone
will
prove
our
Sonship
(
the
Rod
is
for
the
fools
back
,
as
well
as
the
childs
)
but
patient
suffering
will
:
for
,
1.
Patient
suffering
is
it self
,
an
evidence
of
our
adoption
:
it
is
the
mark
of
the
Lord
Jesus
upon
us
.
If
thou
hast
both
the
same
lot
,
and
the
same
spirit
,
that
was
upon
Christ
,
there
's
thy
Lords
mark
upon
thee
,
whereby
he
marks
thee
out
for
one
of
his
own
.
Men
had
need
of
other
marks
to
prove
them
Christians
,
than
what
the
Rod
hath
made
on
their
backs
;
't
is
our
quiet
submitting
to
it
,
and
that
upon
Gospel
grounds
,
as
hath
been
before
shewed
,
that
must
do
it
,
and
this
will
be
evidence
enough
.
None
but
a
Son
will
thus
submit
.
2.
The
suffering
state
of
Christians
,
is
ordinarily
attended
with
other
evidences
.
Sufferings
will
set
patience
on
work
,
and
patience
will
set
every
other
grace
on
work
.
Whatsoever
it
be
,
that
finds
work
for
patience
,
will
therein
find
work
for
faith
,
and
love
,
and
hope
,
and
self-denial
.
Christians
never
appear
so
much
believers
,
so
humble
,
so
mortified
,
as
under
the
Cross
.
If
there
be
any
faith
,
or
love
,
or
hope
in
the
heart
,
't
will
appear
in
the
day
of
adversity
.
If
there
be
any
fire
under
the
ashes
,
throw
on
water
,
and
then
you
shall
hear
it
,
when
,
it
may
be
,
before
you
could
see
none
there
.
As
Solomon
sayes
,
folly
,
so
we
may
say
,
wisdom
,
grace
is
bound
up
in
the
heart
of
a
child
,
but
the
rod
of
correction
will
fetch
it
out
.
We
seldom
know
,
either
how
bad
,
or
how
good
our
hearts
are
,
till
they
are
thus
proved
;
This
I
did
to
prove
thee
,
and
to
know
what
was
in
thine
heart
.
Besides
,
this
is
the
season
,
when
ordinarily
there
are
most
plentiful
illapses
,
and
incomes
from
above
.
God
seldom
sends
such
tokens
of
his
love
,
as
to
his
Children
in
prison
.
The
light
of
his
countenance
he
often
reserves
for
their
darkest
estate
,
he
sets
to
his
Seal
,
when
the
wax
is
on
fire
.
There
have
been
Christians
that
would
never
believe
that
they
were
such
,
till
God
hath
told
it
them
at
the
stake
;
the
highest
joyes
,
the
fullest
sence
of
everlasting
kindness
have
been
most
ordinarily
the
portion
of
Gods
Martyrs
.
When
Hell
is
let
loose
upon
them
,
then
Heaven
is
most
open
.
Many
Christians
have
met
with
such
refreshings
in
their
Bonds
,
that
their
enlargement
hath
been
their
Prison
.
If
this
be
so
Christians
,
who
would
fear
sufferings
?
who
would
not
be
patient
?
would
it
comfort
you
,
to
know
that
God
is
your
Father
?
Be
patient
,
and
you
shall
know
it
.
What
would
you
not
bear
,
so
you
might
be
sure
you
are
the
Lords
?
It
may
be
you
have
been
held
under
doubt
and
fears
,
and
sad
uncertainties
,
hitherto
all
your
dayes
;
you
have
gone
about
from
duty
to
duty
,
from
Ordinance
to
Ordinance
,
from
Christian
to
Christian
,
enquiring
,
and
mourning
,
and
complaining
,
and
crying
our
,
Oh
if
I
were
sure
that
Christ
were
mine
,
that
my
faith
,
and
my
love
,
and
my
hope
,
and
my
obedience
were
sound
,
and
sincere
,
such
as
would
prove
my
adoption
,
then
could
be
I
quiet
:
Why
,
if
ever
God
calls
thee
to
Sufferings
,
follow
him
chearfully
;
He
calls
thee
out
to
prove
to
thee
,
that
thou
lov'st
him
.
Fear
not
to
go
up
with
him
on
the
Cross
;
Assurance
is
a
fruit
,
that
most
●●dinarily
grows
on
that
Tree
.
Let
hypocrites
only
fear
sufferings
,
't
will
be
sad
indeed
to
them
;
there
's
many
a
self-deceiving
Professor
,
that
never
suspected
himself
to
be
an
hypocrite
,
till
persecution
made
him
an
Apostate
:
that
's
a
woful
case
,
to
have
sufferings
come
upon
him
for
the
Gospel's
sake
,
only
to
tell
him
,
That
he
hath
no
part
in
Christ
nor
his
Gospel
.
Let
hypocrites
be
afraid
and
unquiet
,
but
let
Saints
be
patient
.
The
same
trials
which
will
prove
them
bastards
,
will
prove
you
Sons
.
Your
patient
suffering
is
the
cure
of
your
Corruption
.
Sufferings
are
our
medicine
for
corruption
,
and
patience
our
cure
:
To
what
degree
of
patience
a
Christian
hath
attain'd
,
that
degree
of
power
hath
he
gotten
over
iniquity
.
Till
lust
be
conquered
,
there
's
no
patience
:
If
there
be
but
one
unmortified
corruption
remaining
,
and
an
affliction
comes
and
grates
upon
that
,
this
will
provoke
;
there
's
no
beating
it
.
Whence
is
impatience
;
but
from
this
,
for
the
most
part
that
we
cannot
bear
any
violence
,
that
's
offered
to
lust
?
what
is
patience
,
but
this
,
that
we
can
bear
that
pain
,
that
lust
when
pinched
will
put
us
to
?
quietly
to
suffer
our
pride
,
our
envy
,
our
passion
,
our
sensual
appetites
,
to
be
cut
short
of
what
would
gratifie
them
:
and
freely
to
leave
them
under
that
which
comes
to
kill
and
crucifie
them
;
to
be
able
to
want
that
fuel
that
feeds
,
and
endure
that
water
that
doth
quench
these
fires
;
this
is
Patience
.
VVhen
our
pride
is
strip'd
of
its
ornaments
,
our
appetites
deprived
of
their
delicates
,
our
covetousness
of
its
substance
,
our
flesh
of
its
ease
?
and
we
either
feel
no
smart
,
or
can
bear
the
smart
of
it
;
then
we
are
Patient
.
And
when
we
can
thus
leave
our
Corruptions
,
to
whatever
sufferings
come
upon
them
,
without
taking
part
with
them
in
their
sufferings
;
then
lust
is
conquered
.
Lust
no
longer
lives
nor
maintains
its
power
,
and
interest
in
us
,
than
whilest
,
in
all
its
afflictions
,
we
are
afflicted
;
when
we
feel
its
sufferings
as
our
sufferings
,
its
disappointments
and
dissatisfactions
as
our
own
,
and
flie
out
against
whatsoever
falls
upon
it
,
as
it
fell
upon
our
Souls
.
When
we
can
say
,
't
is
my
passion
that
suffers
,
but
not
I
;
't
is
my
Covetousness
that
suffers
,
my
pride
that
suffers
,
but
not
I
;
and
let
them
suffer
(
for
me
)
let
them
be
pinch'd
and
pain'd
,
and
starv'd
and
die
;
none
of
all
this
shall
move
me
:
nay
,
herein
I
do
and
I
will
rejoyce
:
There
's
Patience
.
Patience
is
Lust
conquered
.
Christians
you
complain
of
Corruption
,
you
tell
one
another
sad
stories
,
what
a
burden
,
what
a
bondage
't
is
you
are
under
,
whilest
Lust
hath
such
power
in
you
;
whar
Briars
and
Thorns
,
what
plagues
and
stings
they
are
in
your
hearts
!
You
pray
,
and
you
mourn
,
and
groan
,
and
sigh
in
your selves
,
waiting
for
your
redemption
from
this
bondgae
and
misery
.
Oh
for
an
humble
heart
!
Oh
for
a
broken
mortified
spirit
!
oh
this
earthliness
,
this
envy
,
this
peevishness
,
this
sloathfulness
!
I
am
weary
of
my
life
,
because
of
these
Daughters
of
Heth.
Wretched
man
that
I
am
!
who
shall
deliver
me
from
this
body
of
death
?
Why
would
you
be
delivered
?
Be
patient
under
Afflictions
;
they
are
the
Executioners
sent
from
God
to
slay
your
Enemies
,
the
Medicines
sent
from
your
Physician
to
cure
your
Diseases
;
Never
quarrel
with
Affliction
,
unless
you
resolve
to
befriend
Corruption
.
What
,
will
you
be
so
foolish
,
as
not
to
be
patient
of
your
Disease
,
nor
your
Remedy
;
either
bear
the
Cross
,
or
else
never
make
your selves
believe
,
but
you
can
bear
your
sins
well
enough
?
Whatever
your
complaints
are
,
't
is
a
sign
they
come
not
very
deep
;
'T
is
an
Argument
,
that
sin
sits
light
,
where
the
Cross
lies
so
unsupportably
heavy
.
4.
Your
patient
suffering
,
will
be
your
Triumph
over
Temptation
:
A
patient
Christian
is
a
Conqueror
over
all
the
World
.
By
this
alone
,
naked
Job
overcame
the
Devil
:
When
Sathan
and
his
Instruments
have
persecuted
you
into
patience
,
they
have
therein
brought
their
Necks
under
your
Feet
.
This
Brazen
wall
will
make
their
shot
recoil
on
their
own
heads
and
hearts
:
Your
Patience
will
be
a
Shield
to
yours
,
and
a
Sword
in
your
Enemies
Souls
.
Be
patient
,
and
you
have
won
the
field
,
and
gotten
the
day
.
They
will
have
no
hope
to
drive
you
to
sin
,
where
they
see
you
can
suffer
.
This
was
Job's
Triumph
,
and
shall
be
yours
;
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
You
may
now
make
your
boast
in
the
words
of
the
Apostle
,
Rom.
8.
35.
Who
shall
separate
us
from
,
the
Love
of
Christ
?
shall
Tribulation
,
or
Distress
,
or
Persecution
,
or
Famine
,
or
Nakedness
,
or
Peril
,
or
Sword
?
In
all
these
things
we
are
more
than
Conquerors
through
him
that
loved
us
:
5.
Your
patient
suffering
,
will
be
the
improvement
of
your
sanctification
,
Heb.
12.
9
,
10.
We
have
had
Fathers
of
our
flesh
;
which
corrected
us
,
and
we
gave
them
Reverence
:
Shall
we
not
much
rather
be
in
subjection
to
the
Father
of
Spirits
,
and
live
?
For
they
verily
,
for
a
few
dayes
,
chastened
us
after
their
pleasure
,
but
he
for
our
profit
,
that
we
might
be
partakers
of
his
holiness
.
The
Fathers
of
our
flesh
corrected
us
,
and
so
doth
the
Father
of
Spirits
;
they
,
at
their
pleasure
;
he
,
for
our
profit
.
You
'l
say
,
it
may
be
,
for
what
profit
?
What
profit
is
there
in
our
Blood
?
in
our
Bonds
?
in
our
poverty
?
Why
,
there
is
this
profit
;
we
are
hereby
made
partakers
of
his
holiness
.
There
's
seldome
any
towardliness
in
a
child
,
till
it
be
whipt
into
him
.
Gods
School
of
affliction
,
is
a
Nursery
for
Heaven
:
Were
it
not
for
his
House
of
Correction
,
Sion
would
quickly
become
as
Sodom
.
Seldom
does
any
come
out
thence
,
but
their
complexion
shews
where
they
have
been
.
'T
is
with
them
that
feel
the
Hand
of
the
Lord
,
as
't
was
with
him
that
saw
his
Face
;
his
Face
did
shine
:
his
very
spitting
in
their
Faces
,
doth
wash
them
the
cleaner
.
Of
all
Saints
,
there
are
none
raised
so
high
towards
the
third
Heaven
,
as
those
that
have
been
in
the
Deep
:
No
Providences
give
such
a
lift
to
the
soul
,
as
those
that
most
humble
.
Christians
,
What-ever
pains
you
travel
under
,
believe
it
,
the
Births
may
be
such
,
as
will
make
you
forget
your
sorrow
.
I
have
heard
of
an
holy
woman
,
who
used
to
compare
her
afflictions
to
her
children
;
they
both
put
her
to
great
pain
in
the
bearing
;
but
as
shew
knew
not
which
of
her
children
to
be
without
,
notwithstanding
her
trouble
in
the
bringing
forth
,
so
neither
which
of
her
afflictions
she
could
have
wanted
,
notwithstand
the
sorrow
they
put
her
to
in
the
bearing
,
Heb.
12.
11.
No
chastning
for
the
present
is
joyous
,
but
grievous
;
but
afterwards
it
yeeldeth
the
peaceable
Fruit
of
Righteousness
,
to
them
that
are
exercised
thereby
.
Oh
when
you
see
the
Fruit
,
where
then
will
your
Sorrow
be
?
John
16.
21.
A
Woman
,
when
she
is
in
Travail
hath
Sorrow
,
because
her
hour
is
come
;
but
as
soon
as
she
is
delivered
of
the
Child
,
she
remembreth
no
more
the
anguish
,
for
joy
that
a
Man-child
is
born
into
the
world
.
If
the
Joy
of
the
Birth
will
make
you
forget
,
why
should
not
the
hope
of
the
Birth
make
you
to
bear
the
pain
?
Beloved
,
would
you
bring
forth
fruit
unto
God
,
and
will
you
not
bear
the
Plow
and
the
Harrow
?
Will
you
expect
an
Harvest
,
and
yet
must
God
let
you
lye
fallow
,
and
still
sow
among
Thorns
?
Let
me
ask
you
,
and
answer
deliberately
:
would
you
be
more
holy
than
you
are
,
more
fruitful
than
you
are
,
or
would
you
not
?
If
you
would
not
,
you
are
no
Christian
:
Si
dixeris
sufficit
,
defecisti
:
If
you
would
,
is
that
desire
conditional
?
You
would
increase
,
so
it
cost
you
not
over-much
labour
and
pain
;
that
desire
comes
to
just
so
much
as
no
desire
at
all
:
Or
is
your
desire
of
an
increase
,
absolute
?
would
you
be
more
holy
,
what-ever
it
cost
you
:
Do
you
so
prize
,
and
love
an
holy
,
and
fruitful
life
,
that
you
are
heartily
content
,
that
God
should
take
his
own
course
with
you
,
should
take
any
course
that
's
needful
to
b●ing
you
on
to
it
?
Can
you
freely
say
,
O
Lord
,
I
am
weary
of
this
trifling
,
I
am
weary
of
this
dead
and
barren
life
;
Lord
quicken
me
,
Lord
enlarge
me
,
Lord
perfect
thy
work
,
and
fulfil
in
me
all
the
good
pleasure
of
thy
will
:
So
thou
wilt
but
hear
she
in
this
thing
,
I
freely
put
it
into
thy
hand
,
to
take
thine
own
way
,
and
use
thine
own
means
.
Use
the
Word
,
or
the
Rod.
Command
me
,
or
chastise
me
,
spare
not
this
flesh
for
all
its
crying
,
strip
me
of
what
thou
wilt
,
inflict
on
me
what
thou
wilt
,
throw
me
whither
thou
pleasest
,
let
me
not
want
the
most
bitter
Pill
that
's
needful
,
any
thing
,
any
thing
Lord
;
I
hope
I
can
be
poor
,
if
thou
wilt
have
me
so
;
I
can
be
in
pain
,
in
disgrace
,
If
thou
wilt
have
me
:
But
I
cannot
be
unholy
,
I
cannot
bear
it
to
be
such
a
starveling
in
the
state
of
my
Soul
.
Lord
,
for
more
holiness
,
Lord
for
more
life
,
and
care
,
and
zeal
,
and
fruit
,
let
me
have
it
,
upon
what
terms
thou
pleasest
;
only
let
me
have
it
.
Can
you
say
thus
to
the
Lord
?
I
hope
you
can
;
what
,
and
yet
be
displeased
▪
it
he
take
you
at
your
word
?
can
you
pray
thus
,
and
yet
repine
and
murmur
that
the
Lord
hears
your
prayers
?
Christian
,
when
the
Lord
comes
to
deal
roughly
with
thee
,
entertain
his
chastisements
,
whatever
they
be
,
with
this
thought
.
Now
the
Lord
is
about
to
give
me
my
hearts
desire
;
now
is
my
day
of
hope
▪
This
distress
,
this
sorrow
and
anguish
,
the
Lord
hath
brought
upon
me
,
may
be
come
to
perform
that
work
which
I
have
long'd
to
see
:
What
the
Word
hath
been
so
long
a
doing
,
and
yet
is
not
done
;
What
Sacraments
,
Prayers
,
Mercies
,
have
been
so
long
a
doing
,
and
yet
is
not
done
.
Now
is
the
time
,
this
may
be
the
means
to
bring
it
about
.
This
bitter
Cup
hath
health
in
the
bottom
;
this
Plough
,
and
these
deep
furrowes
it
makes
,
look
towards
an
Harvest
.
The
work
is
doing
that
I
have
been
so
long
a
begging
.
This
froward
,
this
senseless
,
this
sloathful
,
this
earthly
,
barren
heart
,
which
I
feel
to
day
,
I
hope
now
,
in
a
little
time
,
I
shall
be
rid
of
for
ever
.
If
this
be
the
meaning
of
my
troubles
,
as
I
hope
it
is
,
I
will
wait
,
I
will
wait
for
the
fruit
;
and
if
this
be
the
fruit
,
oh
!
welcom
,
welcom
this
blessed
Providence
.
6.
Your
patient
suffering
shall
be
the
advance
of
your
glory
Remember
what
I
have
told
you
already
,
Your
suffering
shall
go
into
your
reward
;
according
to
your
deep
poverty
,
so
shall
your
riches
be
:
As
't
was
said
concerning
Babylon
,
Rev.
18.
7.
How
much
she
hath
glorified
her self
,
and
lived
deliciously
,
so
much
sorrow
and
torment
give
her
.
So
shall
it
be
said
concerning
you
;
How
much
they
have
been
abased
,
and
afflicted
for
me
,
so
much
Joy
and
Glory
give
them
.
As
sure
as
the
persecu●ings
of
the
ungodly
shall
meet
them
in
hell
;
so
certainly
shall
the
Persecutions
of
the
Righteous
meet
them
before
the
Throne
of
God
.
This
shall
be
written
on
their
everlasting
Crowns
,
Here
is
the
Patience
of
the
Saints
.
By
this
time
you
see
Christians
,
that
a
suffering
state
is
not
so
formidable
,
nor
patience
under
it
so
impossible
,
nor
your
impatience
so
excusable
,
as
your
hearts
are
so
apt
to
tell
you
.
Sufferings
you
cannot
avoid
,
but
you
may
abide
them
;
your
carnal
hearts
will
cry
out
,
I
can't
endure
,
and
therefore
whatever
shift
I
make
,
I
must
avoid
them
.
The
Gospel
tells
you
,
You
may
endure
;
but
(
if
you
will
be
Christians
)
you
can't
avoid
them
.
All
that
will
live
godly
in
Christ
Jesus
,
must
suffer
persecution
.
Well
,
since
it
's
thus
,
Gird
up
the
loins
of
your
Minds
,
and
follow
your
Lord
.
Consider
him
that
endured
such
contradictions
of
Sinners
,
and
be
not
weary
,
no●
faint
in
your
minds
:
The
Captain
of
your
salvation
was
made
perfect
through
sufferings
,
and
(
if
you
will
be
patient
)
so
shall
you
his
followers
.
Turn
to
your
strong
hold
,
ye
Prisoners
of
hope
;
prove
to
the
world
that
your
Faith
is
no
fancy
,
nor
your
Rock
a
refuge
of
lies
;
that
your
profession
of
holiness
is
not
a
meer
talk
,
or
vapour
.
Fear
not
to
bear
yours
,
and
thankfully
accept
your
Lords
Testimony
;
when
the
Lord
hath
fulfilled
his
sad
Predictions
,
let
your
faith
and
patience
seal
to
the
fulfilling
his
promises
.
When-ever
the
hand
of
the
Lord
touches
to
the
quick
,
and
you
feel
in
earnest
,
that
't
is
hot
service
to
be
a
Christian
;
when
your
flesh
begins
to
fly
in
your
face
,
and
cries
out
against
your
Soul
,
either
as
Zipp●rah
against
Moses
,
a
bloody
Husband
hast
thou
been
to
me
;
or
as
Job's
Wife
to
him
,
Curse
God
and
dye
;
chide
it
into
silence
;
Thou
speakest
like
one
of
the
foolish
Women
.
If
it
will
still
kick
,
and
●ling
,
and
groan
out
to
thee
,
dost
thou
still
retain
thy
integrity
?
hearken
not
to
it
;
leave
it
to
groan
alone
:
as
the
flesh
hath
left
thy
Soul
to
groan
alone
under
sin
;
so
let
thy
Soul
leave
thy
flesh
to
groan
alone
▪
under
affliction
.
While
thy
Soul
is
quiet
,
there
's
the
glory
of
patience
,
though
extremity
of
torment
make
thy
flesh
to
roar
;
nay
the
more
the
flesh
roars
,
and
the
Soul
yet
keeps
silence
,
the
more
patience
.
If
your
fears
affright
you
,
and
prophecy
to
you
before
hand
,
Oh
I
shall
never
be
patient
;
if
the
fore-sight
be
so
dreadful
,
what
will
the
encounter
be
?
Yet
be
not
discouraged
.
You
say
you
could
be
content
to
suffer
,
if
you
were
sure
you
could
be
patient
;
that
is
,
you
would
venture
into
the
water
,
if
you
had
first
learn'd
to
swim
;
why
when
you
are
in
,
then
you
will
learn
,
and
not
before
.
Tribulation
worketh
patience
,
where
it
findeth
none
;
when
you
are
in
the
fight
,
you
'l
find
your
weapons
;
your
very
sufferings
will
learn
you
to
bear
.
'T
is
the
flesh
that
flings
,
and
frets
,
but
by
that
it
hath
been
tamed
in
the
house
of
affliction
,
it
will
be
quieter
.
Be
jealous
of
your selves
while
you
will
;
let
not
fore-hand
presumption
,
hinder
fore-hand
preparation
.
But
whilst
you
suspect
your selves
,
distrust
not
your
God
,
follow
the
Cloud
of
Witnesses
,
and
lean
on
the
Rock
of
Ages
;
and
when
you
are
put
hardest
to
it
,
let
your
soul
take
Sanctuary
here
;
When
my
flesh
and
my
heart
faileth
me
,
God
is
the
strength
of
mine
heart
,
and
my
portion
for
ever
.
Lastly
,
As
that
wherein
I
shall
take
in
most
of
these
former
particulars
.
Let
your
lives
answer
that
Spirit
of
holiness
which
the
Gospel
hath
powred
forth
upon
you
;
Let
your
lives
be
gracious
and
holy
lives
.
Particularly
,
1.
Let
the
Grace
of
the
Gospel
be
visible
,
and
perspicuous
in
your
lives
;
shew
forth
the
vertues
of
him
that
hath
called
you
out
of
darkness
,
into
his
marvellous
light
;
Let
your
lives
be
the
image
of
thot
holy
Doctrine
,
or
the
holding
forth
of
that
word
of
Life
,
which
you
have
received
.
Admire
that
grace
of
God
which
hath
appeared
to
you
;
and
let
his
Grace
appear
,
and
be
admired
in
you
;
let
Grace
appear
in
you
,
in
its
-
Purity
.
-
Power
.
1.
In
its
Purity
,
represent
your
God
,
and
your
Christ
,
and
your
Religion
,
in
its
holiness
,
to
the
world
.
Teach
the
World
to
love
,
or
at
least
,
to
reverence
holiness
,
by
letting
them
see
it
before
their
eyes
.
Holiness
hath
such
a
Glory
in
it
,
that
it
will
command
respect
and
reverence
,
when
it
is
clearly
seen
.
Let
your
paths
be
pure
;
as
God
hath
separated
you
,
to
separate
your selves
from
the
lusts
of
men
,
to
the
Law
of
your
God
.
Keep
your selves
upright
in
the
sight
of
God
,
keep
your selves
unspotted
of
the
world
:
If
they
will
be
spotting
you
,
let
it
be
only
with
your
beauty
spots
,
your
Wisdom
,
Truth
,
Holiness
,
Mercy
,
Meekness
,
Patience
;
the
Excellencies
,
and
Vertues
of
your
God
appearing
upon
you
.
Let
this
,
that
you
are
too
pure
,
too
precise
,
too
tender
,
too
watchful
,
too
fearful
of
sin
,
too
zealous
against
sin
,
be
all
they
have
to
charge
you
with
.
Keep
thee
from
thine
own
iniquities
;
say
not
so
much
as
this
,
I
am
my
Beloveds
,
and
my
Beloved
must
be
mine
.
Kick
out
thy
Dalilahs
.
Thou
must
part
with
thy
darling
,
or
thy
God
;
Let
there
be
no
secret
league
,
let
there
be
no
peace
betwixt
thy
Soul
and
any
iniquity
;
to
which
thou
mayst
either
steal
out
,
to
delight
thee
,
or
turn
in
to
hide
thee
;
let
no
iniquity
be
thy
leisure
or
protection
,
if
when
thou
a●
pursued
by
a
persecuter
,
any
sin
,
as
Jael
to
Sisera
,
should
call
to
thee
,
turn
in
hither
,
&
thou
mayst
escape
,
remember
the
nail
and
the
hammer
;
let
no
iniquity
find
a
corner
in
thee
to
lodge
in
quiet
,
that
thou
may'st
not
think
to
find
a
corner
with
it
,
where
thou
mayst
lodg
in
safety
;
say
to
all
thy
sinful
delights
,
and
sinful
hopes
,
get
you
gone
,
I
will
neither
love
you
,
nor
trust
you
;
however
thy
sin
may
please
thee
,
whatever
it
may
promise
thee
,
be
sure
thou
wilt
find
it
a
sting
in
thy
Soul
,
and
a
stain
upon
thy
Glory
.
Keep
your selves
from
the
sins
of
others
,
beware
of
the
Leaven
of
the
proud
Pharisee
,
of
the
formal
and
vain-glorious
Scribe
,
of
the
extorting
Publican
,
of
the
debauched
Prodigal
,
the
ambitious
Diotrephes
,
the
virulent
Tertullus
,
the
backsliding
Demas
;
beware
of
all
Epidemical
Leaven
,
the
sickness
of
the
times
you
may
live
in
:
Take
heed
lest
you
be
drawn
away
with
the
errours
of
the
wicked
,
and
so
swimming
down
the
stream
,
you
fall
from
your
own
stedfastness
:
Let
sinners
come
up
to
you
,
go
not
you
down
to
them
.
Let
them
never
say
of
any
of
you
,
The
man
is
become
as
one
of
us
;
our
spot
is
become
the
spot
of
his
children
.
Let
your
lives
be
a
rebuke
to
the
ungodly
World
,
whilst
you
live
as
the
Children
of
God
,
without
rebuke
in
the
midst
of
the
World
.
2.
In
its
Power
.
Let
the
power
of
Grace
be
seen
,
in
its
preserving
it self
,
in
its
being
,
and
vigorous
Exercise
,
against
all
the
Powers
of
Hell
.
The
strength
of
a
man
is
seen
in
this
,
that
he
can
bear
wind
and
weather
;
can
live
any
where
,
without
imparing
his
health
:
The
strength
and
mettal
of
a
Sword
is
〈◊〉
in
this
,
that
Iron
will
not
turn
its
edg
.
True
Grace
is
such
a
Plant
,
that
all
the
weeds
of
the
Field
,
and
Thorns
of
the
Forrest
,
are
not
able
to
choke
:
That
will
endure
not
only
the
Summers
Heat
,
but
the
Winters
Frosts
.
Christians
,
prove
your
Grace
to
be
a
right
plant
,
the
right
Seed
;
the
Seed
of
God
;
let
it
bear
up
against
all
the
world
.
Let
not
the
winds
of
persecution
put
out
your
Light
;
nor
the
waters
cast
out
of
the
Serpents
mouth
quench
your
love
,
nor
so
much
as
cool
your
zeal
;
especially
take
heed
,
that
the
Dragons
Tail
do
not
draw
you
down
among
the
Falling
Stars
.
You
know
what
a
World
you
live
in
;
You
know
the
old
Quarrel
betwixt
the
Seed
of
the
Woman
and
the
Serpent
,
both
what
it
is
,
and
that
it
hath
been
kept
on
foot
,
through
all
ages
,
to
this
day
.
You
know
the
[
White
]
at
which
Sathan
,
and
all
his
Archers
,
have
been
so
long
Levelling
,
and
so
hotly
discharging
;
the
White
stone
in
your
Breasts
,
the
White
Robe
on
your
backs
:
A
good
conscience
,
and
a
holy
Life
,
are
the
mark
,
upon
which
all
the
Fury
of
Earth
and
Hell
is
spent
.
Oh
now
prove
your
Grace
to
be
Grace
,
by
its
preserving
it self
against
all
this
violence
.
Let
the
Devil
see
you
will
be
Holy
,
whether
he
will
or
no
:
Let
the
evil
world
see
,
you
will
be
godly
,
do
what
they
can
;
though
they
may
make
you
poor
,
and
destitute
,
and
naked
,
yet
le●
them
despair
of
ever
making
you
ungodly
:
let
grace
hereby
appear
to
be
Grace
,
and
the
mighty
power
of
God
in
you
:
which
that
it
may
do
.
2.
Let
Grace
ripen
towards
Glory
;
let
not
the
scorching
Sun
wither
your
Blossoms
,
but
ripen
your
Fruit.
If
you
would
hold
out
,
get
you
on
:
If
you
would
not
have
your
something
to
come
to
just
nothing
,
increase
your
Store
.
Let
your
spark
grow
up
into
a
Flame
,
your
Grain
of
Mustard-seed
into
a
Tree
.
I
tell
you
a
Mystery
,
The
tallest
Cedars
on
God's
mountain
will
best
escape
the
wind
,
whilst
the
lower
Shrubs
are
in
greater
danger
of
being
overturned
;
if
you
will
stand
sure
,
get
you
up
on
the
higher
ground
.
Christians
,
befool
the
Devil
,
let
him
see
himself
a
Loser
by
all
his
stirs
he
makes
against
you
.
It
is
not
the
first
time
,
that
his
cross
Winds
have
prov'd
the
most
auspicious
Gales
,
to
put
the
Saints
the
sooner
into
Harbour
.
What
he
hath
intended
for
a
withering
Storm
,
hath
often
prov'd
a
fruitful
Dew
:
those
very
Clouds
he
expected
should
rain
down
Snares
,
have
often
dropt
down
fatness
:
If
you
will
go
on
,
Hell
shall
help
you
forward
;
the
Devil's
Rods
on
your
back
,
shall
but
help
to
mend
your
pace
;
his
thorns
shall
be
Spurs
in
your
sides
:
By
stripping
you
of
your
fleshly
Delights
,
he
shall
but
starve
your
Lusts
,
his
Friends
:
his
Burthens
shall
be
your
Ballast
,
to
make
your
course
more
steady
:
Christians
are
seldom
in
such
a
th●iving
and
prosperous
state
,
as
when
they
are
just
come
out
of
the
hands
of
a
persecuting
Devil
.
Christians
,
grow
in
Grace
;
there
's
no
season
but
may
be
a
growing
Season
:
Grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
:
Let
that
living
spring
,
which
is
broken
forth
in
you
,
be
like
the
waters
of
the
Sanctuary
,
Ezek.
4.
7.
Which
at
their
first
rising
were
but
up
to
the
Ankles
;
but
a
little
further
were
up
to
the
Knees
,
a
little
further
they
were
up
to
the
Loins
,
and
at
length
they
grew
up
to
a
great
river
,
waters
to
swim
in
,
the
bottom
whereof
could
not
be
felt
.
It
may
be
the
waters
of
Grace
do
yet
run
low
with
thee
,
a
little
Bay
will
stop
or
turn
the
stream
;
thou
art
yet
gotten
but
to
ankle
deep
,
or
knee
deep
,
get
thee
on
,
stay
nor
,
till
thy
Spring
become
a
River
;
let
every
day
,
every
Duty
,
every
experience
,
yea
,
every
affliction
,
add
to
thy
streams
;
that
as
the
accession
of
every
little
brook
to
the
main
Channel
,
raises
the
water
as
it
passes
along
,
so
it
may
be
with
thy
Soul
;
that
the
farther
thou
goest
on
,
the
fuller
thy
Banks
may
be
,
till
thou
comest
to
be
like
Jordan
in
the
Harvest
,
whose
waters
fill
all
its
banks
.
To
quicken
thee
on
in
this
growth
in
Grace
,
consider
.
1.
That
a
little
Grace
will
make
but
poor
work
with
thy
mighty
sins
;
where
Grace
is
low
,
Lust
is
high
;
and
how
is
an
Infant
like
to
stand
before
a
Man
of
War
?
2.
That
a
little
Grace
will
not
suffice
to
bear
thee
up
in
great
Afflictions
:
that
which
thou
maiest
make
a
shift
with
in
a
Calm
,
will
not
serve
thee
in
a
Storm
.
3.
That
a
little
Grace
will
be
sadly
put
to
it
,
if
ever
thou
come
to
have
but
little
means
of
Grace
.
4.
That
he
that
hath
but
little
Grace
,
is
like
to
have
no
Assurance
that
he
hath
any
at
all
.
If
thou
wouldest
have
power
over
Corruption
,
if
thou
wouldest
stand
in
the
Day
of
temptation
,
if
thou
wouldest
not
starve
in
the
day
of
Famine
,
if
thou
wouldest
have
the
comfort
of
the
Grace
.
thou
hast
,
let
it
grow
up
to
its
fuller
stature
;
Grace
,
when
it
is
come
to
Age
,
will
speak
for
it self
,
and
shift
for
it self
the
better
:
which
whilest
it
is
in
its
Infancie
,
neither
knows
,
nor
can
help
it self
.
Christians
,
let
your
Grace
grow
,
and
let
the
Fruits
of
it
increase
:
Let
your
Fields
ripen
to
the
Harvest
.
I
may
say
concerning
Sinners
,
not
as
our
Lord
said
,
Behold
the
Fields
are
already
white
to
the
Harvest
;
but
behold
the
Fields
are
already
black
to
the
Harvest
.
The
Word
is
ready
to
be
given
;
Come
,
put
in
thy
Sickle
,
the
Harvest
is
ripe
;
the
wickedness
is
great
.
The
Fields
of
Tares
are
already
black
to
the
Harvest
:
But
oh
when
shall
it
be
said
of
you
.
Behold
the
fields
are
white
to
the
Harvest
?
shall
evil
weeds
grow
so
fast
,
and
shall
only
the
good
Corn
be
at
a
stand
?
Brethren
,
Let
your
Fruits
grow
more
plentiful
,
and
more
perfect
daily
:
Let
that
Scripture
be
verified
in
you
,
Pro.
4.
18.
The
path
of
the
Just
is
a
shining
light
,
that
shineth
more
and
more
unto
the
perfect
day
.
Let
your
hearts
be
so
filled
with
the
fulness
of
God
,
that
your
pathes
may
drop
fatness
.
Let
it
be
said
of
you
,
as
of
the
Spouse
,
Cant.
4.
18.
and
Chap.
5.
5.
Her
lips
dropped
as
the
Honey
Comb
,
and
her
hands
dropped
sweet
smelling
Myrrh
.
Let
your
lips
drop
as
the
Honey
Comb
;
as
you
have
drunk
in
the
Milk
and
Honey
that
comes
down
from
above
,
so
be
ever
droping
it
down
to
others
:
Let
something
of
the
fatness
,
something
of
the
fatness
,
that
you
have
received
from
above
,
be
alwayes
dropping
down
:
Be
dropping
according
to
what
you
have
drank
:
as
you
see
sinners
of
whom
't
is
said
,
They
drink
iniquity
,
to
be
alwayes
dropping
iniquity
;
dropping
Oathes
,
dropping
Lies
,
dropping
Scoffs
and
reproaches
:
So
let
it
be
said
of
you
,
They
drink
the
Dew
of
Heaven
,
and
this
they
are
dropping
down
.
Let
no
Child
,
no
Servant
,
no
Friend
,
come
into
your
Company
,
and
go
away
without
some
sweet
drops
from
your
lips
:
A
word
of
heavenly
instruction
,
a
gracious
admonition
,
a
word
of
encouragement
,
or
a
quickening
word
,
let
them
have
;
or
lift
up
a
prayer
,
and
drop
down
a
blessing
upon
them
.
Something
or
other
of
the
Dew
of
Heaven
let
them
feel
flowing
from
your
Lips
.
Let
your
lips
drop
as
the
Honey
Comb
,
and
your
Hands
drop
sweet
smelling
Myrrh
.
Let
your
Holy
Practises
,
your
holy
Examples
,
second
,
and
set
on
your
wholsom
counsels
and
instructions
:
Let
your
words
be
savoury
,
and
your
works
be
gracious
:
Let
lip
and
life
speak
the
same
things
,
and
lead
on
the
same
way
.
Christians
,
By
your
nursing
up
the
Souls
and
Fruits
of
others
,
you
will
ripen
and
encrease
your
own
.
If
you
should
look
on
all
the
Fruit
as
little
,
which
your selves
have
brought
forth
to
God
,
you
will
have
this
to
comfort
you
,
That
you
have
born
more
upon
your
Brethrens
knees
:
the
Fruits
of
those
Fields
which
you
have
planted
,
or
watered
,
will
abound
to
your
account
.
Bring
forth
much
Fruit
unto
God
,
and
be
much
in
immediate
converse
with
God
,
Phil.
3.
20.
Our
Convetsation
is
in
Heaven
.
Be
more
elevated
and
raised
in
your
Spirits
daily
,
above
things
sensual
and
carnal
.
Above
Carnal
Delights
.
Above
Carnal
Discouragements
.
1.
Above
Carnal
Delights
:
live
more
purely
in
the
Spirit
,
let
your
Hearts
be
wrought
up
to
such
a
spiritual
frame
;
that
all
the
joyes
,
pleasures
,
and
comforts
of
your
lives
may
be
spiritual
.
Let
the
Lord
be
all
your
delight
,
Psal.
37.
5.
Let
it
be
with
you
as
much
as
may
be
,
as
it
is
with
the
Saints
already
in
glory
;
to
whom
God
is
all
;
who
being
changed
into
his
Image
,
and
dwelling
in
his
presence
,
are
satisfied
in
him
.
Let
God
alone
,
be
as
much
to
you
,
as
God
and
all
the
world
.
Let
the
Fashions
,
and
Pleasures
,
and
delights
of
this
world
,
be
so
much
beneath
your
Spirits
,
that
it
may
neither
be
an
abatement
of
your
joy
,
to
want
;
nor
an
addition
to
your
content
to
possess
them
.
Let
the
light
of
all
these
lower
sparks
be
swallowed
up
in
God
;
when
the
Sun
shines
,
all
the
Stars
dis-appear
and
are
not
needed
.
Lift
up
thine
eyes
Christian
,
and
see
,
what
pleasures
there
are
within
the
Veil
:
Come
,
drink
thy
fill
of
this
new
wine
,
let
thy
Faith
draw
the
Curtains
of
Eternity
,
and
take
a
view
of
those
heights
and
depths
;
and
lengths
,
and
breadths
of
that
Glory
and
Joy
,
which
there
it
may
discover
.
Look
on
him
that
fits
on
the
Throne
,
and
those
everlasting
Treasures
of
Light
,
Holiness
,
Goodness
and
Mercy
,
which
are
streaming
from
his
Face
;
on
those
over-flowing
Bowels
of
kindness
and
compassion
;
on
those
Rivers
of
pure
and
eternal
Pleasures
,
Rest
&
Peace
,
that
rise
from
that
glorious
Throne
,
and
run
through
the
City
of
God
.
Behold
the
Tree
of
life
,
and
feed
thy
Soul
on
its
precious
fruit
,
whose
very
leaves
are
for
the
healing
of
Nations
.
Hearken
to
,
and
fill
thine
Ears
and
Heart
with
those
Tryumphs
and
Exultations
,
those
Raptures
and
Extasies
of
unspeakable
and
glorious
joyes
;
those
blessings
and
praisings
,
those
Hallelujahs
that
are
tuned
upon
the
hearts
and
tongues
of
the
Heavenly
Chore
,
the
glorious
Angels
and
the
spirits
of
just
men
made
perfect
,
by
the
vision
and
fruition
of
thy
God
,
the
God
of
Glory
.
Look
on
,
and
possess
this
Joy
and
Glory
,
say
to
thy
Soul
,
as
God
to
Abraham
,
Gen.
13.
14.
Lift
up
thine
eyes
,
and
look
from
the
place
where
thou
art
,
Northward
,
and
Southward
,
and
Eastward
,
and
Westward
,
through
all
the
Coasts
,
and
all
the
Dimensions
of
the
blessed
Land
of
Promise
,
and
holy
City
;
and
then
say
,
Come
Soul
,
take
up
thy
rest
here
,
all
this
is
thine
.
Look
and
love
,
love
and
long
,
long
and
hope
,
hope
and
rejoyce
in
hope
,
of
this
glory
of
God
.
Look
on
thy
God
,
and
never
leave
looking
,
till
thou
art
changed
into
his
Image
,
and
satisfied
with
his
Image
;
And
here
let
thy
delight
and
thy
dwelling
be
.
2.
Above
all
carnal
discouragements
,
from
any
adversaries
,
or
dangers
,
wherewith
you
are
baited
and
affrighted
;
as
you
walk
in
the
Lord
,
let
the
joy
of
the
Lord
be
your
strength
,
let
your
Sun
be
your
shield
,
let
your
hope
be
your
confidence
,
and
fear
not
your
dutie
nor
danger
.
Look
to
your
hope
,
and
you
will
laugh
at
fear
.
Dwell
in
your
reward
,
and
you
will
not
be
afraid
to
dwell
in
your
dutie
:
But
of
this
a
word
more
by
and
by
.
Thus
much
for
general
Directions
.
2.
I
shall
next
give
you
some
special
Directions
for
you
daily
work
.
General
necessarilie
depend
on
,
and
subsist
in
,
particulars
.
As
there
can
be
no
Religion
in
a
Kingdom
,
unlesse
it
be
first
in
particular
Families
,
nor
none
in
Families
,
unlesse
it
be
in
particular
persons
;
so
a
general
course
of
Christianity
there
cannot
be
,
unless
it
be
supported
in
our
particular
daily
walk
.
The
advice
I
am
giving
you
,
I
have
in
part
borrowed
for
your
use
,
which
some
of
you
may
possibly
have
received
elsewhere
.
Before
I
give
you
the
particular
directions
,
I
shall
first
premise
these
things
:
1.
Count
upon
this
,
that
the
Directions
I
am
now
giving
you
,
(
if
you
ever
mean
to
bring
it
to
any
thing
)
will
cost
you
pains
and
labour
:
and
how
can
you
count
your selves
Christians
,
if
you
refuse
to
be
at
the
necessary
cost
of
Christianity
?
If
you
think
to
be
Christians
without
labour
,
or
if
you
will
stand
out
from
Christianity
,
to
save
your
labour
,
you
are
a
like
wise
in
both
.
Either
come
to
a
Resolution
to
fall
upon
an
industrious
painful
life
,
or
't
will
be
in
vain
to
give
you
counsel
.
2.
Practice
the
Directions
I
shall
give
you
in
pursuance
of
your
Covenant
with
God
;
wherein
you
have
ingaged
to
take
the
strictest
severest
Laws
of
Christ
,
for
the
Rule
of
thy
Life
.
What
I
am
presing
on
you
,
for
the
matter
of
it
,
is
no
more
than
you
have
bound
your selves
to
,
as
Christians
.
Remember
your
bonds
,
and
let
this
holy
practice
be
followed
on
by
you
,
as
the
paying
your
Vows
.
Remember
daily
,
the
vows
of
God
are
upon
you
,
and
there
is
not
any
material
thing
here
prescribed
to
you
,
which
falls
not
under
your
vows
.
Your
Covenant
,
if
your
eye
be
much
upon
it
,
will
be
a
cord
to
hold
you
to
your
work
.
3.
Presse
hard
for
sensible
Communion
with
God
in
all
your
Duties
.
4.
Keep
up
a
spiritual
and
holy
frame
from
Dutie
to
Dutie
.
Remember
what
I
have
elsewhere
spoken
to
you
more
at
large
,
on
these
two
particulars
.
See
that
there
be
Religion
in
your
duties
,
and
confine
not
your
Religion
to
your
duties
.
5.
Be
Watchful
.
The
life
of
all
Religion
lies
much
here
;
what-ever
you
resolve
upon
,
will
come
to
nothing
without
it
.
Watchfulnessis
the
Executioner
of
your
will
.
Let
your
eye
be
upon
your
Rule
,
and
your
work
.
Especially
,
watch
against
your
prevailing
sins
.
There
's
no
Christian
that
observes
himself
,
but
may
find
some
one
sin
or
more
that
in
regard
of
their
power
over
him
,
are
taller
by
the
head
and
shoulders
than
all
the
rest
.
In
some
Pride
,
in
others
Worldliness
,
in
others
Passion
,
in
others
Sloathfulness
.
It
may
be
,
if
thou
searchest
,
some
one
of
these
four
,
or
possibly
some
other
may
be
it
,
that
by
a
specialty
thou
may'st
call
[
thine
iniquity
.
]
Find
out
what
it
is
,
and
know
,
that
there
thy
main
work
lies
.
In
vain
wilt
thou
strive
in
other
duties
,
till
that
which
hinders
be
removed
out
of
the
way
.
Fight
neither
against
small
nor
great
,
but
against
the
King
of
Israel
.
Where
the
Enemy
most
ordinarily
makes
his
breach
upon
thee
,
set
the
stronger
Guard
.
Let
thy
daily
conflicts
be
here
,
and
observe
diligently
,
with
what
success
.
6.
Walk
on
thy
course
in
the
Name
and
strength
of
the
Lord
Jesus
.
Live
by
Faith
.
Depend
on
Christ
for
the
assistance
of
his
mighty
Spirit
.
Forget
not
this
,
for
otherwise
thou
wilt
go
but
lamely
on
.
These
things
premised
,
I
shall
now
give
you
the
particular
Directions
.
1.
Directions
for
the
Evening
.
Every
Evening
before
you
sleep
,
withdraw
your selves
from
the
World
,
and
having
set
your
hearts
as
in
the
presence
of
God
,
charge
them
before
God
,
to
answer
to
these
following
Interrogatories
.
1.
Concerning
your
Duties
.
Q.
1.
Did
not
God
find
me
on
my
bed
,
when
he
expected
me
on
my
knees
?
2.
Was
there
not
more
of
Custom
and
Fashion
,
than
of
Conscience
and
Affection
,
either
in
my
secret
or
family
Duties
?
3.
Had
I
any
sensible
Communion
with
God
in
my
duties
:
4.
Have
I
not
neglected
,
or
been
careless
and
overly
in
reading
the
Word
and
holy
Meditation
?
2.
Concerning
your
Sins
.
Q.
1.
Do
I
live
in
nothing
that
I
know
to
be
a
sin
?
2.
Have
I
kept
me
from
MINE
Iniquity
?
What
victory
have
I
yet
gotten
over
it
?
3.
Am
I
a
mourner
for
mine
own
,
and
the
sins
of
the
Land
?
3.
Concerning
your
Temptations
.
Q.
1.
Have
I
feared
,
watched
against
,
and
not
run
into
temptation
?
2.
What
temptations
have
I
overcome
this
day
?
3.
Have
I
had
a
care
of
my
Company
?
4.
Concerning
your
Heart
.
Q.
1.
Have
I
held
mine
heart
in
a
serious
,
spiritual
,
gracious
frame
?
have
my
calls
to
duty
ever
found
me
in
a
preparation
to
duty
?
2.
Hath
the
Lord
been
ever
before
mine
eyes
,
and
Eternity
upon
my
heart
?
3.
Have
I
been
much
in
holy
Ejaculations
?
4.
Have
I
not
given
liberty
to
the
workings
of
Pride
,
sinful
Anger
,
Discontent
,
or
Impatience
?
5.
Have
I
made
conscience
of
evil
thoughts
?
5.
Concerning
Conscience
.
Q.
1.
Hath
my
Conscience
neither
been
blind
nor
dumb
,
nor
my
heart
deaf
or
headstrong
against
it
?
2.
Have
I
done
nothing
against
,
nor
with
a
doubting
Conscience
?
3.
Have
I
neither
defiled
mine
own
,
nor
wittingly
scandalized
my
Brothers
conscience
?
6.
Concerning
your
Tongue
.
Q.
Have
I
bridled
my
Tongue
?
2.
Have
I
spoken
evil
of
no
man
?
3.
Hath
the
Law
of
the
Lord
been
in
my
mouth
,
as
I
sate
in
my
house
,
or
went
by
the
way
,
as
I
was
lying
down
,
and
rising
up
?
7.
Concerning
your
Talents
.
Q.
1.
Have
I
not
wasted
or
vainly
spent
any
part
of
my
Estate
?
hath
neither
my
pride
had
a
share
,
nor
my
Appetite
more
than
its
share
?
2.
Have
I
not
sent
Christ
away
without
an
Almes
,
when
I
had
it
by
me
?
3.
Have
I
redeemed
my
time
from
-
Needless
Visits
.
-
Idle
imaginations
.
-
Fruitless
Discourse
,
and
-
Unnecessary
Sleep
.
4.
Have
I
not
lost
an
opportunity
this
day
,
of
doing
or
receiving
good
?
have
I
not
neglected
to
exhort
or
reprove
,
when
occasion
hath
been
given
?
and
if
I
have
been
reproved
,
how
have
I
born
it
?
8.
Concerning
your
Tables
.
Q.
1.
Did
I
not
sit
down
,
with
no
higher
ends
than
a
Beast
,
only
to
please
my
appetite
?
Did
I
eat
and
drink
to
the
Glory
of
God
?
2.
Did
I
not
eat
or
drink
to
excess
?
3.
Did
I
not
rise
from
the
Table
without
letting
fall
any
thing
of
God
there
?
4.
Did
I
not
mock
God
,
when
I
pretended
to
crave
a
Blessing
,
or
return
Thanks
?
9.
Concerning
your
Calling
.
Q.
1.
Have
I
been
serving
the
Lord
this
day
,
in
my
particular
Calling
?
2.
Have
I
not
been
idle
?
3.
Have
I
not
over-eagerly
minded
my
earthly
affairs
?
4.
Have
I
defrauded
no
man
,
wronged
no
man
?
5.
Have
I
dropped
never
a
Lye
,
nor
broken
promise
in
all
my
dealings
?
10.
Concerning
your
Relations
.
Q.
Have
I
faithfully
discharged
and
done
nothing
against
my
duty
〈◊〉
Relations
?
Have
I
behaved
my self
-
Husband
,
-
Wife
,
-
As
a
Christian
-
Parent
,
-
Child
,
-
Master
,
-
Servant
?
11.
Concerning
your
carriage
to
those
Within
.
Q.
Have
I
carried
my self
towards
all
Saints
1.
Lovingly
,
-
Delighting
in
them
.
-
Bearing
with
them
.
-
Covering
their
Infirmities
.
2.
Peaceably
,
not
provoking
them
to
Envy
?
3.
Profitably
,
provoking
them
to
love
and
good
works
.
12.
Concerning
your
carriage
to
those
Without
.
Q
Have
I
carried
my self
to
those
without
,
1.
Wisely
,
that
they
have
not
been
a
snare
to
me
,
nor
I
through
my
fault
become
a
prey
to
them
?
2.
Inoffensively
:
Have
I
not
been
a
stumbling
block
to
them
?
3.
Courteously
and
compassionately
,
that
I
might
the
better
win
upon
them
?
3.
Concerning
Providences
.
Q.
1.
Have
I
diligently
observed
all
the
remarkable
Providences
of
God
towards
me
,
especially
such
as
have
come
in
,
as
the
returns
of
Prayer
?
2.
Have
I
been
thankful
for
my
daily
mercies
?
3.
Have
I
born
this
dayes
crosses
?
14.
Concerning
the
use
of
your
Liberty
.
Q.
Have
I
kept
my self
far
enough
within
my
bounds
?
In
Sum
,
Q.
1.
What
have
I
done
,
for
God
or
my
Soul
this
day
?
have
I
not
lost
one
day
more
?
2.
Have
I
led
,
this
day
-
A
-
Diligent
-
Watchful
-
Self-denying
-
Life
.
Directions
for
the
Morning
.
1.
If
through
necessity
or
carelesness
,
you
have
omitted
the
reading
and
weighing
these
Questions
in
the
Evening
,
be
sure
to
do
it
now
.
2.
Ask
thy self
.
What
Sins
have
I
committed
?
What
duties
have
I
omitted
?
Against
which
of
these
Rules
have
I
offended
the
day
fore-going
?
And
renew
thy
repentance
,
and
double
thy
watch
.
3.
Examine
whether
God
were
first
and
last
in
thy
Thoughts
,
Morning
and
Evening
.
4.
Be
careful
to
set
thine
ends
right
for
all
the
day
.
An
Advertisement
.
If
you
want
time
to
make
daily
enquiry
upon
every
one
of
the
fore-mentioned
particulars
,
(
they
being
so
many
)
set
a
mark
upon
,
or
write
out
such
of
them
,
as
most
especially
concern
your
case
,
and
let
not
them
be
forgotten
.
Think
not
thy self
excused
from
this
course
,
because
't
is
too
long
;
when
,
if
need
be
,
thou
mayst
thus
make
it
shorter
:
Better
cut
short
,
than
wholly
give
out
.
For
the
help
of
the
weaker
,
I
shall
gather
out
these
few
of
the
chief
Interrogatories
,
which
when
they
are
straitned
for
time
,
they
may
only
use
;
and
to
which
they
may
add
more
as
they
have
occasion
and
opportunity
.
Q.
1.
Was
I
serious
,
and
had
I
any
sensible
Communion
with
God
,
this
day
,
in
my
secret
and
Family
Duties
?
2.
Hath
it
been
my
care
to
keep
mine
heart
in
an
holy
Frame
,
from
Duty
to
Duty
?
3.
Have
I
been
much
in
holy
Ejaculations
?
4.
Have
I
not
given
liberty
to
the
working
of
Pride
,
sinful
Anger
,
Discontent
,
or
Impatience
;
nor
so
much
as
to
vain
thoughts
?
5.
Have
I
not
inordinately
minded
earthly
things
?
6.
Have
I
kept
me
from
[
Mine
]
iniquity
,
and
not
lived
in
any
known
sin
?
7.
Have
I
wronged
no
man
in
word
nor
deed
?
8.
Have
I
been
temperate
and
self-denying
in
the
use
of
the
Creatures
?
9.
Hath
the
Law
of
the
Lord
been
much
in
my
mouth
?
10.
Have
I
not
sent
Christ
away
without
an
Alms
,
when
I
had
it
by
me
?
11.
Have
I
not
lost
an
opportunity
of
doing
or
receiving
good
?
12.
Have
I
not
neglected
nor
done
any
thing
against
my
duty
to
my
Relation
?
13.
What
have
I
done
for
God
or
my
Soul
this
day
?
have
I
not
lost
one
day
more
?
14.
Have
I
been
diligent
and
watchful
?
Christian
,
here
is
a
course
prescribed
,
which
by
the
ordinary
assistance
,
which
the
Lord
doth
not
deny
,
you
may
take
up
if
you
will
;
and
which
if
you
conscientiously
observe
,
will
be
,
without
doubt
,
through
the
blessing
of
God
,
attended
with
great
success
.
And
those
that
do
not
take
up
this
course
,
or
some
other
equivalent
to
it
,
let
them
never
think
to
ease
their
hearts
,
by
idle
complaints
,
I
can't
attain
to
such
a
holy
,
even
,
fruitful
,
heavenly
life
,
as
I
desire
,
I
would
,
but
I
cannot
;
God
will
abhor
such
lazy
complaints
,
and
look
upon
them
as
they
are
,
a
meer
device
to
keep
you
quiet
under
a
slothful
heart
.
Set
your
whole
Duty
daily
before
your
eyes
,
charge
it
upon
your
hearts
,
take
an
account
of
your selves
,
how
you
discharge
it
;
set
upon
it
as
that
which
is
no
other
than
you
have
vowed
to
the
Lord
;
commit
your selves
,
and
your
wayes
to
him
for
success
:
and
if
this
doth
not
mightily
conduce
to
advance
you
in
point
of
holiness
,
and
establish
you
in
point
of
peace
,
then
say
,
that
both
the
Precepts
and
Promises
of
the
Gospel
have
deceived
you
.
And
thus
I
have
set
before
you
that
holy
conversation
which
becometh
the
Gospel
.
Take
up
this
holy
course
;
let
this
be
your
Life
you
mean
to
lead
;
and
let
it
be
carried
on
,
-
In
an
holy
Union
.
-
In
an
United
Contention
.
-
In
an
Holy
Boldness
.
1.
In
an
holy
Union
;
So
the
Apostle
there
adds
,
stand
fast
in
one
spirit
with
one
mind
.
Never
look
to
thrive
in
Grace
,
if
you
do
not
live
in
peace
.
The
decays
of
Christianityly
much
upon
the
score
of
the
divisions
of
Christians
.
The
Devil
hath
also
taken
up
that
Maxim
,
Divide
&
Impera
,
Rent
them
and
ruine
them
.
The
reason
why
our
Love
is
so
cold
,
is
because
our
Differences
are
so
hot
.
The
reason
of
so
little
zeal
against
sin
,
hath
been
the
great
strife
among
Brethren
.
The
combinations
of
Sinners
have
not
so
much
prejudiced
the
power
of
holiness
,
as
the
contentions
of
Saints
.
There
are
not
a
few
who
go
under
the
name
of
Saints
,
that
have
maintained
disputes
about
Religion
so
long
,
till
they
have
disputed
themselves
out
of
all
Religion
;
their
searching
for
truth
,
hath
been
the
loss
of
both
love
and
life
.
Christians
,
if
ever
you
would
be
any
thing
,
be
one
;
be
of
one
heart
,
of
one
mind
,
holding
the
unity
of
the
spirit
in
the
bond
of
Peace
.
It
were
greatly
to
be
desired
,
that
the
people
of
God
were
both
of
one
heart
,
and
of
one
way
:
But
if
this
may
not
be
,
if
there
cannot
be
Vniformity
,
yet
let
there
be
Vnity
,
betwixt
all
that
fear
the
Lord
in
truth
.
A
few
words
I
shall
leave
with
you
for
your
dire●●on
herein
:
1.
Divide
not
from
the
Head
,
to
unite
with
any
pretended
Members
:
hold
not
with
them
,
that
hold
not
with
the
Head
.
Sell
not
Truth
,
clear
,
fundamental
Truth
,
to
buy
Peace
.
2.
Divide
not
from
real
Members
,
lest
you
hereby
prove
your
division
from
the
Head
.
Christ
hath
but
one
body
,
if
you
be
not
in
union
with
the
body
,
you
are
divided
from
the
Head
.
3.
See
the
Head
in
every
Member
;
see
Christ
in
every
Saint
.
4.
Prize
Christ
where-ever
you
see
him
.
Love
Christ
,
and
love
his
Image
;
if
you
will
not
slight
Christ
,
slight
not
any
Saint
.
See'st
thou
an
humble
,
m●●●
,
patient
,
broken-hearted
,
self-denying
,
mortified
Christian
;
in
whatsoever
unpleasing
form
(
as
to
matters
circumstantial
)
he
appears
,
despise
him
not
,
reject
him
not
.
5.
Prize
Peace
and
Union
,
a●
the
strength
and
honour
of
the
body
.
6.
Pursue
Peace
and
Union
with
the
utmost
strength
of
thy
soul
.
And
that
you
may
obtain
it
,
1.
Let
all
parties
that
are
named
of
Christ
,
be
humbled
under
former
Divisions
.
What
peace
so
long
as
God
is
angry
?
Oh
how
have
we
provoked
the
Lord
,
by
provoking
one
another
!
Let
him
only
who
hath
been
without
sin
in
this
matter
,
be
without
sorrow
and
shame
.
Sure
they
are
hard
hearts
,
who
are
not
broken
under
such
breaches
.
Let
us
not
mistake
our selves
,
nor
mis-call
that
zeal
for
God
,
which
God
will
call
pride
and
peevishness
.
I
speak
not
against
our
being
offended
,
either
with
errour
or
iniquity
;
we
may
not
call
evil
,
good
,
or
darkness
,
light
,
for
peace
sake
;
but
at
our
unreasonable
passions
,
against
whom
we
suppose
erring
Brethren
.
If
the
reproach
of
the
Gospel
,
the
hard●ing
of
the
perverse
,
the
stumbling
of
the
weak
,
if
the
hindring
of
edification
,
the
promoting
of
confusion
,
and
every
evil-work
,
which
have
been
the
sad
effects
of
our
Divisions
;
if
Pride
and
haughtiness
,
if
Vanity
and
Wantonness
,
if
Envy
and
uncharitableness
,
which
have
been
the
Womb
from
which
our
contentions
have
sp●ung
,
be
matter
of
Humiliation
,
then
sure
we
had
need
be
brought
upon
our
knees
:
We
must
be
melted
,
e're
we
can
be
moulded
up
into
one
.
2.
Let
all
parties
unite
sincerely
in
their
ends
:
Let
the
honour
of
Christ
,
the
advancement
of
practical
godliness
,
the
destruction
of
the
interest
of
the
flesh
,
the
edification
of
the
whole
body
,
in
faith
and
holiness
,
be
looked
at
with
a
single
eye
,
and
pursued
with
a
plain
and
honest
heart
;
let
not
the
interest
of
a
party
,
the
affection
of
superiority
and
dominion
,
the
carrying
on
of
selfish
or
fleshly
designs
,
let
the
God
,
or
the
Christ
you
are
driving
for
,
unbiass
your
spirits
,
take
the
right
mark
,
and
let
your
motions
be
sincerely
levelled
at
it
.
If
we
were
once
set
right
in
our
ends
,
an
accommodation
of
all
our-differences
about
the
means
,
would
be
more
facile
and
feisable
,
Prov.
11.
3
,
5.
The
integrity
of
the
upright
shall
guide
him
,
the
righteousness
of
the
perfect
shall
direct
his
way
.
Humble
,
single
,
honest
hearts
,
are
most
like
to
hit
upon
the
good
and
honest
way
:
If
we
had
nothing
to
do
,
but
to
please
the
Lord
,
we
should
not
have
much
to
do
to
please
one
another
.
3.
Let
all
parties
unite
in
this
Rule
,
Do
as
you
would
be
done
by
;
that
is
,
as
being
well
informed
,
and
advised
,
and
freed
from
evil
,
and
discomposed
affections
,
(
for
so
the
Rule
is
to
be
understood
)
you
would
that
men
should
do
unto
you
:
Allow
to
others
,
what
you
challenge
to
your selves
;
or
would
,
if
you
were
in
their
circumstances
:
Deny
not
what
you
would
demand
:
The
same
liberty
,
the
same
charity
that
you
would
expect
from
other
Christians
,
allow
to
them
.
4.
No
longer
tie
up
Christ
to
a
party
.
Say
not
,
Lo
here
is
Christ
,
and
not
there
:
Say
of
all
Believers
,
though
of
different
Forms
,
As
we
are
Christs
,
so
they
are
Christs
.
Of
all
the
sub-divisions
of
Protestants
,
that
are
considerable
amongst
us
,
there
's
no
party
,
the
union
with
which
makes
us
,
or
the
separation
from
which
unmakes
us
,
Christians
.
We
had
need
to
have
more
to
shew
for
our
Christianity
,
than
that
we
are
Presbyterians
,
Independants
,
Anabaptists
,
Episcopal
,
or
Erastians
;
and
the
Devil
must
have
more
to
prove
us
no
Christians
,
than
this
,
that
we
are
in
union
with
either
of
these
,
or
inseparation
from
them
.
5.
In
matters
circumstantial
,
be
not
over
hasty
in
stamping
a
Jus
Divinum
▪
on
things
disputable
and
doubtful
:
Put
no
more
weight
,
nor
a
greater
necessity
,
on
any
thing
,
than
God
hath
evidently
put
on
it
;
and
spend
no
more
of
your
zeal
about
it
,
than
is
proportionable
to
its
weight
and
evidence
.
6.
Allow
for
the
imperfect
state
the
Church
is
in
.
We
know
but
in
part
;
and
till
that
which
is
perfect
is
come
,
and
that
which
is
imperfect
is
done
away
,
we
must
bear
with
one
another
,
if
in
any
things
we
be
otherwise
minded
.
7.
Stretch
not
your
Authority
beyond
your
Line
,
take
not
too
much
upon
you
:
Think
not
to
bring
all
others
,
in
every
thing
,
to
your
Standard
;
impose
not
your
consciences
,
as
a
Law
upon
others
.
8.
Put
not
conscience
to
the
ill
office
of
being
a
meer
Make-bate
,
catch
not
up
every
Notion
,
and
presently
charge
it
upon
conscience
,
as
that
which
must
be
maintained
,
though
to
the
greatest
prejudice
of
the
whole
interest
of
Religion
,
and
so
rent
and
run
away
from
all
those
that
agree
not
with
you
.
Be
not
rash
,
be
not
headie
;
be
tender
,
but
be
warie
▪
be
well
instructed
,
if
you
will
be
trulie
tender
:
first
catefullie
inform
thy
conscience
,
and
then
peaceablie
follow
it
.
Of
what
is
that
conscience
tender
,
that
is
not
tender
of
making
wounds
and
rents
in
the
bodie
of
Christ
?
9.
Beware
of
C●nsurings
and
Judgings
,
of
biting
and
devouring
one
another
.
If
ye
bite
and
devour
one
another
,
ye
shall
be
consumed
one
of
another
.
Let
him
that
is
without
fault
,
cast
the
first
stone
at
his
Erring
Brother
.
Be
not
bitter
against
the
bitterness
of
others
:
if
others
sowerness
offend
thee
,
yet
let
it
not
leaven
thee
:
Be
not
reviled
into
a
Reviler
,
scoffed
into
a
Scoffer
;
overcome
evil
with
goodness
:
'T
is
not
seldom
that
our
invectives
against
others
bitterness
,
are
more
keen
and
cutting
,
than
that
we
complain
of
:
Justifie
not
what
thou
judgest
;
Practise
not
thy self
,
what
in
the
same
Breath
thou
condemnest
in
thy
Brethren
:
Throw
not
back
thy
Brother's
Fire-balls
in
his
Face
,
lest
in
censuring
him
,
thou
be
also
thine
own
Judge
:
Pursue
not
matters
in
difference
over
hotly
,
but
learn
modestlie
and
meeklie
to
differ
,
where
you
cannot
agree
.
10.
Let
your
conversation
be
so
holy
,
humble
,
and
heavenlie
,
carrie
your selves
in
such
simplicitie
and
godly
sincerity
,
towards
God-towards
one
another
,
and
towards
all
men
,
that
you
may
command
each
other
to
believe
,
that
however
you
agree
not
about
your
Mother
,
yet
you
are
all
the
Children
of
the
same
Father
;
that
you
are
of
God
,
and
that
the
Spirit
of
the
living
God
dwelleth
in
you
.
11.
Hold
Communion
in
the
things
wherein
you
agree
,
and
Charity
where
you
differ
:
May
you
not
pray
,
and
fast
,
and
hear
,
and
hold
Christian
Conferences
together
?
Sure
there
is
not
overmuch
of
Gospel
Spirit
,
where
this
will
not
be
granted
?
12.
Impose
not
on
each
other
any
hard
and
unnecessary
conditions
of
your
Communion
.
Suppose
,
upon
your
differing
Judgments
,
there
be
in
some
things
different
practises
,
which
some
of
you
judge
less
warrantable
,
whilst
the
consciences
of
others
allow
and
use
;
press
not
the
reli●quishing
such
questionable
practices
,
as
the
condition
of
your
communion
;
especially
,
if
they
be
not
mingled
with
the
Duties
wherein
you
joyn
,
but
are
used
by
any
of
you
,
at
other
times
,
or
in
other
Assemblies
.
Excommunicate
not
them
from
you
,
excommunicate
not
your
selves
from
them
,
with
whom
Christ
holds
Communion
.
Judge
not
that
Christ
withdraws
from
all
those
who
are
not
in
every
thing
of
your
mind
and
way
.
Destroy
not
all
communion
,
by
seeking
after
a
pure●
,
than
in
this
our
imperfect
state
,
we
shall
ever
attain
.
According
to
this
principle
,
(
no
communion
at
all
,
if
not
in
all
)
where
shall
we
rest
?
In
all
Societies
something
will
offend
.
13.
And
lastly
,
in
your
communion
receive
not
one
another
to
doubtful
Desputations
:
Let
your
prayers
,
conferences
,
and
all
holy
Exercises
,
be
studiously
so
managed
,
that
there
may
be
a
sweet
Accord
of
your
Spirits
therein
:
Come
not
together
to
strengthen
parties
,
or
propagate
opinions
:
Let
all
matters
of
controversie
be
waved
;
and
hereof
let
there
be
such
mutual
assurance
given
aforehand
,
that
you
may
be
together
,
without
fear
of
becoming
thorns
or
snares
one
to
another
:
Which
,
if
it
be
not
unanimously
consented
to
,
and
inviolably
observed
,
your
Communion
will
be
impossible
,
or
dangerous
.
Christians
,
are
the
clear
and
fundamental
truths
of
the
Gospel
,
and
the
more
necessary
and
weighty
Duties
of
Religion
,
sufficiently
understood
and
practised
?
Are
your
Souls
safe
?
Is
your
Calling
and
Election
sure
?
Is
the
Love
,
and
Life
,
and
zeal
of
God
grown
up
to
that
maturity
,
that
you
need
not
mutual
help
this
way
?
Have
you
any
spare
time
from
those
things
,
to
spend
in
perplexing
controversies
?
Build
up
one
another
in
your
most
Holy
Faith
,
provoke
one
another
to
Love
,
and
to
good
works
;
encourage
,
establish
,
and
strengthen
one
another
in
the
known
wayes
of
holiness
;
and
if
you
find
not
this
both
better
work
,
and
work
enough
for
you
,
then
take
your
liberty
.
These
things
do
,
live
in
peace
,
and
love
and
the
God
of
peace
shall
be
with
you
.
Hear
,
Oh
●ye
freinds
of
Christ
,
by
what
oblique
Names
soever
unhappily
distinguished
!
will
you
come
and
be
Friends
one
with
another
?
Are
you
for
peace
?
Your
God
is
the
God
of
Peace
:
Your
Jesus
is
the
Prince
of
Peace
:
Your
Gospel
is
the
Gospel
of
Peace
;
and
will
you
not
be
perswaded
to
be
Sons
of
peace
?
Your
God
is
one
,
your
Mediator
is
one
,
your
Faith
one
,
your
Baptism
one
,
your
Hope
one
;
you
are
one
Bodie
,
one
Spirit
,
and
will
you
not
yet
be
one
Soul
?
Oh
how
hopeful
would
our
condition
be
,
were
our
hearts
generallie
set
upon
peace
!
We
should
certainly
obtain
,
did
we
more
resolvedlie
pursue
it
:
and
what
should
hinder
?
have
you
not
yet
enough
of
your
contentions
,
and
quarrellings
?
have
not
your
Souls
been
sufficiently
neglected
,
your
Lusts
strengthened
,
your
Faith
weakened
,
your
Love
withered
,
your
comforts
wasted
,
your
names
blemished
,
your
holy
Profession
blamed
?
Hath
not
your
God
been
sufficiently
provoked
,
and
the
Devil
sufficiently
gratified
?
are
your
bellies
so
filled
with
gall
,
and
your
mouths
with
gravel
,
and
have
you
not
yet
enough
of
your
contentions
?
Christians
,
Slight
not
these
Counsels
and
Warnings
.
As
you
would
prove
your selves
the
Friends
of
Christ
,
be
ye
followers
of
peace
.
Studie
,
oh
studie
these
things
that
make
for
peace
.
Follow
peace
with
all
men
,
as
much
as
in
you
is
,
but
especially
with
the
houshold
of
Faith
.
Let
there
be
no
longer
strife
betwixt
us
,
for
we
are
brethren
.
Yet
alwaies
remember
,
I
am
pressing
you
to
an
holy
Union
;
whilst
I
perswade
you
to
follow
peace
,
I
must
still
add
[
and
holiness
:
]
I
perswade
you
not
to
pursue
peace
,
upon
tearms
dishonourable
or
prejudicial
to
Truth
;
They
must
have
both
together
,
that
will
be
blessed
in
either
:
Truth
without
Peace
,
is
as
a
Jewel
without
its
Cabinet
;
Peace
without
Truth
,
is
as
a
Cabinet
with
nothing
in
it
.
Peace
without
holiness
,
is
as
a
fair
and
promising
shell
,
with
a
rotten
,
or
worm-eaten
kernel
;
holiness
without
peace
,
is
as
a
pretious
kernel
,
under
a
crack'd
and
broken
shell
.
They
that
have
peace
without
truth
,
have
nothing
worth
the
securing
;
they
that
have
truth
without
peace
,
have
little
security
for
what
they
have
.
Peace
without
truth
,
is
beauty
without
worth
:
Truth
without
peace
,
is
worth
with
its
beauty
marred
.
Let
both
go
together
,
and
then
they
will
be
,
both
the
Columina
Ecclesiae
,
the
Pillar
of
the
Church
,
rendring
it
consistent
within
it self
;
and
the
Corona
Ecclesiae
,
its
Crown
,
rendring
it
comely
and
glorious
before
the
World
.
Be
it
thus
wi●h
us
,
and
then
Sathan
look
to
thy self
,
thy
Kingdom
shall
down
amain
;
when
thou
canst
no
longer
hold
up
division
,
thou
losest
thy
dominion
.
Then
Saints
lift
up
your
heads
,
your
Communion
shall
be
sweet
,
your
glory
shall
be
great
,
your
light
shall
shine
,
your
fruit
shall
abound
,
the
smell
of
your
spices
shall
flow
forth
;
your
adversaries
shall
envy
,
and
your
King
shall
greatly
delight
to
see
your
beauty
.
Oh
may
this
Grace
,
this
Peace
be
granted
us
from
the
Lord
;
and
let
all
that
love
the
prosperity
of
Sions
▪
say
Amen
.
2.
In
an
an
united
Contention
▪
Striving
together
(
saith
the
Apostle
)
for
the
Faith
of
the
Gospel
.
Unite
,
but
strive
:
strive
not
one
against
another
;
Christian
against
Christian
,
but
strive
together
;
Let
your
Contention
be
in
Communion
.
Strive
together
against
sin
,
and
unbelief
:
against
Hypocrisie
,
and
earthliness
:
strive
against
strife
,
and
debate
,
and
envyings
,
and
judgings
;
strive
together
with
God
,
in
your
prayers
and
supplycations
:
We
often
pray
,
but
our
prayers
do
not
agree
:
by
keeping
at
such
distance
we
know
not
one
anothers
hearts
,
and
are
,
so
many
men
,
so
many
minds
:
every
one
prayes
according
to
his
single
apprehension
,
and
affections
:
What
one
prayes
,
another
unprayes
;
insomuch
that
we
should
put
the
Lord
to
do
contradictions
,
if
he
must
give
particular
answer
to
all
our
prayers
.
And
possiblie
that
may
be
the
reason
,
why
the
Lord
defers
his
answer
so
long
,
he
will
stay
till
we
are
better
agreed
what
we
would
have
,
Matth.
18.
19.
If
two
of
you
agree
on
earth
,
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
of
my
Father
which
is
in
Heaven
.
Strive
together
in
all
holy
and
united
endeavours
to
comfort
,
confirm
and
establish
one
another
in
the
Faith
of
the
Gospel
.
Keep
up
the
Communion
of
Saints
,
and
an
united
contention
against
sin
and
unbelief
;
Remember
Heb.
10.
25.
3.
In
an
holy
boldness
,
in
nothing
terrified
by
your
Adversaries
.
In
nothing
,
that
is
,
either
in
no
degree
;
not
at
all
terrified
:
or
else
in
nothing
that
you
have
to
do
;
be
frighted
out
of
no
part
of
your
duty
:
or
else
at
nothing
that
they
do
,
or
threaten
to
do
against
you
.
Be
not
afraid
to
be
holy
.
Tell
your
Adversaries
,
when
they
have
said
and
done
their
worst
,
you
must
,
and
you
will
,
make
bold
to
serve
your
God
.
Fear
them
not
,
and
they
cannot
hurt
you
;
they
never
hurt
you
,
unless
they
divert
you
from
your
duty
.
To
establish
your
hearts
in
this
holy
boldness
,
and
against
your
carnal
fears
.
1.
Consider
,
That
,
1.
By
how
much
the
more
you
fear
God
,
by
so
much
the
less
you
will
fear
men
.
2.
By
how
much
the
more
you
fear
sin
,
by
so
much
the
less
you
will
fear
trouble
.
3.
By
how
much
the
less
your
adversaries
fear
God
,
by
so
much
the
less
need
you
to
fear
them
.
2.
Believe
:
Psal.
27.
13.
I
had
fainted
,
but
that
I
believed
.
Faith
is
a
buckler
against
fears
and
faintings
;
Ephes.
6.
16.
Above
all
,
take
the
shield
of
faith
,
whereby
you
shall
be
able
to
quench
all
the
fiery
darts
of
the
Devil
.
[
The
shield
of
faith
]
A
shield
is
a
wall
of
partition
,
interposed
betwixt
a
person
and
harm
;
'T
is
only
our
apprehensions
of
harm
that
raise
our
fear
;
Faith
will
save
a
Christian
harmless
,
and
thereby
preserve
him
fearless
.
The
shield
is
ordained
for
a
security
to
all
parts
and
against
all
assaults
.
Some
pieces
of
our
armour
are
appropriated
to
one
part
only
;
the
Helmet
is
for
the
head
,
the
Breast-plate
for
the
brest
,
the
Girdle
for
the
loins
,
the
Shooes
for
the
feet
;
but
the
shield
is
a
moveable
,
that
is
to
be
lifted
up
,
where-ever
the
blow
comes
.
Faith
is
an
universal
security
.
Faith
may
be
said
to
be
a
Shield
,
1.
Instrumentally
;
As
it
provides
us
of
a
shield
,
as
it
lifts
up
a
sheild
and
sets
a
guard
upon
the
Soul
to
secure
it
▪
It
holds
up
Christ
for
a
shield
;
it
holds
up
the
Promises
for
a
Shield
:
the
very
Commands
and
Institutions
of
God
,
for
a
Shield
and
Safe-guard
to
the
Soul
.
Sometimes
the
sense
of
guilt
assailes
and
weakens
the
heart
:
It
is
not
so
much
any
thing
without
us
,
as
something
within
us
,
that
raises
our
fears
.
How
small
a
matter
will
fright
a
guilty
Soul
?
Guilt
will
make
every
stroke
a
stab
.
It
's
the
barb
of
the
arrow
,
the
venome
on
the
dart
,
or
the
sore
of
the
heart
,
that
makes
every
stroke
formidable
and
terrible
.
'T
is
the
guiltless
Soul
that
hath
courage
,
and
boldness
.
Hic
murus
ahoeneus
esto
—
Now
against
this
dreadful
dart
,
Faith
holds
up
a
Buckler
,
with
a
Crucified
Jesus
upon
it
;
and
so
that
's
quenched
.
Sometimes
darkness
and
uncertainties
,
about
the
way
that
we
are
in
,
raises
our
fear
.
A
Christian
that
knows
himself
in
his
duty
,
in
his
way
,
is
out
of
fear
.
Clearness
gives
boldness
.
Whilst
we
question
the
warrantableness
of
the
way
we
are
in
,
every
shadow
of
danger
will
shake
us
:
Against
such
feares
,
Faith
holds
up
a
Buckler
with
this
inscription
,
Have
not
I
commanded
thee
?
It
shews
the
Command
,
and
in
that
,
our
warrant
,
and
in
our
warrant
our
security
.
When
we
question
whether
our
Worship
,
for
which
we
are
like
to
suffer
,
be
right
or
no
,
Faith
holds
up
an
Institution
for
our
Shield
.
If
this
Fear
(
oh
I
shall
not
hold
our
,
I
shall
deny
my
Lord
,
and
his
faith
,
if
put
to
it
)
assailes
the
Soul
;
here
faith
holds
up
the
Promise
for
a
Buckler
:
He
hath
said
,
I
will
not
fail
thee
,
nor
forsake
thee
,
so
that
we
may
boldly
say
,
The
Lord
is
my
helper
.
2.
Formally
;
Faith
not
only
lifts
up
a
shield
,
but
is
our
shield
;
The
very
believing
in
a
crucified
Jesus
;
the
very
believing
the
Command
,
the
Justification
,
the
promise
,
stays
and
supports
the
heart
against
whatsoever
may
befall
it
;
I
had
fainted
but
that
I
believed
.
Christians
,
whatever
your
duties
,
difficulties
,
despondencies
,
straits
,
temptations
,
afflictions
,
weaknesses
are
;
believe
,
and
you
shall
be
carried
through
;
believe
,
and
you
shall
be
established
:
Believe
in
Christ
,
and
you
shall
dare
to
follow
Christ
;
believe
in
Christ
,
and
you
shall
go
through
with
Christ
,
and
hold
out
to
the
end
.
Believe
,
and
you
shall
neither
fear
,
faint
,
nor
fall
.
Your
Faith
will
both
keep
you
faultless
,
and
save
you
harmless
,
and
thereby
secure
you
from
sinking
,
and
fainting
in
your
minds
.
If
this
be
not
enough
,
let
me
add
,
that
Faith
will
yet
farther
scatter
all
your
fears
,
by
this
double
Act
:
-
1.
It
will
put
your
reward
into
your
hands
.
-
2.
It
will
put
all
your
troubles
to
a
present
end
.
1.
It
will
put
your
reward
into
your
hand
;
it
will
set
the
Crown
on
your
head
,
even
whilest
the
Cross
is
on
your
back
.
Faith
makes
things
to
come
present
,
Heb.
11.
1.
It
is
the
subsistence
,
or
being
,
of
things
hoped
for
;
it
gives
being
to
the
good
things
promised
,
before
they
are
.
Hope
carries
the
eye
to
the
object
;
looks
on
things
to
come
,
as
to
come
;
Faith
b●ings
the
object
to
the
eye
,
looks
on
things
to
come
,
as
com●
▪
it
looks
on
distance
of
time
,
as
God
looks
on
it
;
on
a
thousand
years
but
as
one
day
.
It
looks
on
Gods
saying
and
doing
,
on
Gods
promising
and
performing
as
all
one
.
It
antidates
Glory
,
and
gives
a
kind
of
present
possession
of
it
in
hand
,
Rom.
8.
(
In
)
all
these
things
we
are
more
than
Conquerors
:
In
Tribulation
,
in
Per●ecution
,
in
Famine
,
in
Nakedness
;
(
In
)
all
these
things
we
are
more
than
Conquerors
:
Not
only
afterwards
we
shall
be
,
but
in
all
these
things
,
even
whilest
we
are
under
them
,
we
are
more
than
Conquerors
:
The
conquest
is
obtained
in
the
very
entrance
of
the
Combat
.
This
is
the
Victory
that
overcometh
the
World
,
even
our
Faith
.
Believe
Christian
,
and
thy
Faith
will
be
thy
Victory
,
thy
Shield
will
be
thy
Palm
.
2.
It
will
put
all
our
troubles
to
a
present
end
:
Faith
looks
on
things
to
come
as
present
,
and
thereby
,
on
things
present
as
past
:
It
looks
on
all
things
,
according
as
they
will
be
in
their
issue
and
end
:
It
looks
on
things
to
come
,
according
to
what
they
will
be
,
when
they
are
come
.
It
looks
on
things
present
according
to
what
they
will
be
,
when
they
are
past
.
It
sees
all
passing
,
and
considers
it
as
past
already
.
It
sees
all
passing
,
the
World
upon
its
wing
,
the
Fashion
of
it
passeth
away
.
It
sees
the
Riches
of
the
world
upon
their
wings
:
the
Pride
,
and
the
Pomp
,
and
the
Gallantry
,
and
the
Glory
of
the
World
,
upon
their
wings
:
And
it
sees
the
Poverty
of
the
world
,
the
Troubles
of
the
World
,
all
upon
the
wing
.
It
looks
on
the
blackest
Clouds
,
as
flying
Clouds
,
and
it
considers
all
as
gone
already
.
It
looks
on
the
clear
that
is
beyond
the
Clouds
;
it
says
,
as
God
says
,
Babylon
is
fallen
,
is
fallen
:
Not
only
it
shall
fall
,
but
it
is
fallen
,
and
shall
not
be
able
to
rise
.
Aed
what
place
can
there
be
then
left
for
fear
or
fainting
?
Was
the
Red
Sea
a
Terrour
to
Israel
,
when
they
saw
themselves
gotten
to
the
other
side
?
Did
Sampson's
[
dead
]
Lion
fright
him
?
Will
the
Remembrance
of
what
you
[
have
]
suffered
be
a
Terrour
to
you
,
when
you
are
gotten
through
and
are
come
out
of
Tribulation
?
Why
,
open
the
E●e
of
your
Faith
,
and
see
the
Coast
already
clear
;
You
will
see
the
Red
Sea
behind
you
,
the
Wilderness
behind
you
,
Jordan
behind
you
,
and
your selves
gotten
safe
on
the
banks
of
Canaan
.
Come
on
Soul
,
what
should
hinder
thee
?
May
be
,
thou
supposest
,
thou
hast
a
great
fight
of
affliction
to
endure
;
grant
thou
hast
,
yet
fear
none
of
those
things
[
thou
shalt
]
suffer
,
till
thou
canst
fear
those
things
thou
hast
suffered
.
Though
thou
be
now
putting
on
thy
Armour
,
believe
,
and
thou
maiest
boast
as
if
thou
hadst
put
it
off
:
Death
,
where
is
thy
sting
?
Grave
where
is
thy
victory
?
Where
is
the
Fury
of
the
Oppressor
?
Thine
enemies
are
already
under
thy
feet
man
,
Death
it self
is
swallowed
up
in
Victory
.
Christians
,
Cherish
,
improve
,
increase
your
Faith
,
and
this
will
clear
your
way
of
all
you●
fears
.
Wherefore
didst
thou
doubt
,
oh
thou
of
little
faith
?
Oh
't
is
a
sign
our
faith
is
but
low
,
when
our
fears
are
so
high
.
The
day
the
Lord
hears
you
in
this
Prayer
,
Lord
encrease
our
Faith
,
he
delivers
you
from
your
fears
:
Wax
strong
in
faith
,
and
you
will
wax
bold
in
your
God
.
3.
Be
humble
;
't
will
be
your
advantage
,
that
you
stand
on
the
lower
ground
:
he
whose
heart
hath
already
laid
him
in
the
Dust
,
will
not
fear
how
low
his
enemies
can
lay
him
.
4.
Be
peaceable
;
your
Preces
&
Lachrymae
,
will
be
your
best
weapons
;
the
guilt
of
your
unquiet
and
unwarrantable
resistance
,
will
weapon
your
hearts
,
more
than
all
your
partakers
will
strengthen
your
hands
,
Prov.
20.
22.
Say
not
,
I
will
rec●mpence
evil
,
wait
on
the
Lord
,
and
he
will
save
thee
.
Patient
and
peaceable
suffering
,
will
be
the
best
way
to
abash
your
Persecutors
,
and
embolden
your
Souls
.
Now
gather
up
●ll
these
Particulars
,
and
you
have
the
conversation
that
becometh
the
Gospel
;
wherein
that
I
may
perswade
as
well
as
direct
you
▪
consider
these
following
Arguments
;
2.
This
is
to
them
,
to
your
Adversaries
,
an
evident
token
of
perdition
;
this
united
,
humble
,
peaceable
,
unanimous
boldness
,
in
your
holy
course
,
whereby
you
walk
in
the
Spirit
and
power
of
the
Gospel
,
and
are
not
frighted
or
terrified
out
of
it
;
this
is
,
and
will
be
to
your
Persecutors
,
an
evident
token
of
Perdition
.
The
falls
and
flaws
in
the
Lives
of
Saints
,
and
their
Quarrelings
and
Divisions
amongst
themselves
do
strengthen
the
hands
and
the
confidence
of
sinners
against
them
:
The
fears
and
faintings
of
Saints
are
the
flushings
of
sinners
;
when
Saints
hang
the
wing
,
sinners
lift
up
the
head
.
The
Majesty
and
Beauty
of
an
holy
life
,
joyned
with
and
humble
and
patient
Magnanimity
and
undantedness
,
will
be
a
dart
in
the
Liver
of
the
Enemies
of
it
.
It
is
an
evident
token
[
to
them
]
of
Perdition
:
It
is
not
only
a
Death-Token
[
upon
them
,
]
Persecution
is
a
black
mark
of
a
Son
of
Perdition
;
but
it
is
an
evident
Token
[
unto
them
]
:
It
will
read
them
their
Doom
;
it
will
make
their
own
hearts
to
fall
upon
themselves
,
and
their
own
consciences
to
give
them
their
Sentence
.
2.
This
is
to
you
an
evident
Token
of
Salvation
,
[
but
to
you
of
Salvation
]
The
word
is
sure
▪
To
him
that
ordereth
his
Conversation
aright
,
will
I
shew
the
Salvation
of
God
.
If
we
be
dead
with
Christ
,
we
shall
also
live
with
him
;
if
we
suffer
with
him
,
we
shall
also
be
glorified
together
with
him
.
To
him
that
overcometh
,
will
I
give
to
sit
with
me
on
my
Throne
,
even
as
I
have
overcome
,
and
am
set
down
with
my
Father
on
his
Throne
.
Fear
none
of
those
things
which
thou
shalt
suffer
.
Be
thou
faithful
unto
the
death
,
and
I
will
give
thee
a
Crown
of
Life
.
[
Salvation
,
and
that
of
God
]
There
's
much
in
that
Addition
[
and
that
of
God
]
it
notes
,
that
the
Salvation
of
the
suffering
Saints
shall
be
-
Sure
,
-
Great
.
1.
It
notes
,
That
their
Salvation
shall
be
sure
:
You
shall
certainly
be
saved
,
for
God
hath
undertaken
for
it
;
that
's
the
import
of
the
expression
.
If
it
be
God
that
justifies
,
who
shall
condemn
?
If
it
be
God
that
will
save
,
who
shall
destroy
?
The
matter
is
sure
,
you
shall
be
saved
,
and
that
of
God
.
It
may
be
Sathan
will
promise
,
Hearken
to
me
,
and
I
will
save
you
harmless
.
But
he
is
a
Liar
and
a
Deceiver
;
he
is
weak
and
cannot
,
false
and
will
not
.
It
may
be
the
evil
World
will
tell
you
,
If
thou
wilt
cast
in
thy
Lot
with
us
,
take
our
Advice
,
follow
our
Example
,
come
along
with
us
,
thou
may'st
save
thy self
all
this
harm
and
loss
.
But
there
is
as
much
trust
to
the
children
,
as
to
the
Father
of
Lies
:
But
if
the
Lord
God
,
the
God
of
Power
,
the
God
of
Truth
,
sayes
,
I
will
save
,
who
will
say
nay
?
2.
It
notes
,
that
their
salvation
shall
be
great
:
The
great
God
will
do
for
them
great
things
;
He
will
save
them
by
a
mighty
Salvation
.
He
will
save
them
against
all
those
mighty
hindrances
that
lie
in
the
way
.
Who
art
thou
,
O
great
Mountain
!
before
Zerubbabel
;
thou
shalt
become
a
plain
.
All
the
difficulties
and
unlikelihoods
,
all
the
astonishing
,
and
flesh-non-plus-ing
Obstacles
,
that
stand
in
the
way
of
their
Redemption
will
be
nothing
before
the
mighty
God
.
He
will
save
them
from
their
mighty
sins
,
sufferings
,
and
fears
;
from
the
vanity
and
vexations
of
this
Earth
,
and
from
the
vengeance
of
eternal
fire
.
Christians
,
Do
but
go
on
,
walk
with
Christ
,
suffer
with
Christ
,
and
●ear
none
of
those
things
,
which
you
shall
suffer
:
and
this
shall
be
to
you
an
evident
Token
of
Salvation
,
and
that
of
God
.
3.
Consider
again
▪
the
Argument
of
the
Text
;
These
things
do
,
and
the
God
of
Peace
shall
be
with
you
.
What
encouragement
there
is
in
this
promise
,
I
have
already
shew'd
you
.
Two
things
I
shall
only
mention
here
,
one
of
which
hath
been
insisted
on
already
.
Consider
,
First
,
If
God
be
with
you
,
all
shall
make
for
you
.
Secondly
,
If
God
be
with
you
,
you
shall
shortly
be
with
God
.
1.
If
God
be
with
you
,
all
shall
make
for
you
:
Remember
what
you
have
heard
out
of
Rom.
8.
28
,
31.
Christians
,
perhaps
you
will
not
know
,
how
to
make
a
good
Construction
of
some
Providences
that
may
possibly
befal
you
,
before
you
dye
.
Such
Cases
there
may
be
▪
that
Providence
may
seem
to
be
a
plain
Contradiction
of
the
Promise
.
Suppose
the
People
of
God
,
in
any
Nation
under
Heaven
,
should
at
any
time
have
,
not
only
an
I●undation
of
temporal
Calamities
,
Famine
,
and
Pestilence
,
and
Sword
,
Oppression
,
Rapine
,
and
Cruelty
;
but
a
Floud
of
Spiritual
Judgments
also
,
breaking
in
upon
them
;
a
Famine
of
the
Word
,
an
Eclipse
of
the
Light
of
the
glorious
Gospel
among
them
;
their
green
Pasture
trodden
down
,
their
pure
Waters
puddled
,
God's
Spiritual
Worship
made
to
give
place
to
Will-worship
,
Superstition
and
Idolatry
;
the
Institutions
of
God
,
to
the
inventions
of
Men
:
his
House
made
an
Habitation
for
Dragons
,
for
the
Scritch-Owl
,
and
Bittern
▪
for
Ziim
and
Jim
,
and
every
unclean
thing
.
And
that
,
in
such
a
time
,
when
they
had
given
themselves
to
more
than
ordinary
praying
,
and
fasting
,
and
humbling
themselves
,
and
repenting
of
their
iniquities
;
when
they
had
set
their
faces
towards
Sion
,
and
were
full
of
hopes
,
that
the
Lord
was
about
to
build
,
and
to
plant
;
to
cast
out
their
rubbish
,
to
repair
their
ruins
,
to
bring
in
their
peace
like
a
River
,
and
to
establish
his
Tabernacle
amongst
them
.
Suppose
that
in
such
a
time
,
the
Lord
should
even
spit
in
their
faces
,
should
dash
all
their
hopes
,
and
put
into
their
hands
a
cup
of
trembling
▪
should
bring
trouble
upon
their
loyns
,
and
cause
darkness
to
cover
their
faces
;
should
expose
them
to
sco●●
and
contempt
,
make
them
a
reproach
,
and
a
by-word
;
should
suffer
them
to
be
trampled
upon
,
as
the
filth
of
the
World
,
and
the
off-scouring
of
all
things
.
Suppose
you
should
have
liv'd
in
such
times
and
places
,
and
have
heard
them
complaining
thus
;
All
things
work
for
good
,
why
we
see
all
things
fall
out
for
the
worse
;
so
far
are
our
evil
things
from
working
for
good
,
that
our
good
things
have
wrought
our
hurt
.
Not
only
our
outward
good
things
,
our
peace
,
and
our
plenty
,
but
our
spiritual
good
things
,
have
undone
us
;
our
spiritual
Liberties
,
and
Priviledges
,
our
Ordinances
,
our
Duties
,
our
Prayers
,
our
Fastings
,
our
Zeal
for
the
Lord
of
Hosts
;
not
only
our
sins
,
but
our
Prayers
,
our
repentings
,
our
reformings
have
undone
us
.
We
have
prayed
,
and
fasted
,
to
good
purpose
;
we
have
even
prayed
our selves
into
poverty
,
contempt
,
darkness
,
confusion
;
into
the
snares
that
have
been
laid
for
us
,
and
into
the
hands
of
those
that
hate
us
.
All
these
things
are
against
us
;
all
our
fears
are
come
upon
us
;
all
our
comforts
,
yea
,
and
our
hopes
too
▪
are
running
from
us
;
the
whole
course
of
Providence
,
seems
to
be
driven
on
to
our
utter
ruine
;
every
day
,
every
hour
,
it
grows
darker
and
darker
,
worse
and
worse
;
every
spoke
of
the
Wheel
,
every
turn
of
the
wheel
,
renders
our
condition
more
helpless
and
hopeless
.
Our
adversaries
are
become
rampant
;
our
Soul
is
filled
with
their
scorn
and
fury
;
our
friends
,
are
as
a
broken
tooth
,
or
a
foot
out
of
joynt
;
our
hopes
are
a
Spiders
Web
,
or
as
the
giving
up
the
Ghost
;
the
Almighty
causes
all
his
storms
and
billows
to
pass
over
us
;
one
day
telleth
another
,
one
night
certifieth
another
,
and
prophesies
to
us
nothing
but
destruction
upon
destruction
,
desolation
upon
desolation
;
and
where
is
the
promise
of
his
coming
?
the
hope
of
Israel
is
asleep
,
her
Saviour
is
a
stranger
;
the
Ark
of
God
is
taken
,
the
glory
is
departed
,
yea
,
and
God
himself
seems
to
be
gone
over
to
the
Camp
of
the
Philistines
,
and
marching
against
us
;
we
have
waited
for
light
,
but
behold
obscurity
;
for
brightness
,
but
we
walk
in
darkness
;
the
Harvest
is
past
,
the
Summer
is
ended
,
and
we
are
not
saved
,
neither
is
there
yet
any
to
tell
us
how
long
.
Suppose
you
should
have
stood
by
,
and
have
seen
or
heard
any
such
things
any
where
in
the
World
,
would
you
not
have
said
,
can
any
good
come
out
of
such
a
dark
abyss
?
out
of
such
a
concatination
of
so
many
dreadful
and
dismal
Providences
?
Why
,
by
what
hath
been
already
said
,
you
might
have
answered
thus
,
Stay
but
a
while
till
the
whole
wheel
be
come
about
,
till
God
hath
brought
off
his
work
from
the
wheel
;
and
then
you
shall
see
,
Providence
and
the
Promise
meeting
together
,
and
kissing
each
other
,
and
shall
be
able
to
say
in
this
case
,
what
Solomon
did
in
Israels
,
1
Kings
8.
56.
Blessed
be
God
,
that
hath
given
rest
to
his
People
Israel
,
according
to
all
that
he
promised
;
there
hath
not
failed
[
one
word
]
of
all
his
good
promise
,
which
he
promised
by
the
hand
of
his
Servants
.
Christians
,
whatever
may
come
upon
you
,
at
any
time
while
you
live
in
this
World
,
di●trust
not
your
God
,
nor
be
at
all
dismayed
;
you
shall
see
the
day
either
here
or
hereafter
,
and
't
will
be
never
the
worse
,
if
it
be
not
till
hereafter
(
take
it
upon
the
credit
of
this
word
,
All
things
shall
work
together
for
good
)
You
shall
see
the
day
when
your
hearts
shall
rejoyce
and
say
,
O●
't
was
happy
for
us
,
that
matters
went
so
cross
with
us
;
'T
was
happy
we
were
so
poor
,
and
brought
so
low
,
and
laid
in
the
dark
,
and
strip'd
so
naked
,
of
all
that
we
either
took
pleasure
or
put
confidence
in
.
Now
we
see
that
the
Lord
hath
a
more
glorious
design
,
that
he
was
carrying
on
for
us
step
by
step
,
by
every
thing
that
came
upon
us
,
than
we
were
aware
of
,
or
could
have
imagined
.
It
's
true
,
the
Shimei's
have
been
cursing
,
the
Ishmael's
have
been
mocking
,
the
Rabshaka's
have
been
railing
,
the
Ploughers
have
been
ploughing
,
the
Hunters
have
been
pursuing
,
and
had
almost
overtaken
,
overcome
,
and
swallowed
us
up
quick
;
but
blessed
be
our
God
,
that
hath
not
turned
our
captivity
,
and
saved
us
by
a
mighty
Salvation
;
but
hath
done
us
good
,
by
all
their
mocking
,
and
cursing
,
and
raging
against
us
:
Now
we
see
,
there
was
such
light
sowing
in
our
dark
dayes
;
such
a
Peace
a
sowing
in
those
deep
furrows
;
such
an
Harvest
of
joy
sowing
in
the
dayes
watch
is
over
,
your
race
is
run
,
come
and
enter
into
my
rest
.
The
first
Come
is
,
Come
down
with
me
,
from
the
pride
,
from
the
pomps
and
jollities
,
of
this
present
World
;
come
with
me
into
the
Wilderness
,
into
the
valley
of
tears
,
come
and
suffer
with
me
,
come
and
dye
with
me
.
The
second
Come
is
,
Come
up
with
me
,
up
out
of
the
Wilderness
,
up
out
of
your
Prisons
,
up
from
your
bonds
:
your
Jubilee
is
come
;
come
up
with
me
:
Come
,
put
off
your
prison-garments
,
and
put
on
your
robes
;
shake
off
your
fetters
,
and
take
up
your
palms
;
lay
down
your
Cross
,
and
take
up
your
Crown
:
from
your
Prisons
to
your
Palace
;
from
the
Stocks
to
the
Throne
:
You
that
have
descended
with
me
,
are
the
same
who
shall
now
ascend
with
me
to
my
Father
,
and
your
Father
,
to
my
God
and
your
God
.
The
first
Come
,
is
the
Come
of
a
Suitor
;
Come
,
grant
me
your
love
;
give
me
your
hearts
,
and
accept
of
mine
:
This
is
the
Errant
upon
which
his
Ambassadors
are
dispatched
;
As
Abraham's
servant
to
take
you
as
a
Wife
for
your
Lord
.
This
is
the
meaning
of
all
those
Jewels
,
and
the
Bracelets
,
they
bring
in
their
hands
;
the
Lord
sends
Servant
upon
Servant
,
Epistle
upon
Epistle
,
Token
upon
Token
,
and
all
speak
the
same
word
,
Come
,
come
,
come
away
and
accept
of
your
Lord
,
and
be
married
to
him
.
The
second
Come
is
,
the
Come
of
the
Bridegroom
▪
Come
home
with
me
,
into
my
holy
City
,
into
my
Royal
Mansion
;
come
into
my
Chamber
,
come
into
my
Bosom
;
come
and
lodge
between
my
Breasts
,
live
in
my
presence
,
and
rest
in
my
love
for
ever
.
Christians
,
my
business
while
I
have
been
with
you
,
hath
been
to
bring
you
to
God
,
to
espouse
you
to
Christ
;
and
you
that
have
already
▪
or
will
yet
at
last
be
perswaded
to
give
your
consent
,
and
wil
give
me
leave
to
make
up
the
Match
,
I
can
give
you
assurance
,
That
he
will
shortly
come
and
make
up
the
Marriage
;
and
must
say
to
you
,
as
Naomi
to
Ruth
,
Ruth
▪
3.
10.
Sit
still
my
Daugther
,
till
thou
see
how
the
matter
will
fall
;
for
the
Man
will
not
be
in
rest
,
till
he
have
finished
the
thing
this
day
.
Sit
still
Christians
,
till
you
see
how
matters
will
fall
,
and
however
they
fall
,
know
,
your
Lord
will
not
be
in
rest
till
he
have
finished
this
thing
,
and
brought
you
home
to
be
with
him
where
he
is
.
I
am
now
parting
from
you
in
this
confidence
▪
that
however
,
after
a
few
dayes
I
shall
see
your
faces
no
more
in
this
world
▪
yet
I
shall
shortly
meet
you
in
the
Bride-Chamber
of
Glory
▪
where
we
shall
ever
be
with
the
Lord
.
Beloved
in
the
Lord
,
I
must
now
leave
you
,
but
give
me
leave
e're
I
go
,
to
deal
freely
with
you
,
and
yet
a
little
farther
,
in
the
close
of
my
day
,
this
once
more
to
open
my
heart
to
you
;
and
to
tell
you
,
-
1.
What
my
parting
Feares
,
-
2.
What
my
parting
Wishes
for
you
are
,
which
I
carry
upon
my
spirit
.
1.
My
parting
Feares
I
go
off
from
you
with
,
are
especially
these
:
1.
I
am
afraid
,
that
there
are
many
of
you
,
upon
whom
I
have
bestowed
my
labour
in
vain
:
I
am
afraid
that
I
have
instructed
you
in
vain
▪
exhorted
▪
perswaded
,
beseeched
,
and
reproved
you
in
vain
:
'T
was
the
Apostles
case
,
and
his
fear
concerning
the
Galatians
,
Chap.
4.
11.
It
is
my
grief
,
that
when
I
would
have
no
more
to
speak
,
but
an
healing
word
,
a
comforting
word
;
I
must
yet
drop
down
a
bitter
word
on
some
of
you
;
that
when
I
would
speak
only
from
Mount
Gerizi●
,
I
must
yet
again
speak
to
some
from
Mount
Ebal
;
that
when
I
would
leave
a
Blessing
behind
me
upon
you
all
,
I
am
like
to
leave
some
bound
under
a
Curse
.
It
's
grievous
to
me
thus
to
speak
;
yet
for
the
discharge
of
my
duty
,
and
for
your
own
necessity
,
bear
with
me
:
I
am
afraid
,
that
whilst
I
have
been
preaching
to
you
,
of
an
incorruptible
Crown
,
of
an
everlasting
Rest
,
a
Kingdom
of
Joy
and
Glory
:
I
am
afraid
there
are
many
of
you
,
That
have
no
part
nor
lot
in
this
matter
,
but
are
still
in
the
gall
of
bitterness
;
and
bond
of
iniquity
:
If
the
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
.
And
are
there
none
among
you
from
whom
this
Gospel
is
hid
?
hid
as
to
the
light
of
it
,
hid
as
to
the
saving
power
and
efficacy
of
it
?
I
am
afraid
there
are
too
many
;
I
am
afraid
there
's
many
a
blind
eye
,
many
a
hard
heart
,
many
a
Spirit
still
in
Prison
,
under
the
Power
of
their
Lusts
,
and
Bruitish
Sensuality
:
I
am
afraid
there
are
many
such
among
you
,
and
are
not
you
afraid
so
too
?
Oh
that
you
were
!
2.
I
have
a
greater
fear
than
this
;
I
am
afraid
of
some
of
you
,
that
not
only
all
my
past
Labour
,
but
this
last
will
be
lost
also
.
Those
that
stand
it
out
to
their
last
day
,
do
usually
stand
it
out
in
their
last
day
.
Blessed
be
God
that
there
are
amongst
you
those
,
over
whom
my
Soul
is
comfo●ted
:
To
whom
I
can
speak
in
the
words
of
the
Apostle
,
Rom
▪
6.
17.
God
be
thanked
,
that
ye
were
the
Servants
of
sin
,
but
ye
have
obeyed
from
the
heart
,
that
from
of
Doctrine
that
hath
been
delivered
unto
you
,
and
being
now
made
free
from
sin
,
you
are
become
the
Servants
of
Righteousness
.
Oh
that
I
could
thus
speak
!
Oh
that
I
could
thus
rejoyce
over
you
all
!
But
as
the
Apostle
said
to
the
Corinthians
,
2
Cor.
12.
20.
I
fear
,
left
when
I
(
come
)
I
shall
(
find
)
you
such
as
I
would
not
.
So
must
I
say
,
with
a
grieved
hear●
,
I
fea●
that
now
I
am
going
I
shall
leave
you
such
as
I
would
not
.
I
would
not
leave
one
blind
person
,
one
vain
person
,
one
loose
liver
,
not
one
unbeliever
,
or
impenitent
,
amongst
you
an
.
Oh
what
a
good
day
would
this
day
of
my
departure
be
?
what
Light
would
there
be
in
this
dark
Evening
,
were
it
thus
with
you
?
If
I
might
see
you
all
recovered
out
of
the
Snares
of
the
Devil
,
every
man's
Eyes
open'd
▪
every
man
's
Fetters
off
,
every
man's
Prison
broken
,
and
his
Soul
escaped
from
that
deadly
bondage
:
if
every
poor
deadly
Creature
among
you
,
who
yet
lies
bound
hand
and
foot
in
his
Grave
Clothes
,
might
now
at
last
stand
up
from
the
Dead
,
and
live
the
Life
of
God
,
this
would
be
mine
and
your
great
rejoycing
▪
But
oh
I
fear
with
this
Apostle
,
2
Cor.
12.
21.
My
God
will
humble
me
,
and
grieve
me
,
and
afflict
me
,
to
see
in
what
a
woful
plight
,
I
must
leave
divers
of
you
.
Oh
ye
sons
of
the
Night
,
you
poor
,
ignorant
;
and
dark
Souls
▪
upon
whom
the
Light
hath
shined
;
but
your
Darkness
comprehendeth
it
not
:
Oh
you
poor
,
obstina●e
,
&
hardned
Souls
,
upon
whom
I
have
been
ploughing
,
as
upon
Rocks
,
&
hewing
as
upon
Adamants
,
who
still
remain
under
as
great
hardness
,
as
if
no
Dew
nor
Rain
had
ever
fallen
on
you
.
Oh
you
poor
,
half-bak●ed
,
almost
Christians
,
that
have
taken
up
your
stand
in
your
present
Attainments
:
my
Soul
is
under
great
fears
,
and
must
weep
in
secret
for
you
,
whilst
my
Tongue
must
be
henceforth
silent
:
Oh
every
Soul
,
that
is
without
fear
of
himself
,
my
Soul
is
afraid
for
you
,
the
fearless
Soul
,
is
in
a
fearful
state
.
Sinners
,
let
my
fears
be
your
fears
:
What
,
is
there
such
astonishing
guilt
upon
you
,
and
yet
not
afraid
?
Such
a
dreadful
Roll
writ
against
you
,
and
yet
not
afraid
?
So
many
Sabbaths
,
Sermons
,
Warnings
lost
,
and
never
to
be
recalled
;
nor
any
Assurance
left
of
one
Sermon
▪
or
Warning
more
,
and
yet
not
afraid
?
Such
a
subtil
Devil
,
such
a
deceitful
heart
,
such
a
tempting
world
that
you
have
to
deal
withall
;
such
a
black
and
bottomless
Pit
into
which
you
are
falling
,
and
yet
not
afraid
?
Oh
what
Stocks
and
Stones
hath
the
Gospel
to
deal
withal●
Beloved
,
have
laboured
much
with
you
,
both
publickly
,
and
from
house
to
house
,
to
bring
you
under
a
due
fear
and
jealousie
of
your selves
;
but
hitherto
your
hearts
have
been
too
hard
for
me
:
Oh
yet
for
trembling
hearts
,
tremble
and
sin
not
;
fear
and
pray
,
fear
and
hope
,
fear
and
repent
;
Work
out
your
Salvation
with
fear
and
trembling
!
Oh
if
my
fears
were
once
become
your
fears
,
your
fears
would
become
my
hopes
!
Oh
what
a
Day-spring
of
hopes
,
would
arise
from
the
shaking
of
secure
hearts
!
These
fears
would
be
as
the
thicker
Darkness
,
forer●nners
of
break
of
Day
.
2.
My
parting
wishes
,
and
desires
for
you
,
are
,
1.
That
the
good
Seed
,
which
hath
been
sown
amongst
you
,
were
well
rooted
in
every
heart
:
I
wish
that
my
Twenty
years
Ministry
among
you
,
may
not
be
lost
labour
,
to
any
of
your
souls
.
2.
I
wish
that
your
next
Seeds-man
may
be
more
skilful
and
successful
:
that
the
good
Lord
will
provide
you
a
man
,
that
may
teach
you
in
wisdom
,
gain
you
in
Love
,
lead
you
on
to
life
by
an
holy
Example
;
and
if
the
Lord
grant
you
this
mercy
,
I
wish
that
such
a
one
may
be
dearly
priz'd
and
chearfully
accepted
by
you
.
God
keep
this
Flock
from
a
Ravening
Wolf
,
and
a
deceitful
Shepherd
.
3.
I
wish
that
there
may
be
no
Root
of
Bitterness
springing
up
amongst
you
;
that
there
be
no
Divisions
or
Contentions
,
but
that
you
may
live
in
peace
and
love
,
that
the
God
of
peace
and
love
may
be
with
you
.
4.
I
wish
that
this
place
,
where
so
much
good
Seed
hath
been
sown
,
may
become
a
fruitful
Field
,
that
the
Fruits
of
Faith
and
Repentance
,
the
Fruits
of
Righteousness
and
Holiness
,
may
be
in
you
,
and
abound
;
that
you
may
be
neither
barren
,
nor
unfruitful
;
that
Religion
,
in
the
power
and
practice
of
it
,
may
so
visibly
flourish
,
in
the
several
persons
,
in
the
several
Families
of
this
Congregation
,
that
they
that
go
by
,
may
see
and
say
,
This
is
the
Field
which
the
Lord
hath
blessed
.
5.
I
wish
,
that
whatever
Clouds
may
at
any
time
gather
over
you
,
may
not
fall
down
in
a
withering
Storm
,
or
a
sweeping
Floud
,
but
may
pass
away
in
a
Mist
,
or
dissolve
into
a
fruitful
Dew
;
that
no
Persecutions
or
Temptations
may
ever
carry
you
down
the
Stream
with
evil
men
,
nor
blight
any
hopeful
beginnings
,
that
are
budding
forth
in
any
of
your
Souls
.
If
Tribulation
should
be
any
of
your
Lots
,
I
wish
that
it
may
not
be
to
you
,
as
the
Hail
of
Egypt
,
but
as
the
Dew
of
Hermon
.
6.
I
wish
you
a
joyful
Harvest
,
that
you
may
reap
in
Eternity
,
what
hath
been
sown
in
time
;
may
you
now
sow
in
Righteousness
,
and
therefore
reap
in
Mercy
:
May
every
one
of
you
that
is
now
sowing
in
Tears
,
for
ever
reap
in
joy
:
May
you
that
go
on
your
way
weeping
,
bearing
pretious
Seed
,
return
with
joy
,
and
bring
your
Sheaves
with
you
:
May
the
Showers
of
this
day
,
be
the
watering
of
your
Seed
,
that
it
may
spring
up
to
Eternal
Life
.
Brethren
,
My
hearts
desire
for
you
all
is
,
that
you
may
be
saved
;
and
if
there
be
any
persons
that
bear
evil
will
to
me
,
my
particular
wish
for
them
is
,
The
Good-will
of
him
that
dwelt
in
the
Bush
be
those
Men's
Portions
for
ever
.
These
are
some
of
my
Wishes
for
you
;
will
you
joyn
your
Wishes
with
mine
:
will
you
turn
your
Wishes
into
Prayers
,
and
let
this
be
your
prayer
;
The
Lord
grant
thee
thine
hearts
desire
,
and
fulfill
all
thy
Mind
.
Brethren
,
do
I
wish
you
any
harm
in
all
this
?
If
not
,
if
it
be
to
be
wished
,
that
the
word
of
Christ
were
rooted
in
your
hearts
,
and
your
Souls
thereby
rooted
in
the
Grace
of
God
;
if
it
be
to
be
wished
,
that
your
Lusts
were
rooted
out
,
your
sins
dead
and
dried
up
,
your
foot
gotten
out
of
the
Snare
,
your
Souls
brought
into
the
Fold
,
your
fruits
of
righteousness
and
holiness
abounding
,
and
growing
up
unto
eternal
life
:
If
all
this
be
to
be
wished
,
then
give
in
your
votes
with
mine
;
wish
and
pray
,
pray
and
press
on
,
press
on
and
wait
for
the
accomplishment
of
this
grace
in
you
all
.
I
tell
you
again
▪
I
wish
you
well
;
and
not
only
I
,
but
the
Lord
God
that
hath
sent
me
to
you
:
The
Lord
Jesus
wishes
you
well
;
he
wishes
and
wooes
,
woes
and
weeps
,
weeps
and
dyes
,
that
your
Souls
might
live
,
and
be
blessed
for
ever
:
He
hath
once
more
sent
me
to
you
,
even
to
the
worst
amongst
you
,
to
tell
you
from
him
,
that
he
's
unwilling
you
should
perish
;
that
he
hath
a
kindness
for
you
in
his
heart
,
if
you
will
accept
it
:
He
hath
Blood
and
Bowels
for
your
Blood
to
expiate
you
;
guilt
,
to
wash
away
your
filth
;
and
Bowels
to
offer
you
the
benefit
of
his
Bloud
;
with
this
wish
,
Oh
that
it
were
theirs
!
Oh
that
they
would
hearken
and
accept
!
Only
I
must
add
,
That
the
Lord
hath
two
sorts
of
Wishes
concerning
sinners
:
The
first
is
,
Oh
that
they
would
hearken
!
Oh
that
they
would
come
in
,
be
healed
,
and
be
saved
!
Deut.
5.
29.
This
wish
is
an
Olive
Branch
that
brings
good
●idings
,
and
gives
great
hopes
of
Peace
and
Mercy
.
His
last
Wish
is
,
Oh
that
they
had
hearkened
!
that
they
had
accepted
!
Ps.
81.
13.
O
that
my
People
had
hearkened
to
me
!
Luk.
19.
42.
Oh
that
thou
hadst
known
in
this
thy
day
,
the
things
that
concern
thy
peace
!
This
Wish
hath
nothing
but
Dread
and
death
in
it
:
it
is
the
Black
Flag
hung
out
,
that
proclaims
External
Wars
.
The
sence
is
,
Israel
had
once
a
fair
time
of
it
;
a
time
of
Love
,
a
time
of
Grace
,
a
time
of
▪
Peace
:
Oh
that
they
had
hearkned
then
,
that
they
had
known
the
things
that
concern
their
peace
!
But
wo
,
wo
to
them
,
't
is
too
late
,
the
door
is
shut
,
the
Season
is
over
,
the
Day
is
past
;
But
now
they
are
hid
from
thine
Eyes
.
There
are
three
deadly
darts
in
this
Wish
[
oh
that
thou
hadst
]
it
includes
in
it
these
three
cutting
words
,
-
Thou
hast
not
.
-
Thou
mightest
.
-
Thou
shalt
not
for
ever
.
1.
There
is
this
in
it
,
[
Thou
hast
not
.
]
What
have
I
not
?
why
,
thou
hast
not
known
the
things
that
belong
to
thy
peace
.
Thou
hast
had
the
door
of
Glory
,
the
Gate
of
Heaven
open
to
thee
,
and
hast
been
call'd
for
,
and
invited
in
,
but
thou
hast
lost
the
opportunity
.
Thou
knewest
not
when
thou
wer●
well
offered
,
nor
would'st
take
notice
what
a
day
was
before
thee
,
what
a
price
was
in
thine
hand
;
thy
peace
,
the
Gospel
of
peace
,
the
Prince
of
peace
,
a
Kingdome
of
peace
was
set
open
,
offered
,
and
brought
home
to
thy
doors
,
but
thou
hadst
so
many
other
matters
to
look
after
,
that
thou
tookest
no
notice
of
it
,
but
hast
let
it
slip
.
There
's
one
Dart.
[
Thou
hast
not
known
.
]
There
's
a
Gospel
gone
,
there
's
a
Christ
gone
,
there
's
a
Soul
,
a
Kingdom
lost
.
2.
There
is
this
in
it
,
[
Thou
mightest
.
]
Oh
that
thou
hadst
?
why
,
Might
I
?
Ye
,
thou
mightest
,
if
thou
wouldst
thou
mightst
.
Thy
God
did
not
mock
thee
,
when
he
preach'd
peace
to
thee
;
he
was
willing
,
and
wish'd
it
thine
,
if
thou
wouldst
,
thou
mightst
have
made
it
thine
own
;
but
whilst
he
would
,
thou
wouldest
not
.
There
's
another
Dart.
[
I
might
have
known
]
I
have
none
to
thank
but
my self
for
the
loss
,
mine
undoing
was
mine
own
doing
.
There
are
no
such
torments
as
when
the
Soul
flies
upon
it self
,
and
takes
revenge
on
it self
;
oh
the
gashes
that
such
self
reflections
make
!
Soul
,
how
camest
thou
in
hither
,
into
all
this
misery
?
oh
't
is
of
my self
▪
my self
,
that
my
destruction
is
!
The
door
was
open
,
and
I
was
told
of
it
,
and
was
bid
come
in
,
but
I
would
not
.
That
I
am
lost
and
undone
,
was
not
my
Fate
,
which
I
could
not
avoid
,
but
my
Fault
and
my
folly
.
It
seems
to
give
some
ease
of
our
torment
,
when
we
can
shift
off
the
fault
.
It
was
not
I
,
but
the
Woman
,
said
Adam
;
It
was
not
I
,
but
the
Serpent
said
the
Woman
;
if
it
had
been
true
,
it
would
have
given
ease
,
as
well
as
serve
for
an
excuse
.
This
thought
[
'T
was
mine
own
doing
]
tears
the
very
caul
of
the
heart
.
Oh
I
have
none
to
blame
but
my self
,
mine
own
foolish
and
froward
heart
.
This
is
my
ignorance
,
this
is
my
unbelief
,
this
is
my
willfulness
,
my
lusts
,
and
my
pleasures
,
and
my
Idols
,
that
I
was
running
after
,
that
have
brought
me
under
this
dreadful
loss
.
'T
was
my
own
doing
.
3.
There
is
this
in
it
,
[
Thou
shalt
not
for
ever
]
Oh
that
thou
hadst
!
why
,
may
I
not
[
yet
?
]
Is
there
no
hope
of
recovering
the
opportunity
?
not
one
word
more
,
not
one
hour
more
;
may
not
the
Sun
go
[
one
]
degree
backward
?
No
,
no
,
't
is
too
late
,
too
late
;
thou
hast
had
thy
day
,
from
henceforth
no
more
for
ever
.
There
's
the
last
Dart
,
[
Time
's
past
]
there
's
the
death
,
the
Hell
,
the
anguish
,
the
Worm
that
shall
gnaw
to
eternity
.
This
one
word
[
Time
's
past
]
sets
all
Hell
a
roaring
;
and
when
it
s
once
spoken
to
a
sinner
on
Earth
,
there
's
Hell
begun
.
Go
thy
way
wretch
,
fill
up
thy
measure
,
and
fall
into
thy
place
;
The
Gospel
hath
no
more
to
say
to
thee
,
but
this
one
word
,
Because
I
have
called
,
and
thou
refusedst
,
I
have
stretched
out
my
hand
,
and
thou
regardedst
not
,
but
hast
set
at
nought
all
my
Counsels
,
and
wouldst
none
of
my
reproofs
;
I
also
will
laugh
at
thy
calamities
,
and
mock
when
thy
fear
cometh
;
when
thy
fear
cometh
as
desolation
,
and
thy
destruction
cometh
as
a
whirle-wind
;
when
distress
and
anguish
cometh
upon
thee
,
then
shalt
thou
call
,
but
I
will
not
answer
,
thou
shalt
seek
me
early
,
but
shalt
not
find
me
.
Beloved
,
my
hopes
are
,
and
I
am
not
able
to
say
but
that
you
are
yet
under
the
first
wish
;
Oh
that
they
would
.
Christ
is
yet
preaching
you
to
faith
,
and
sends
his
Wish
along
with
his
Word
,
Oh
that
they
would
believe
!
Christ
is
yet
preaching
Repentance
and
Conversion
to
you
,
and
wishes
,
O
that
they
would
repent
,
that
they
would
be
converted
;
and
to
this
wish
of
my
Lord
,
my
Soul
and
all
that
is
within
me
says
Amen
.
Brethren
,
will
you
yet
again
say
your
Lord
nay
?
shall
Christ
have
his
wish
?
shall
your
Servant
for
Jesus
sake
,
shall
I
have
my
wish
?
will
you
now
at
last
con●ent
to
be
●anctified
,
and
to
be
saved
?
let
me
have
this
wish
▪
and
I
dare
promise
from
the
Lord
,
you
shall
have
yours
,
even
whatever
your
Soul
can
desire
.
Brethren
,
this
once
hear
,
this
once
be
prevailed
upon
;
be
content
that
your
lusts
be
rooted
out
,
and
your
Lord
planted
into
your
Souls
.
Be
content
to
be
pardoned
,
content
to
be
converted
,
content
to
be
saved
.
This
once
hear
,
lest
if
ye
now
refuse
,
ye
no
more
be
perswaded
with
,
oh
that
they
would
!
but
be
for
ever
confounded
with
,
oh
that
they
had
!
Lest
all
our
wishes
and
wooings
of
you
,
be
turned
into
weepings
and
mournings
over
you
;
this
once
hear
;
Oh
that
you
would
.
I
heartily
thank
you
for
your
good
wishes
,
and
good
will
towards
me
;
for
your
willing
and
chearful
entertainment
of
my
person
,
and
attendance
on
my
Ministry
;
and
particularly
,
for
your
passionate
desire
of
my
longer
stay
among
you
:
Which
desire
if
God
had
not
,
my
Soul
could
not
have
denied
you
.
Though
the
Almighty
,
to
whose
pleasure
it
's
meet
that
we
all
submit
,
hath
said
nay
to
that
wish
of
yours
;
yet
let
your
Souls
say
Amen
,
to
this
last
of
mine
,
that
the
Lord
God
would
dwell
among
you
,
and
in
you
,
both
now
and
for
ever
.
And
having
thus
finished
my
Labours
among
you
,
I
shall
now
close
up
with
this
double
account
.
1.
Of
my
discharge
of
my
Ministry
in
this
place
.
2.
Of
my
deprival
.
And
shall
so
commit
you
to
God
,
and
to
the
word
of
his
Grace
,
which
is
able
to
huild
you
up
,
and
to
give
you
an
Inheritance
amongst
all
them
that
are
sanctified
.
1.
Of
my
discharge
of
my
Ministry
.
What
my
Doctrine
and
manner
of
life
hath
been
,
is
known
to
you
;
and
what
my
aim
and
intent
hath
been
,
is
known
to
God
.
The
searcher
of
hearts
,
knows
,
that
't
is
the
salvation
of
Souls
,
that
hath
been
the
mark
at
which
I
have
levelled
.
My
way
hath
been
to
use
all
plainness
,
that
I
might
be
made
manifest
in
your
Consciences
:
Weaknesses
and
infirmities
,
both
natural
and
sinful
(
the
Lord
pardon
it
)
I
have
had
many
.
I
am
sensible
that
much
more
might
have
been
done
,
both
in
publick
and
in
private
,
had
it
not
been
for
a
weakly
body
,
and
a
sloathful
heart
.
I
repent
that
I
have
had
no
more
zeal
for
God
,
no
more
compassion
to
Souls
;
I
repent
that
I
have
been
no
more
constant
and
importunate
with
you
,
about
the
matters
of
Eternity
.
Oh
Eternity
,
Eternity
,
that
thou
wert
no
more
in
the
heart
and
Lips
of
the
Preacher
,
in
the
hearts
and
ears
of
the
hearers
.
But
while
I
thus
judge
my self
for
my
failings
,
Blessed
be
God
for
any
sincerity
to
his
name
,
and
good
will
to
your
Souls
,
that
he
hath
seen
in
me
.
Blessed
be
God
,
I
have
a
witness
in
my
Conscience
,
and
I
hope
in
yours
also
,
that
I
have
not
shunned
to
declare
to
you
,
the
whole
Counsel
of
God
.
Brethren
,
I
call
Heaven
and
Earth
to
witness
this
day
,
that
I
have
set
before
you
life
and
death
,
good
and
evil
,
and
have
not
ceased
from
day
to
day
,
to
warn
you
to
choose
life
,
and
that
good
way
,
that
leads
to
it
;
and
to
escape
for
your
lives
,
from
the
way
of
sin
and
death
.
Oh
remember
the
many
instructions
I
have
given
you
,
the
many
Arguments
whereby
I
have
striven
with
you
,
the
many
Prayers
that
have
been
offered
up
,
for
the
guiding
and
gaining
your
Souls
,
into
the
path
of
life
,
and
the
turning
your
feet
out
of
the
way
of
destruction
.
Oh
might
I
be
able
to
give
this
Testimony
concerning
you
all
,
at
my
departure
,
they
have
trodden
in
the
right
path
,
they
have
chosen
the
good
part
that
shall
not
be
taken
from
them
.
Beloved
Brethren
▪
with
whom
I
have
travelled
in
birth
,
that
Christ
might
be
formed
in
you
;
I
must
shortly
give
up
my
account
in
a
more
solemn
Assembly
:
will
you
help
me
to
give
it
up
with
joy
,
by
shewing
your
Souls
before
the
Lord
,
as
the
Seal
of
my
Ministry
.
Every
sincere
Convert
among
you
,
will
be
a
Crown
of
rejoycing
to
me
in
that
day
?
So
let
me
rejoyce
,
and
let
my
joy
be
the
joy
of
you
all
.
What
shall
I
say
more
?
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
love
,
any
bowels
and
mercies
;
if
the
Glory
of
the
Eternal
God
,
the
Honour
of
the
everlasting
Gospel
,
the
safety
of
your
immortal
Souls
,
the
incorruptible
Crown
,
the
exceeding
,
eternal
weight
of
glory
,
weigh
any
thing
with
you
,
then
once
more
let
me
beseech
you
,
by
all
this
to
hearken
to
that
word
of
the
Gospel
,
which
God
hath
spoken
to
you
by
me
.
2.
Of
my
deprival
.
The
most
glorious
morning
hath
its
evening
;
the
hour
is
come
wherein
the
Sun
is
setting
,
upon
not
a
few
of
the
Prophets
;
the
shadows
of
the
evening
are
stretched
forth
upon
us
,
our
day
draws
,
our
work
seems
to
be
,
at
an
end
:
Our
Pulpits
and
our
places
must
know
us
no
more
.
This
is
the
Lords
doing
,
let
all
the
earth
keep
silence
before
him
.
It
is
not
a
light
thing
for
me
,
Brethren
,
to
be
laid
aside
from
the
work
,
and
cast
out
of
the
Vineyard
of
the
Lord
;
and
it
must
be
something
of
weight
,
that
must
support
under
such
a
severe
doom
.
I
know
there
are
not
a
few
,
that
will
add
to
the
affliction
of
the
afflicted
,
by
telling
the
world
,
t
is
their
own
fault
,
they
might
prevent
it
if
they
would
:
whether
this
be
so
or
no
God
knoweth
,
and
let
the
Lord
be
Judge
.
Blessed
be
God
,
whatever
be
,
this
is
not
laid
to
our
charge
as
the
reason
of
our
seclusion
,
either
insufficiency
or
scandal
.
You
are
not
ignorant
,
what
things
there
are
imposed
on
us
,
as
the
condition
of
our
continuing
our
Ministration
;
which
how
lawful
and
expedient
soever
they
seem
in
the
Judgment
of
many
,
yet
have
the
most
specious
Arguments
that
plead
for
them
,
left
me
utterly
dissatisfied
in
my
Conscience
about
them
.
I
must
profess
before
God
,
Angels
and
Men
,
that
my
non-submission
is
not
from
any
disloyaltie
to
Authoritie
,
nor
from
pride
,
humour
,
or
any
factious
disposition
,
or
design
;
but
because
I
dare
not
contradict
my
light
,
nor
do
any
thing
concerning
which
my
heart
tels
me
,
the
Lord
says
,
do
it
not
.
After
all
my
most
impartial
Enquiries
,
after
all
my
seeking
counsel
from
the
Lord
,
after
all
my
considering
,
and
consulting
with
men
of
all
perswasions
,
about
these
Matters
,
I
find
my self
so
far
short
of
satisfaction
,
that
I
am
plainly
put
to
this
choice
,
to
part
with
my
Ministry
or
my
Conscience
.
I
dare
not
lie
before
God
and
the
World
;
nor
come
and
tell
you
I
approve
,
I
allow
,
I
heartily
consent
,
to
what
I
neither
do
,
nor
can
;
but
must
choose
rather
▪
that
my
Ministry
be
sealed
up
by
my
Sufferings
,
than
lengthned
out
by
a
Lie
:
Through
the
Grace
of
God
,
though
men
do
,
yet
my
heart
shall
not
reproach
me
while
I
live
;
If
our
hearts
condemn
us
,
God
is
greater
than
our
hearts
,
and
knoweth
all
things
.
But
however
,
though
I
must
now
no
longer
act
as
a
Minister
,
I
shall
,
through
the
Grace
of
God
,
endeavour
peaceably
,
and
patiently
,
to
suffer
as
a
Christian
.
I
should
,
to
testifie
my
Obedience
to
Authority
▪
have
become
all
Things
to
all
Men
,
to
the
uttermost
that
I
could
with
any
clearness
of
heart
:
But
since
Matters
stand
so
that
I
must
lose
my
place
,
or
my
peace
,
I
chearfully
suffer
my self
to
be
thrust
off
the
Stage
.
And
now
welcome
the
Cross
of
Christ
,
welcome
Reproach
,
welcome
Poverty
,
Scorn
,
and
contempt
,
or
whatever
else
may
befall
me
on
this
account
.
This
Morning
I
had
a
Flock
,
and
you
had
a
Pastor
;
but
now
behold
a
Pastor
without
a
Flock
,
a
Flock
without
a
Shepherd
:
This
Morning
I
had
an
House
,
but
now
I
have
none
;
This
Morning
I
had
a
living
,
but
now
I
have
none
:
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
;
Blessed
be
the
Name
of
the
Lord
.
Beloved
,
I
am
sensible
of
my
Weaknesses
and
Disadvantages
I
am
under
,
which
may
render
a
suffering
state
the
harder
to
be
born
;
help
me
by
your
Prayers
;
and
not
me
only
,
but
all
my
Brethren
also
,
with
whom
my
Lot
must
fall
;
Pray
for
us
,
for
we
trust
that
we
have
a
good
Conscience
,
in
all
things
willing
to
live
honestly
.
Pray
,
1.
That
God
would
make
our
Silence
speak
▪
and
preach
the
same
holy
Doctrine
that
we
have
preached
with
our
Lips
.
2.
That
he
would
give
Supports
answerable
to
our
Sufferings
;
that
he
who
comforteth
those
that
are
cast
down
,
will
also
comfort
his
Servants
that
are
cast
out
.
3.
That
according
to
our
earnest
expectation
,
and
our
hope
,
as
always
,
so
now
also
,
Christ
may
be
magnified
in
us
,
whether
it
be
by
Life
or
Death
.
And
thus
,
Brethren
,
I
bid
you
farewel
,
in
the
words
of
the
Apostle
,
2
Cor.
13.
11.
Finally
,
Brethren
,
farewel
,
be
perfect
,
be
of
good
comfort
,
be
of
one
mind
,
live
in
peace
;
and
the
God
of
Peace
and
Love
shall
be
with
you
.
And
that
God
of
Peace
that
brought
again
from
the
Dead
our
Lord
Jesus
,
that
great
Shepherd
of
the
sheep
,
through
the
blood
of
the
Everlasting
Covenant
,
make
you
perfect
in
every
good
work
,
to
do
his
will
;
working
in
you
that
which
is
well-pleasing
in
his
sight
,
through
Jesus
Christ
;
to
whom
be
glory
,
for
ever
and
ever
,
AMEN
.
FINIS
.